Commentary on Chapter XIV
(Underlining, Bolding and Highlighting, MDR)
THE ADMINISTRATION OF THE OATH
The Work of the Lodge during Initiation.
We now come to the most solemn part of the initiation
1. Until this time the candidate has been the recipient of that which has transpired and, to a degree passive. Subsequent stages will demand of him interactivity.
This ceremony, from one point of view, divides itself into three parts:—
2. The number three (as it structures the initiation process) should be noted. A number of threefold sequences will emerge throughout this instruction.
3. We seem to speaking of the ceremony of initiation in general, and not of that phase (now to be studied) called the Administration of the Oath.
First. That in which the initiate is concerned and in which he realises his own august Self, the Presence, and sees the vision and the plan.
4. Note the word “august” and its connection to the sign Leo and to the Self.
5. As the initiate becomes aware of the Self (which, inherently, is the Presence) he is also enabled to see the vision and the plan. The implication is that the more we know and understand the Self we are, the more we will understand what that Self is ordained to do through its expression in the three worlds.
Second. That in which the Initiator is concerned, in which He wields the Rod of Fire, and effects certain specific results in the body of the applicant.
6. The previous chapter dealt with this process.
7. We note that the “Rod of Power” is called the “Rod of Fire”—an apt name for the “Rod of Initiation”.
8. By the “body of the applicant” we do not mean only the physical body. The vehicles found on the eighteen lower sub-planes and even the causal body can signify the “body of the applicant”.
Third. That in which certain words and formulas are committed to the initiate by the Hierophant, and which he carries away within his consciousness in order the better to carry out that portion of the plan which concerns himself.
9. The ceremony of initiation is an empowerment in every respect. The initiate functions with enhanced power through the agency of the words and formulas committed to him.
10. Naturally his responsibility is greatly increased by this impartation..
During the whole procedure the Lodge of Masters, congregated without the Triangle of force, has been occupied with a three-fold work, Their aim being to produce certain results in the consciousness of the initiate and thus to aid the Hierophant in His strenuous endeavour.
11. We are learning something about the geometrical configuration in which the ceremony of initiation proceeds: it is called the “Triangle of Force”. It can be assumed that the Lodge of Masters is gathered into triangular formation.
12. The work of the Hierophant is strenuous and His labors profit from the assistance from the assembled Lodge. We may not have suspected this.
13. Let us note that the work of the Hierophant is “strenuous”; the initiation ceremony can be understood as a ‘labour of love’ even for so exalted a Being.
It must be remembered that under the law of economy wherever there is an application or a transmission of force from one force centre to another there is a consequent diminution in the centre of withdrawal.
14. While this is true, that which is given in alignment with the ‘Good Law’ is replenished. The symbol of the “cup that runneth over” suggests this.
15. It may be that the act of transmission executed by the Hierophant is, in a way, an act of sacrifice.
This is the basis of the set times and seasons in connection with the initiation ceremony. The sun [Page 143] is the source of all energy and power, and the work of the Initiator is facilitated when advantage is taken of favourable solar conditions.
16. The factors of diminution and replenishment must be carefully considered by the Hierophant. All proceeds in accordance with occult science.
17. There are clearly times when replenishment is more available as well as (presumably) the energies which are to be transmitted to the candidate.
18. We should realize initiation to be a solar process. The Hierophant is to be considered a representative of the Sun (actually of the Solar Logos). This is literally true in the case of Sanat Kumara, and the Christ (as a seventh degree initiate) also has His most definite solar connection.
19. The period surrounding the full moon may be considered a period when favorable solar conditions prevail.
The times and seasons are ascertained through esoteric solar and cosmic astrology; this being based, of course, on the correct figures, the true mathematical conception, and a real knowledge of the basic facts concerning the planets and the solar system.
20. When we (as students of the Ageless Wisdom) study esoteric astrology we are not yet studying “esoteric solar and cosmic astrology” which, we can judge, are subjects far beyond what we can comprehend.
21. The Hierophant must have:
The correct figures
The true mathematical conception
A real knowledge of the basic facts concerning the planets and the solar system
22. The Science of Initiation (for all the glamour that surrounds it) is an exact science. Were it not, there would be grave danger for everyone concerned.
23. For the time being we know of certain more obvious cycles; we must prove that we are capable of working with them in an effective and serviceable manner before we will be granted access to more accurate and detailed information.
The horoscope of the initiate is also invariably cast so as to check the time for an individual initiation, and only when the individual signs blend and coincide with the ceremonial chart by which the Initiator is guided, is it possible to perform the ceremony. This is the reason why sometimes initiation has to be postponed to a later life, even when the initiate has done the necessary work.
24. This is an important piece of information.
25. Even if the initiate does not know his exact time of birth, the true facts are known by those who are responsible for the initiation ceremony.
26. Note that DK is speaking of “signs” and not of planets. It seems that there are certain signs in the initiate’s chart (perhaps the Rising-sign and the Sun-sign) which must blend harmoniously with the “ceremonial chart” (which, obviously, must also be cast).
27. Occult law determines when initiation may be performed. Such times will have certain astrological characteristics and cannot be adapted to individual requirements. There is either an acceptable ‘fit’ between the individual’s chart and the astrology of the times designated for ceremonies, or there is not.
28. We see that it is not enough for the initiate to be ready for initiation; the astrological conditions must be correct.
29. It may be that every full moon period presents a ceremonial opportunity and not only the full moon periods of the Three Major Festivals.
30. In our approach to the possibility of initiation, we see that patience is required. The process cannot be rushed nor can it be forced is “the times are out of joint”.
The threefold work of the Lodge during the ceremony may be described as follows:—
31. We are dealing with phase three of the overall initiation ceremony. This phase is divided into three stages.
32. We remember that this work is done in support of the Hierophant.
33. Those of us who are working exoterically with ceremony should remember that the leader of the ceremony needs the consecrated support of his or her co-workers.
First: The chanting of certain mantrams sets loose energy from a particular planetary centre.
34. Mantrams release energy. We can see that these mantrams are in the custody of the assembled Lodge and that they know what they are doing and when to do it.
35. The planetary centre to be invoked is designated at each initiation and is specific to that initiation.
It must be remembered here that every planetary scheme is a centre in the body of a Solar Logos, and embodies a peculiar type of energy or force. According to the energy desired at a particular initiation, so it is transferred, via the sun, from that planetary centre to the initiate. The procedure is as follows:—
36. As initiation is essentially a solar process, the energy needed for a particular initiation must necessarily involve the sun, the source for the solar system of all energies (material and spiritual).
37. We could wonder why the energy must originate in the planetary source of the desired energy rather than in the sun.
38. It would behoove us to understand the particular type of ray force needed at each initiation and, therefore, the particular planet or planets that might be involved in the transmission:
First initiation: seventh ray force via Uranus
Second initiation: sixth ray force via Mars and Neptune
Third initiation: fifth ray force via Venus, principally
Fourth initiation: fourth ray force via Mercury and perhaps Vulcan
Fifth initiation: first ray force via Pluto and Vulcan
39. Other ray energies contribute to the fulfillment of each initiatory process.
40. Still other energies of an astrological nature are also involved at each of these initiations. This is an intricate study.
41. As we study the mode of transmission of the necessary initiatory energy, we will see how specific is the path to be taken.
a. The energy is set in motion from the planetary centre through the power of the Planetary Logos, aided by the scientific knowledge of the Lodge, and the utilisation of certain words of power.
42. We must decide upon the meaning of the section above as there are two distinct possibilities.
Either the Planetary Logos in question is the Planetary Logos of the planetary centre from which the qualitative energy necessary for the initiation must be accessed.
Or, the Planetary Logos in question is our Planetary Logos, whose power is contributed to the process of invoking the energy of the designated planetary center, just as the scientific knowledge of the Lodge is involved. This second option has much to recommend it as initiation is a planetary event, and even the first two initiations are called planetary initiations.
43. The Lodge in attendance at the initiation knows how to invoke the planetary centre in question. This will mean that (probably via the agency of our own Planetary Logos), the Lodge is contacting the Planetary Logos Who informs that particular planetary center.
44. The Lodge uses esoterically scientific knowledge to do this. The words of power involved must be stupendously powerful.
45. We can begin to see initiation as not only a planetary process but as an inter-planetary process.
b. It passes thence to the sun where it mingles with pure solar energy.
46. The path taken by the energies might seem unusual, for the sun is of greater potency than any planetary source, and surely all necessary potencies are already resident within the sun (or rather within the Solar Logos and His expression through the sun).
47. We do not know exactly what DK means by “pure solar energy”. Perhaps it is of a pranic nature.
48. The mingling creates a fusion of transforming (i.e., solar) and transfiguring (i.e., planetary) energies (cf. EA 610, Diagram Four)
c. It is transmitted from the sun to that particular chain in our Earth scheme which corresponds numerically to the particular originating planetary scheme.
49. This means that the transmission of the fused and blended energies is not necessarily direct to the chain and globe on which the initiate may be taking the initiation.
50. Let us suppose that the initiate is taking the second initiation; either Mars or Neptune (as planetary centers) would be invoked by the Lodge (and perhaps both). The planetary energy would pass to the sun, mingle with pure solar energy and from thence be transmitted to the Mars and/or
Neptune chains of the Earth-scheme before being transmitted to the Earth-chain and the fourth globe.
d. From there it is transferred to the corresponding globe, and thence to the dense physical planet.
51. It seems that in this description (assuming that we are dealing with the initiation of a human being on the planet Earth) one step is missing—namely, transmission to the fourth chain wherein the dense physical planet (on which we live) is to be found.
52. We would think that from the Mars and/or Neptune chain of the Earth-scheme, the energy would pass (in this instance) to the predominantly sixth ray globe of the Earth-chain and thence to the fourth globe which the Tibetan calls the “dense physical planet” even though it contains dimensions which are not at all strictly physical.
By the use of a particular mantram the Initiator then focuses the energy in His own body, using it both as a receiving and a transmitting station.
53. Before the energy reaches the initiate, the Initiator intervenes by focussing the transmitted energy through His own body.
54. We can see that mantrams are used in invocation (by the Lodge, and of course by the Hierophant) and also for the purpose of focussing.
Eventually it reaches the initiate, via the Triangle and the Sponsors.
55. We are receiving a clear idea of the many phases through which the necessary energy passes before it reaches the initiate. For the sake of the safety of the initiate, the original energy must be stepped down considerably. What this may mean in technical terms, we do not know, but we understand the general principle involved.
56. Both the Lodge (in triangular formation) and the Sponsors on either side of the initiate, function as reducing transformers. The major responsibility for voltage reduction and adjustment lies, of course, with the Hierophant.
57. If we add the Hierophant to this picture, we have a triangle within a triangle or, at least, two triangles.
It will be apparent, therefore, to the student that when the Initiator is the Lord of the World, or the physical reflection of the Planetary Logos of our scheme, the force comes more directly to the initiate than at the first two initiations, wherein the Bodhisattva is the Hierophant. Only at the third initiation will the initiate be in a condition to receive direct planetary force.
58. The Lord of the World (Sanat Kumara) is described in many ways, all of which are true from a given perspective. Here, instead of being described as the soul of the Planetary Logos, or as the personality of that great Being, He is described as the “physical reflection of the Planetary Logos”.
59. The first two initiations are relatively sheltered, guarded (or ‘veiled’) compared to the third and those beyond.
60. At the first two initiations the Bodhisattva serves as an intermediary between the Lord of the World and the initiate.
61. Although the third initiation is the first solar initiation, it is also the first of the initiations at which the initiate can “receive direct planetary force”.
62. Compared to the fifth initiation, the third initiation is greatly guarded, for only at the fifth initiation does the initiate see the Lord of the World “face to face”.
Second: The concentration undertaken by the Lodge assists the initiate to realise within himself the various processes undergone.
63. We can see how the directed consciousness of the Lodge augments the quality and perceptiveness of the initiate’s consciousness. We must remember this when thinking about the effect of our consciousness upon another’s, or the effect of the consciousness of a group of human beings upon another human being.
64. A higher point of tension brings about the elevation of a lower point of tension.
This is accomplished by working definitely on his mental body, and thus stimulating all the atoms, through the united thought power of the Masters.
65. The initiations of which we are speaking are called “major initiations of manas” (cf. TCF 336-337).
66. The first three initiations (and probably aspects of the fourth) occur on the higher mental planes within the causal body (specifically, the second sub-plane). We can see what a mental process, the process of initiation really is.
67. The mental body (including, it would seem, the lower mental body) of the initiate has to be keyed up. This is the responsibility of the Masters, applying their united thought power.
68. Again, what we think has a very definite effect on those we contact.
The work of apprehension is thus directly aided.
69. The thought power of the initiate is reinforced and his capacity to apprehend through an enhanced point of tension augmented.
This concentration in no way resembles hypnotic suggestion, or the powerful impress of stronger minds upon the weaker.
70. A useful clarification. The Members of the White Lodge do not work in this way. The powers inherent in the initiate must never be overwhelmed by outside forces.
71. The initiate-candidate (inwardly) is already the initiate, and that which he inherently is needs to be drawn forth.
It takes the form of a strenuous meditation by the assembled Masters and initiates upon the realities concerned and upon the Self;
72. The Master do not compel. They meditate on certain realities and on the Self; thus is the thought field (to which the initiate has access during the initiation ceremony) intensified.
73. Again, we note the “strenuous” nature of initiation. The initiation ceremony is a strenuous task for the Hierophant, and here we learn, for the attending Lodge of Masters as well.
74. Have we noticed how often Master DK uses the word “strenuous” (as did the Buddha). There are ten references to “strenuous” on the AAB CDRom and they are worth considering.
75. Again, the lesson to derive; by means of our meditations we can affect others potently.
through the force thus liberated the initiate is enabled to transfer his consciousness more easily away from the not-self to the divine essentials wherewith he is immediately concerned.
76. The Lodge liberates the force necessary for the initiate to achieve the necessary transposition of consciousness.
77. We begin to see that initiation is a great act of abstraction; consciousness is abstracted from its usual preoccupations and focused on “divine essentials”.
78. If we are to become the initiate before we are initiated (and this is a requirement), our power to focus on the divine essentials while in the midst of many distractions, must grow.
The thought power of the Masters succeeds in shutting out the vibration of the three worlds and enables the applicant literally to "leave behind him" all the past and to have that far-seeing vision which sees the end from the beginning and the things of time as though they were not.
79. This is an amazing thought. We can see how much the past must interfere with the cognition of the “divine essentials”.
80. The process suggests a transition from lower Saturn to Jupiter (the planet of vision).
81. Jupiter is also associated with that “pure reason” or “inclusive reason” which sees the end from the beginning.
82. The “things of time” of course suggest lower Saturn—“Lord of Time” (the effect of which is obliterated by the Lodge of Masters which acts as the Sun). The Sun, symbolically, overpowers Saturn.
83. How many of these pre-initiatory moments do we have in our daily lives? Surely, it is necessary to be familiar with such states (even fleetingly) before one can become the initiate capable of being initiated.
84. Thus far we have the discussed the mantric chanting and meditation of the Lodge of Masters. Next the factor of rhythmic action enters.
Third: Through certain ceremonial rhythmic action the [Page 145] Lodge greatly assists in the work of initiation.
85. We can see that the Lodge of Masters applies a number of powerful modalities to assist the initiate-candidate and the Hierophant.
The chanting of mantrams
Rhythmic ceremonial action
Just as in the Wesak Festival, results in force demonstration are brought about by the use of chanted mantrams and the sacred ceremonial pacing and interweaving of the assembled crowd in the formation of geometrical figures, so in the initiation ceremony a similar procedure is followed.
86. We have heard the legend many times. Two factors are mentioned here:
Sacred ceremonial pacing and the formation of geometrical figures.
87. Such geometrical formation is a kind of invocation and may be very effective in causing the necessary ‘downflow’.
88. Disciples can prove this for themselves (even on a necessarily lower turn of the spiral) by gathering into certain geometrical formations and invoking subtle energies correlated to those figures.
The geometrical figures appropriate for the various initiations differ, and herein lies one of the safeguards of the ceremony. The initiate knows the set figure for his own initiation, but no more.
89. The appropriate geometrical figure must correlate with the planetary center invoked and the type of planetary force released.
90. We see how the process is guarded. The initiate is allowed to know only what is pertinent to his own ceremony and no more.
91. If (before the initiation occurs) the initiate intuitively knows the figure appropriate to his initiatory process and meditates on that figure, much good can arise.
All these three aspects of the work of the Masters and initiates in Lodge assembled, occupy them until the moment when the Rod has been applied.
92. DK has been informing us of the procedure (undertaken by the Lodge of Masters) prior of the application of the Rod.
93. All these methods result in an invocation of the energies necessary to the initiation and in a necessary keying-up of the consciousness and vehicles of the initiate-candidate so that he may benefit from the application of force by the Hierophant.
Through its application the initiate has become a member of the Lodge, and the entire ceremonial then changes, prior to the taking of the oath and the revelation of the Word and Secret.
94. This is significant. The application of the Rod makes of the initiate “a member of the Lodge”. The application, then, is the decisive act and signals progression.
95. Is DK speaking only of the first initiation or of the third? It would seem that any initiate beyond the first initiation is already a member of the Lodge and, therefore, need not “become” a member.
96. Much depends upon when true Lodge membership begins. Some might say it begins only at the third initiation.
97. In any case, the Tibetan is discussing a qualitative change in the initiation ceremony from the time the Rod of Power is applied.
98. Following the application, the two processes remaining are the
Taking of the oath
The revelation of the Word and Secret.
The Sponsors drop back from either side of the initiate and take Their places in the ranks, whilst the three Buddhas of Activity (or Their representatives at the first two initiations) take Their stand behind the seat of office of the Hierophant.
99. We are given a technical description of the arrangements of ceremonial personnel after the application of the Rod.
100. The Sponsors have done their work. The initiate have received (through their intermediation) the energic support prior to the application of the Rod and the necessary protection and stabilization during that application.
101. Nothing has been said of the representatives of the Buddhas of Activity before this moment. Of what nature may they be? Later in the text there is the suggestion that they may be the “Three Great Lords”—the Manu, the Bodhisattva (or a Chohan substituting for Him) and the Mahachohan.
102. We are told of their proper placement in this phase of the initiation ceremony.
103. The representatives of the three Buddhas of Activity stand behind the Bodhisattva at this point during the first two initiations.
104. The three Buddhas of Activity, Themselves, stand behind the Lord of the World at this point in the third initiation (and, it would seem, in initiations beyond the third).
105. So, after the application of the Rod of Power, there is a definite shifting of several of the ceremonial participants.
The Lodge members are grouped differently, and initiates of the same degree as the newly admitted applicant place themselves around him, and assist in the final part of the ceremony; the remainder of the initiates and adepts stand in their various grades.
106. There is at this point a differentiation of the Lodge members. Brothers of like degree gather around the newly made initiate. Brothers of higher degree group themselves according to rank.
107. We are not told the exact configurations in which the various grades of initiates stand.
The earlier three stages of the initiation ceremony are the same for all initiations. In the final two stages those who are not of equal rank with the newly made initiate (such as first degree initiates at the initiation of a third degree member drop back to the rear of the Hall of Initiation at Shamballa, and a "wall of silence" is built up through mantric energy between the two groups;
108. This is a fascinating point. Unlike modern exoteric initiation ceremonies in which the only persons allowed within the initiation room are those who have achieved at least the same degree as the initiate-candidate, it appears that in the hierarchical procedure, brothers of lesser degree are allowed to participate in the initiation ceremony of a brother of higher degree—at least to a point.
109. It would not seem likely that a brother of the first degree could participate in the ceremony of a brother entering the third degree, but so it is.
110. A hint is given in the words, “Hall of Initiation at Shamballa”. Shall we say that every one of the major initiations of manas (the first five for instance) occurs within the “Hall of Initiation at Shamballa”?
111. Shamballa technically includes the four cosmic ethers, and yet the Hall of Initiation (for the first four initiations, at least) occurs upon the higher mental plane. This “hall” however, appears still to be included within Shamballa.
112. The method of insulating the brothers of lower degree is of interest. It is a “wall of silence “built up through mantric energy.
113. We have often heard of the “wall of silence”, usually with a much different meaning—having a connotation of non-response. It is important to realize that mantric energy can act as a shield, preventing the perception of that which may not be lawfully perceived.
a vacuum, so to speak, is formed, and nothing can then be transmitted from the [Page 146] inner group to the outer.
114. The correct mantra can create a vacuum, and through a vacuum, no sound can pass.
115. This process is related to the necessary ‘hermetic sealing’.
The latter confine themselves to deep meditation and the chanting of certain formulas,
116. The outer group of lower initiates (lower than the degree through which the initiate-candidate is passing) has been ‘walled off’ from further ceremonial proceedings, but they are still given a task which very likely is of value both to them and to the entire process. In a way, they stand in support even though they cannot observe that which is transpiring.
and in the inner group around the Hierophant a dual performance is taking place:—
117. The inner group has other tasks. Because they are at least brothers of like degree, they can participate in the taking of the oath (which in a way each brother of like degree, or higher, re-takes) and in the conferring of the Words and Secrets.
118. To the participating brothers, the proceedings act as a reinforcement; their role is also to strengthen the one taking the oath and receiving the Words and Secrets.
119. We are told that the Christ re-takes the first initiation with every new first degree initiate. Such is His depth of identification.
a. The newly made initiate is taking the oath.
b. Certain Words and Secrets are being handed over to him.
120. Every initiation ceremony is an endowment. The initiate (through demonstrating his worthiness) has earned the right to become spiritually enriched and, thus, spiritually empowered.
Two Types of Oaths.
All oaths connected with the occult Hierarchy may be divided into two groups:—
1. The Oath of Initiation, in which the initiate binds himself by the most solemn pledges never to reveal, on pain of summary punishment, any occult secret, or to express in words outside the Initiation Hall that which has been committed to his keeping.
121. To what is the new initiate binding himself?
Never to reveal any occult secret
Never to express in words outside the Initiation Hall that which has been committed to his keeping.
122. Such oaths are somewhat replicated in exoteric fraternal organizations. Punishments of a severe kind are also attached to such oaths, even though the oaths are exoteric.
123. If punishment is “summary”, it is instantaneous. The Hierophant and His inner cohorts know if an oath is about to be broken. The initiate may find himself unable to break an oath, or immediately punished if he moves to do so.
124. If one is forbidden to express a Word or Secret in words outside the Initiation Hall, what of signs? The interdiction applies to all methods of conveying information and meaning to those who do not warrant the reception.
125. We note that the Oath is administered before the Word or Secrets are conveyed. This is the safeguard. If the initiate does not take the Oath of Initiation, he cannot and will not receive that which it is intended to impart.
2. The Oath of Office, administered when any member of the Lodge takes a specific post in Hierarchical work.
126. The Oath of Office is different from the Oath of Initiation. The Oath of Office is an oath to uphold; the Oath of Initiation is an oath to conceal and never to reveal.
This oath deals with his functions and with his relations to
127. A hierarchical office is completely impersonal. The Oath of Office is not related to the personal nature of the individual preparing to fulfill that office.
a. The Lord of the World,
b. His immediate superior,
c. His fellow workers in the Lodge,
d. The world of men whom he is to serve.
128. Every member of the Lodge about to assume a particular office will inevitably assume certain duties to those beings listed immediately above.
129. He is to work vertically and horizontally.
Vertically, he assumes certain obligations to the Lord of the World ‘above’, and to those whom he will serve ‘below’
Horizontally, he assumes certain obligations (the obligations of his office) to his brothers within the Lodge.
It is needless to say more here regarding this latter type of oath, as it concerns only officials of the Hierarchy.
130. Naturally, no one can assume office within the Hierarchy unless he has been sufficiently tested.
131. Upholding the Oaths of Initiation is the first prerequisite.
The Oath of Initiation.
The Oath of Initiation, with which we are dealing now, is divided into three sections, and is administered by the Hierophant to the initiate, being repeated after the Initiator [Page 147] phrase by phrase;
132. This practice is utilized in modern Masonry and presumably, in other fraternal organizations which reflect the initiation process.
133. The repetition, “phrase by phrase”, is a potent means of reinforcement of that which is said.
134. Ceremonial procedures within modern fraternal organizations often demand the memorization of the oath. Something akin to memorization must also be necessary with regard to the Oath of Initiation. Everything that he says while taking the Oath of Initiation must be deeply impressed upon the initiate and obeyed scrupulously.
135. The Initiation Ceremony in general is divided into three sections, and this particular phase of the ceremony (the Oath of Initiation) is also divided into three sections.
it is punctuated at various points by the chanting, by initiates of the same degree, of words in Sensa equivalent to "So let it be."
136. The initiates of like degree contribute potently to the reinforcement of the Oath of Initiation within the consciousness of the initiate. Mantrams holding the significance of “So let it be” have a most impressive effect.
137. Again, we see the group process at work. Group brothers of like degree participate fully in assisting the new initiate.
The three divisions of the oath may be roughly described as:—
1. A solemn phrase embodying the purpose actuating the initiate, a protestation as to his unchangeable will-attitude, and a solemn declaration as to his realisation, coupled with a promise to reveal no part of the realised purpose except in so far as his daily life in the world of men and his service for the race will proclaim it. This involves an oath as to secrecy concerning the revealed part of the Logoic plan seen in the "revelation of the vision."
138. These paragraphs are so important. Let us break them down into tabulations for better assimilation. The initiate taking the Oath of Initiation enunciates a solemn phrase embodying:
The purpose actuating him
His unchangeable will-attitude
A solemn declaration as to his realization
A promise to reveal no part of the realized purpose except as his service and life proclaim it.
Secrecy concerning any part of the Logoic plan that may have been revealed to him
139. The life and service of the initiate proclaim him; the initiate never proclaims himself.
140. We might say that this division of the Oath of Initiation concerns the dharma.
141. As it is associated with will and purpose, it seems to carry the quality of the first ray.
2. An undertaking of a profoundly solemn nature concerning his relation to his other selves, the Lodge of which he is a member, and the selves of men everywhere. This involves his attitude to his brothers of all degrees, and includes also a serious undertaking never to reveal the true nature of the Self aspect as it has been shown to him in initiation. This includes an oath of secrecy as to the realised relationship of the Solar Logos to the Planetary Logos, and of the Planetary Logos of our scheme to the scheme itself.
142. The second division concerns the sangha, or the Brotherhood and, to a degree, what we might call the ‘Buddha Self’.
143. The Hierarchy is the Great White Brotherhood, and for every newly made initiate, there is a proper way of relating to the Brotherhood and its brothers.
144. It is interesting that the nature of the Self as it has been revealed to the initiate, cannot be revealed. Some of the deepest mysteries of initiation concern, precisely, the Self.
145. Of which initiation are we speaking? It would seem that something of the relationship of the Solar Logos to the Planetary Logos, and of the Planetary Logos to His scheme is revealed at each initiation. The initiate is solemnly pledged not to reveal these realizations.
146. Such realizations may be, perhaps, discretely discussed (if for good purpose) among brothers of like degree or with brothers of higher degree, but to those of lower degree they cannot be divulged.
147. We can see that this second phase of the Oath of Initiation concerns the mystery of selfhood as well as the mystery of brotherhood.
148. The second division seems to carry qualities of both the second and first rays: i.e., it relates to the Brotherhood (second ray) and to the Self (first ray).
3. The enunciation of a solemn undertaking never to reveal to anyone the knowledge that has come to him as to the sources of energy and of force with which he has been brought into contact.
149. At each initiation distinctive energies and forces are invoked, evoked and applied.
150. These energies and forces are fires and must not be revealed to those who are in danger of tampering with them.
This is a triple oath to retain complete silence as to the true nature of energy, as to its laws of manipulation, and a pledge only to use the force placed at his disposal through initiation for the service of the race and the furthering of the plans of the Planetary Logos.
151. This third division of the Oath of Initiation is, likewise, threefold. Let us tabulate. It concerns---
The retaining of complete silence as to the true nature of energy
The retaining of complete silence concerning the laws of manipulation of that energy
A pledge to use the force newly placed at his disposal only for the helping of the race and the furthering of the Plan.
152. This division of the Oath of Initiation seems to carry the quality of the third ray which ever deals with differentiated forces, their manipulation and application.
153. The sources of the energies utilized in the initiation ceremony are to be concealed from those they do not concern. Ultimately the sources are planetary and solar and may be inferred by those who think about the particular initiation concerned. But there are many particulars which may not be revealed, and even correct inferences cannot be confirmed to those who have not passed through the experience.
This great oath is couched in different terms, according to the initiation undergone, and, as earlier said, is taken in three sections with an interlude between each part occupied by certain ceremonial work of the initiated group around the newly admitted brother.
154. DK reiterates the threefoldness of the Oath of Initiation.
155. DK alerts us to the ‘language of the initiatory process’; it changes with each initiation and, of course, may not be revealed to brothers of lesser degree or to the uninitiated.
156. We can see that the entire process is most solemnly undertaken and in a measured manner, with reinforcing ceremonial work performed by the Lodge members surrounding the “newly admitted brother”.
157. The solemnity is of the greatest moment to reinforce the gravity of all to which the newly made initiate is obliged to swear.
It might here be noted that each section of the oath really concerns one of the three aspects of divine manifestation, and as the initiate takes his pledge, one of the three Heads of Departments collaborates with the Initiator in the work of administration.
158. This is logical and to be expected. From the descriptions of the three phases given above, it can be proposed that they are listed in ray or aspect order, with the first aspect of divinity ruling the first division, the second aspect ruling the second division and the third aspect, the third division.
159. The three Head of Departments are, presumably, the Manu, the Bodhisattva and the Mahachohan, each of Whom must be present at all initiations if the ceremony as described is to transpire as described.
160. Even once the Buddhas of Activity take over certain functions from the Three Great Lords (according to our hypothesis) these Three will still necessarily be present at the initiation ceremony.
In this way energy of a triple nature becomes available according to the different sections of the oath taken.
161. We see again how all occurs in the most regulated and measured manner, assuring the perfectly timed availability of all necessary energies.
This energy flows down from the three major rays, through the Hierophant and the corresponding departmental head at the first two initiations, to the initiate, via the group of initiates of the same degree, so that each initiation is a means of stimulation and expansion to all.
162. Let us tabulate the flow of the necessary energies. We are dealing here with the first two initiations:
From one of the three major rays
Through the Hierophant
Through the corresponding departmental head (according to which division of the Oath is being administered)
Through the group of initiates of the same degree
To the initiate himself
163. We see that the ceremony of initiation is not merely a bestowal from the many to the one, but that all present benefit from the process of the ceremony.
At the final five initiations the force flows via the three Buddhas of Activity instead of the departmental heads.
164. Earlier we wondered who might be the representatives of the three Buddhas of Activity. Given what is here said, it seems confirmed that they are the Three Department Heads.
165. What are the final five initiations? The first two initiations were just mentioned and then, “the final five”. May we assume that they are the third, fourth, fifth, sixth, and seventh? It seems likely.
166. The Buddhas of Activity are involved in all these five. Sanat Kumara may also be, but at the sixth and seventh Initiations, His place is taken by other Hierophants (a great, unnamed Existence and, at the seventh, the Planetary Logos, Himself).
It might be of interest to point out here that during this part of the ceremony the group is bathed in colour, corresponding to the type of energy and its originating planetary scheme, and it is the work of the Initiator to put the initiate in touch with this energy.
167. Every planetary quality is represented by a colour. The following may be examples:
Violet for the seventh ray and the first initiation
Rose for the sixth ray and the second initiation
Indigo for the fifth ray and the fifth initiation
Yellow for the fourth ray and the fourth initiation
Red (or perhaps Orange) for the first ray and the fifth initiation
168. Other colors may with justification be proposed.
169. If the group is “bathed in colour”, they might also be ‘bathed in sound’ of a corresponding kind.
This pours down upon the group from the moment that segregation has been effected,
170. The “segregation” means the retirement of brothers of lesser degree behind the “wall of silence” and the grouping of the remaining brothers according to degree.
and is brought about by the Initiator using certain words and elevating His Rod of Power.
171. This moment appears to be the second time in the Ceremony of Initiation when the Rod is used.
The three Buddhas of Activity, Who are the great energy centres upon our planet, then touch the tip of the Rod with Their staffs of office, a certain mystic Word is jointly uttered by Them, and the downpour begins, continuing to the end of the ceremony.
172. What is here described is beautiful. The Buddhas of Activity are involved in initiating the downpouring of colour following the lead of the One Initiator.
173. During the first two initiations, presumably the Three Department Heads would do something similar, with the Chohan of the Second Ray standing in for the Bodhisattva, since the Bodhisattva is the Hierophant for those initiations.
The question may be asked whether any initiates break their oath. Very rarely, for we must remember that no [Page 149] initiation is taken until a certain stage has been reached.
174. The principle of freewill is inviolable. The newly made initiate cannot be compelled to keep his oath. To do so would be a violation of the principles upon which the Great White Lodge is based.
A few cases have occurred, but as the Lord of the World is cognisant of all that transpires, the future, as well as the present and the past, no opportunity is ever given to an initiate to reveal that which is hidden.
175. It seems as if the intent to break the oath is registered by the Initiator (in this case the Lord of the World) but that opportunity to reveal is denied. This is most interesting. The secrets of initiation are thus securely guarded.
176. This must be a severe penalty for even intending to break the solemn Oath of Initiation.
177. Something of the nature of the consciousness of the Lord of the World is offered. He is cognizant of “the future, as well as of the present and the past”. Specificity must apply to the past and present, but cannot apply to the future, or the principle of freewill would be abrogated.
Intent may exist, but opportunity will lack. The initiate who thus sins in intention will be struck dumb, and sometimes dead, prior to thus failing.
178. The initiate is guarded against his own lower impulses.
179. It would seem that the true secrets of initiation simply cannot be revealed. Yet each initiate must be tested and must be given the opportunity to uphold that for which he has taken responsibility. Only thus is he strengthened.
180. We note that DK calls such a dishonorable intention a sin. In that it is reversion to lower values, it is, indeed, a sin.
181. One wonders what might happen in situations of torture where there is an attempt to forcibly extract the secrets of initiation. Under such a situation, to be struck dead would be a useful measure.
182. Our knowledge of the Initiation Process continues to grow. Each disciple will have to confirm for himself or herself the truth or otherwise of what is presented by the Tibetan. Participating in these augmentative processes lie ahead for all true servers of humanity.