Commentary on Chapter XV
(Underlining, Bolding and Highlighting, MDR)
(It is suggested that you study this Commentary with your book open to Chapter XV or with your AAB CD Rom open to Chapter XV. This will help with the preservation of continuity of thought)
THE GIVING OF THE WORD
The Solar Words
1. These must be powerful indeed, and related to that Entity—still inconceivable to the disciple—the Solar Logos.
The basis of all manifested phenomena is the enunciated sound, or the Word spoken with power, that is, with the full purpose of the will behind it.
2. We note that the Word alone may be insufficient to produce manifested phenomena; the Word must be backed not only by will but by the “full purpose of the will…”
3. We may debate whether will has purpose, or purpose has will. What seems to be said is that the one is capable of achieving successful manifestation is fully cognizant of the purpose of that which is to be manifested and full willing to achieve that purpose as he enunciates the creative Word.
4. We note that there is an important equivalence expressed: “the enunciated sound” is “the Word spoken with power”. In this context, “Sound” and “Word” are equivalent.
Herein, as is known, lies the value of meditation, for meditation produces eventually that inner dynamic purpose and recollection, or that internal ideation which must invariably precede the uttering of any creative sound.
5. The idea is reinforced: the utterance of creative sound necessitates the achievement of an “inner dynamic purpose” by the one who utters. He must know the purpose of that which he wills to create. Only thus is the manifestation process rendered fully effective.
6. The Thinker recollects himself and engages in an internal process of ideation which reflects his inner dynamic purpose.
When it is said that the Logos produced the worlds through meditation it means that within His own centre of consciousness there was a period wherein He brooded over and meditated upon the purposes and plans He had in view;
7. We may consider this process as a kind of prototype for all wise human action. Interestingly the second ray process of brooding and pondering must precede the willful action qualified by the first ray.
8. The term “divine centre of consciousness” has been used to indicate the Monad (cf. EP I 168-169). Did the Logos brood within His monadic consciousness before engaging in the act of solar systemic creation? This does not seem likely as the cosmic stage of evolution of the Logos is not yet sufficient for Him to do this.
9. If the Logos meditates upon the purposes and plans He has in view, He must relate His intentions to the intentions of a Being still greater—One in Whom the Logos plays His small part and to Whose purposes His (the Logos’) purposes must conform.
wherein He visualised to Himself the entire world process as a perfected whole,
10. This signifies the possibility of perceiving the entirety within an Eternal Now, and not only sequentially.
seeing the end from the beginning and being aware of the detail of the consummated sphere.
11. Logoic destiny is a certainty; the means of achieving that destiny in time and space may be considered variable.
12. The detail of which the Logos is aware is the “detail of the consummated sphere”—the detail of that which will exist at the ‘end’, but not necessarily the detail of the process which leads to this consummation.
13. The phrase “consummated sphere” suggests precisely the period immediately preceding the fourth initiation, when the sphere of the causal body of men, Planetary Logoi and Solar Logoi is brought to fulfillment before destruction.
Then, when His meditation was concluded, and the whole completed as a picture before His inner vision, He brought into use a certain Word of Power which had been committed to Him by the One about Whom naught may be said, the Logos of the cosmic scheme of which our system is but a part.
14. This is a most interesting and important section. Who was it that committed the Word of Power to the Solar Logos? Was it a Cosmic Logos or a Super-Cosmic Logos? In this section (confirmed, as well, later in the text) it seems that it was a Cosmic Logos and that this Cosmic Logos is called “the One about Whom naught may be said”. The clue is the word “scheme”, for our chain is a member of planetary scheme, just as our planetary scheme is a member of a still greater solar scheme, and, by implication, our Solar Logos and His system are a solar scheme which is a part of a greater cosmic scheme—i.e., the system of a Cosmic Logos.
15. We could seek to stretch this analogy to include the system of the Super-Cosmic Logos, but I do not think the section we are analyzing warrants that stretch.
16. The fact seems to be that there are at least two Entities Who are called by the name, “One About Whom Naught May Be Said”.
With cosmic and Logoic initiations we are not concerned, except in so far as the human initiations reflect their stupendous prototypes,
17. And, recognition of this prototypical relationship is of great value when attempting to cognize the scope of the many vibrational spheres in which we “live and move and have our being”.
but it is of interest to the student to realise that just as at each initiation some Word of Power is committed to the initiate, so similarly to the Logos was committed the great Word of Power which produced our solar system,
18. May we infer that the period at which our solar system was created was a kind of initiatory period for our Solar Logos?
19. What we may conclude is that “Words of Power” are the means of producing coherent systems of relationships. Such Words are powerful, creative Words.
that Word which is called the [Page 151] "Sacred Word," or AUM.
20. This is an astonishing thought considering the way the AUM is compared with the
OM in The Rays and the Initiations. There the AUM is given a rather material meaning. Here it is directly called the “Sacred Word” and is said to be the Word which produced our solar system.
21. Probably there are two significant ways in which the AUM may be interpreted. As well, we may wonder whether the type of interpretation is indicated by two ways of writing the Word: AUM or A.U.M. In these commentaries I have not carefully discriminated between these two orthographic approaches.
It must be here remembered that this sound AUM is man's endeavour to reproduce on an infinitesimally small scale the cosmic triple sound whereby creation was made possible.
22. DK is telling us that, as human beings, we are not in possession of the “cosmic triple sound”. We may presume that by “cosmic triple sound” He means the sound which brought our solar system into being.
23. Our Solar Logos is, after all, a cosmic being.
24. Through our use of the AUM (whether or not it pronounced as
OM or as A-U-M—a matter still debatable) we are reflecting a Sound of incredible grandeur.
The Words of Power of all degrees have a triple sequence.
25. The Word of Power we are now studying is a triple Word (AUM), but the sequence discussed below does not refer to its triple nature.
First. They are sounded by some fully self-conscious entity, and this invariably takes place after a period of deliberation or meditation wherein the purpose in toto is visualised.
26. Let us consider the sequence:
There is a period of deliberation or meditation.
During this period, the purpose to be achieved through the sounding of the Word is visualized in its entirety
Then, the Word of sounded.
27. We note the importance of the fact that the one who sounds the Word must be a “fully self-conscious entity”. There are many beings who create sounds and who are not fully self-conscious or even partially so. Their sounds are but primitive ‘rehearsals’ for the type of sounding here referenced.
Second. They affect the deva kingdom and produce the creation of forms. This effect is dual in character—
28. The deva kingdom is inseparable from the “creation of forms”.
29. The intimate relation between sound and the deva kingdom cannot be forgotten. All devas respond to certain orders of vibrations; by this means they build form by ‘becoming’ form.
a. The devas on the evolutionary path, the great builders of the solar system, and those under them who have passed the human stage respond to the sound of the Word, and with conscious realisation collaborate with the one who has breathed it forth, and thus the work is carried out.
30. It is clear from this section that the “great builders of the solar system” have “passed through the human stage” if even “those under them” have so passed.
31. Lower devas tend to become men, and men, it seems, have the possibility of becoming greater devas (obviously self-conscious devas).
32. There is a particular group of devas called the “Greater Builders”. Theirs is the second Creative Hierarchy, and it is they, perhaps, who construct the monadic vehicle of the human being. There are, as well, certain categories of what may be called “Greater Builders” who are not members of the second Creative Hierarchy.
33. We are here speaking of devas who are self-conscious just as man is self-conscious; these devas, however, have a much fuller self-consciousness than man.
b. The devas on the involutionary arc, the lesser builders, who have not passed through the human stage, also respond to the sound, but unconsciously, or perforce, and through the power of the initiated vibrations build the required forms out of their own substance.
34. Let us think carefully. Are all devas who have not yet passed through the human stage necessarily on the involutionary arc? We might say that minerals, vegetables and animals, though not yet human, are on the evolutionary arc. Thus, might we not say the same of certain devas?
35. Perhaps the phrase “devas on the involutionary arc” is equivalent to “elemental lives”; such lives are definitely involutionary, and are thus seeking an ever-closer identification with form.
36. Let us suppose there are devas who are on the evolutionary arc but who are still unselfconscious; they would naturally respond to “the power of the initiated vibrations” even without self-consciousness. Naturally all elemental lives respond to the “power of initiated vibrations”.
Third. They act as a stabilising factor, and as long as the force of the sound persists, the forms cohere.
37. We are considering Words of Power as stabilizing factors. A sustained sound produces a sustained form. When the sound ceases the form disintegrates.
38. Thus, we are viewing what we usually call “life” and “death” in terms of sustained or discontinued sound.
39. We can see how sound, as here discussed, relates in some measure to the second aspect of divinity—the factor of coherence.
40. Sound can be understood in three modes--as the Creator, the Preserver and the Destroyer. It may be surmised that Brahma, Vishnu and Shiva all act through the agency of sound (though not exclusively so).
When the Logos, for instance, finishes the sounding of the sacred AUM, and the vibration ceases, then disintegration of the forms will ensue. So with the Planetary Logos, and thus on down the scale.
41. It is clear by analogy that the sustainment of human life occurs through the sounding of a sacred Word; the cessation of human life occurs through the discontinuation of that sounding.
42. On a lesser scale, when notes change, conditions (which are coherent configurations of vibration) change. If we change the note, we change circumstance. We should be watchful of the notes we sound.
The Words of Power, or the permutations of the AUM, exist in every possible tone, sub-tone, and quarter-tone, and upon these shades of sound the work of creation and its sustentation is built up.
43. The great variety of created life is dependent for its origin upon the “permutations of the AUM”.
44. Those who are trained in music will recognize that DK divides sound into tones, sub-tones and quarter-tones, or, from another perspective, into steps, half-steps and quarter-steps. Quarter-tones are, technically, “micro-tones” and are not usually an aspect of the more standard music of Western Culture. They do feature more prominently in Eastern music and in the more experimental varieties of Western music. It takes a refined hearing to discern the deliberate use of quarter tones. Often the appearance of quarter-tones (in conventional music) simply means that the musician is playing or singing out of tune. The proper use of quarter-tones is capable of suggesting an uncharacteristic delicacy of nuance.
45. Division of each tone into four parts is interesting as we are dealing with the process of manifestation or form-building, so closely related to the number four—from one perspective, the number of form and materialization.
46. We note the manner in which DK has blended a term related to the world of color and visual imagery with the term “sound”: He has spoken of “shades of sound”. He might have spoken of ‘gradations of sound’, but it would seem the intermingling of visual and auditory terms is purposeful.
47. From what we understand of devic vision, devas would ‘see’ “shades of sound”.
48. When we speak of “creation” and “sustenation”, we are speaking of the relationship between the third and second aspects of divinity. As the third aspect is the “Creator” so the second aspect is the “Preserver” (or the ‘Sustainer’).
A multiplicity of sounds exists within each greater sound and affects different groups.
49. We have a practical example of this in the manner in which a multiplicity of overtones or “partials” can be heard or detected with the sounding of any fundamental note.
50. One sound or tone, therefore, can affect many different levels of vibration and, therefore, the beings who express upon those levels.
51. Different beings are affected by different sounds. Only the most inclusive of all possible sounds within a given system of creation can affect all participants in that system. The lesser sounds will affect the entire collection of beings differentially. No lesser sound affect all beings significantly.
It [Page 152] must be remembered also that, generally and broadly speaking, the sounds within the solar system fall into two groups:—
52. We find the Tibetan going deeply into the nature of sound; thus this section touches on matters of occult depth. The study of occultism and the study of sound are inseparable.
1. The initiatory sounds, or those which produce manifestation or phenomena of any kind on all planes.
53. These sounds are associated with the third aspect of divinity. They initiate manifestation and phenomena. They also have somewhat of the first aspect in them, as the “Will-to-Initiate” pertains to the first ray.
2. Eventuating sounds, or those which are produced from within the forms themselves during the evolutionary process, and which are the aggregate of the tones of every form in any particular kingdom of nature.
54. These sounds are of an expressive nature.
55. From the forms which arise through “initiatory sounds” other sounds eventuate. They are resultant.
56. Eventuating sounds reveal the evolutionary status or quality of evolving forms.
57. The tiny ‘sounds’ of aggregated atoms are involved in producing “eventuating sounds”.
58. Forms are complex and are comprised of many units of different scope, each unit having its sound contributing to the sound characterizing the encompassing form in its entirety.
Every form likewise has a tone which is produced by the minute sounds produced by the atoms composing that form.
59. As stated. What type of instrument could detect the “minute sounds” of which the Tibetan speaks? Perhaps there are forms of psychic hearing which will permit of the registration of such minute sounds?
These sounds grow out of the other group and affect inferior groups or kingdoms, if the word "inferior" may be used in connection with any department of divine manifestation.
60. It would appear that the lesser sounds affect lesser lives.
61. We live constantly in a veritable ‘sea of sound’, the vast majority of these sounds undetected by the human consciousness.
For instance, the human kingdom (the fourth creative Hierarchy) was produced by a triple AUM sounded in a particular key by the three persons of the Trinity in unison,—God the Father, God the Son, and God the Holy Spirit, or Shiva, Vishnu, and Brahma.
62. We note the parallel. The solar system was produced through the sounding of an AUM; so was the human kingdom. Apparently there are many strata of AUMs.
63. Technically speaking, the “fourth creative Hierarchy” is greater and more inclusive than the “human kingdom” per se.
64. What is important to realize is that all three aspects of divinity were involved in the creation of man just as they were in the creation of the solar system.
65. It is fascinating to realize that the human kingdom (as a whole) was created by the sounding of an AUM in a particular key. We are not told whether we are referencing the human kingdom of the entire solar system or the human kingdom of our particular planet.
66. If we put together the thought that the fourth Creative Hierarchy is ruled by the planet Mercury, and that the note of Mercury (according to HPB) is Mi or the note “E”, we may have an important hint. “Mi” or “E” is often considered the yellow note, the buddhic note, the note of the fourth ray which largely characterizes humanity—the fourth kingdom and an aspect of the fourth Creative Hierarchy.
67. We may infer that every
Kingdom of Nature was created by the sounding of an AUM in a particular key.
68. It is interesting to think of the AUM sounded “in a particular key” rather than ‘on a particular note’.
69. The differentiated notes AUM represent the tonic, the dominant and the sub-dominant, respectively. The AUM might sound as AUM during the involutionary process, but might it sound as ‘MUA’ during the evolutionary process (thus indicating a reversal of descent). Of one thing we are certain—the conclusion of the evolutionary process must eventually terminate on the tonic. This may not be the case in our present solar system, which is more based upon the sound “U” than upon the “A”, but at the conclusion of the series of solar systems the tonic “A”, will resoundingly prevail.
70. In dealing with the AUM we are dealing with the mysterious interplay between the logoic, monadic and atmic planes.
This sound is still going forth; the interplay and interblending of the many tiny notes of each human being produces a great united sound which can be heard in the high places
71. This sound is something other than the Note of Nature. Presumably, all atoms which go to the composition of a human being are involved—the atoms of subtle substance as well.
72. By “the high places” we may infer at least triadal levels.
73. Just as a human being has “many tiny notes” resolving into one note, he also has a multiplicity of rays resolving into one ray (cf. EP II 18).
74. Creation may be expressed as one great, ever-changing Sound.
and which, in its turn, is having a definite effect upon the animal kingdom.
75. Conglomerate notes are heard ‘above’ and effective ‘below’.
76. The notes sounded by greater lives inevitably affect lesser lives and presumably, the notes sounded by those lesser lives.
It is one of the factors which produces animal forms, both for human and animal occupation, for it must ever be remembered that man links the animal and the divine.
77. We are given a fascinating piece of occultism. We have read that man is the macrocosm to the lower kingdoms, and further that many animal forms (especially the mammalian forms) are derivative of prototypical human forms.
78. We are reminded that human beings (not only animals) occupy “animal forms”.
79. We are learning that human sounds are partially responsible for the production of animal forms.
80. The suggestion is that a positive change in the note which humanity is sounding will result in positive changes in the animal forms occupied not only by human beings, but by those we recognize as animals.
81. Sound is an agent of transformation.
82. Another inference to be gathered is that sound is an agent of divinity and produces vehicles for the embodiment of that which is divine.
83. Careful consideration of these thoughts will make us more observant of the notes we are emitting—our “eventuating sounds”.
It is neither possible nor desirable to enumerate the Words of Power, but certain general indications may be given which will help the student to realise somewhat the magnitude of the subject and its intricacy.
84. It is not desirable to enumerate the Words of Power because man, at his present stage of development, would almost certainly misuse them.
85. However, it is not even “possible” to do so. What does this mean? Perhaps man, as presently constituted, does not have the apparatus to register such words.
86. Or perhaps, given the nature of the spiritual laws which every Master must obey, it is not possible to divulge such Words and still uphold the laws.
87. Humanity as a whole is but a neophyte. We scarcely recognize the nature of the spiritual domain into which we are now more rapidly entering. Its scope and complexity elude us almost entirely. No wonder initiates of the first degree are called “babes”.
1. The Great Word, as sounded by the Logos of the solar system, and communicated to Him by His superior.
88. As far as we in this solar system are concerned, the Word sounded by our Solar Logos is the “Great Word”.
89. We note that such a Word is ever communicated by a “superior”.
90. One “superior” is mentioned, though the Solar Logos has many superiors.
91. The particular “superior” here referenced is very reasonably the Cosmic Logos in Whom our Solar Logos plays His small but significant part.
92. May we call “His superior” the Logos of the Sirian System comprised of seven major suns and probably many more? The major One About Whom Naught May Be Said is certainly also “His superior”, but a Cosmic Logos (Who is a One About Whom Naught May Be Said of lesser scope) is definitely the superior or the Solar Logos as well.
2. Three Words committed by the Solar Logos to each of the three Logoi as follows:—
a. The sacred sound A to Shiva, He Who embodies the spirit or will aspect. It is the Word through which God the Father works.
93. The “three Logoi” are depicted in the Chart on IHS 48 and are represented by the three circles beneath the circle representing Solar Logos.
94. Shiva is that systemic Deity Who expresses primarily through the logoic plane.
The logoic Breath...First plane...The Sound85 A.
This is the first etheric appearance of a solar system upon the atomic subplane of the cosmic physical plane. The seeds of life are all latent. Faculty inheres from an earlier solar essence. (TCF 926)
b. The sound U to Vishnu, God the Son. He is the form-builder and provides the body which the spirit must occupy, thereby making divine incarnation possible. A is the life sound, U is the form sound.
95. Symbolically we see that the letter “U” is configured as a receptacle or vessel. This is the vessel or receptacle “which the spirit must occupy”
96. Through the principle of relationship, the “U”, divine incarnation occurs.
97. The “U” is also, particularly, the symbol of the Second Outpouring which is impulsed by the Divine Son.
98. Numerologically (and in English), the “U” equals 21; thus (from this perspective) in our solar system, at least, the second aspect precedes the first, though the first is contained within the second. “He who hath seen Me hath seen the Father.”
99. The “U” represents the “builder”, and the energy of the second ray is that of the builder.
100. Usually, when we think of form we think of matter, but form is something distinct from matter. Form is relationship, and it is upon the energy lines characterizing such relationship that matter is configured.
101. There are various ways of portraying the meaning of the three letters in the AUM. Some alternatives are offered in this presentation by the Tibetan.
c. The sound M to Brahma, Who, in His work of Energy-provider, links in active intelligence, spirit and form, or the self and not-self.
102. Here the “M” is not conceived as the sound of matter, though elsewhere it is.
The masses are hearing the sound of the A.U.M. and, in their higher brackets, are finding that A.U.M. the expression of something from which they seek release. The aspirants and disciples of the World are hearing the O.M. and in their personal lives the A.U.M. and the O.M. are in conflict. This may represent a new idea to you, but it conveys an idea of an eternal fact. It may help you to gain an understanding of this phase if I point out for you that for this first group the O.M. can be portrayed in the following symbol as expressing the material M nature whereas the second group can be portrayed by the symbol m expressive of the soul enveloped in matter. (R&I 53-54)
103. We may come to some resolution by considering that energy/force and matter may be considered synonymous.
104. Further, active intelligence is directly related to the third or matter aspect of divinity.
105. The “M”, therefore, may be considered representative of both active intelligence and matter (considered as force).
106. The letter “M” is usually considered foundational as it expresses (in English) the number four which numerologically, represents the foundation among other things.
107. The four, however, is also a linking, bridging number and is related to Mercury, the planet which, monadically (we hypothesize) is profoundly related to active intelligence. Saturn, which expresses the third ray monadically (cf. EP I 420), and thus represents the active intelligence in a way still more profound than Mercury, is interestingly the planet which always represents the material factor. Saturn, however, is also a bridge: it created a bridge between the first and second major solar systems, and is, as well, the planet involved in building the first phase of the antahkarana—from personality to the Egoic Lotus.
It might here be pointed out that much information anent the three departments of the Hierarchy of our planet will come to the student who wisely ponders these functions.
108. DK is implying that the first department of Hierarchy is an exemplification of the sound “A”, the second of the sound “U” and the third of the sound “M”.
109. The first department, like the sound “A”, is related to first principles and their establishment in form-matter through the agency of will.
110. The second department, like the sound “U”, is related to the principle of relationship, and its purpose is (through love-wisdom) to bring all participants within any hierarchical system into a condition of right relationship. The archetypal relationship is between “I” (expressing the sound “A”) and “you” (expressing the sound “U”).
111. The third department, like the sound “M”, represents the intelligent link between all things, assisting (through linking-intelligence and knowledge of form-matter) the second department to achieve right relationship and assisting the first department to achieve the willed, purposed expression of the “Fixed Design”.
3. Seven Great Words, again based on the sacred three sounds A U M. These produced creation, or the manifestation of the seven planes of our solar system. They are committed not to human entities, but to the seven great Devas or Raja-Lords who are the ensouling lives of a plane; hence in the various initiations their collaboration is necessary, before these key words can be committed to the initiate.
112. DK is proceeding from the one, to the three and, thence, to the seven.
113. From one perspective, it is as if the three sounds of the A U M are distinct from and superior to the seven sounds here described.
114. From another perspective, the first three sounds relate in different combinations to the first three planes of the solar system.—the “A” to the logoic plane, the “AU” and the “U” to the monadic plane, and the “AUM” and the “M” to the atmic plane.
115. We often consider whether the ten are to be found within the seven or whether there is superior three hovering ‘above’ the seven. This latter option often seems the most correct.
116. The “A” the “U” and the “M” represent the sounds of the three Great Logoi Who are, in a say, ‘super-systemic’, as is the Solar Logos. These three sounds, then, are reflected on the first three planes by the greatest of the Raja Deva Lords Who are the Shiva, Vishnu and Brahma of the deva kingdom.
117. I am differentiating between Shiva, Vishnu and Brahma considered as three Logoi (subsidiary to the Solar Logos) and Shiva, Vishnu and Brahma considered as the Raja Deva Lords of the first three systemic planes.
118. When we consider the ten (the three in relationship to the seven), the first three reflect themselves in the first three of the seven.
119. When the term “key words” is used, the implication is that the word which is communicated has its musical value (its key) as well as its meaning.
120. It would appear that the Seven Great Words are each of them in one of seven keys and that these keys are important in relation to each of seven initiations.
121. From one perspective, the DO of our solar system may be found upon the astral plane, the RE upon the mental, MI in relation to the buddhic, FA in relation to the atmic, SOL in relation to the monadic and LA (the note to which all orchestras tune) in relation to the logoic. The note TI or SI is then to be found as a leading tone on the lowest of the planes of the cosmic physical plane and upon the lowest of the planes of the cosmic astral plane. This is but one way of conceiving notes in relation to planes.
122. The cooperation of the Raja Deva Lords in the system of human initiation is something that is not much emphasized, though apparently vital.
123. Each plane has its key word as does each sub-plane. To the advancing initiate, these key words are gradually communicated; with this communication comes the ability to master the sub-planes and planes involved.
124. The number seven is directly related to the creative process as is the number three. The AUM (as a composite word within the seven systemic planes of the cosmic physical plane) is related to the atmic plane—the plane on which the creative intelligence of the Logos manifests. From this plane the form-building processes within the lower five worlds of systemic planes are undertaken.
4. Forty-nine Words related to the forty-nine subplanes or Fires. These again are committed to the forty-nine Builders of the Sacred Fires.
125. To the Raja Deva Lords are committed the seven words of the seven major systemic planes. To lesser aspects of Themselves (the forty-nine Builders of the Sacred Fires) are committed the forty-nine subsidiary Words—one word for each of the forty-nine sub-planes.
126. The Raja Deva Lords are the Seven Sons of Fohat and the Lords of the forty-nine sub-planes are lesser Sons of Fohat—or forty-nine Fires.
127. Vibratory conditions on each of the forty-nine sub-planes may be considered as “Sacred Fires”. Fire, motion and vibration may be considered synonymous terms.
The above two groups of words are in the jurisdiction of the third aspect, and are given out by Brahma.
128. If the Words through which the Raja Deva Lords function and those through which the Lords of the sub-planes function are given out by that sub-Logos called Brahma (logoic Brahma), which Words are given out by Vishnu and Shiva?
129. Does the Raja Deva Lord of the logoic plane receive some special conferral from logoic Shiva (one of the fundamental three sub-Logoi related to the Solar Logos) and the Raja Deva Lord of the monadic plane a special conferral from logoic Vishnu?
130. Everything which derives from the AUM is under the jurisdiction of the third aspect of divinity.
131. Since the Solar Logos of our solar system is presently a great second ray Being (and may always be so, if His monadic ray is the second with a fourth sub-ray) is He to be considered a kind of ‘greater Vishnu’? If this were the case, then the three Great Words (each for one of the three Logoi subsidiary to the Solar Logos) would be given out by the Solar Logos considered as Vishnu.
132. Following this line of thought, the One Great Word conferred upon the Solar Logos would be given out by the Cosmic Logos considered as ‘greater Shiva’.
5. There are again five Great Words with signs which come under the department of Vishnu, or God the Son, [Page 154] and are breathed out by Him.
133. We note the association of the number five with Vishnu. This should not come as a surprise as the numbers two and five are closely related, as demonstrated through the given and hinted rays of the Logos of Venus and of the Logos of Sirius. The two are five together are especially concerned with the subject of illumination.
134. At other times, however, the five is considered especially related to Brahma and the third aspect. Five was the number of the previous solar system.
135. We note that the “five Great Words” are accompanied by “signs”, which we may, perhaps, consider related to symbols. Symbolization (the embodiment of meaning in image) is a process closely related to the second ray—the “Ray of the Divine Pattern”. (EP II 394)
By their means the five kingdoms of nature on the evolutionary arc came into being:—
136. In the formation of these five kingdoms it would seem that the work of Brahma and Vishnu are united—through the number five.
137. There are two kingdoms superior to the ones listed, but apparently the five words in the Department of Vishnu are not responsible for their creation.
138. The higher two kingdoms—of Planetary Lives and of Solar Lives—would seem to be within the Department of Shiva.
a. The mineral kingdom.
b. The vegetable kingdom.
c. The animal kingdom.
d. The human kingdom.
e. The spiritual kingdom.
139. This “spiritual kingdom” is also called the “
Kingdom of Souls”. It is the fifth kingdom of nature and all members of the Hierarchy and Their disciples are found within this kingdom (cf. IHS, 48—Chart).
140. We remember that the second aspect of divinity is the form-building aspect and so we may consider the five kingdoms as five great forms within the sphere of expression of the Solar Logos.
These five are permutations of, or are built up upon the sound U, as the ones earlier enumerated are built up upon the sound M.
141. We do not know how we can sub-divide the sound “U” or the sound “M” so that permutations can be created.
142. It is interesting, however, to note a certain interchange of associated numbers. Usually the five is associated with Brahma and not Vishnu. Usually the seven is associated with Vishnu and not Brahma. However, in this instance, a reversal is seen.
143. We have mentioned how the number five may be connected to the second aspect through the factor of illumination and in relation to the principle of soul (stimulated by Venus and Sirius).
144. The three and the seven can be related, as through combinations of the three, the seven can be generated: A, B, C, AB, AC, BC, ABC.
In connection with the first three kingdoms it may be of interest to note that they are based upon two sounds, the U sounded on the basic key tone of the M.
145. The “U” is the form-builder, but the first three kingdoms are definitely material and related to the third aspect. The second aspect conferring self-consciousness has not yet made its full appearance.
146. Thus, it is reasonable to consider that the “basic key tone of the M” would be primary.
147. We do not know what it means that the “U” is “sounded on” the “M”, but if we use a musical example, the “M” would be considered the tonic and the “U” would be sounded ‘above’ the tonic, perhaps as the fifth (since the fifth relates to the second aspect of divinity as does the “U”).
In the fourth kingdom the M tone is dying down and the two notes sounded forth are the U and the A.
148. The “M tone” considered as the material tone is necessarily dying down, but the “M” considered as the “linking intelligence” is fully present. In many ways “Man” is characterized by the intelligent “M”. Man’s number is four and the number value of “M” is four.
149. Yet, more essentially, Man is to be considered as soul and Spirit (i.e., as “U” and “A”); this is His destiny. His intrinsic intelligence will be subsumed within his consciousness and Spirit aspects.
In the fifth kingdom the M has subsided into a distant undertone,
150. This is a curious and important phraseology—“a distant undertone”. Many are the “undertones” in our lives; they represent that which has been outlived but of which traces may still be found.
151. Again, if the “M” is to be considered as the “link(s) in active intelligence”, it will still be present within the members of the fifth kingdom, however, in their case, the active intelligence (at least as it is expressed on the human level) is giving way to the intuition (as it is expressed within the Fourth Creative Hierarchy).
152. The linking mind considered as the concrete, reasoning faculty associated with material form/matter is that which has subsided into a distant undertone.
153. The member of the Black Lodge have travelled far into the “land of distances” (LOM 134), and are, we may say, still deeply involved with that which should have become for them “a distant undertone”.
the U is blended with it so as to be indistinguishable, and the A, or Shiva note, is pealing forth in power, and is practically the only note heard.
154. May we say that, in this description, the Tibetan is referring to those who are high initiates within the Kingdom of the Soul? Even a third degree initiate (though newly and vibrantly response to the monadic note) is still sounding the sound “U”.
155. What DK seems to be describing is a condition which would supervene increasingly after the fourth initiation. Even a Master is still responsive to the ray which colors His atmic permanent atom, and this ray is the same as the ray of His soul.
156. In speaking of the blending of the “M” and the “U”, so that they can hardly be distinguished from each other, He is speaking of the state of soul-infusion. The Spirit/Monad does not link only with the personality but with the soul-infused personality. In terms of sound, the soul-infused personality is the ‘UM’.
157. It is important to realize that many of the spiritual states we normally describe with words can be symbolized through letter and number combinations, as well as pictorially and in terms of sound.
By the sounding of this note,—that of Shiva the Destroyer,—the not-self is negated, and all that is not of spirit passes into dissolution.
158. We may imagine that DK is speaking of the fourth initiation at which time the first aspect of divinity proves itself dominant over the second and third aspects.
159. It must be remembered, however, that that which has been experienced through the third and second aspects of divinity is absorbed into the Spirit aspect at the destructive conflagration which occurs at the fourth degree.
It is the coming in of the A sound which affects the severance or liberation of the initiate from the three worlds.
160. It is to be questioned whether this “A” is to be sounded as the letter “A” is often pronounced ‘eh-ee’ or as an “ah”—the same sound as is found in the word “Father”. There is much to suggest the value of the “ah”, indicating as well the wonder which arises through direct identification with the Spirit aspect.
6. There are certain Words also committed to each of the Planetary Logoi, and they are the basis of planetary manifestation.
161. Each of the Planetary Logoi is differentiated from the others; each naturally has certain principal rays and certain notes which correlate with these rays. There are also, we may imagine, astrological sounds correlated with each of these Logoi.
162. It would seem that the Solar Logos would be the One who confers such Words, and that the sub-Logoi (whether Brahma, Vishnu or Shiva) would also be involved depending on the spiritual status and quality of the Planetary Logos concerned. Systemic Brahma, it would seem, could be involved in the conferral of such Words to the Logoi of the non-sacred planets. Systemic Vishnu could confer upon the Logoi of the sacred planets, and Systemic Shiva upon the Logoi of the synthesizing planets.
As is well known, the sound of the Brahma aspect, or the third aspect of our particular Planetary Logos, is FA,
163. Does this mean that the third aspect of the other Planetary Logoi is not correlated with the FA, the green note of the third ray?
164. The third aspect of the Solar Logos is also correlated with the note FA.
In system one, the completion of the First Breath, the culmination, was the sounding forth, in note majestic, of the note FA,—the note which forms the basic note of this system, the note of manifested nature. This note is,… (LOM 52)
and herein lies much of illumination as to His point in evolution, for it is immediately apparent that the A sound is reaching even the dense physical.
165. This is quite an amazing statement. It is based upon the idea that the “A” is part of the “FA” and is sounding through the third aspect note FA.
166. The sound “A” (represented by the note “DO”) is red and “FA” is green and is the representative of the sound “M”.
167. One example of the way in which the “A” reaches the physical plane is through the destructive aspects of Nature which (though green) is “red in tooth and claw”.
168. What is said here must, however, be compared with the thought that for a non-sacred planet, the monadic ray is “non-effective”.
A non-sacred planet, such as the Earth, is still subject to the ray of the personality of the informing Life, and the correspondence to the esoteric monadic ray is non-effective. (EA 363)
169. If the “A” of our Planetary Logos is reaching the physical plane, is this the same as saying that His monadic ray has become “effective”? It may not necessarily be the case. The monadic ray can well affect the etheric-physical plane and yet be largely unexpressed within the consciousness of a particular human being.
170. And yet, in all this, our Planetary Logos is quite far from being (cosmically) soul-infused. This being the case, what role can the monadic ray play?
171. Perhaps, the monadic ray (active on soul levels from the time of the first initiation) makes some degree of impact upon the physical plane at the first degree; some impact upon the astral vehicle at the second degree and certainly upon the mental vehicle at the third.
172. Since our Planetary Logos is only a cosmic Initiate of the first degree (cf. TCF 384), what the Tibetan says would make sense. The Planetary Logos has for His goal the cosmic second degree. This would mean that the sound “A” is beginning to sound on the cosmic astral plane within His astral body. If this theory is correct, the sound “A” is already sounding on the cosmic physical plane with respect to His physical and etheric bodies. The fact that it is sounding on the dense physical would be a reflection of the sounding within His physical and etheric vehicles on the cosmic physical plane.
173. If the sound “A” is indeed sounding on the dense physical level (and if the term “dense physical” actually means the densest three sub-planes of the cosmic physical plane) then we can understand why humanity and our planet seem to be undergoing such an incredible upheaval.
174. Might we say that this sounding of the “A” on the dense physical level is part of the initiatory processes of the minor fourth initiation being taken through the Earth-chain and upon the Earth-globe?
175. We must presume that by “dense physical” DK (in this context) means the lowest three sub-planes of the cosmic physical plane and not the lower eighteen sub-planes of the cosmic physical plane which, from the perspective of the Planetary Logos are His dense physical vehicle.
7. Within our own Hierarchy there are numbers of Words built up upon the Great Word of our Planetary Logos,
176. We are not speaking of the “Great Word” of the Solar Logos. We remember that the Great Word of our Planetary Logos is different from the Great Words of the other Planetary Logoi, and was conferred upon Him by a greater Being still—probably by the Solar Logos in cooperation with one of His three lesser aspects—one of the three subsidiary Logoi (Brahma, Vishnu or Shiva).
177. We are learning from another perspective that the Planetary Logos carries out the Will of the Solar Logos through the agency of a Word (based upon the Great Word) through which the Planetary Logos imposes His creative Will throughout His planetary scheme.
178. The phrase “built up upon” is important. When we see such a phrase we will think of the possible permutations which can be derived from a foundational Word.
and these are committed to the Departmental Heads, [Page 155] who in turn pass them on in permutated order to the graded initiates.
179. Each initiate according to his status, receives a certain word.
180. Some permutations of the triple Word received by the Departmental Heads are more powerful than others.
181. Lesser permutations are passed to lesser initiates and greater to greater.
182. We are being informed of a highly ordered process; there is no casual impartation of these words of power. Further the order of their impartation cannot be violated.
183. An example of permutated order might be the following: from sounds A, B. and C, the following permutations may be derived in this order (for example): AB, AC, BA, BC, CA, CB, ABC, ACB, BAC, BCA, CAB, CBA. In these combinations, the higher sound is always favored, but there could be other methods which would offer a different order.
184. So far, we do not know the basic Word upon which the permutations are built nor do we know that manner and order of the building. We do know that there are foundational Words, that lesser Words are derived from them, and that these lesser words are derived in a certain order and then communicated to different grades of initiates in that order.
185. From all this we understand that Hierarchy is based upon order and admits of no chaos in its procedures.
It will be wise here for the student to differentiate carefully in his mind between words and sounds, for the word veils the thought or intended idea or purpose, and the sound makes it possible to manifest in matter of some kind, on one or other of the seven planes.
186. DK is making a most important distinction—between words and sounds. The distinction is not invariably clear-cut.
187. Words veils thoughts, intended ideas or purposes whether or not these words are sounded.
188. When words are properly sounded and in the right key, their full manifestational potential is released. Words have value in their own right, even if not sounded, for they convey meaning. When sounded, however, words become effective in matter of some grade.
189. Some of the great sounds are also called words (as in “Words of Power”). If a sound is represented by a single letter, it is not called a “word”. But when at least two letters are present, then a sound may be called a “word”—as in the case of the
OM or the AUM.
190. The “AU” is called a “sound” and not a “word” (cf. TCF 926); the “
OM” is called a “word”.
191. The “AUM” is called both a sound and word.
192. The “A” is called only a sound, as is the “O”.
193. The “A”, “U” and “M”, taken separately are called “sounds”.
194. When a significant word is rightly sounded we have entered the domain of practical occultism.
We cannot here trace the expansion of the basic words, from their enunciation by cosmic entities down to the infinitesimal differentiations produced in the speech of man, the vocal expression of the animals, and the song of birds.
195. We sense an immense continuum, from the Great Words to the tiniest vocal expressions, not only of human beings but of animals.
196. Interestingly, animals, members of the third kingdom have a voice; the voice is directly related to Brahma, the third aspect and the third ray.
Each is a manifestation of consciousness in some degree, and each produces an effect.
197. Each such utterance, conscious or unconscious, is a reflection of a certain type of consciousness; every utterance, we are learning, is effective—whether to a massive or tiny degree. From another perspective, behind every utterance is a degree of consciousness and every utterance indicates the degree of consciousness of the one responsible for the utterance.
What the initiate is learning to do is to make sounds consciously, and thus produce a studied and desired result;
198. We may think of human utterance and how many sounds are made either unconsciously, inadvertently or inattentively.
199. We well understand why the initiate is so cautious in the guarding of his speech.
to utter words; and be fully aware of the consequence on all planes; and to create forms and direct energy through sacred sounds, and thus further the ends of evolution.
200. We can see what an immense responsibility rests with the true initiate in relation to sound, word and utterance.
201. Human beings constantly create forms and direct energy through ordinary sounds, but to do so through “sacred sounds” differentiates the initiate from the average human being.
202. Of how many “sacred sounds” are we truly aware? We have been given certain ‘sound symbols’ which are apparently sacred, but we are sometimes told that these are not the true Words.
203. Perhaps, we must begin with sacred meaning uttered in words which are somewhat ordinary. Yet if the sacred meaning is conveyed through the type of words at our disposal, the general effect of the sound will tend towards sacredness.
204. As well, the same sounds can be uttered accompanied by sacred energy or by more ordinary energy. The results will be sacred in the first instance and not so in the second.
205. Even sacred words uttered mindlessly have little effect.
It has been necessary to digress thus before taking up the committal of words to the initiate, in order to emphasise the radical importance of the matter, and thus account for the carefully guarding of this aspect of divine work.
206. Radical importance is ‘root importance’. Sound and word are great fundamentals of the initiatory process and are sources of immense power when the occult science associated with them is deeply understood.
The Use of the Words
We have already dealt with the significance of the Words of Power in a brief manner. We might now sum up certain of the inferred postulates, and then touch somewhat upon the initiation ceremony, and the Words as committed to the initiate.
207. We see ever that the Tibetan proceeds by the occult method—from general principles to particular instances.
The postulates here made are nine in number, and if duly pondered upon by the aspirant, will reveal to him much anent the creative process and the power of speech.
208. In this chapter we have already dealt with the five and the seven; the nine, then, is to be expected.
209. The number nine is related to words and speech, for nine is the unit of measure for cycles based upon the third ray. Word and speech are produced by the third center—the throat center, ruled generically by the third ray.
1. All the Words of Power are rooted in the Great Word committed to the Solar Logos at the dawn of manifestation.
210. We note that there is power in certain “Words”. All “Words of Power” derive from the “Great Word” presumably committed to the Solar Logos by the Cosmic Logos “at the dawn of manifestation”.
211. It is clear that, through this commission, the Solar Logos is charged with carrying out an aspect of the great Purpose of the Cosmic Logos.
212. We must not treat the “Words of Power” which may come to us as isolated Words. They are all logically derivative of the Great Word. This bears pondering.
213. One may presume that the “dawn of manifestation” precedes any etheric-physical appearance.
2. All the Words of Power are permutations or expansions of the three basic sounds, and increase in length as the planes are involved, until the sentences and speech of the finite unit, man, in their myriad differentiations are arrived at.
214. This entire idea is wonderfully elaborated on TCF 926-929.
215. The creative sounds of the higher planes of our solar system are characterized by a great simplicity. The sound “A” is the simplest of all, and yet the most inclusive and synthetic.
216. We see the “increase in length” in the movement from the “A” to the “AU” to the “AUM” and so forth.
217. Continuing, we further see the movement from the logoic septenary Word (found on the fourth systemic plane), to the thirty-five part logoic mantram (found on the fifth), to the forty-two versed logoic song (found on the sixth), to the forty-nine chaptered logoic “book” (found upon the seventh and lowest systemic plane).
218. There is differentiation and complexification in descent; there is fusion and simplification in ascent.
3. Therefore, on the path of return, speech becomes ever more brief, words are more sparingly used,
219. We are told that “a word to the wise is sufficient”. This can mean many things, but indicates the effective brevity achieved by the true exponents of the Wisdom.
220. The Tibetan Teacher has released thousands upon thousands of words to explain the nature of the Ageless Wisdom to us—i.e., to those who are still in need of such highly differentiated explanations. Were our consciousness adequate, He might simply have spoken to us in the briefest of symbols. In fact, on occasion, He has offered us such symbols.
and the time eventually comes when the adept employs formulas of words only as required to carry out specific purposes along two lines:—
221. Increasingly the third aspect of divinity is left behind. The adept is focussed in atma-buddhi.
a. Definite creative processes.
b. Specific direction of energy.
222. To create (aspect three) is distinguished from engaging in acts of direction (aspect one).
223. One must indeed direct in order to create, but there is such thing as directing energy towards that which has already been created—an act, in fact, creating nothing, though changing conditions within or between systems which have been created.
This, of course, on the planes in the three worlds.
224. The adept is Master of all that proceeds within the three lower worlds. It is in relation to these worlds that His mastery exists.
4. The aspirant, therefore, has mainly three things to do when preparing for initiation:—
a. To control every activity of his threefold lower nature.
225. This is an uncompromising statement. We cannot evade the controlling, restricting energy of the planet Saturn in the preparatory process.
This involves the application of intelligent energy to every atom of his three sheaths—physical, astral, and mental. It is literally the shining forth of the Brahma, or third aspect, of the inner God.
226. Saturn and Mercury (both profoundly third ray planets) rule the Path of Discipleship during which there proceeds this “application of intelligent energy” to the three lower sheaths and their atoms.
227. We can see that in this process we are working under the sound “M”.
b. To control his speech every minute of every day. This is a statement easily made, but most difficult to make practical. He who achieves it is rapidly nearing emancipation.
228. DK offers a most practical and yet most demanding requirement.
229. The one who speaks builds and the initiate will allow himself to build only in conformity with the Divine Plan. This obviously will entail a great supervisory control.
230. By emancipation we probably mean the fourth initiation and thus we can see that the requirement is by no means easily achieved.
231. If we study the use of words of the Initiate Jesus and of the Christ through Him, we shall learn something of initiate use of speech.
This applies not to the reticence, the moroseness, the silence, and the voicelessness which often distinguishes natures but little evolved, and which are in reality an inarticulate condition.
232. We are again entering upon a discussion of occult silence and the way in which it is distinguished from the silence characteristic of the little evolved.
233. The occult use of silence has nothing to do with sullen silence.
234. Such control has nothing to do with the inability to formulate speech which DK is describing above.
It refers to the controlled use of words to effect certain ends, and the retention of speech energy when not needed—a very different matter.
235. The spiritual approach with regard to speech is to control its energy for the sake of effective action.
236. The right use of “interlude” is understood. Under the influence of the third and seventh rays, the initiate knows the times and seasons and will speak (or not speak) accordingly.
237. How different is this approach from that usually witnessed!
It involves a realisation of cycles; of times and of seasons;
238. Rightful creation occurs in concordance with certain cycles, times and seasons. The initiate speaks when his speech may be furthered and empowered by the energies made available at certain times and seasons and during certain cycles. The science of astrology is, thus, most useful in determining the right times to speak or not to speak.
239. Simply put, there is a right time to speak if certain ends are to be achieved. To speak in the presence of energies which will counteract the intent of the speech is futile or worse. Thus, for the initiate, right timing in the art and science of speech is indispensable.
it supposes a knowledge of the power of sound, and of the effects produced [Page 157] through the spoken word;
240. A deep study of the Law of Vibration will be required. Knowledge of the key notes of planes and sub-planes is also required.
241. We may wonder at times why people react so sensitively to speech and word. We should not wonder, as they are reacting to that which carries considerable power. A word can kill. A word can also revive.
it involves an apprehension of the building forces of nature and their due manipulation, and is based on an ability to wield mental matter, and to set it in motion, in order to produce results in physical matter, consonant with the clearly defined purpose of the inner God.
242. Here DK speaks of the skills of the white magician who understands how to work wisely and effectively with the deva kingdom.
243. It goes without saying, but the one who is to speak rightly must be one who can think rightly.
244. Here we see the alignment which exists naturally between the third and first rays. The one who uses speech properly is one who can effectively align his thought power with the Purpose of God and the Will which executes that Purpose.
245. All this begins with attending intelligently to the purpose and will of the soul—the “inner God”.
It is the shining forth of the second aspect of the Self, the Vishnu, or form-building aspect, which is the prime characteristic of the Ego on its own plane. It would be well to ponder on this.
246. The second ray initiate is characterized by the right use of speech (cf. EP II 36)
The power to build anew, the right use of the Word, and the using of the light,—these will release the Blessed One, deep hidden in the ark. (EP II 36)
247. To control every activity of the lower nature through the application of the energy of intelligence to every atom of the three lower sheaths eventuates in the shining forth of the Brahma aspect.
248. To control speech considered in relation to the building aspect eventuates in the shining forth of the second aspect of the Self.
249. The right use of speech (the utilization of the “golden voice”—cf. DINA I 584) necessitates soul infusion and the direction of the life from egoic levels. Only when the second and third aspects are fused will there be proper speech (and proper thought).
c. To meditate, and thus arrive at the purpose of the Ego. By thus meditating the first aspect comes steadily into greater prominence, and the conscious will of the inner God can make itself felt on the physical plane.
250. Action (third aspect); speech (second aspect); meditation (first aspect).
251. Meditation is so often associated with the second aspect of divinity; here we see that meditation is the means of bringing the first aspect into greater prominence.
252. The “inner God” is still (at this point of human evolution) the Ego on its own plane, but through its will aspect, it reflects the Will of the Monad.
253. In this section we have been speaking of the three main things which the aspirant has do to in relation to the energy of thought and speech and as he prepares for initiation.
254. From this perspective, meditation is to be understood as an attunement with will and purpose. The life-direction to be taken is to be understood through meditation.
The three activities of the aspirant must parallel each other, and it will be noted that the second is the outcome of the first and will manifest as energy on the physical plane. Only when the aspirant has made real progress in these three lines of endeavour will the first of the Great Words be committed to him.
255. We are dealing with the fourth postulate in relation to the use of word and speech.
256. DK is asking that the control of the sheaths, the control and right use of speech, and the pursuit of meditation all parallel each other.
257. He suggests that only when the activities of the lower sheaths are wisely controlled will it be possible to achieve the right control of speech.
258. When these two types of control are somewhat achieved, there will be increased energy on the physical plane. The use of the word “energy” is important because it is the energy of the soul which is suggested. He did not say there will be increased “force” upon the physical plane.
259. From a more mundane perspective, it is also to be expected that the disciple will experience an increase in vital energy through the wise control of activity and speech. The third ray and the third aspect are closely related to the etheric body and to vitality.
5. Every Great Word includes within itself its differentiations, its expansions and permutations, and by its utterance the initiate sets in motion the lesser, through the vibration of the greater.
260. We have three factors included within every Great Word:
261. Differentiations might be considered the distinct parts of the Word; expansions, the manner in which the Word can be unfolded and developed into more complex (though related) forms; permutations deal with the order in which the differentiations can be placed (or activated) in relation to each other. This would also apply to various kinds of expansions. We have seen that as the original Sound, “A”, descends, it expands into forms of ever-greater length.
262. Lesser vibrations are set in motion by greater vibrations. Of course the greater vibrations are more rapid than the lesser, which are slower.
Hence the terrific responsibility and the magnitude of the results achieved.
263. It would seem that the Tibetan is marshalling compelling evidence in order to increase our responsibility for the words we utter.
Each Word is committed to the initiate orally and visually.
264. Sound and sight are integral aspects of the initiation ceremony. Both forms or registration are used so that the Word may be strongly impressed upon the candidate.
It is spoken to him first in the form of seven syllables, each of which he has to memorise as a separate Word.
265. We may gather that every Word thus communicated has seven parts. These parts (syllables) may be more complex than single letter-sounds.
266. We seem to be told something of the initiation process—that the act of memorization goes on during the ceremony. Since in relation to the first and second initiations (and even the third) so little may be retained within the physical brain, the memorization would have to occur upon the inner planes.
267. Modern ritualistic ceremonies provide for memorization practice during the ceremony; perhaps the same is true of the inner ceremonies.
Then he is shown how to blend these seven so as to make a threefold sound and thus produce more united and far reaching results. Finally the three are blended into one Word which is committed to him.
268. This is a fascinating procedure and occurs in reversed order when compared to the order of the manifestation process. Manifestation moves from the one, through the three to the seven; the conferral of the Word moves from the seven, through the three to the one.
269. In this way the initiate learns the differentiations present within the one Word and the modes of expansion and unification which pertain to that word and its parts.
The seven words which form the Great Word at any initiation are communicated to the initiate by the initiates of equal rank with his own.
270. This is fascinating material. The seven syllables are equivalent to seven words.
271. The seven words/syllables are not conferred by the Initiator, but by those initiates of equal rank who may be in attendance at the initiation.
This group divides itself into [Page 158] seven groups, according to subray or ray formation, and each group then chants one word in rapid rotation.
272. The rapidity of the enunciation gives the combined impression of one synthetic sevenfold Word.
273. Will initiates upon a soul ray other than the soul ray of the candidate be present at the candidate’s initiation? We have no mention of the possibilities.
274. If initiates on all seven soul rays are present, the division into seven groups would be, it seems, according to soul ray.
275. If only initiates who are in the same soul ray Ashram as the candidate are present, then the division into seven groups would be along the sub-ray line.
276. It would be interesting to understand whether the “rapid rotation” takes place clockwise or counter-clockwise
Simultaneously, the colours and symbols of the various sounds pass in front of him, so that he hears and sees that which is committed to him.
277. Each sound, each word has a color and symbol. Thus there is a threefold impression made with each utterance:
The color of the utterance
The symbol associated with the utterance
278. Again we understand the importance of impression through a combination of both sound and sight. The other senses seem not to be involved in this phase of the process, though the sense of touch is key in relation to the application of the Rod of Initiation.
The more advanced group around the throne of office (the three Departmental Heads at the first two initiations, and the Pratyeka Buddhas at the final ones) chant then for him the triple Word which blends the seven, and again he sees it before his inner eye.
279. We have moved from the impartation of the sevenfold Word to the impartation of the Word which is threefold.
280. We gather that the Manu, the Bodhisattva and the Mahachohan attend all initiations—even initiations of candidates for the first degree.
281. The three Buddhas of Activity are here called “Pratyeka Buddhas” and presumably participate in the third, fourth and fifth initiations—initiates at which Sanat Kumara presides as the Hierophant.
282. Is there a difference between the process by which colours and symbols of the various sounds passing in front of him in the sevenfold revelation and the process of the “triple Word” appearing before his inner eye? Does he also see with his inner eye the colours and symbols of this “triple Word”?
Finally the Initiator sounds it forth, and the initiate becomes aware within himself, in practical experience, of the one great sound, and knows in one particular centre what its vibration is.
283. It is given to the Initiator to sound the one Word in its entirety.
284. Each Word, we may gather, is correlated with a particular chakra—probably the one undergoing special stimulation at the initiation in question.
285. It is not only the sound of the Word which is revealed but the vibration of the Word, which is experienced in a particular center. In other words, the sound of the Word is felt.
286. We note that the fusion of the “triple Word” is into “one great sound”. In this context that “sound” is not specifically called a “Word”, but we may gather than it is. The terms “sound” and “Word” are, as previously noted, often used equivalently.
287. Whenever oneness is involved, the term “sound” is used in preference to the term “Word”.
As is well known, every centre is connected with some plane, scheme, ray, and other septenary divisions, and thus the significance of its inner reaction will be apparent.
288. Let us tabulate the associations related to every center:
Every center is associated with one of the seven systemic planes, or with a number of the sub-planes bearing the same number as the systemic plane.
Every center is associated with some one planetary scheme, as well as with a specific chain within all planetary schemes and with a number of globes within the seven chains of all planetary schemes.
Every center is naturally ruled by a particular ray, depending upon the point in evolution reached by the initiate.
There are other septenary divisions such as the Seven Laws of the Soul, the Seven Systemic Laws, the seven notes, the seven colors of white light divided by a prism, etc. The stimulation of any center correlates it with the appropriate factor within a number of septenates.
6. The Masters and initiates, in Their work of aiding the evolution of the three worlds, concern Themselves principally with the seven syllables of the Word of Their degree or initiated grade. The three Words which blend the seven are seldom used except under the direct sanction of one of the departmental heads (according to the syllable involved each Word is directly connected with the triple AUM, and therefore with the Brahma, Vishnu, or Siva aspect, of which the three Heads are the planetary representatives).
289. We are speaking here are the practical use of any of the Words conferred.
290. There are Masters and other initiates of various grades; they are involved with the number seven and concern themselves (practically) with the seven syllables of the Word of Their degree.
291. Thus the numbers seven and five are related (for five is one of the numbers of the Master and the Word, in this instance, is sevenfold).
292. The “three Words” or the “triple Word” are more powerful and are in the custody of Chohans, such as the Three Great Lords.
293. Thus the numbers six and three are related; the Word concerned is threefold, and six is one of the numbers of the Chohans.
294. We gather that the departmental heads are free to use the “triple Word” and especially, one would think, that aspect of the “triple Word” which pertains to Their department.
295. We also may gather that initiates of lower rank can utilize the “triple Word” but only when sanctioned by one of the departmental heads.
296. The “triple Word” of any particular initiation is not the AUM, but each of the three Words in the “triple Word” is related to one of the three sounds of the AUM. One syllable, therefore, belongs to the Manu’s department, another to the Bodhisattva’s, and still another to the department of the Mahachohan.
When any initiate desires to use, for evolutionary purposes, the entire Word as a unit, the sanction of the assembled Lodge has to be gained, for such a Word affects the matter of an entire plane within a planetary scheme,
297. From this we may gather that the sevenfold word of seven syllables (or seven words—as “syllables” and “words” are often synonymous terms) affects the seven sub-planes of any plane.
298. Perhaps then, the “triple Word” affects either the highest three sub-planes of a plane or three divisions of that plane. There are a number of ways to divide a plane, so the manner in which the “triple Word” may affect different parts of a given plane is not easily determined.
299. We learn here that the “entire word as a unit” affects the entire plane (i.e., a systemic plane).
300. We see how the necessity of gaining permission for the use of Words of Power protects the larger system from their inappropriate use.
301. From what we are reading, it appears that for every initiation there is an “entire Word” (connected with a certain center and with an entire systemic plane); a threefold Word (or “triple Word”) connected, perhaps, with the three divisions of any center and with certain parts of a systemic plane; and a sevenfold word (connected, no doubt, with certain divisions within a center and certainly with the sub-planes of any given systemic plane).
302. We note that the “entire Word” does not yet have a solar systemic effect but only affects the matter within an entire plane of a planetary scheme.
303. The Words discussed affect, it would seem, only the cosmic physical plane, and not the cosmic astral or cosmic mental.
and consequently the matter of those planes which are subsidiary to the one involved.
304. This is an important point: if the given plane is affected by a Word (in its entirety), the lesser systemic planes are also affected. The entire Word pertaining to the mental plane will, for instance, affect the matter of the systemic astral and systemic etheric-physical planes. The entire Word of the astral plane will affect the matter of the etheric-physical plane, but not necessarily the matter of the mental plane.
305. We can see that there is a hierarchy of these Words or sounds, with the entire word of the first and highest plane affecting all the six subsidiary planes.
For instance, an initiate of the third degree, in sounding the Word of his degree, affects the matter of the lower mental subplanes, and subsequently the matter of the astral and physical planes.
306. As stated.
307. We also note that the affecting of the lower planes is subsequent, which suggests sequentiality.
An initiate of the second degree similarly affects the astral plane, and subsequently [Page 159] the physical. Far reaching results are thus achieved, and the work of many is thus affected.
308. This is another way of saying that with each initiation achieved, the initiate becomes more powerful and attains a wider sphere of influence.
309. Words of Power are indeed powerful and effective in a number of vibrational spheres.
7. Every Word, differentiated or synthesised, affects the deva kingdoms, and hence the form-building aspects of manifestation.
310. Words affect the building agents—the members of the deva kingdom. Such Words can act constructively or destructively.
No sound is ever made without producing a corresponding response in deva substance, and driving multitudes of tiny lives to take specific forms.
311. Here we are dealing with a matter of inevitability. A sound uttered (whether consciously or unconsciously) will have its inevitable devic effect.
312. We are constantly building (and destroying) through sound whether or not we realize it.
These forms persist and carry out their functions just as long as the sound which caused them is prolonged, and the specific will-energy of the one Who initiated the sound is directed towards the living form.
313. This is an interesting idea. If a form is created by a sound, does it immediately disintegrate if that sound ceases?
314. It would seem that will (and desire) sustain a creation. Many human thoughtforms seem to persist even though the sound that created them has long ceased. The desire and will states of the creator, however, may act as a sustaining (and, perhaps, sounding) force.
315. Desire feeds (as does will), and if we continue to desire (or will) a certain form created under the impulse of that desire (or will), the form will persist.
316. Perhaps desire or will has their own sustaining sound.
317. One can imagine that if a causative sound is not continuously sustained, but is repeated with fair frequency, the form created would be prevented dissolution. At least this may be true in relation to lower beings such as man.
This is equally true of a Solar Logos enunciating the AUM, and thus producing the solar system; of a Planetary Logos sounding his planetary Word, and producing a planetary scheme; of an adept producing results for the helping of humanity on the physical plane; and of an ordinary human being, who—in much differentiated diversified speech—expresses an inner purpose or state of mind, and thus builds a form or vehicle in deva substance.
318. We would expect that a Solar Logos or Planetary Logos, being immensely purposeful, would sound Their causative, sustaining Word continuously.
319. Perhaps the adept would repeat the causative, sustaining sound at regular intervals so that sustainment would not fail.
320. It can be questioned whether the soul sounds its note continuously in order to keep the thoughtform called the personality in coherence. We gather than it does.
321. In music, the constancy of a drone tone or pedal tone is a symbol of the constancy of a sustained and sustaining sound. Many other evanescent sounds occur above the constantly sounding drone or pedal. Indian music especially employs this mode of expression and, thus, symbolizes a great creative and preservative process.
322. A human being is a far less conscious creator than a Logos, and in order to sustain his creation must at least keep thinking of an inner purpose or preserve a certain state of mind, if not continuously, at least fairly frequently. If there is no renewed thought impulse, the thoughtform will gradually disintegrate.
323. We should realize that thoughtforms created do not immediately disintegrate; a certain inertia holds them together. At a certain point, they would need to be ‘re-changed’ or ‘re-impulsed’ if their coherence is to be sustained.
The majority of human beings as yet build unconsciously, and the form constructed is either of a beneficent or maleficent agency, according to the underlying motive or purpose of the man, and will carry out his will as long as its term of being persists.
324. It is the “term of being” that is in question; this term does not seem to depend upon a constant sounding of a word or sound. But as stated, if a certain desire for a thoughtform or desire form is sustained, this may be equivalent in effect to a constant sounding—at least on the human level.
8. Every Word sounded is distinguished by:
a. A specific colour.
b. A particular tone.
c. A special form.
d. A degree of energy or activity.
e. The nature of the ensouling life, self-conscious, conscious, or unconscious, God, man, or deva.
325. From all the foregoing, this seems clear.
326. Various Words carry different energy frequencies, high or low. Words of Power are empowered with variable energy potentials and their sounding causes various degrees of activation in relation to vibratory levels affected.
327. A sounded Word carries the imprint of the ensouling life who sounded the Word.
The student, again, will find this equally true of a solar system, of a planetary scheme, of a human being, of a thought form ensouled by an elemental life, and of the atom of the physicist or chemist.
328. DK seems to be speaking in hierarchical order: a thought form ensouled by an elemental life is a construct of higher order than the atom of the physicist or chemist.
329. All solar systems, planetary schemes, thoughtforms and tiny atoms have their principal color, tone, form, degree of energy or activity, and quality (derived from the nature of their ensouling life).
330. We may begin to realize how individual, how unique, is every form of life—how distinctive!
In the knowledge of these facts, [Page 160] and in their conscious realisation, may be known the true occultist.
331. Students of this book and of DK’s works in general are, for the most part, not yet occultists. A true occultist is a high initiate—one who can grasp with certainty the type of knowledge referenced.
332. We can see how much of the fifth ray is required to make the “true occultist”.
The Solar Logos sounded forth a Word, the form of our solar system came into being, its color being blue and its note a particular cosmic musical tone.
333. Our Solar Logos is known as the “Blue Logos”.
334. The “cosmic musical tone” of our Solar Logos (as regards this present solar system) is the note SOL (or G). During the last solar system, the cosmic note was FA (or F)—a note which still persists as the fundamental of the present solar system.
Its degree of activity is of a specific mathematical notation beyond the grasp of the human mind at this stage of development; and the nature of its great ensouling Life, that of the triple Logos, is active, intelligent Love.
335. Each of the three Logoi (sub-Logoi of the one Solar Logos) expresses the quality of “active, intelligent Love”. Active intelligence represents the Primordial Ray which substands the Divine Ray of Love.
336. The phrase concerning mathematics is unusually interesting. DK seems to suggest that the degree of activity of our solar system cannot yet be fathomed by the human mind. Is He saying that we lack the “specific mathematical notation” that would make this possible?
337. Mathematicians will attest that new approaches to mathematics are being devised all the time; DK is suggesting the need for a presently inconceivable type of mathematics if we are to grasp the level of logoic activity.
9. The Great Word of our solar system keys in, if it might be so expressed, with other Words, and is but one Word of the sevenfold Word, known to that great Existence Who stands in the same relation to the Solar Logos as the latter does to the Planetary Logos.
338. That “great Existence” is not the One About Whom Naught May Be Said as that Great Being is usually described. Rather, the “great Existence” is a Cosmic Logos, and its relation to a Solar Logos is expressed in tabulated form on TCF 293. But let us remember that, from our readings, we have gathered that there are at least two categories of Ones About Whom Naught May Be Said
339. DK is using quasi-musical terminology when He speaks of the Great Word of our solar system keying in with “other Words”, presumably six others. These six form the one sevenfold Word of a Cosmic Logos.
340. Presumably, that sevenfold word can also be expressed as a triple Word and as One Great Word in its entirety. If we proceed analogically from what has been stated throughout this chapter, we will see the necessity to conceive of the sevenfold Word of the Cosmic Logos as a triple Word and as, finally, as a single Word.
The sacred Words of seven solar systems (of which ours is but one) make up this septenary sound, which vibrates at this time in the cosmic spheres.
341. This is a vast Cosmic Word of which we can know practically nothing and ‘hear’ even less.
342. The necessity exists, however, for the existence of still greater Words. On the next level of cosmic elevation there will be a Word of which the “septenary sound” (and its synthesis into a triple Word and single Word) is merely a seventh part. This will be the sound of the true (and most frequently referenced) One About Whom Naught May Be Said—a Super-Cosmic Logos.
In these nine statements are very cursorily summed up the major truths anent the creative processes in the solar system.
343. It is of importance to know where to find such valuable items of information.
In them lies hidden the secret of the true magic, and in their comprehension will come to the man who has spiritual intuition, purity of life and motive, altruistic intention, and a stern self-control and courage, the power to further the purposes of the Ego, who is a conscious collaborator in the work of evolution, and a sharer in part of the plans of the Planetary Logos of our scheme.
344. Those who are interested in white magic will realize that a list of real importance has been given to them.
345. There can be no true white magic unless the practitioner is at least an initiate of the third degree. A man with “spiritual intuition” is an initiate of the third degree, for “spiritual intuition” (or at least its practical commencement) is specifically a requirement for that degree. Purity of life and motive and altruistic intention are qualities of the second degree initiate. Stern self-control and courage begin at the first initiation and increase in intensity as every initiation is “passed”.
346. The Ego, as here conceived, is ‘man-as-Solar Angel’ and, as well, the Solar Angel Himself.
347. The Solar Angel knows much about the “plans of the Planetary Logos of our scheme”. As man consciously becomes the Ego on its own plane, he begins to share in this knowledge and can become a true worker in the white magic which will advance the Plan and Purpose of the Planetary Logos.
They are given in this brief form both to protect the concealed truths and yet to reveal them to those who are ready.
348. This is one of DK’s great arts—to reveal even while concealing.
349. On a small scale we all may have noticed this art at work. Often we may read the same passage at an interval of a number of years. The knowledge and insight which have grown in us reveal much in the text that was concealed to us at the time of the earlier reading, yet it was always there.
350. The art is to give just enough to reveal to those who are prepared for revelation, while avoiding explicit explanations which would convey too much to the unready.
These seven Words of the solar system, which form the logoic Word which we only know in its triple form as AUM, are revealed at the seven initiations.
351. DK is referencing the seven Words which are in the custody of the Raja Deva Lords. Their summation is the AUM. We do not know the seven syllables (one for each plane) which are fused into the AUM. As well, we do not know the One Synthetic Word in its entirety.
352. It may be that the three synthesizing planets (or, better, their Logoi), together express the AUM. DK suggests that there is a still higher expression of the AUM through the three sub-Logoi of our solar system. Only the Solar Logos can express the Greatest Systemic Word in its entirety.
At the first initiation is given the Word for the physical plane.
353. In this revelation the Lord Kshiti must cooperate.
At the second initiation is given the Word for the astral plane.
354. In this revelation the Lord Varuna must cooperate.
At the third initiation is given the Word for the lower mental plane.
355. In this revelation the Lord Agni must cooperate. This is the initiation which deals with the overcoming of the illusions which characterize the lower mental plane.
At this initiation, in which, as earlier said, the Hierophant is the Lord of the World, not only is the Word given for the lower mental plane, but a word which synthesises the three Words for the three worlds is also committed. It is given to the initiate as a topic for meditation, until he takes the fourth initiation, but he is forbidden to use it until the final liberation, as it gives entire control on the three lower planes.
356. Is DK considering the fourth initiation the “final liberation”? In this context it would seem so.
357. We learn of that which must occupy the meditation of the third degree initiate as he prepares for the fourth degree—the Word which synthesizes the three Words for the three worlds.
358. Yet it is the Master who has full control over the eighteen sub-planes of the three worlds.
359. So the question is, can the initiate use this synthetic word after he has taken the fourth initiation or must he wait until the fifth?
At the fourth initiation the Word for the higher mental plane is imparted.
360. Usually the fourth initiation is associated with the buddhic plane, yet it is also conceivable that at this initiation a degree of control over the higher mental plane may be conferred.
At the fifth initiation the Word for the buddhic plane is given.
361. Here again, we seem to be falling ‘one plane short’, as the fifth initiation is directly associated with the atmic plane, but apparently not with a high degree of control upon the atmic plane.
At the sixth initiation the Word for the atmic plane.
362. We see the pattern, which is based upon the result of a divided mental plane. Until we reached the third initiation, i.e., in the first two, a Word was conferred which related directly to the plane most usually related to the particular initiation; the etheric-physical plane is most related to the first initiation as the astral plane is most related to the second, and at these two initiations Words which related to the etheric-physical and astral planes (respectively) are conferred.
363. The third initiation is related to both the lower mental plane and to the higher mental plane, but the Word conferred (for active use) relates only to the lower mental plane.
364. Following that point the Word conferred relates to a plane lower than the plane usually associated with the initiation in question:
The fourth initiation is usually associated with the buddhic plane, yet the Word conferred pertains to the higher mental plane.
The fifth initiation is usually associated with the atmic plane, yet the Word conferred pertains to the buddhic plane.
The sixth initiation is usually associated with the monadic plane, yet the Word conferred pertains to the atmic plane.
The seventh initiation is usually associated with the logoic plane, yet the Word conferred pertains to the monadic plane.
365. Thus for the first three initiations the Word conferred relates to a plane directly correlated in number with the particular initiation, but after that point, the Word conferred correlates with a plane ‘lower’ than the number of the initiation.
At the seventh initiation the Word for the monadic plane is given.
366. We can wonder whether this tabulation was modified following the transfer of the majority of Ashrams to the buddhic plane—perhaps around the year 1925—i.e., after this book was written.
367. In later books it becomes clear that the seventh initiation (that through which the Christ is passing) is definitely associated with the logoic plane (whereon the Christ can now focus).
At the sixth initiation the Word which synthesises the fourth, fifth and sixth Words is given by the Hierophant,
368. That Hierophant is a Being greater than Sanat Kumara (as Sanat Kumara is usually conceived).
369. We remember that at the third initiation, a Word was conferred which synthesized the first, second and third Words (but that this synthetic Word could not be used until after the fourth initiation).
370. May it be that the synthetic Word conferred at the sixth initiation cannot be actively used until after the seventh initiation is passed?
and thus the initiate wields complete control, through the power of sound, over the substance of the five planes of human evolution.
371. We are being told that the Chohan has complete control through the power of sound over the five Brahmic planes—atmic, buddhic, manasic, astral and etheric-physical.
372. We note that a Chohan (though of rank higher than a Master) is still called an “initiate”.
At the seventh initiation the triple AUM, in its true character, is revealed to the illuminated Buddha, and he can then manipulate energy in the six worlds or planes.
373. An initiate of the seventh degree is called an “illuminated Buddha”. I do not think this suggests that the one we usually call “The Buddha” took the seventh initiation when He achieved His illumination five hundred or so years before the Christ began the process of the seventh initiation; however, the Buddha would certainly have had to begin the seventh degree process no later than the Christ began and probably before.
374. The “triple AUM in its true character” refers to the sound of the logoic, monadic and atmic planes. The AUM as an entirety characterizes the atmic plane, but the “illuminated Buddha”, in this context, has some power over the AU as well as over the AUM, for the AU characterizes the monadic plane (cf. TCF 926)
375. Such a Being is no doubt very responsive, as well, to the sound “A”, the sound of the logoic plane.
376. DK is suggesting that the AUM “in its true character” cannot be apprehended by those who are focussed strictly upon the atmic plane even though the AUM is directly associated with the atmic plane. The “true character” of this sound is reveled upon a still higher plane.
Two more initiations can be taken, but little is ever said about them on our earth scheme, for the reason that our scheme is not a "sacred" scheme, and few, if any, of our humanity achieve the eighth and ninth initiations.
377. The inference is that the eighth and ninth initiations are more usually taken on “sacred” schemes.
378. Does this mean that few if any of our humanity achieve the eighth and ninth initiations on our Earth-scheme or, at all—on any scheme?
379. We note that we do not speak of taking the eighth or ninth initiations on “planet earth” but “on our earth scheme”. This suggests that if these initiations could be taken by human beings, higher chains and globes within the Earth-scheme would be involved.
To do so, they must first pass to another scheme for a lengthy period of service and instruction.
380. We are not told whether “another scheme” means only one scheme or whether it could be any one of a number of others.
All that can be hinted at is [Page 162] that at the eighth initiation the duality of the triple AUM is brought out,
381. This would mean that the “AU” (the dual sound of the monadic plane) is understood.
and at the ninth the one sound of the Absolute stands revealed, and its significance is heard and seen.
382. This would mean that the “A”, (the sound of the logoic plane) is revealed.
383. We note that the significance of this “one sound” is not only “heard” but “seen”. We cannot imagine the sort of apprehension involved in this hearing and seeing.
384. What do we mean by the “Absolute” in this context? It is not the universal Absolute—the ABSOLUTENESS which underlies the entirety of cosmos comprising all stars and starry systems and their informing Logoi.
385. Rather, it would seem that we are referencing the Solar Logos in His entirety. It would seem that it is His Unified Sound that is revealed at this climactic point.
This brings into the consciousness of the initiate somewhat of the energy and power of the "One about Whom Naught may be Said" or the Logos of our Solar Logos.
386. The Logos of our Solar Logos is a Cosmic Logos. This is one of those references which confirms that there are at least two Beings Who are referred to as the One About Whom Naught May Be Said.
The unit of consciousness is then perfect, as the Logos is perfect, and passes on to work paralleling that of the Solar Logos.
387. This is interesting, as we know that from the point of view of the cosmic initiations, the Solar Logos is far from “perfect”.
388. We might ask why the “unit of consciousness” no longer parallels the work of the Planetary Logos? Although of high degree, the attainment of such an initiate is still far short of the attainment of a Planetary Logos.
389. It has often been noted that it is somewhat easier to draw parallels between man and the Solar Logos than between man and the Planetary Logos.
390. The number nine completes the cycle and brings all to perfection—as far as units in the fourth Creative Hierarchy are concerned. As well, nine is the number of the fourth Creative Hierarchy.
391. The pursuit of “work paralleling that of the Solar Logos” does not mean that the initiate is now on the Path of the Solar Logoi.
392. Experience upon the cosmic astral plane lies before the ninth degree initiate, and since the Solar Logos is presently astrally polarized, a clue may be given to the nature of the paralleling work.
Such is the great program and the opportunity reaching out before the sons of man, aye, and before every atom everywhere.
393. Atoms will rise to the heights from which they came. They will not do so as individualities but as agglomerations, and rising within the Cosmic Pyramid, will eventually reach their Source.
394. The incentive offered is compelling and the scope presented, vast beyond the possibility of human comprehension.
395. One gathers something of the nature of the gift of the initiation process—a divine intervention without which we human beings on planet Earth would still be groping about in a truly darkened consciousness.