Initiation Human and Solar

CHAPTER II
INITIATION DEFINED

The question anent initiation is one that is coming more and more before the public. Before many centuries pass the old mysteries will be restored, and an inner body will exist in the Church — the Church of the period, of which the nucleus is already forming — wherein the first initiation will become exoteric, in this sense only, that the taking of the first initiation will, before so very long, be the most sacred ceremony of the Church, performed exoterically as one of the mysteries given at stated periods, attended by those concerned. It will also hold a similar place in the ritual of the Masons. At this ceremony those ready for the first initiation will be publicly admitted to the Lodge by one of its members, authorised to do so by the great Hierophant Himself.

The Tibetan Teacher offers a great promise, the seeds of which are already germinating in our modern civilization. Public interest in the rites of initiation will only grow in depth and power in the centuries ahead. Those organizations which have guided the spiritual life of many human beings will, before long, be directly connected with the Spiritual Hierarchy of our planet and, within the inner sanctuaries of these organizations, the first initiation (the first degree) will be publicly conferred by a Hierarch or Hierophant Who is a member of the Hierarchy.

If the present dispensation does not change, it seems probable that this Hierophant will be (at least at first) the Christ, Himself. Once certain basic transmutations and transformations have been effected in the Church and Masonry, the Christ will find it possible to associate Himself directly with the inner knowers in both groups.

Christians might find it strange that the Christ could associate Himself with Masonry, but the Masonic Fraternity is a faithfully symbolic expression of the Mysteries of Initiation, and its destiny during the New Age is of real spiritual significance. As well, the various esoteric schools and organizations will present their candidates to the Initiator. Thus, from three different disciplines — Masonry on the first ray, the Church on the second ray and the esoteric schools and organizations, essentially on the third ray — preparation for initiation will go forward.

There were many “Mystery Schools” in olden days. The lore concerning them is now being recovered. Not all of the “Mysteries” need to be resurrected, for their time is past, and humanity has moved beyond the substance of their teaching, but the essential platform of the Mysteries (preserved in Masonry, for instance) must be brought forward into the New Age and readapted to the modern civilization with its modern mind. For yet a while this adaptation will proceed both within Masonry and the Church. We are clearly in a transition period, and no thoroughly re-conceived and Aquarian presentation of the Mysteries yet exists in the modern world.

With the Restoration of the Mysteries comes great hope for humanity. Since Mercury is the One Who “leads into the Mysteries” (Esoteric Astrology 549), it can be concluded that during the second seven hundred years of the Aquarian Age when Mercury is most in power (because it rules the second decanate — ten degree section — of Aquarius), the Mysteries Schools of Initiation will truly flourish.

We have before us many years of preparation and experimentation. However, a beginning is now being made. We must not lose patience. The New Dispensation cannot appear overnight. The foundation must be firmly laid which means that an understanding of the principles which govern the Mysteries must be assimilated.

The emergence of the various school experiments in different parts of the world are related to the re-emergence of the Ancient/Ageless Mysteries. … This Tradition must be resurrected and adapted to and reinterpreted within the context of modern culture and civilization. It will be a great work and facilitate the emergence of the soul of the nations.

Four words defined.

When we speak of Initiation, of wisdom, of knowledge, or of the probationary Path, what do we mean? We use the words so glibly, without due consideration of the meaning involved. Take, for instance, the word first mentioned. Many are the definitions, and many are the explanations to be found as to its scope, the preparatory steps, the work to be done between initiations, and its result and effects. One thing before all else is apparent to the most superficial student, and that is, that the magnitude of the subject is such that in order to deal with it adequately one [Page 10] should be able to write from the viewpoint of an initiate; when this is not the case, anything that is said may be reasonable, logical, interesting, or suggestive, but not conclusive.

The Tibetan offers a most interesting thought: conclusive pronouncements upon the subject of initiation requires that the pronouncements be the work of an initiate. D.K. is, of course, an initiate of quite high degree (and for us, of very high degree). He is a Master of the Wisdom, a fifth degree initiate — neither “young” or “old”, as He, Himself, says. Those who have studied His writings seriously recognize them to the be the work of an initiate, though He, Himself, is not interested in having people speak of them as such. Rather, He wants us to use our own minds and powers of discrimination.

If His writings appeal to our intuition and are confirmed by it as well as through the Law of Correspondences (a more exacting for of the Law of Analogy), then we are at liberty to accept, provisionally, what He has said. At least, it would be proper for us to experiment, hypothetically with His statements. But if our intuition and our sense of inner confirmation fail to respond, then we are encouraged not to accept what He has said. This seems fair and wise.

We and most others who will read what Master D.K. has said are not initiates of His high degree. We may not even be initiates at all. Perhaps it is safest for us to think of ourselves as disciples — those who earnestly seek to learn the Esoteric Doctrine and to apply what we learn in service of the race. Therefore, what we say and think cannot be conclusive. At best it can “reasonable, logical, interesting or suggestive” — and these qualities will have to suffice until we, too, are confirmed Masters of the Wisdom. The whole subject should be approached with humility — an “adjusted sense of right proportion” (DINA I 95), which will prevent us from exaggerating or minimizing the Teaching, and ourselves as students and exponents of that Teaching.

We are embarking upon a study which will occupy us for many lives. We are now learning only the ABC’s of a stupendous subject, but even these ABC’s are so different from our normal modes of thinking that they will require all we have of intelligence, intuition and appreciative love if they are to be even partially assimilated and applied. So, we are embarked on a great spiritual adventure.

The word Initiation comes from two Latin words, in, into; and ire, to go; therefore, the making of a beginning, or the entrance into something. It posits, in its widest sense, in the case we are studying, an entrance into the spiritual life, or into a fresh stage in that life. It is the first step, and the succeeding steps, upon the Path of Holiness. Literally, therefore, a man who has taken the first initiation is one who has taken the first step into the spiritual kingdom, having passed out of the definitely human kingdom into the superhuman. Just as he passed out of the animal kingdom into the human at individualisation, so he has entered upon the life of the spirit, and for the first time has the right to be called a "spiritual man" in the technical significance of the word. He is entering upon the fifth or final stage in our present fivefold evolution. Having groped his way through the Hall of Ignorance during many ages, and having gone to school in the Hall of Learning, he is now entering into the university, or the Hall of Wisdom. When he has passed through that school he will graduate with his degree as a Master of Compassion.

Because the word, “initiation” is based upon Latin words which means “a beginning, or entrance into something”, we can see, immediately, that the initiation process is fundamentally related to the astrological sign, Aries — the first sign of the zodiac and a sign, preeminently, of commencement. From another perceptive, Capricorn (the major sign of initiation …) is also a sign of commencement as well as of culmination. When we are engaged in the process of initiation (and, please note, that it is more a process than an event), we are making a “fresh start” in spiritual living. Always new opportunity within a new spiritual environment will be offered; the acquisition of new spiritual potencies will result and with it an ability to be more potent and effective in service to the human race.

We are all treading the Path of Holiness, which means not only that we are seeking to become pure, that that we are seeking to become “whole”. That Path leads to the highest dimensions upon our planet, thence to other planets, thence to our Sun, to other stars and constellations and beyond. But, one thing at a time — we certainly cannot yet think in “galactic” terms when we, as a race, can barely control our emotional responses.

A sense of proportion (also known in the Agni Yoga Teaching as “co-measurement”) is indispensable for the safe and sane treading of the Path of Holiness. Without co-measurement, one may indeed tread a path, but where will it lead? Only into glamor and illusion, resulting in a great waste of time, delaying true unfoldment and effective expression in service.

Initiation is of such great importance because, in fact, it signals a change of kingdom. The human being is a member of the fourth kingdom of nature. The Kingdom of Souls is the fifth kingdom, and through its portals the rites of initiation admit the properly prepared candidate. When the animal man of Lemuria became human, it was a momentous planetary event.

When millions of men and women of the modern age become more than strictly human (by entering the fifth kingdom of nature, through the process of initiation) it will also be a momentous planetary event. For that transition we are now preparing, though not all human beings are presently prepared to make the change, nor will be for ages to come. ‘Graduation’ comes for each at the appropriate hour — that hour to be determined by the Solar Angel and the Master Who has the candidate under supervision.

Initiated man is “spiritual man”. Our present planetary curriculum is fivefold — though other, higher divisions loom ahead. The advanced human being is poised to enter the fifth and final phase of his/her present potential development. The incentives for entering the fifth kingdom of nature are very great, but they must never be understood selfishly. In fact, no one can truly enter that kingdom who is still selfishly motivated. As many of our motivations are still unconscious, we must search our hearts diligently to make sure that our motives are as selfless and service-oriented as possible. The achievement of selflessness increases the farther we ‘travel’ upon the Path of Holiness.

The following analogy from the process of education is of the utmost importance and should help to clarify the entire process of initiation from an educational perspective:

“Having groped his way through the Hall of Ignorance during many ages, and having gone to school in the Hall of Learning, he is now entering into the university, or the Hall of Wisdom. When he has passed through that school he will graduate with his degree as a Master of Compassion.”

Notice that during his/her passage through the Hall of Ignorance (by far the longest human experience), the human being is ‘blind’ or barely sighted and, thus, gropes. He/she cannot really think, but can only sense and feel his/her way. The Hall of Ignorance is the first phase of the Path of Evolution.

By the time the third petal (of twelve petals) of the egoic lotus is functioning sufficiently, the human being can think somewhat, and is ready to enter the Hall of Learning. The purpose of experience in this Hall is the acquisition of knowledge. This knowledge is not yet Wisdom (the acquisition of which requires many incarnations of experience). From a certain practical perspective, Wisdom is the right application of knowledge based upon experience. There are obviously other and higher definitions.

The curriculum of initiation is taught in the Hall of Wisdom (which includes all those processes and experiences which lead an individual through the normal five initiations until Mastership is attained). Whereas the personality is principally an instrument of knowledge, the soul is an organ of wisdom. Wisdom involves the functioning of the heart chakra (at least), and can never come to full flower unless love is also present.

It might be of benefit to us also if we studied first the difference or the connection between Knowledge, Understanding, and Wisdom. Though in ordinary parlance they are frequently interchanged, as used technically they are dissimilar.

Some technical definitions now follow. As we study the processes on the Path of Initiation, we must use the fifth ray of concrete knowledge to define our terms. The fifth ray is a ray indispensable to the achievement of true initiation. The first true and real initiation (from the perspective of the Hierarchy) is the third initiation (the Initiation of Transfiguration) and is expressive of the fifth ray — wielded by the One Initiator (Sanat Kumara). The earlier two initiations are considered “Initiations of the Threshold”. They are preparatory.

Knowledge is the product of the Hall of Learning. It might be termed the sumtotal of human discovery and experience, that which can be recognised by the five senses, and be correlated, diagnosed, and defined by the use of the [Page 11] human intellect. It is that about which we feel mental certitude, or that which we can ascertain by the use of experiment. It is the compendium of the arts and sciences. It concerns all that deals with the building and developing of the form side of things. Therefore it concerns the material side of evolution, matter in the solar systems, in the planet, in the three worlds of human evolution, and in the bodies of men.

A definition of knowledge is here given. It is the concrete mind which is involved in the acquisition of knowledge. A mental vehicle composed of the substances of the lower four subplanes of the mental plane is the instrument used in this acquisition. There is no possibility of true knowledge for a mind that is untrained. It seems to take hundreds of thousands, perhaps, even millions of years to train a mind so that it may use the five senses in such as way as to acquire accurate knowledge.

Modern, intelligent humanity has now reached the point where the acquisition of knowledge is very rapid, and we are experiencing what has been called an “information explosion”. This explosion has its dangers unless the wisdom of ‘heart-mind’ accompany the absorption of knowledge.

Correct knowledge is one of the bases of a stable psyche. If we are unsure of the “facts of life”, we can only proceed tentatively, hesitatingly through life experience, and many mistakes (some retarding or even disastrous) will be made. All of us have had such unhappy experiences based on ignorance — many of them long forgotten — mercifully.

The pursuit of knowledge, then, is the pursuit of mental certainty which will allow the human being to cease being a victim of life processes and enter more confidently upon the road to Mastery. The concept of the truth enters when we consider the nature and acquisition of knowledge.

When the human being is focussed in the emotional body, truth matters little and desires (and their fulfillment) matter much. But desires (unguided by the “truth of things”) lead only to misery and delay. Eventually the human being seeks to know the nature of the larger context in which he/she is, perforce, immersed. The real is to be separated from the unreal, so that the long period of deluded living may end. The acquisition of correct, accurate knowledge is a major spiritual developmental step.

Some participants in spiritual approaches minimize the value of knowledge and the mind. While it is true that the mind can be the “slayer of the real”, it can become and must become the “revealer of the real”. There can be no initiation for those with insufficient factual knowledge. However, there can be no initiation for those whose knowledge has not been sufficiently transmuted into wisdom.

The organ of knowledge is the lower mental vehicle, which is associated principally with the throat center (ruled by the planetary potencies of Saturn and the Earth). The fifth ray of science and concrete knowledge is particularly needed for the acquisition and application of practical knowledge. The seventh ray (working in close cooperation with the fifth and closely related to the third) is also involved in practical and well-timed application.

If knowledge is related principally to form, and thus to the personality, wisdom is related to formlessness and to the soul (and higher dimensions including spirit). Many lives may pass in the pursuit of knowledge. During this time of strictly mental acquisition, emotional values and soul values may be de-emphasized and the inquiring individual may seem one-sided or unbalanced. But the balance of any internal psyche cannot be determined from the evidence of one life alone.

A greater picture must be seen, and really, only the soul consciousness and the consciousness of the Master see it Sometimes a life of tremendous, apparently unbalanced focus upon a specific pursuit may be just what is needed to restore a greater balance to the whole. It is best not to judge concerning matters of balance and imbalance unless we can see with the “eyes of the soul”.

Eventually, however, and under the influence of the planet Venus, knowledge is transmuted into wisdom, and there supervenes the development of what we might call ‘loving mind’. This is a mental process imbued with a sense of ‘appreciative warmth’. It is a mental process which has come under the influence of the over-lighting soul.

Wisdom is the product of the Hall of Wisdom. It has to do with the development of the life within the form, with the progress of the spirit through those ever-changing vehicles, and with the expansions of consciousness that succeed each other from life to life. It deals with the life side of evolution. Since it deals with the essence of things and not with the things themselves, it is the intuitive apprehension of truth apart from the reasoning faculty, and the innate perception that can distinguish between the false and the true, between the real and the unreal.

A beautiful description of wisdom is here given, distinguishing it from knowledge. Knowledge is acquired in the Hall of Learning; wisdom in the Hall of Wisdom. If knowledge is related principally to form, then wisdom is related more to the life aspect. Wisdom deals with the “real man” — the true being behind the ever-changing forms. Wisdom is as much related to spirit (monad) as to soul.

Consciousness is continually expanding from life to life. Knowledge will also grow from life to life, but the growth of knowledge is not the same as the expansion of consciousness (which is, in a way, a growth of sensitivity and the ability to register that which previously escaped registration).

True wisdom is pursued by the philosopher — one who loves wisdom (philo-sophia). The philosopher considers things “in general” — not so much “in themselves” and “in particular”. The wise perspective sees the patterning-life ‘behind’ and ‘within’ the form. Wisdom deals with “essence” and is focussed beyond the mind (mind as normally understood). Wisdom is also defined as “buddhi”, which is equivalent to the faculty of intuition — apprehension through “straight knowledge” without the necessity of utilizing the laborious faculty of reasoning.

Reasoning is useful in the acquisition of knowledge and can prepare the way for the intuition, but is transcended in the truly intuitive response. However, the intuition (the ‘organ’ of wisdom) has also been called “pure reason” — which does not involve the process of logical reasoning. “Pure reason” and conventional “reasoning” are fundamentally different — and this should be noted.

Wisdom is innate within the human being, and is a quality of the spiritual triad, and, of course, the monad. The human monad is possessed of a spiritual triad long before individualization has occurred — thus long before the human monad has become a human being (i.e., a self-conscious member of the fourth kingdom of nature) that human monad is immersed in wisdom — though it is a wisdom of the higher spheres which cannot be immediately applied to the lower worlds without the development of the individualized soul.

It should not be hoped that we can fully develop the intuition (and with it, wisdom) before we have developed the knowledge-acquiring and knowledge-ascertaining faculties of the mind. Knowledge is a necessary step on the path to wisdom. Those who attempt to skip this step are laying up trouble for themselves in the future, for they will not be able successfully to interpret and communicate that which the intuition apprehends, and thus there will be a gap between “straight knowledge” (direct, intuitive apprehension of truth) and its presentation to and communication in the world.

The question arises: “how can one tell the false from the true”? On the Path of Knowledge, one can gather evidence and seek to establish proofs of the rectitude of one’s conclusions. When the evidence is sufficiently replicable and conclusive, one may say that one knows. But, perhaps, one does not know with certainty. Perhaps, one simply decides that the knowledge acquired is sufficiently true and accurate to suspend doubt, and then proceeds on the assumption that such knowledge is true.

True intuition or “straight knowledge” is akin to certainty. When this faculty is functioning, there arises an inner conviction or certainty which is not dependent upon external evidence. Such evidence is only confirmatory. The certainty comes from a direct and unmediated registration of the “truth of things”. Einstein was possessed of such intuition. He knew the truth of his Theory of Relativity, and no dissenting report from the world of fifth ray experimental science would be able to dim his certainty. Fortunately, experimental science only confirmed (on the basis of experimentally derived evidence), that of which Einstein was entirely certain.

Probably it is impossible to speak meaningfully of intuitive conviction with another unless those discussing the matter have both experienced it. It is, however, sufficient to ‘know’ (‘evidently’) that it exists (as many have testified to it), and to deepen our knowledge until it becomes something greater, wiser and more intuitive. There is a point at which the mind will become silent and intuition will take over — revealing a hidden wisdom.

It is more than that, for it is also the growing capacity of the Thinker to enter increasingly into the mind of the Logos, to realise the true inwardness of the great pageant of the universe, to vision the objective, and to harmonise more and more with the higher measure. For our present purpose (which is to study somewhat the Path of Holiness and its various stages) it may be described as the realisation of the "Kingdom of God within," and the apprehension of the "Kingdom of God without" in the solar system. Perhaps it might be expressed as the gradual blending of the paths of the mystic and the occultist, — the rearing of the temple of wisdom upon the foundation of knowledge.

Wisdom, however, is said to be more that just the intuition, and some beautiful words are here offered to describe this “more”. Through wisdom we can enter into the Thought of God (as that thought is generated upon the atmic plane — the plane on which the Divine Plan is conceived). In the description above, the Tibetan is relating the faculty of atma to wisdom, just as previously He related the intuitive faculty — buddhi.

It is clear that wisdom, fully developed, will reveal not only the Divine Plan but something of the Divine Purpose. In the Hall of Wisdom, classes are taught in many grades. The later and higher classes offer perspectives which are vast and deep.

Note that the wise one is called the “Thinker”. When one functions as a soul, one is a “Thinker”. The true definition of man is “Manas” — to be understood as thought, the Thinker and the Mind. We realize that the intuition (pursuing wisdom) is a more inwardly oriented faculty than is the mind (pursuing knowledge). Whereas the senses (and also superphysical senses) can reveal knowledge to the mind, the acquisition of wisdom is not dependent upon such senses.

Thus, the faculty which leads to the acquisition of wisdom is more subtle that the faculty leading to the acquisition of knowledge. On the Path of Initiation, the consciousness is gradually refined; the “esoteric sense” develops, and the true inner, causative patterns are revealed to consciousness. These revelations will occur in the Hall of Wisdom, the commencement of which is the first initiation.

Wisdom is the science of the spirit, just as knowledge is the science of matter. Knowledge is separative and objective, whilst wisdom is synthetic and subjective. Knowledge divides; wisdom unites. Knowledge differentiates [Page 12] whilst wisdom blends. What, then, is meant by the understanding?

Here the dichotomies becomes distinct, indeed. These distinctions (though simplifications) are good to remember. Clearly, the Tibetan is seeking to help us leave behind the pursuit of knowledge as an end in itself. If the acquisition of knowledge serves the growth and expression of wisdom, then all is well and good. Otherwise, the continual acquisition of unassimilated and unapplied knowledge is a menace to spiritual development.

Note that the Tibetan speaks of wisdom as a “science”, not an art. Wisdom, in its own way, is as exacting as knowledge — indeed, more exacting. In the matter of art some subjective imprecision is to be found. There is fundamentally one truth — though the perspective must be correct if it is to be apprehended. Some say that truth is relative; one could say that relative truths are relative. The Truth is that which is apprehended by the One Eye which sees all from the ultimate perspective.

If the throat center/chakra and (to a certain extent) the ajna centers are centers of knowledge, then the heart and the heart-in-the-head chakras are chakras pertaining to the growth of wisdom within consciousness. For real wisdom to be apprehended and expressed, all these chakras must be harmoniously blended. Not only must Venus be active in the life, but Jupiter as well (relating to the intuition and the expansion of consciousness). Neptune, also, relating to the intuition of the buddhic plane is needed.

Interestingly these three planets — Venus, Jupiter and Neptune — are all involved at the second initiation, at which time, through the development of the “rainbow bridge” or “antahkarana”, the intuition can begin to mean something real to the aspiring individual.

The understanding may be defined as the faculty of the Thinker in Time to appropriate knowledge as the foundation for wisdom, that which enables him to adapt the things of form to the life of the spirit, and to take the flashes of inspiration that come to him from the Hall of Wisdom and link them to the facts of the Hall of Learning. Perhaps the whole idea might be expressed in this way:

An important definition of “understanding” is given. It is, from the Tibetan’s perspective, a linking faculty. Note that wisdom does not relate to time but, rather, to eternal verities. Understanding takes into consideration the time equation, which it must do if wisdom is to be properly, and ‘understandingly’ applied.

Understanding is an adaptive faculty, relating spirit to matter and matter to spirit. Notice that knowledge is the “foundation for wisdom”, but without understanding, is unrelated to that which the intuition reveals from the world of wisdom. Note that, with respect to wisdom, it often comes in “flashes of inspiration”. These “flashes” signal that the ‘rapid’ planets Mercury and Uranus are both involved in the transmission of wisdom to the normal consciousness.

Understanding then, is neither fully a product of the Hall of Learning or of the Hall of Wisdom. Being a bridge between the two, it is perhaps related to the second ray of Love-Wisdom — a bridging ray. Wisdom, then, would be related to the first ray and knowledge, generically, to the third (considering, in this case, the fifth ray of knowledge as a subrays of the third).

Wisdom concerns the one Self, knowledge deals with the not-self, whilst the understanding is the point of view of the Ego, or Thinker, or his relation between them.

Here we find an excellent epitome. We want to have some useful definitions which will bring clarity and stability to the mental process. The “Self” is none other than the spirit, the monad. The soul is not the Self, except temporarily and in a relative sense. Matter is the “not-Self” (though from a radical perspective) there is no “not-Self”. Understanding, then, is of the soul and relates to the “Ego” or the “Thinker”.

Of course, it is said that the soul has wisdom and knowledge, but it may be most revealing to think of the soul as characterized by what has been called “loving-understanding” — a distinct quality of the second ray. All souls are archetypally upon the second ray regardless of the ray of the soul (which may be any one of the seven).

Let us examine our lives. What do we know or think we know? Why do we think we know it? What does wisdom reveal? When and in what respects are we functioning in relation to the Energy of Wisdom? What, then, do we know about the soul and spirit? What do we intuit about the eternal verities of life? Finally, what do we understand? In what manner do we exercise the faulty of loving-understanding, and how could we do so more successfully? To understand requires a just appreciation of the form as presently conditioned. Wisdom is more absolute and reveals the perspective of God, regardless of form. Understanding takes into consideration both the perspectives of God and man. Wisdom is that which is ultimately (and even ‘absolutely’) desirable; understanding reveals the best and most form-respecting path to that ultimately desirable state.

At length, wisdom must be applied with full understanding to situations in relation to which full knowledge exists. How successfully do we blend the three? As we (aspirants on the Way of Life) prepare ourselves to tread the Path of Discipleship that leads to the Path of Initiation, let us find occasions to blend the three, thus blending the worlds of spirit, soul and body.

In the Hall of Ignorance the form controls, and the material side of things has the predominance. Man is there polarised in the personality or lower self. In the Hall of Learning the higher self, or Ego, strives to dominate that form until gradually a point of equilibrium is reached where the man is controlled entirely by neither. Later the Ego controls more and more, until in the Hall of Wisdom it dominates in the three lower worlds, and in increasing degree the inherent divinity assumes the mastery.

Yet another important perspective is offered anent the controlling agencies within the three Halls. Beginning ignorantly in Aries, the form of the newly individualized man is in control. Much later, in Libra, a point of balance between spirit and matter (or rather, between soul and personality) is reached and neither of the pairs of opposites controls. On the Path of Wisdom, soul, the higher self, or the true Ego finally gains increasing control, and dominates the form and the matter composing the form.

Where do we stand? Surely we are not fully wise or we would be Masters of the Wisdom, having no need for such studies as these with which we are now engaged. Nor are we entirely dominated by the form, or we would not aspire to know more about the Mysteries. Somewhere between we stand — somewhere in the struggle between soul and form.

May our studies of the Path of Initiation tip the scales toward soul control, soul dominance and eventual mastery by the spirit. The Mysteries of Initiation were meant to facilitate this process of the gradual mastery of the personality by the soul, and the gradual mastery of the soul by the spirit. We as personalities (now committed to learn and apply what we learn regarding the Mysteries) must learn to cooperate with the higher Powers by learning to keep the Rules and obey the Laws which lead into consciousness and life upon the higher planes — all for the purpose of service to humanity and to this planet on the lower planes, under the guidance of the Spiritual Hierarchy — all graduates of School of Initiation leading to Mastership.

The sphere towards which we aspire is not the sphere in which we are called to serve. We “look above”; we “help below”. For this reason we seek to become initiate. No other reason, except this selfless, service-oriented reason, will suffice to bring us into the Presence of the first Hierophant — the Christ.

Aspects of initiation

Initiation, or the process of undergoing an expansion of consciousness, is part of the normal process of evolutionary development, viewed on a large scale, and not from the standpoint of the individual. When viewed from the individual standpoint it has come to be narrowed down to the moment wherein the evolving unit definitely apprehends that (by dint of his own effort, aided by the advice and suggestions of the watching Teachers of the race) he has reached a point wherein a certain range of knowledge of [Page 13] a subjective nature, from the physical plane point of view, is his. It is in the nature of that experience wherein a pupil in a school realises suddenly that he has mastered a lesson, and that the rationale of a subject, and the method of procedure, are his to use intelligently. These moments of intelligent apprehension follow the evolving Monad throughout his long pilgrimage. What has been misinterpreted somewhat at this stage of comprehension is the fact that at various periods the emphasis is laid on different grades of expansion, and always the Hierarchy endeavours to bring the race to the point where its units will have some idea of the next step to be taken.

Initiation is a natural process applicable to all beings. It is usually understood as pertinent to the individual human unit, but embraces (if properly understood) all the members of all the kingdoms on Earth — and presumably, in all places and dimensions of the universe.

In these studies, we are particularly interested in that phase of the initiation process which concerns the individual human unit and the advancing groups of which that individual unit may be a part — for just as there is individual initiation, there is group initiation and many of same rules and laws apply.

Initiation is an “expansion of consciousness”. That expansion occurs gradually over many years, and often over many lives. Thus, initiation is a process.

There comes a time, however, when the results of that gradual expansion are suddenly recognized or acknowledged. It is for this reason that initiation can also be considered an event — though the formal initiatory event is really a confirmation and stabilization of that which has been developing for many years.

It is important to realize the following: the initiate is always initiate before he is initiated. He has achieved and somewhat stabilized a state of subjective awareness and potency which the initiation ceremony sponsored by the Hierarchy confirms and further stabilizes — rendering it an indelible part of his nature, and preventing, through the application of the initiatory fire, any easy retrogression or ‘back-sliding’ — though, because of the ascendancy of the principle of freewill, retrogression is always possible at any stage of unfoldment.

Initiation is really a kind of revelation. In most cases, the dawning light of the revelation has been intensifying gradually; the recognition of this intensification may or may not be gradual; it can come suddenly. In such a case, the individual thinks that he/she has been suddenly enlightened or suddenly initiated, often ignoring the long period of the growing light.

There is a clear analogy. The flowering of any plant is long-prepared by other processes within the plant; the visible flowering, itself, may, however, appear to occur “almost overnight”.

We can understand that it is not spiritually profitable to prepare for the event of initiation. It is profitable to attend to the building process which, inevitably, will lead to the realization, the revelation, the flowering we call initiation.

The long career of the monad is punctuated by these periods of the “intelligent apprehension” of progress. Much attention has been given to speculations concerning the formal initiations involving the personnel of the Spiritual Hierarchy. The individualistic (and sometimes egoistic) mind of man has fastened upon these events, and their attainment has become (in some esoteric circles) almost a status symbol. The long preparatory process which should be the focus of developing students is somewhat ignored, and the sometimes spiritually ambitious aspirant struggles within himself (and subtly with others) to see whether or not he has “made the grade”. He/she may often attempt some final fulfillments to convince himself/herself that a given initiation may soon be conferred. This is certainly “putting the cart before the horse”, as the old saying goes. The initiation event is an inevitability if right attention has been given to the process — always to be pursued with the motivation of service — a fact often forgotten.

Initiation is wisely held out as an incentive to the aspiring aspirant and disciple, but the real value of initiation must be firmly held in mind: that value is the opportunity to serve the human race and the planet more effectively.

When the motivation is correct the subtle, almost unwholesome ‘competition’ between spiritually ambitious students of spirituality will cease, and the building-in of qualities and abilities which ensure effective service will become the primary focus of consciousness. When this approach has been established, the actual initiatory event will occur all the sooner.

Each initiation marks the passing of the pupil in the Hall of Wisdom into a higher class, marks the clearer shining forth of the inner fire and the transition from one point of polarisation to another, entails the realisation of an increasing unity with all that lives and the essential oneness of the self with all selves. It results in a horizon that continuously enlarges until it includes the sphere of creation; it is a growing capacity to see and hear on all the planes. It is an increased consciousness of God's plans for the world, and an increased ability to enter into those plans and to further them. It is the effort in the abstract mind to pass an examination. It is the honour class in the Master's school, and is within the attainment of those souls whose karma permits and whose efforts suffice to fulfil the aim.

Here the Tibetan describes the fruits of initiation, and they are indeed magnetic and appealing for any aspiring soul.

The Tibetan is writing primarily upon the second ray, and so He continues to employ the easily comprehensible analogy to the normal educational process. The scholars are graded by their light, and continue to advance into higher “classes” for higher forms of instruction.

The “inner fire” which shines forth is both the fire of substance and the fire of the soul, as well as the two combined. As the initiation process proceeds the various ‘matters’ of the lunar vehicles are refined and their light radiating potential is enhanced. The many forms of matter built into the personality vehicles become less opaque and more translucent.

As well, and most importantly, the light of the soul originating from the higher mental plane and anchored within the personality, intensifies and radiates with greater potency throughout the personality. The advancing initiate becomes a kind of ‘miniature sun’. The celebrated “halo” may appear.

The point of polarization or what we might call ‘the fixed focus of consciousness’ is persistently elevated during the process of initiation. The focus of consciousness rises from subplane to subplane, and plane to plane. We may have a fairly accurate notion of whether we are generally astrally or mentally polarized, but the question of polarization is more complex and involves the possibility of consciousness-fixation upon a number of subsidiary levels (subplanes) within the major planes. As polarization gradually rises, so do our capacities for more and more subtle registrations of impression and the acquisition of more subtle forms of knowledge.

One of the major fruits of the initiatory process is the realization of unity and, eventually, of oneness. This realization cannot be forced by repeating barely comprehended mantrams about unity and oneness. The realization comes as impediments to realized oneness are removed through purification. The causes of the many separate “things” within the field of consciousness are seen, and the sense of separation of one thing from another is resolved through an understanding of the origin (in fact, the common origin) of those things. All things are understood to be derived from One Thing, which is the essence of the thing derived and the Common Essence of all things.

Sometimes the intense presence of a higher-than-usual energy will move the consciousness towards the apprehension of unity and the sense of oneness. When the energy fades, however, the consciousness it induced may fade as well. At least, the aspiring individual may be left with an impression of states of consciousness far ‘above’ his customary ones, and, thereby, his aspiration may quickened and strengthened.

During the initiatory process the senses are refined and the inner senses awakened. The capacity “to see and hear on all planes” develops. The amazing, intelligently interlocking complexity of the subtle worlds is revealed, and the individual begins to realize how very responsible he/she is for the kind of impressions radiated into these worlds. Thus, generally, is a process of the thinning and gradual lifting of the “veils” which prevent the registration of subtle impression.

For most of us the Divine Plan is simply a generality. For the advancing initiate, the Plan becomes something specific and the detail of the process is revealed, as well as the type of contribution which the initiate may best offer. Thus, the knowledgeable, intuitively alive initiate is more accurately fitted into the process of the Divine Plan than will be the uninitiated aspirant or disciple.

The Tibetan tells us of the initiation process that “it is the effort in the abstract mind to pass an examination”. It is interesting, is it not, that initiation does not intimately concern the concrete mind. The whole process is transpiring in the dimensional region of the causal body or Egoic Lotus (a center of power, consciousness and intelligence which is ‘located’ upon the subplanes which constitute the abstract mind). In the initiation process we are specifically concerned with the central subplane of the abstract mind — the second — where the causal body of the initiate of the first two degrees is focussed. The causal body of the non-initiate is focussed on the third and lowest subplane, whereas the causal body of the higher initiate may focus upon the first subplane.

What is the nature of this “examination” and when does it occur? Well, it does not occur during the enactment of that inner event we usually call initiation. That inner event is simply a confirmation that the examination has already been passed. All during the testing phase prior to initiation, the examination is underway. Passing the examination is evidenced by a certain amount of control of the lower worlds by means of the higher consciousness. We call this “soul control”.

The principal method of passing the examination is through occult mediation and service. The first opens the personality consciousness to impression from the soul upon the higher mental plane. The latter ensures that the energy contacted through impression is built into the functioning of the three personality vehicles. Service exercises these vehicles in the right way, and ensure that the vehicles will function to some extent according to soul-pattern. Through service, soul-infusion inevitably increases, as does the radiation of the soul through the personality and into the environment.

Apparently there are many “classes” in the Master’s school, and all aspirants, disciples and initiates are enrolled. Classes for prospective initiates are intensely focussed, as such pupils are on the verge of a major ‘change of vibratory state’ and are in need of specialized training to assist them with the often difficult transition.

Those on the verge of one initiation or another have cultivated their inner life to the point where its quality is relatively pure and strong compared with those not yet in such a high class. For this reason the Tibetan calls classes for initiates, “honour classes”.

Following the initiation, however, the honor class finds itself, once again, in a regular or ordinary class, slowly building towards the next initiation. Gradually, as learning occurs, the advancing students prove themselves worthy of participation in yet another and higher “honour class’, and so the end becomes the beginning which, again, becomes a non-terminal end.

In order for initiation to be possible, karma must allow and individual effort suffice. There are some lives when the “clearing of the decks” or the paying of past karma is a process too intense and absorbing to allow time and energy for the specialized training which passing an initiation demands. In every other respect such a student may be worthy of initiation, but debts must be paid and promises fulfilled. As an analogy, one has from time to time seen people of tremendous artistic or scientific talent confined to the home for the fulfillment of pressing domestic duties. Their talent is no less than those who have made successful artistic or scientific careers, but the karmic obligations were different. The point is, the karmic situation must be free enough for the would-be initiate to engage in the final intensive training and tests which precede the conferral of any initiation.

The requirements related to individual effort are obvious. Initiation is a strenuous and in many cases a relatively ‘vertical’ process. It requires a ‘climb’ and concentrated action taken against ‘gravity’. Many people with real ability are not willing to make the sacrifices which such a ‘climb’ entails. One can see how the energies of Saturn and Mars (respectively the ruler and exalted planet in Capricorn — the sign of the “Mountainof Initiation”) are necessary for those who seek to first initiate themselves so that they may be initiated by the Hierarchy.

The Tibetan’s clear statements about initiation, certainly present the process and the effects of the resultant event from a number of illuminative points of view. Any misconceptions we may have entertained concerning the process should begin quickly to evaporate.

Initiation leads to the mount whence vision can be had, a vision of the eternal Now, wherein past, present, and future exist as one; a vision of the pageant of the races with the golden thread of pedigree carried through the many types; a vision of the golden sphere that holds in unison all the many evolutions of our system, deva, human, animal, vegetable, mineral, and elemental, and through which the pulsating life can be clearly seen beating in regular rhythm; [Page 14] a vision of the Logoic thoughtform on the archetypal plane, a vision that grows from initiation to initiation until it embraces all the solar system.

Here the Tibetan deals with visions which can be expected to dawn during the initiation process. In fact, He seems to be dealing with the visions which pertain to some of the higher initiations. Even in the initiations of the threshold (the first and second initiations), great revelations may dawn, but they are often forgotten by the personality consciousness — at least the details are not often or always remembered — for the revelation occurred upon the higher mental plane within the casual body.

The visions referenced in this paragraph refer in large measure to the Transfiguration initiation — the third degree. The Eternal Now is met upon the “Mountain whereon form dies” (at that transition point where higher mind becomes the intuition capable of perceiving wholeness).

The relatively rare apprehension of the Eternal Now is certainly something other than one of our normal space-time, rather sequential apprehensions. The words concerning the union of past, present and future often mean little and are repeated glibly, but do, at least, point in a direction whither one may be guided by a developing intuition. Saturn, as Lord of Time, is overcome in such a state of Eternal Nowness. Uranus, ‘Lord of Simultaneity’, and Neptune ‘Dissolver of Boundaries’, lend their rays, and time-perception alters altogether. The consciousness has disengaged itself from the ‘tyranny of sequence’. Although sequence continues to be observed and understood, it is observed and understood from a pinnacle which simultaneously negates its reality; sequentiality is seen to be a lower order of reality.

The “Pageant of the Races” has been presented exoterically by Madame Blavatsky in The Secret Doctrine. Some idea of the vast history of our planet unfolds through a careful reading of that masterpiece. To the initiate, that history is comprehended and, as it were, ‘contained within the understanding’. The consciousness of the initiate feels its participation in the pageant. He/she was there, and, in a way, is there. The golden thread of pedigree (i.e., the thread of soul presence) runs through it all. The history of the pageant is brought forward into the now; vast periods of history are perceptually collapsed. The initiate has a different ‘feel for time’, and is able to embrace processes so lengthy which, for others, cannot be grasped, comprehended or ‘contained.’

Depth and breadth of perception depend upon one’s point of view. Ordinary consciousness has not attained sufficient ‘altitude’ to permit of the kinds of perceptions that are here discussed. But the initiate consciousness is elevated to a point of perception where it can see widely and contain greatly.

One should attempt to rise into such states — even though the way for each is uncharted. The building of the antahkarana or “Rainbow Bridge of Light” traverses this uncharted way. Somehow a path is found into the high abstract places from which vantage point the many can be seen as One.

The Tibetan offers a beautiful vision of a “Golden Sphere” containing all the orders of life, and animated by a pulsating heart of life. For some this may be an actual vision. Others can imagine it and sense the beauty and reality of that which it suggests. It be appreciated that unitive visions will begin to dawn as the initiation process advances.

There is a Logoic Thoughtform on the archetypal plane — perhaps the monadic plane. The fullest possible perception of it would be (for man, at least) an aspect of monadic awareness, for the monad is, in a way, a part of an emanation or aspect of the Solar Logos. There is a “Fixed Design” behind all the varying arrangements of beings and their many processes. The World of Being substands the more fluid World of Becoming. The process of initiation progressively reveals the nature of this Divine Thoughtform, and with it a clarifying understanding of the Divine Purpose which motivates the more adaptable Divine Plan.

Such a vision and understanding are a great reward of the initiatory process, and brings assurance, stability and a growing spiritual maturity to the advancing initiate consciousness.

The incentives offered to those who wisely tread the Path of Initiation are very beautiful, are they not. Perhaps there is something inherent in the student of these words which can already dimly apprehend the truth of what is written. Indeed, something in us is already ‘there’ — in the ‘Realm of Realization’.

Initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the Lord of the World, to the feet of his Father in Heaven, to the feet of the three-fold Logos.

The image of the “stream” is an important one in the initiatory process. Technically, to “enter the stream” signifies the taking of the second initiation.

That “stream” flows with a power of its own, and bears the initiate forward and onward to his/her goal. It is a beneficent ‘current’ which adds its strength to that expressed by the initiate, assisting achievement most significantly.

In an ocean there are currents which may sweep one out to sea, but others which may speed a swimmer or a boat to the goal.

Over years of experience on the “Seas of Life”, whirlpools and calms are experienced which have required the initiate-swimmer propel himself forward according to the measure of his/her own strength.

The great stream or current here discussed, can, however, be conceived of as the “protection of the Ashram”. This protection is afforded by ‘currents’ of thought from the Ashram which, tending in the correct direction, bear the swimmer up and onward. To be assisted by such currents is the reward of much aspiration and spiritual achievement. Further, it is the reward of many years of selfless service.

All this points to the fact that the would-be initiate (though he/she must struggle valiantly against the counterforce within and without) need not do everything by himself or herself. There is a beneficence which assists those who are proven worthy of assistance.

For more about the “stream”, one should acquire the book by H.P.B. called The Voice of the Silence. It is the translation and interpretation of The Golden Precepts — a treasured Buddhist manual which instructs concerning the initiatory process.

Initiation leads to the cave within whose circumscribing walls the pairs of opposites are known, and the secret of good and evil is revealed. It leads to the Cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's fetters, held by naught in the three worlds. It leads through the Hall of Wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. It reveals the hidden mystery that lies at the heart of the solar system. It leads from one state of consciousness to another. As each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is "moving and unmoving," as phrased by an ancient Scripture.

The image of the “cave of initiation” is a familiar one. That cave is not a cavern hewn in rock (although caves of initiation on the physical plane have been employed to facilitate the effectiveness and privacy of the initiatory process).

Physiologically, the cave is a region within the etheric brain through which entrance and exit may be made into and from higher planes. The student is advised to ponder on the disk of indigo blue which can be seen by the meditator in the center of the head.

We are learning that initiation is not only an expansion, but requires a circumscription in which the sources of human limitation can be understood.

The origin of good and evil (though frequently a source of speculation) is indeed a mystery to the average mind. It has much to do with what might be called the “fixation of consciousness’. When consciousness is circumscribed and rotary, there is a propensity towards evil. Evil arises from ‘identification with the familiar’ — which is, for practical purposes, that which is “lunar”.

Suffice it to say that we will all come to our own understanding of the pairs of opposites and their relation to good and evil. What initiation offers is a fundamental understanding of the nature of spirit and matter, and the levels of identification which pertain to both.

Why must initiation lead to the “Cross”? — a symbol of imprisonment within the four directions rather than freedom at the point where the four lines meet. Perhaps one must learn to give all to the life crucified in form in order to be free from that form. To pass through the “needles eye” is to center consciousness within the point (the point which has generated the Cross). Giving all upon the Cross and to the Cross, the initiate of the fourth degree nevertheless finds the way into and through “needle’s eye” or the “point”. The life of the fourth degree initiate may seem extraordinarily bound, but inwardly it is extraordinarily free.

Only great contribution will release from the Cross. The empty nail-marked hands give all. Contrarily, the desire for acquisition holds one to the Cross. Through the process of crucifixion, one demonstrates that one asks nothing from the world (symbolized by the Cross), but seeks only to give to that world. Thus one earns one’s freedom and reverses the magnetism which normally holds the consciousness imprisoned on the Cross.

Several times the Tibetan uses the phrase “utter sacrifice” to indicate that which must be rendered up if a full (and relatively final) freedom is to be achieved. Although the initiation process is a program leading to freedom, the process of liberation will necessarily be painful to the personality, and this must be endured — by everyone who would be free.

As the Tibetan’s description continues, it describes attainments characteristic of the higher initiations. All planetary knowledge eventually will come to the initiate; between the third and fourth initiations, the acquisition of knowledge is said to be exceedingly rapid. Such a period is a time when the “synthesis petals” of the Egoic Lotus are in the process of opening.

What can be the “hidden mystery that lies at the heart of the solar system”? Anything we might say would be the merest educated guess. Probably, it is the initiate of the seventh degree (such as the Christ and Buddha are now becoming) Who is in a position to discover the nature of this mystery.

Surely, however, it has something to do with Divine Love-Wisdom (the Energy which is the focus of the seventh and climactic degree — climactic for this planet), and with a relationship to the Cosmic Christ — in this case, the Being informing the star Sirius (though there are other and greater ways to conceive of the Cosmic Christ).

The Tibetan closes the paragraph with a most inclusive vision:

“As each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is "moving and unmoving," as phrased by an ancient Scripture.”

The possibility of identifying with wholeness is offered. In Rule IX for Disciples and Initiates, it is said, “Let the group know there are no other selves”. Eventually this knowledge is consummated in the consciousness of the advanced initiate. Further, the initiate consciousness embraces the “unmoving” worlds of the Fixed Design within the World of Being, and the “moving” worlds of the World of Becoming. An inward understanding of the ‘solar-systemic-absolute’ and the ‘solar-systemic-relative’ are balanced, the archetypal worlds and the worlds of manifestation are seen in their creative interplay. An entirely new and vastly deeper understanding of the life process dawns. The illumined initiate then realized that for the majority of his divine pilgrimage (as the questing projection of the monad) he/she has been confined to the ‘cave of ignorance’, Self-banished from the Fire of Reality.

The Tibetan offers us nothing less that the opportunity to grow into the whole and, in a way, to become the whole (which, in esoteric fact, we already are — monadically).

The vista offered is vast, breathtaking, and challenging in the extreme. One gathers something of the magnitude of the initiatory process and its lengthy duration. Perhaps the sense of rush characteristic of the spiritually ambitious begins to fade as a more true and just appraisal of the tremendous demands of the task ahead begins to dawn. “There is no rush, no hurry, and yet there is no time to lose”.

When identification with the “little self” ceases, rush ceases also, yet the initiate will ever press forward, realizing that his/her empowerment is sorely needed by the members of a struggling humanity — trapped upon a Cross from which they do not yet know how to liberate themselves — something he/she is, at last, learning to do.

The secret of liberation from the Cross is simple: utter service, utter obedience, and utter sacrifice. Service to the human race and to the planet; obedience to the spirit/soul which is obedient to the Divine Plan; and the utter sacrifice of all within the personality and soul vehicles which may inhibit the expression of the Divine Plan.

Perhaps if the theme of initiation has ever seemed somewhat ordinary in our estimation, we are now ready to adjust our perspective. Initiation is a tremendous process leading to tremendous results. We may have become familiar with the idea of initiation, and through that very familiarity, may have come to consider the whole theme as relatively commonplace. If this has happened, we should disabuse ourselves of such misconceptions immediately. Initiation is the “Great Work” — a monumental labor demanding of us all we have to give, and exacting every possible contribution to planetary welfare we can possibly make.

As we mature spiritually, we can only approach the whole subject with utmost seriousness and even solemnity. Too much is at stake for a lighthearted or frivolous approach (although a good sense of humor is necessary and affords a sense of proportion to anyone treading the Path of Initiation).

The Ancient Mysteries are returning. Their time of restoration is increasingly upon us. Those who realize the true nature of the opportunities presented to them are in a better position to take advantage of those opportunities. Indeed let us take advantage of the presented initiatory opportunities — not for the sake of our own personal welfare, but for humanity’s sake, for the sake of the Divine Plan, and most of all, “For the Christ’s sake, and the glory of His Name”.

Initiation involves ceremony. It is this aspect that has been emphasised in the minds of men, perhaps a little to the exclusion of the true significance. Primarily it involves the capacity to see, hear, and comprehend, and to synthesise and correlate knowledge. It does not necessarily involve the development of the psychic faculties, but it does entail the inner comprehension that sees the value underlying the form, and recognises the purpose of pervading circumstances. It is the capacity that senses the lesson to be learnt from any given occurrence and event, and that by means of these comprehensions and recognitions effects an hourly, weekly, [Page 15] yearly growth and expansion. This process of gradual expansion — the result of the definite effort and strenuous right thinking and living of the aspirant himself and not of some occult teacher performing an occult rite — leads to what one might term a crisis.

1.      Ceremony is a purposeful, planned, and ordered sequence of actions (both objective and subjective) intended to the lead to the accomplishment of certain results — usually the evocation of a serious atmosphere that impresses the consciousnesses of the participants with energy patterns of consequence. In a ceremony the actions performed (whether on the physical, mental, or even higher planes) are serious (solemn), deliberate, and chosen. Very little, if anything, is left to chance or spontaneity. The structure or pattern of the proceedings is known from the first and carefully followed so that the anticipated results will almost certainly follow.

As ceremonies are presently approached by modern humanity, the more subjective aspects of ceremonial work are insufficiently emphasized and the minds of the ‘performers’ are often focussed more upon right external enactment rather than upon the causative dynamic and inner meaning. The consciousness of most human beings is still quite objectively focussed, and, for that reason, physical plane happenings and events seem more ‘real’ than their subjective counterparts.

It is interesting to realize, however, that the deeper processes of initiation are not ceremonial — strictly speaking. The initiation process becomes, if anything, progressively less formal as the process progresses, and the “higher” initiations are comparatively non-ceremonial. Only the first and second initiations (both of them, “initiations of the threshold”) are destined to be enacted in external ceremonies on the physical plane.

True ceremonies of initiation are, of course, impressive in the occult sense, and therefore extremely important. They would not exist were they not a vital confirmation and stabilization of the process of spiritual growth. But, as the minds of aspirants and disciples becomes more subjectively focussed, any excessive emphasis upon the outer, ceremonial aspect of initiation will be wisely reduced. Such an emphasis is parallel to the emphasis upon outer purification (the physical disciplines, etc.) rather than the purification of the psychological nature. These misguided emphases are all a result of a materialistic bias in the consciousness of modern man. But a death blow has been struck at materialism, and with it the undue emphasis upon matter and form will wane.

Growth of psychic faculty may or may not accompany initiation. More important is insight, comprehension, and the ability to synthesize and correlate knowledge. We can see that initiation confers a growing sense of integration and wholeness; it is, in a way, a method for ‘reassembling the world — psycho-spiritually’ (thus overcoming the sense of separation and separativeness).

The Teachers of the race consider that the psychic faculties may act as a deterrent to real spiritual progress if awakened before the third initiation, at which point the higher psychic faculties (focussed in the ajna center rather than the solar plexus) begin to demonstrate, and control of the lower psychic faculties (which are still useful) is more easily accomplished.

Comprehension of value behind the form (the gift of Venus) and recognition of the purpose pervading circumstance (the result of the growth of the esoteric sense) are the real indicators that initiation is being achieved. Note the emphasis on process, for initiation is not achieved suddenly. The event of initiation is the culmination of a long process of spiritual development.

The disciple engaged in training for initiation is constantly learning. This means that he/she is constantly harvesting value from experience (again, a Venusian process).

Expansion of consciousness (and with it, on the level of form, the expansion of the aura) is the goal; it is a goal which naturally comes under the influence of the planet of expansion — Jupiter.

The expansion is to be a steady process. It does not only occur only from year to year, but even from week to week or hour to hour. The Tibetan is calling for a high degree of vigilance, so that precious hours and minutes will not be lost. Many initiates-in-training waste much time, even though theoretically convinced that “time is of the essence” and that they are “busy in the work”.

The Tibetan is very direct when He says the following:

“This process of gradual expansion — the result of the definite effort and strenuous right thinking and living of the aspirant himself and not of some occult teacher performing an occult rite — leads to what one might term a crisis.

Responsibility is placed squarely upon the candidate for initiation. No candidate is initiated (ceremonially, by a hierarchical Hierophant) until he/she is Self-initiated in the psychospiritual sense.

The process calls for definite effort, strenuous right thinking, and rigorously applied living. Two astrological signs much associated with the first three initiations are Scorpio and Capricorn — ruled respectively by Mars and Saturn both exoterically and esoterically. Taken in combination, these signs and planets produce in the aspirant the tendency towards strenuous labor. They are hardly signs and planets of passivity, and no aspirant who simply ‘waits for the Initiator’ will find himself/herself standing before that Initiator. Again, training for initiation must be Self-initiated. We have the Rules (reliable); we have the Laws (which cannot be evaded). The rest is up to us. The Master, seeing our correct and strenuous effort, will not be unsupportive.

The paragraph ends with a notation of the effects of gradual initiatory expansion; it will lead to crisis. When consciousness expands, old patterns are seen for what they are, and their continuation is no longer desired or tolerated. The will-to-change becomes very strong, and this places the comfortable habit-patterns of our personality under stress.

At this crisis, which necessitates the aid of a Master, a definite act of initiation is performed, which (acting on a particular centre) produces a result on some one body. It keys the atoms to a certain pitch, and enables a new rate of rhythm to be attained.

We are always to use all the resources (internal and external) at our disposal before we can expect the help of a Master. So often concerted help from ‘above’ comes “at the eleventh hour” when the candidate’s own resources have been selflessly exhausted.

When the process of initiation is correctly Self-initiated and pursued by the aspirant/disciple, an act of initiation can be lawfully performed by a Master or Hierophant. The Master can assist with the transference and/or stabilization of energy necessitated to complete the Self-initiated expansion of consciousness. The definite act of initiation stabilizes the expansion (which has been occurring for a long time preceding the hierarchical event called “initiation) and makes the gains of that lengthy process a permanent acquisition, something that the newly initiated one can always rely upon as stable and readily accessible.

There is always a “next step ahead”. There is a precise science of initiation, and the act of initiation performed by the Master or Hierophant ensures the permanent achievement of that next step. Such a step can be considered a repolarization of consciousness within a new center of activity, and the stabilization of new potentialities of consciousness

For instance, during the initiatory process, energy in the etheric body may be oscillating between the solar plexus and the heart. The aspirant works strenuously to promote the elevation of the energy, helping (through the practice of inclusive love-wisdom) the heart center to gain dominance over the solar plexus. The Initiator then applies the rod of initiation in a specific way to the heart center, helping to strengthen that center with respect to the solar plexus — in effect, helping to stabilize a new relationship between these two centers. The emotional body will then be beneficially affected by this definite act of initiation, and (with respect to the candidates psychological functioning) love and compassion will more easily take the place of desire and selfishness.

The act of initiation is concerned with changing vibration and rhythm in various vehicles of the candidate. The general initiatory approach leads toward increasing the vibratory frequency of the atoms in the chakra or vehicle to which the attention of the Initiator is directed. Probably, in relation to the atoms within any chakra or personality vehicle, there are certain cyclic energy flows or pulsations; the rhythm of these flows is also affected by the application of the Rod, and they are changed according to precise cyclic rhythms the nature of which are known to the Initiator.

Note that, from this perspective, initiation is a quasi-musical process. The factors of pitch and rhythm are key to the musical process. No doubt, in the overall process of initiation, changes of melody and the refinement of harmony are also involved. Initiation is surely, from the musical point of view, a process of harmonization. Each human being is to sound forth correctly and beautifully, within the “solar sonata” of our Solar Logos. If one has heard the average children’s orchestra, one knows how far they have to go before sounding like the New York Philharmonic. The initiatory process gradually brings all instrumentalists (and, collectively, the orchestra) to this quality of sounding.

This ceremony of initiation marks a point of attainment. It does not bring about attainment, as is so often the misconception. It simply marks the recognition by the watching Teachers of the race of a definite point in evolution reached by the pupil, and gives two things: —

The important truth is restated. We attain through the medium of our own efforts, and that attainment is then acknowledged or recognized. Initiation is an “earned right” and an ‘earned rite’.

The misconception that initiation brings about attainment is rampant among spiritual aspirants (largely because of spiritual dependency and laziness). They always seem to believe that they can be initiated according to the will of the Teacher — regardless of what they do or how they have prepared.

The Teachers do, indeed, watch, and there are a number of degrees of vigilant Watchers. The Master relies upon reports from lesser initiates who, however, are greater in development than the ones they supervise.

The Teachers are eager for the students to make progress simply because reliable workers are needed in the massive task of human and planetary redemption. There is no worry that one’s heightening vibration will go unnoticed ‘above’. When a certain vibratory level is achieved, the law demands recognition by those who are in a spiritual position to affirm, confirm and stabilize that level of achievement.

On the other hand, no amount of importunity will capture the Master’s attention if a prematurely demanding aspirant has not fulfilled the necessary requirements. There is both exactitude and justice in this process.

(The ceremony of initiation, which is an “act of initiation” gives …) An expansion of consciousness that admits the personality into the wisdom attained by the Ego, and in the higher initiations into the consciousness of the Monad.

Consciousness expands until the personality is admitted into the wisdom attained by the Ego. Which Ego? The Ego considered as the consciousness within the causal body (i.e., the human soul, elevated to the status of Ego because functioning uninhibitedly through the causal body)? Or the Ego considered as the Solar Angel, itself?

Perhaps both views of the meaning of “Ego” are true to a degree. Through any one personality, the human soul cannot express or even understand all of value that has been acquired over many incarnations. But as initiation is approached, increasingly more of the ‘subjective causal treasury’ is made available to the personality consciousness. During the period of the third an fourth initiations, the soul-infused personality is capable of expressing a great deal of the content of the causal body, and becomes, “a man for all seasons” (a truly universal Aquarian, a genius).

The initiatory process gradually raises us to the “feet of the Solar Angel”. The Solar Angel is a “returning Nirvani from a previous Mahamanvantara”. There is no way that a human being can presently understand and express all that a Solar Angel is. The Solar Angel and the human being are entirely different orders of life, and a great developmental gulf lies between them. But at least something of the consciousness of this “Higher Ego” can be accessed and made manifest through the personality. The Solar Angel wishes to give to its personality. The results of the human soul’s Self-applied training during the initiation process makes this giving increasingly possible because the personality’s spiritual receptivity has become sufficient. Thus, Self-initiated initiatory training makes the personality fit to receive, hold and express a portion of the quality and potency of the Solar Angel.

Note that it is “Wisdom” that is attained, and Wisdom always relates to the eternal verities, to the knowledge of things as the Logos sees them — whichever Logos it may be. As spirit/triads we are part of a Logos, and thus can learn to see, understand and apply with Wisdom.

As monads we are already highly accomplished in ways not easily understood by the personality consciousness. We already have stores of knowledge from the cosmo-historical experiences of the monad (experiences which occurred before the monad became involved in Earth’s redemptive process). As well, the monad has the continual awareness of oneness.

The higher initiations admit the soul-infused personality into that which the monad knows and is. In a way, we are thereby admitted into the ‘Presence of Ourselves’. We are restored to our own higher nature, which is so powerful that the relatively fragile emanation of that higher nature (which is called the “personality”) could not withstand the Presence of that higher nature without initiatory training and experience. The first aspect of the divinity is the last to emerge into manifestation.

Through the process of initiation, we grow into what we already are.

2. A brief period of enlightenment wherein the initiate sees that portion of the Path that lies ahead to be trodden, and wherein he shares consciously in the great plan of evolution.

There is always a next step ahead. The Solar/Angel knows what this step should be, and even the human soul, when liberated (during sleep) and more fully (at the death of the personality) into its causal body on the higher mental plane, knows much more than it normally does when confined to its own, normal personality consciousness — consciousness predominantly limited by the physical brain.

It is not good to see too far ahead, because this could easily destroy the necessary concentration on the present ‘area of sacrificial confinement’. The Solar Angel is practical (as is the Initiator).

We need to see far enough ahead to give ourselves a firm sense of direction and the incentive to move in that direction. “Where there is no vision the people perish”. Where there is too much vision, the people may not attend to their present duties.

The personality consciousness, for the most part, forgets what has been ‘seen’ during the initiation ceremony, but some pattern of guidance remains in the background, and serves as a kind of “inner monitor” to correct missteps and divergences from the intended path.

So many of us are internally guided by that which we cannot quite remember in detail. Perhaps, in the highest moments of our meditation we may raise into states of sufficient vibratory frequency to re-apprehend that which has already been inwardly shown to us. At such moments our conviction as to our destiny is greatly affirmed, and we seem to know, spiritually, what we are doing and where we are going.

After initiation, the work to be done consists largely in making that expansion of consciousness part of the equipment for the practical use of the personality, and in mastering that portion of the path that has yet to be traversed.

Initiation is a bestowal of quality and power. The bestowal occurs on the higher mental plane and resonates with particular lunar vehicles depending upon which initiation is undergone.

The quality and power, however, have to be “worked into” the substance of the lower vehicles, and this takes time. The Tibetan has suggested that it might take 14 years, or about half a Saturn cycle.

“When a man starts out to follow the path of occult meditation, it takes well-nigh fourteen years to rebuild the subtle bodies, and incidentally the physical.” (LOM 130)

Revelation is one thing; hard work follows revelation, just as it preceded it.

Spiritual practicality is the goal. Each initiate strives to be a practical mystic (which is a practicing, serving occultist with an open heart and illumined mind).

On the Path of Initiation it pays to know exactly what we are doing and to pursue our duties with unending patience. The more mature we are spiritually, the more we are capable of doing this.

The place and effect of Initiation

The ceremony of initiation takes place on the three higher sub-planes of the mental plane, and on the three higher planes, according to the initiation. The five-pointed star, at the initiations on the mental plane, flashes out above [Page 16] the head of the initiate. This concerns the first initiations which are undergone in the causal vehicle. It has been said that the first two initiations take place upon the astral plane, but this is incorrect, and the statement has given rise to a misunderstanding. They are felt profoundly in connection with the astral and physical bodies and the lower mental, and affect their control. The chief effect being felt in those bodies the initiate may interpret them as having taken place on the planes concerned, as the vividness of the effect and the stimulation of the first two initiations work out largely in the astral body. But it must ever be remembered that the major initiations are taken in the causal body or — dissociated from that body — on the buddhic plane or atmic plane.

The Tibetan clears up some misconceptions concerning the ‘location’ of the initiation ceremony. The actual location is the higher three subplanes of the mental plane. The lower planes of the personality (and the vehicles composed of the matter-force of those planes) are affected according to the particular initiation and the particular subplane of the higher mental plane upon which that initiation occurred. It is easy to see how the misinterpretation can arise that initiations are taken in particular vehicles of the personality, since the major effect is felt in those vehicles.

The flashing forth of the star is particularly associated with the first three initiations. At the third initiation the initiate definitely sees the star. At the first two initiations, the star may shine forth, but it is not the specific registration of the initiation who, instead, “sees the light”. Perhaps at these first two initiations the “star” is ‘above’ rather than ‘before’ the initiate.

The first initiation affects the control of the etheric-physical body. Does it occur on the third subplane of the mental plane? We are told that after initiation the causal body of the initiate is refocussed on the second subplane of the higher mental plane. Analogy suggests that the second initiation occurs on the second subplane of the higher mental plane and the third initiation on the third subplane. We will have to study elsewhere in the Teaching to confirm this thought.

Initiations higher than the third, are taken outside the confines of the causal body. At the fourth initiation the causal body reaches fulfillment, but is ripe for destruction. Buddhic apprehension is confirmed at that degree, so at least some association with the buddhic plane during that particular initiation process (the fourth) is required.

The fifth initiation corresponds to atma, and so an atmic focus is most probably part of that initiatory event.

At the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the Logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very centre. This descent is brought about by the action of the Initiator, wielding the Rod of Power, and puts a man in touch with the centre in the Body of the Planetary Logos of which he is a part, and this consciously. The two initiations called the sixth and seventh take place on the buddhic and atmic planes; the five-pointed star "blazes forth from within Itself," as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters within the flame.

Some of the results of the fourth and fifth initiations are here discussed. They are here called “the final two initiations” although they are only relatively final. Four more initiations are possible. But for the program which, through initiation, makes a man a Master of the Wisdom, they are sufficiently final to be considered as such.

The dynamics of the “star of initiation” are discussed. Not only does a man see the star, as he does at the third initiation, but he becomes the star. A Master of the Wisdom is a perfected five-pointed star. He has become a mature and masterful representative of the Fifth Kingdom of Nature.

The “descent of the star” of initiation is a process which facilitates an act of identification. The advanced initiate is consciously growing into the life, consciousness and body of Sanat Kumara (one of Whose symbols is the five-pointed star).

Each human being, as a monad, is a part of one of the centers of the Planetary Logos. Perhaps the major monadic ray gives the clue concerning which center. There would then be a threefold choice, and the Master of the Wisdom, for instance, could discover Himself to be a cell within either the throat, heart or head center of the Planetary Being. The ajna center is also to be considered. It is unlikely that human units would be aspects of the lower centers of the Planetary Logos.

In order to keep a proportional perspective, it should be realized that the Fifth Creative Hierarchy (the Solar Angels) is more advanced that the Fifth Kingdom of Nature. Members of the Fifth Creative Hierarchy have already passed through the fifth and sixth kingdoms of nature (or equivalent kingdoms) in other Mahamanvantaras. Some probably have entered the seventh kingdom (the kingdomof Solar Lives).

The “body of vitality” of the Solar Logos is the four higher ethers of the cosmic physical plane — our normal buddhic, atmic, monadic and logoic systemic planes. An initiate of the fourth and fifth degrees has really begun (from the Solar Logoic perspective) to live and so it is fitting that he/she be transferred into the body of vitality of the greater Life.

Although the fourth and fifth initiations are correlated with the buddhic and atmic access, we learn that the sixth and seventh initiations actually “take place” on the buddhic and atmic planes, respectively. The fourth and sixth initiations are related as are the fifth and seventh. Probably, the difference in the manner of relation of the fourth and sixth initiations to the buddhic plane, and the difference in the manner of relation of the fifth and seventh initiations to the atmic plane, relates to the degree of mastery of the plane achieved by the initiate. While a fourth degree initiate is increasingly polarized upon the buddhic plane, a sixth degree initiate would be a complete master of that plane and be able to wield its energies almost automatically. While a fifth degree initiate is increasingly polarized upon the atmic plane, a seventh degree initiate would be a complete master of the atmic plane and be able to wield its energies almost automatically.

The following thoughts from A Treatise on Cosmic Fire are relevant to our discussion:

“When man has attained the consciousness of the buddhic plane, he has raised his consciousness to that of the Heavenly Man in whose body he is a cell. This is achieved at the fourth Initiation, the liberating initiation. At the fifth Initiation he ascends with the Heavenly Man on to the fifth plane (from the human standpoint), the atmic, and at the sixth he has dominated the second cosmic ether and has monadic consciousness and continuity of function. At the seventh Initiation he dominates the entire sphere of matter contained in the lowest cosmic plane, escapes from all etheric contact, and functions on the cosmic astral plane.” (TCF 121)

”For instance, an adept can work with forms and force within [Page 451] the ring-pass-not of his own planetary Logos within the three worlds, within the ring-pass-not of the polar opposite of his Logos, or within the ring-pass-not of three planetary Logoi who form a systemic triangle. He cannot exhibit this power in the higher planes nor within the spheres of the synthesising and neutral schemes. After the sixth Initiation his power extends to the two planes beyond the three worlds, the buddhic and the atmic, and within the spheres of the entire Brahma aspect as we visualise it as the totality of the schemes of the five Kumaras who are Brahma. At the seventh Initiation he has power on all the seven planes and within the entire number of schemes; all the Sacred Words are then his and he can work in matter of all grades, sound all notes, and control all types of force. He stands ready then to guide the life to regions outside the solar sphere of influence.” (TCF 450-451)

It cannot be denied that the sixth and seventh initiations (though sometimes associated with the buddhic and atmic planes) also have a definite connection to the monadic and logoic planes respectively. The Christ (now a seventh degree initiate in-process) is polarized upon the logoic plane. Of course, His power upon the atmic plane would be far greater than His power upon the logoic.

Two s initiations till higher than the fourth and fifth are discussed. The ‘location’ of these initiations has already been mentioned, and different possible perspectives noted. The dynamics of the five-pointed star related to the sixth and seventh initiations are, however, different from those at the fourth and fifth initiations. The five-pointed star “blazes forth from within itself”. It becomes a seven-pointed star (presumably at the seventh initiation). By analogy, would the initiate become a six-pointed star at the sixth initiation?

In any case, during these later initiations, the star again descends upon the man and he enters into the flame. “Flame”, particularly, is mentioned now, and it seems that in doing so, we are referencing the “Seaof Fire”, an evocative name for the logoic plane. We are all, as monads, “undetached sparks” suspended from the Flame by the finest thread of Fohat (cf. SD I 45). Such a “Flame” is really the ‘life-support system” of the monad.

Again, the four initiations, prior to that of the adept, mark respectively the attainment of certain proportions of atomic matter in the bodies — for instance, at the first initiation one-fourth atomic matter, at the second one-half atomic matter, at the third three-quarters atomic matter, and so on to the completion. Since buddhi is the unifying principle (or the welder of all), at the fifth initiation the [Page 17] adept lets the lower vehicles go, and stands in his buddhic sheath. He creates thence his body of manifestation.

Some of the interesting fifth-ray technicalities of the Ageless Wisdom are here given.

The more atomic matter to be found in the composition of a particular vehicle, the higher the vibratory level which that vehicle is capable of demonstrating and ‘holding’. Atomic matter is the most advanced type of matter to be found in any particular vehicle, and, as such, has a higher vibration than any of the other six types of matter also comprising that vehicle. Any particular vehicle is made of the seven types of matter found upon a given plane. Atomic matter is the highest type of matter found upon that plane, and is characteristic of the highest subplane of that plane, while the other six types of atoms relate to the other (and ‘lower’) six subplanes.

At some point in preparation for the third initiation, a stage is reached in which a distinct majority of the matter in the lunar vehicles is atomic matter. The proportion of atomic matter to lesser types of matter will almost certainly not be the same in each of the three personality vehicles; the “lines of least resistance” for soul/spirit-energy-transmission are indicated by these differences in proportion. The greater the proportion of atomic matter in any particular vehicle, the greater the ease of transmitting the higher energy through that vehicle. This transmission is really a transference of vibration from a higher vibratory level to the vibratory level of the vehicle into which the transference is occurring.

By the time the fourth initiation is reached, it can be presumed, by following the analogy presented above, that virtually all the matter in the vehicles is atomic matter. As a result, the vehicles are ready for relinquishment. They are perfected as far as they need to be and no longer need to come into being through the process of sexual-generation in the usual way. From that time forth (in some cases, but definitely from the time of achieving the fifth initiation), replicas of personality vehicles can be created through the power of Kriyashakti. The arhat/adept can create a Mayavirupa, or will-created body, originating through a magical, willful, imaginative process.

We see from the text that the achievement of the fourth initiation, though correlated with the buddhic plane, does not give the initiate complete freedom upon the buddhi plane. This freedom is achieved at the fifth initiation when the adept lets his lower vehicles go and can stand free in his buddhi sheath. The fourth initiation is a kind of “no-man’s land”, betwixt and between, on neither the Fixed Cross or the Cardinal Cross. By the time of the fourth initiation, one has perfected the lunar form, but has not stabilized his/her polarization upon the buddhic plane completely. At the fifth initiation this is achieved, and atmic polarization is well in process.

Each initiation gives more control on the rays, if one may so express it, although this does not adequately convey the idea. Words so often mislead. At the fifth initiation, when the adept stands Master in the three worlds, He controls more or less (according to His line of development) the five rays that are specially manifesting at the time He takes the initiation. At the sixth initiation, if He takes the higher degree, He gains power on another ray, and at the seventh initiation He wields power on all the rays. The sixth initiation marks the point of attainment of the Christ, and brings the synthetic ray of the system under His control. We need to remember that initiation gives the initiate power on the rays, and not power over the rays, for this marks a very definite difference. Every initiate has, of course, for his primary or spiritual ray one of the three major rays, and the ray of his Monad is the one on which he at length gains power. The love ray, or the synthetic ray of the system, is the final one achieved.

The Tibetan speaks of increasing and progressive “control on the rays” as the initiation process proceeds. As is so often the case, He warns against the misleading nature of words. In many of His writings, He seems acutely sensitive to this possibility.

What can be meant by “control on the rays”? Perhaps the ability to tune into the energy of a ray and wield it positively. The initiate is not controlling the ray per se, but is intelligently, powerfully and lovingly able to express himself through processes correlated with a given ray. The ray is present. The initiate did not generate it or originate it. He simply uses it.

At the present point in planetary history, there are five rays in expression at any one time (and, from a more rigorous perspective, really only four — correlating with the four of the fourth round) On page 26 of Esoteric Psychology, Vol. I, D.K. says: “You will see that four rays are in manifestation at this time — the second, third, fifth, and seventh”.

Thus, presently, the second, third, fifth and seventh ray are definitely in expression. The sixth is waning rapidly and the fourth has not yet emerged. The first ray is not really in incarnation. For practical purposes, we must consider that the sixth ray (because of its evident power and the presence of so many souls upon it) is still in incarnation, though without about a hundred years this will not be case, and the fourth ray will be numbered among the five. If either the sixth or fourth ray is added to the four rays which are definitely manifesting, there will appear the five rays of which D.K. writes.

So are four such rays in manifestation, or are there five? At present because of impending ray-entries and ray-withdrawals there are definitely four. But, following the year 2025, when the fourth ray is predicted to enter, there will be as definitely five. The cycle of the fourth ray is, however, different and is entering in relation to its Monad, so perhaps its presence must be considered differently from the presence of the other rays which seem to be manifesting by means of a different type of ray cycle.

“The fourth ray will come into manifestation before many generations have passed, but only from the angle of its incarnating Monad, and not from the angle of its active Ashram.” (EXH 581)

The Master of the Wisdom is Master in and over the three worlds; the three worlds of human evolution comprise the field of His mastery. This mastery is a dynamic different from the dynamic He evidences on the higher levels on which He is polarized (the buddhic and atmic planes), which dynamic is, in turn, different from the dynamic He evidences in relation to the still levels from which He draws support and sustenance (the monadic and logoic planes).

The numerical correlations (correlating the initiate’s degree with a particular plane of a particular number, or with a particular number of rays) are exacting: the fifth degree initiate has control upon five rays, the sixth degree initiate upon six, and the seventh degree initiate upon seven — presumably, whether or not all six or seven rays are in incarnation. Initiates of the fifth, sixth and seventh degree necessarily also demonstrate characteristic activities which correlate with the processes of the fifth, sixth and seventh planes.

The phrase here written in connection with the sixth initiation — “if he takes the higher degree” — is both interesting and, perhaps, surprising. Apparently not all human beings are compelled to move on from the fifth degree directly to the sixth. Maybe other types of experiences (which are not initiatory experiences) intervene.

In this particular text, the Christ is said to be a sixth degree initiate. This is probably the case from one perspective — the fact that the Christ has not yet completed the seventh degree. But elsewhere He is definitely called a seventh degree initiate even though He still has much to accomplish before completing that later degree.

The synthetic ray of our solar system is the second ray of Love-Wisdom. Interestingly, and paradoxically, the second ray rules the seventh initiation and not the sixth initiation — which is under the control of the third ray. Although it is easy to see how the sixth initiation correlates with the second ray (because the monad –‘reached’ in a new way at the sixth initiation — is located upon the second plane of the system — counting from above downwards), there seems to be a discrepancy, because the seventh initiation is definitely the one correlating most directly to the second ray.

The Tibetan makes the distinction between “power on the rays” and “power over the rays”. For the initiates of the fifth, sixth and seventh degrees, the kind of power available is definitely “power on” the rays. The rays, themselves, emanate from an entirely higher level than the one on which the initiate is functioning. Perhaps, initially, we can think of the rays as emanating from the Ray Lords in Shamballa, but even these Lords are receiving the rays from planetary Logoi, Who, Them selves, are receiving the rays from stellar Logoi, and so forth until the Sources of the rays become constellational. Finally (in relation to our local cosmic system) the rays can be said to originate within the One About Whom Naught May Be Said — though surely, this Great Being (as well) is not the ultimate Source of the ray.

The ray of the monad is here called the “primary ray”, and is the one on which the initiate gains “power” — power of three possibly different kinds, or if the subrays of the monad are also considered, then power of seven possibly different kinds.

What is meant by the gaining of power? Probably it is the monadic ray, which at length becomes dominant over all the other rays and is the ray upon which the initiate makes his/her primary contribution in terms of the Planetary Life. On other rays, such as the personality or soul ray, skill and ability may be gained, but the gaining of power is a process still more intense. Probably at this stage of our evolutionary development, we have no notion of what the gaining of such power really means.

No matter what may be the monadic ray, the final ray of achievement (following the sixth initiation) will be the “synthetic ray” — the ray of love wisdom. This is also the case even if the monadic ray is the second.

It is well to remember that all the seven rays are really subrays of the great synthetic Ray of Love-Wisdom. The God of our Solar System is (in this solar system) Love, and all the sons of men must achieve that Love as their primary and ultimate goal (ultimate, at least, within this solar system).

Those who pass away from the earth after the fifth initiation, or those who do not become Masters in physical incarnation, take their subsequent initiations elsewhere in the system. All are in the Logoic Consciousness. One great fact to be borne in mind is, that the initiations of the planet or of the solar system are but the preparatory initiations of admission into the greater Lodge on Sirius. We have the symbolism held for us fairly well in Masonry, and in combining the Masonic method with what we are told of the steps on the Path of Holiness we get an approximate picture.

Here we see that there are, indeed, alternatives other than passing sequentially from initiation to initiation — for example from the fifth to the sixth and thence to the seventh.

Usually, passage away from the Earth has been discussed as possible only after the sixth initiation. Perhaps in the year 1925, a few years after this book, Initiation: Human and Solar, was written, there was a general upgrading of the entire hierarchical system, and it became necessary to achieve the sixth degree before venturing forth on the Way of Higher Evolution.

On the other hand, perhaps it is simply true that the sixth initiation (and those beyond) can be taken on other planets, and that the Great Decision (forming so vital a part of the Initiation of the Sixth Degree — the true “Ascension”) can be made on other planets as well as on the Earth. Presumably, however, the Path of Earth Service would not be one of the alternatives of such a decision if taken elsewhere than on the Earth, for the Law of Economy would be violated if some initiates were to leave the Earth after the fifth degree, only to decide to return to it at and after the sixth to follow the Path of Earth Service.

The thought that there are those become Masters, but who do not become Masters while in physical incarnation, makes one ponder concerning whether it is really possible to become a Master when not manifesting in physical incarnation. Usually, when initiation is discussed, the requirement seems to be the possession of a physical brain, but since reincarnation is no longer necessitated after the fourth initiation, it does seem possible that the degree of Master of the Wisdom could be attained in or out of physical incarnation.

The various alternative initiatory possibilities that the Tibetan presents are not the only possibilities for taking initiation; they are quite comprehensive not exhaustive. There are always unusual cases and remote possibilities, thus, it is wise for us to reserve judgment about the possibility or impossibility of following what to us seem improbable initiatory paths.

Training for higher grades of spiritual work occurs not only the Earth. There are other planetary schools, many of which are occult, their true nature not yet revealed to man. Probably, as we fulfill our duties here on Earth, we will direct ourselves to one or another of such schools within the solar system, where training will be received prior to ‘travel’ towards various stellar or constellational sources which correlate with the various Paths on the Way of Higher Evolution.

We are then told that all initiations, whether taken on our planet or on others, are really preparatory to initiations which admit a man into the Great Lodge on Sirius. This, of course, would be especially the case concerning those 80% or so of humanity who ‘tread’ the way to that great star (or starry system).

The Tibetan hints at the value of the Masonic System for revealing much about the initiatory process and probably about the Path to Sirius (for the first initiation is the reflection of that initiation (namely, the fifth — either planetary or solar) in which a human being becomes an Entered Apprentice in the Sirian Lodge. The Sirian coloring of Masonry is definite and fundamental. The Masonic Initiation Process reflects the initiation process of our own Spiritual Hierarchy, and to some much lesser extent, the initiation process of the Blue Lodge (or “Great White Lodge”) on Sirius.

Of course, not all human units are being prepared for admission to the Lodge on Sirius. There are other Paths — six or eight others, depending upon how one counts. Those venturing to other destinations, however, get some training analogous to Sirian training (though on a lower level than the august training there possible), simply by passing through the series of initiations administered by our own Spiritual Hierarchy (its processes being a reflection of Sirian processes).

Let us enlarge somewhat: —

The first four initiations of the solar system correspond to the four "initiations of the Threshold," prior to [Page 18] the first cosmic initiation. The fifth initiation corresponds to the first cosmic initiation, that of "entered apprentice" in Masonry; and makes a Master an "entered apprentice" of the Lodge on Sirius. The sixth initiation is analogous to the second degree in Masonry, whilst the seventh initiation makes the Adept a Master Mason of the Brotherhood on Sirius.

Usually the first two planetary initiations are considered “initiations of the Threshold”, with the third initiation, the first solar initiation, being considered the first true initiation.

The Tibetan now enlarges the consideration, but one must read very carefully. It is easy to overlook the fact that He says “the first four initiations of the solar system” [italics MDR] are the “initiations of the Threshold”. The first four initiations of the solar system may well be, and probably are, solar initiations and not planetary initiations at all. Thus these four initiations would begin with the third, and include the fourth, fifth, sixth, with only the seventh planetary initiations considered as a true initiation in the Sirian sense.

One must decide whether the fifth planetary initiation is to be considered the first “cosmic initiation” or whether it is the fifth solar initiation which is really the first “cosmic initiation”.

The text in this book, HIS, make the latter option more plausible. But in A Treatise on Cosmic Fire, p. 384, we read the following: “Man has for objective five initiations, the first cosmic Initiation being his goal.” In relation to this sentence, we must discern whether the Tibetan has simply skipped the first two initiations of the Threshold, or whether He has included them. It is an important question, as our conclusions will be entirely different depending upon what He has done.

The fifth initiation (whether planetary or solar) seems, here, to be considered as the first “cosmic” initiation. Yet we are told that the fifth initiation “corresponds” to the first cosmic initiation, making one wonder if the fifth initiation (whether planetary or solar) is a real “cosmic” initiation or only a correspondence to a cosmic initiation.. Surely when speaking of cosmic initiations, the cosmic initiation of a Planetary Logos or Solar Logos, cannot be of the same order, scope and intensity as what is called the cosmic initiation of a human being.

Studying page 384 of A Treatise on Cosmic Fire, inclines one to conclude that Planetary Logoi and Solar Logoi are passing through distinctly different series of initiations, each series including a different number of initiations — seven for a Planetary Logos and nine for a Solar Logos. If the nature of the cosmic initiations of Planetary Logoi and Solar Logoi are quite different from each other, then why should not the series of initiations through which a man passes be distinct from both the other series as well.

There is a danger in using such a word as “cosmic”, applying that word with insufficient discrimination to different levels of E/entities. The word may be used as blind, masking the differences of different things by calling them by the same name. If many Mahakalpa cycles ago a Planetary Logos was as a Master is now, there is no way (within our present solar system) that a Master can become as a Planetary Logos is now.

Each Hierarchy has its own system of initiations — plants, animals, humans, various Creative Hierarchies, Planetary Logoi, Solar Logoi, etc. At a certain point of initiatory development the initiations experienced begin to be called “cosmic” initiations, but there is no reason to believe that all cosmic initiations to be experienced by different orders of B/beings are parts of the same series of initiations.

For instance, the first “cosmic initiation” of a human being is not (from this perspective) the same as the first cosmic initiation of a Planetary Logos, nor the same as the first cosmic initiation of a Solar Logos (which is different from both the two earlier kinds of first cosmic initiations). Some disentangling of the truly distinct nature of analogously-related series of initiations is necessary if a reasonably accurate understanding is to be achieve. The human series of five initiations; the planetary series of seven initiations; and the Solar Logoic series of nine initiation are almost certainly not the same series, as these three types of Beings are members of different Hierarchies, and each Hierarchy has its own series of initiations.

The Tibetan appears to give us the meaning of the fifth, sixth and seventh initiations in relation to the initiations administered by the Lodge on Sirius. If we are not careful, however, some discrepancies will arise — probably deriving from whether we consider these initiations planetary or solar. Let us assume that modern Masonry is a reasonable base from which to construct a useful analogy. Let us also, for the moment, speak in terms of planetary initiations.

One could think it reasonable that our fifth planetary initiation would be like the Entered Apprentice degree on Sirius, for it certainly is the beginning of a New Dispensation. Without too much difficulty, our sixth planetary initiation could then be understood in relation to the second Masonic Degree or Fellow Craft (a kind of ‘Monadic Fellowship’ would have been attained. The seventh planetary initiation would then related to the third degree, the Master Mason Degree — and according to the information in the paragraph, would represent the attainment of the status of Master Mason on Sirius. While the progression seems analogically reasonable, it cannot be denied that the symbolism of the Master Mason degree relates specifically to the achievements of our fourth and fifth planetary initiations, and not to the third. It is the Masonic Mark Degree which relates to the third initiation, and not the Master Mason Degree at all. So perhaps the seventh planetary degree on Earth should refer to the Sirian “Mark” Degree, and initiations beyond the planetary seventh (the planetary eighth and ninth?) should refer to the Sirian Master Mason Degree, otherwise it would seem that the status of the seventh degree initiate of Earth (such as the Christ and Buddha are now becoming) is being exaggerated in relation to system of attainment on Sirius.

One way to interpret the Tibetan so as to avoid some of these problems is to consider the sixth initiation (mentioned here) as the sixth solar initiation, and thus the eighth planetary initiation. The seventh initiation discussed by the Tibetan would then be the seventh solar initiation, and thus the ninth planetary initiation. Were this the case, one who had taken the seventh solar degree could indeed (with no great violence to reasoning) be considered a Master Mason on the Lodge of Sirius.

The words of the Tibetan must be studied closely and seriously, depending on the different contexts. Some of His writings are written for men and women of goodwill and first degree initiates; some are writings only for initiates of at least the third degree, and are therefore more detailed and technically closer to the truth. A Master Mason is symbolically a true Master (not just a transfigured initiate of the third degree); we must question whether an initiate of the seventh planetary initiation could really work as a Master in the Sirian Lodge or whether only an initiate of the ninth planetary initiation could do so.

Careful reading of the Tibetan’s paragraph above alerts one to the possibility of subtle blinding, used perhaps to confuse the two systems of planetary and solar initiations.

A Master, therefore, is one who has taken the seventh planetary initiation, the fifth solar initiation, and the first Sirian or cosmic initiation

Here is a series of definitions which puts the degree of Master of the Wisdom into a larger than usual perspective. However there are some questions in this enumeration.

What sort of “Master” are we talking about? The usual Master has taken the fifth “planetary” initiation, not the seventh.

If the Tibetan means by “Master”, not a Master of the Wisdom, but a Master Mason on Sirius, then what He says is understandable, but not otherwise — at least not easily.

The fifth solar initiation makes of a man not a Master of the Wisdom, but an Initiate of the Resurrection (the planetary seventh degree)

The seventh planetary initiation is, indeed, the usual seventh initiation — the Resurrection, now being taken (over many years) by the Christ and the Buddha.

The fifth solar initiation is equivalent to the seventh planetary initiation. The fifth solar initiation is the degree of in which the true Resurrection is experienced.

So, the main thing to decide in relation to the sentence under consideration is the nature of the type of “Master” here referenced. Is the “Master” a traditional Master of the Wisdom? Or is the “Master” here referenced, a higher type of Master — i.e., one Who has taken the seventh planetary initiation and the fifth solar initiation, and is hence, what we could call, a ‘Resurrected Master’ (or Chohan of the seventh planetary degree).

OR — elevating the status of “Master” — shall we return to the previous paragraph and interpret a true Master Mason as one who has taken not the fifth solar initiation, but the seventh solar initiation (and hence, the ninth planetary initiation)?

A casual reading of the preceding two paragraphs written by the Tibetan may seem to present no problem in interpretation. A closer reading reveals the problems, which are not easily reconciled at this point; some sort of blinding is likely.

Master D.K. can be among the most subtle of writers, writing in such a way as to arouse no notice of the unusual in the eyes of the unwary — yet, much that is unusual may lie hidden ‘behind’ and ‘within’ the apparently usual.

At-one-ment, the result of initiation

A point that we need to grasp is that each successive initiation brings about a more complete unification of the personality and the Ego, and on higher levels still, with the Monad. The whole evolution of the human spirit is a progressive at-one-ment. In the at-one-ment between the Ego and the personality lies hid the mystery of the Christian doctrine of the Atonement. One unification takes place at the moment of individualisation, when man becomes a conscious rational entity, in contradistinction to the animals. As evolution proceeds successive at-one-ments occur.

This paragraph focuses upon the concept and process of at-one-ment which has been misinterpreted by Christian theology and framed in terms of guilt-ridden “atonement”.

Unifications are at-one-ments, and they take place primarily under the second and fourth rays. The fourth ray, particularly, is the ray of at-one-ment. It also is expressed in relation to the Law of Sacrifice (the first Law of the Soul). From this perspective, sacrifice brings about at-one-ment.

The Christina doctrine of Atonement is here considered a mystery. Perhaps an understanding of the Law of Sacrifice, of the higher dynamics of the fourth ray, and of the meaning of at-one-ment would make it something less of a mystery, though a mystery may still remain (for the Mystery of the Solar Angels is involved in the at-one-ing process).

Individualization is a major unification between a Solar-Angelically-created center on the higher mental plane and the human personality vehicles. When individualization first occurs, a real human personality does not yet exist, because the mental unit (implanted at the time of individualization) has not reached sufficient potency to distinguish the newly-self-aware animal man of the period as a distinct individual.

Every unification of vehicle with vehicle, of chakra with chakra is a kind of at-one-ment. The first major at-one-ing program has for its objective the full union of soul and personality, creating the fully soul-infused personality by the time of the fourth initiation.

The second major at-one-ing program has for its objective full union of the monad with the soul-infused personality — creating at length full monadic infusion — the true “union of heaven and earth”.

In contradistinction, however, the conventional Atonement requires Christ-Jesus as an intermediary, otherwise the “fallen nature” of man can never be united to God the Father.

The at-one-ment is similar in one way to the Atonement — an intermediary is required, but is it not Christ-Jesus; rather, it is the Solar Angel, Who bridged between the lunar nature (ignorant, but not sinfully “fallen”) and the higher triadal/monadic nature of man which is “divinity within ” man — “God Immanent” and not “God Transcendent”. The Solar Angel creates the possibility of uniting the “inner divinity” with the “outer personal man”. There is no guilt. There is no unworthiness. There are simply different orders of lives which are not easy to reconcile because they function according to widely contrasting laws. The at-one-ment takes time, intelligence, love, skill in action and spiritual will, but is inevitable if the ministrations of the Solar Angel are accepted and employed. There is no damnation and there is no need for intermediary priests to ensure the success of an Atonement. All proceeds according to law, and success, in most cases, is certain. An at-one-ment between the highest and lowest aspects of the human being proceeds as an altogether psychologically healthier process than the Atonement which is rooted in an erroneous sense of man’s unworthiness, and a conviction of the impossibility of acceptance by Deity without the intervention of a saving intermediary — other than oneself.

At-one-ment on all levels — emotional, intuitional, spiritual and Divine — consists in conscious, continuous functioning. In all cases it is preceded by a burning, through the medium of the inner fire, and by the destruction, through sacrifice, of all that separates. The approach to unity is through destruction of the lower, and of all that forms a barrier. Take, in illustration, the web that separates the etheric body and the emotional. When that web has been burned away by the inner fire the communication between the bodies of the personality becomes continuous and complete, and the three lower vehicles function as one. You [Page 19] have a somewhat analogous situation on the higher levels, though the parallel cannot be pushed to detail. The intuition corresponds to the emotional, and the four higher levels of the mental plane to the etheric. In the destruction of the causal body at the time of the fourth initiation (called symbolically "the Crucifixion") you have a process analogous to the burning of the web that leads to the unification of the bodies of the personality. The disintegration that is a part of the arhat initiation leads to unity between the Ego and the Monad, expressing itself in the Triad. It is the perfect at-one-ment.

1.      Progressive at-one-ments are here discussed, and all the successive higher planes are, at one point or another in the advancing process, involved.

2.      The process of the “burning ground” preceding every initiation is referenced and its importance established. Without the fire of the burning ground, that which separates one aspect of man from another would continue its separative and thwarting obstructiveness

3.      An analogy is offered: the burning of the etheric web separating the etheric from the emotional body permits complete astral experience within the physical personality consciousness. The four higher subplanes of the mental plane are then likened to the four levels of the etheric body, and the buddhic vehicle on the plane of intuition is likened to the astral/emotional body. A higher type of burning (later in the initiatory process) permits the intuition to infuse the mind, just as the lower burning permitted the contents of the astral body to enter the etheric and physical subplanes and be registered in the normal brain consciousness.

4.      The key sentence is the following:

“In the destruction of the causal body at the time of the fourth initiation (called symbolically ‘the Crucifixion’) you have a process analogous to the burning of the web that leads to the unification of the bodies of the personality.”

The conclusion is that the burning ignited by the inner fire is a destructive process which unifies separated vehicles, dimensions, chakras, etc.

5.      One of the highest types of at-one-ments is then mentioned — the at-one-ment of the monad (expressing through the spiritual triad) with the Ego/soul. In fact the Ego/soul is, essentially, the spiritual triad, and assumes this role once the ‘shroud of the soul’ (the causal body/Egoic Lotus) is destroyed so as by fire at the fourth degree.

6.      Thus, we learn that when the inner fire is released, and when we are forced onto any of the various burning grounds which precede the various initiations, a cycle of greater freedom lies immediately ahead IF we can endure and pass through the burning — allowing it to perform and complete its work. Pain is not all bad; in fact it may indicate a process of liberation underway. It is spiritually profitable to be informed of the true nature of this fiery process — as difficult as it may seem to the comfort-loving personality.

The whole process is therefore for the purpose of making man consciously one: —

First:                With himself, and those in incarnation with him.

Second:           With his higher Self, and thus with all selves.

Third:              With his Spirit, or "Father in Heaven," and thus with all Monads.

Fourth:            With the Logos, the Three in One and the One in Three.

1.      The progressive attainment of Oneness is here elucidated.

2.      Man, at first, is divided even within himself. The internecine warfare within his own vehicles must first be overcome. An internal peace must prevail before he can experience peace and oneness with his fellow human beings presently in incarnation with him.

3.      The next at-one-ment requires the fusion of soul and personality, which makes possible the recognition that all ‘others’ are, essentially, souls as well, and, thus, essentially at-one with him — as a soul. The Law of Magnetic Impulse (the second Law of the Soul) is at work.

4.      The third at-one-ment is with his Spirit and, thus, will all Spirit/Monads. The true nature of spirit is homogeneous oneness. One who discovers the nature of ‘his own!’ spirit discovers that there is only One Spirit. Finding one’s own deep center is to find that it is really all centers.

5.      A final at-one-ment (in this phase of a seemingly endless developmental process) is the at-one-ment with the One in Whom We Live and Move and Have Our Being — the Logos (the Planetary Logos, but especially the Solar Logos). A completed oneness/wholeness is the result, and the three major aspects of Divinity are mysteriously resolved into One. That there is a fourth phase is important, indicating that monadic fusion is but a step upon the Way towards a still greater, deeper and more encompassing fusion involving the great Gods of our planetary and solar systems.

Man becomes a conscious human being through the instrumentality of the Lords of the Flame, through Their enduring sacrifice.

Man becomes a conscious Ego, with the consciousness of the higher Self, at the third initiation, through the instrumentality of the Masters and of the Christ, and through Their sacrifice in taking physical incarnation for the helping of the world.

Man unites with the Monad at the fifth initiation, through the instrumentality of the Lord of the World, the Solitary Watcher, the Great Sacrifice.

Man becomes one with the Logos through the instrumentality of One about Whom naught may be said.

1.      Finally, the whole history of human evolution is set forth. All the great ‘Players’ are mentioned in relation to the role They play.

2.      The Lords of the Flame (Solar Angels, Agnishvattas) started the process, creating the human being and sustaining it by means of an enduring Self-sacrifice requiring millions of years of supervision of the human They had created.

3.      While man accesses the Ego/soul all through millions of years of development, he does not become a conscious soul or Ego until the third degree. The Masters of the Wisdom and the Christ have made this attainment possible for human beings. By means of Their continuous sacrificial incarnations, the Christ and the Masters have aided many human beings in the lengthy process of preparation which culminates in the taking of the third degree (at which point a human being actually becomes human.) Another more technical form of spiritual assistance is seen in the process internal occult sponsorship of would-be-initiate during the actual initiation ceremony. Man becomes the Ego at this third step because he identifies as an Ego. The energy and quality of the Solar Angel are infusing him pervasively and his own garnered causal quality is flowing through his personality system.

4.      Finally, a most occult statement is offered.

“Man becomes one with the Logos through the instrumentality of One about Whom naught may be said.”

This indicates a process beyond even the sixth degree (the point at which a man steps into full monadic awareness). Perhaps, this oneness with the Logos is the result of the seventh initiation, but if so, why would “One greater than the Logos” be required to be instrumental?

In clarifying this sentence, much depends on Whom we denominate the “One About Whom Naught May Be Said”. Is this great Being the Logos of the Sirian System of Seven Suns? It is unlikely that this great Being is simply the Logos of the Star Sirius, as that Being (considered alone) is but a Cosmic Logos and cannot be called “the One About Whom Naught May Be Said”. Perhaps, however, that Being can be meaningfully called “One About Whom Naught May Be Said”.

Or is the Being who assists with becoming one with the Solar Logos, in fact, the true “OAWNMBS” — a great Constellational Logos including the Ten Major Constellations (Great Bear, Orion, Draco, etc.)

The latter choice seems too high. Further, even the intervention of the Logos of the Sirian System seems very high, if the requirement is simply to make the initiate “one with the Solar Logos”.

Such an at-one-ing would, however, be within the capability of the Logos of the star Sirius, Who represents a higher chakra within Entirety of the Sirian Logos expressing through Seven Suns, than does our Solar Logos.

The seventh initiation brings very close identification with the Solar Logos. The Planetary Logos (not Sanat Kumara) administers this initiation, but no doubt the Solar Logos stands behind the Planetary Logos, just as the Planetary Logos stood behind Sanat Kumara in the administration of the third, fourth and fifth planetary initiations over which Sanat Kumara officiated as the Hierophant.

How the Solar Logos might be involved in such an initiation as the seventh we are not told. If, in addition, a Being greater than the Solar Logos is also involved in helping the initiate to become “one with the Logos”, there is also no indication regarding how this might happen. Clearly, we would be dealing with the secrets of some of the very highest initiations possible to man. Of these, we can really know nothing; only speculation is possible, and may even be inadvisable.

5.      If, perhaps, we think that oneness with the Solar Logos (often called, simply, “the Logos” rather than the “Planetary Logos”) cannot be fully achieved at the seventh initiation, and instead requires perhaps the gifts of the ninth initiation (releasing the initiate from the cosmic physical plane), then we would have added reason for thinking that a Being higher than the Logos (such as the Cosmic Logos of the star Sirius) might be instrumental in administering (or at least, supporting) this last of the planetary initiations.

6.      But, should we wish to think about the possible participation of still higher Beings as instrumental in or ‘behind’ the ninth initiation — should we seek to justify the participation of the Logos of the Seven Suns of the Sirian System (higher than the Cosmic Logos of the star Sirius) or, higher still, the participation of the Logos called the “One About Whom Naught May Be Said” in that final (for us) initiatory process which might be the one making a man “one with the Logos”, we would have to possess a supremely clear sense of human, planetary, solar, and cosmic proportion. A very advanced faculty of comparison would be required of us, and I believe none of us has the ability to see into such matters with the necessary sense of comparison and proportion.

7.      The Tibetan’s words are simple; the last sentence given by him is apparently straightforward. But the mysteries are many and deep, and not at all easily solved.

8.      This rather detailed analysis has been meant to open the inquiry. We must all ponder deeply on these abstruse matters (preferably, together as a group) if we hope to lift, even a little, the veil shrouding these profound mysteries.

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CHAPTER II INITIATION DEFINED

CHAPTER II
INITIATION DEFINED