Commentary on Chapter XVII
(Underlining, Bolding and Highlighting,
MDR)
VSK Proofed Feb 2014
pp 176-185
CHAPTER XVII
DIVERSITIES OF INITIATIONS
Major and Minor
Initiations.
1.
We have to note the terminology
carefully. When the term “major” initiation is used it does not always mean the
same thing in various contexts.
2.
Sometimes, only initiations beginning
with the third are considered “major”, yet at other times, all the manasic initiations beginning with the Initiation of the Birth are
considered “major”. To determine exactly what is meant, the context must be
examined carefully.
In dealing with this question of the diversities of
initiations it may be of value to the student to remember that the great moment
in which a man passed out of the animal kingdom into the human, which is called
in many occult textbooks the "moment of individualisation," was in
itself one of the greatest of all initiations.
3.
We can say that every transition from
one kingdom of nature to another is a moment of great initiation.
4.
The kinds of initiations within which we
are most familiar signify the transition of the human being from the fourth
kingdom (the human kingdom) to the fifth or Kingdom of Souls.
5.
The individualization of animal man,
thus producing the fourth kingdom of nature upon our planet was, from the
perspective of the Planetary Logos, also a significant initiation.
6.
Any entrance
into a new phase of experience and
activity is an initiation.
Individualisation is the conscious
apprehension by the self of its relation to all that constitutes the not-self,
and in this great initiatory process, as in all the later ones, the awakening
of consciousness is preceded by a period of gradual development;
7.
Here is an excellent definition of
individualization. In order for this “conscious apprehension” to occur, the
self must ‘see’ or register within the field of consciousness two things—the
“not-self” and itself.
the
awakening is instantaneous at the moment of self-realisation for the first
time, and is always succeeded by another period of
gradual evolution.
8.
DK is telling us that the moment of
self-realization is an instantaneous experience following by a long period in
which consciousness within this new realization is slowly developed.
9.
Individualization, therefore, comes as a
‘shock’ to consciousness. The same can be said of initiation. One suddenly sees
what one has not seen before.
10.
The period of preparation (conscious or
unconscious) leading up to this sudden revelation is usually lengthy (though
must depends upon the initiation under discussion. The period between
individualization and the first initiation is extremely lengthy, taking
millions of years. The period between the first and second initiation will take
probably thousands of years.
11.
The period between the second and third,
and third and fourth may, we are told, be accomplished even in one life-time.
12.
Yet all preparatory periods are ‘long’
when compared to the ‘moment’ of new realization.
This period
of gradual evolution, in its turn leads up to a later crisis which
is called Initiation. In the one case, we have initiation into
self-conscious existence, in the other, initiation into spiritual existence.
13.
Individualization is initiation into
self-conscious existence. Initiation (as we usually use the term) is entry into
spiritual existence or spiritually-conscious existence.
These realisations, or apprehended expansions of consciousness, are under natural
law,
14. Sometimes it is possible for consciousness to expand without
registration by the consciousness (or the self within the consciousness) that
there has been an expansion.
15. Growth is the natural order of things.
and come in due
course of time to every soul without exception.
16. The question is whether this natural time period can be
hastened. Expansion of consciousness will come, we are told, but it can be hastened
by intelligent adherence to a program of training which facilitates this
opening.
In a lesser
degree they are undergone daily by every human being, as his mental grip of
life and experience gradually grows, but they only become initiations into
the wisdom (as differentiated from expansions of knowledge) when the
knowledge gained is:—
17.
DK is telling us that expansion of
consciousness is a natural process, even a daily or perhaps hourly process.
18.
Initiations are great expansion of consciousness to be differentiated from the
lesser expansions of consciousness in a number of ways.
19.
DK begins by calling those types of
expansions which are initiations, “initiations into the wisdom”.
20.
Knowledge is always gained in an expansion
of consciousness. If an expansion is an initiation into the wisdom, the
knowledge gained will have the following characteristics.
[Page 177]
a. Consciously sought for.
21. Real initiation is not accidental. It is the result of a
long, deliberate, willful search covering, in most cases, a number of lives.
b. Self-sacrificingly
applied to life.
22. The attitude of the true initiate is self-sacrificial.
Without the sacrifice of the lower, elemental self, there is no initiation into
the wisdom.
c. Willingly used in service for others.
23. This point is like the one foregoing. The self is sacrificed
in order to apply the knowledge gained for the purpose of serving others. This
is done willingly.
d. Intelligently utilised on the side of evolution.
24.
Evolution is not only a microcosmic
process but applies to the development of the planet and its various kingdoms.
The true initiate into the wisdom utilizes the knowledge gained through his
expanding consciousness by furthering the greater ends of the planetary context
in which he is immersed. Eventually, when he is knowledgeable and powerful
enough, he is capable of assisting the entire planet with the knowledge gained.
25.
It is the part of wisdom to seek
intelligently to advance the welfare of the whole. When one uses knowledge
gained for the welfare of the lower self alone, one is not an initiate into the
wisdom. There are, we should note,
initiates of the left hand path.
Only souls of a certain amount of experience and
development do all these four things consistently and steadily, and thus
transmute knowledge into wisdom, and experience into quality.
26. The true initiate is expected to use his knowledge
positively, both consistently and steadily.
27. He has two transmutative tasks:
a. The transmutation of knowledge into wisdom. This is
accomplished to a great extent under the influence of the planet Venus which is
so closely associated with his Solar Angel.
b. The transmutation of experience into quality. This is the
process by which experience is ‘quintessentialized’
so that it can be ‘raised’ as quality into the causal body. Again Venus is
involved, this time in its alchemical nature.
The
ordinary average man transmutes ignorance into knowledge, and experience into
faculty.
28. This is a transmutation whereby conscious experience in the
three worlds is elevated to the permanent atoms as enhanced ability to perform
in the three worlds.
29. But the ordinary individual does not intend to transmute
knowledge into wisdom—which, in a way is knowledge broadly applicable at all
time in all places. It is also a broadened understanding of what knowledge is
intended to produce in the long run.
Wisdom can be considered, therefore, the
destiny of knowledge.
It would be
helpful if all of us pondered upon
the difference between inherent quality and innate faculty; one is
the very nature of buddhi, or wisdom, and the other of manas, or mind. The union of these two, through a
man's conscious effort, results in a major initiation.
30.
Quality results from the generalization
of faculty. One who has developed many mental faculties becomes, at length, qualified.
31.
From established quality, faculties
needed in any situation can be generated.
32.
DK gives us an important point: the
union of inherent quality and innate faculty, through conscious effort, results
in a major initiation.
33.
Inherent quality provides an ‘atmosphere
of understanding’ in which innate faculty can be rightly applied. There is such
a thing as being able to do something and yet not having the understanding and
skill-in-action to do that thing wisely and with respect for the context in
which it is performed.
34.
We will do as DK suggests and ponder on
the distinction.
These results [the
accomplishment of a major initiation] are brought about in two
ways:—First, by a man's own unaided effort, which leads him in due course of
time to find his own centre of consciousness, to be guided and led by the inner
ruler or Ego entirely, and to unravel, through strenuous effort and painful
endeavour, the mystery of the universe, which is concealed in material substance
energised by Fohat.
35.
The first of the processes leading to
initiation is originated by the aspirant/candidate himself, and is pursued
under his own power:
36.
Let us tabulate the initial work of the
aspirant to initiation:
a.
The aspirant works unaided
b. Through his efforts he finds his own center of consciousness
c.
He learns to be guided by his inner
ruler of Ego entirely
d. Alone and unaided and through strenuous endeavor he begins to
unravel the mystery of the universe—that aspect of the mystery which is concealed
in material substance energised by Fohat
Secondly, by a man's
efforts, supplemented by the intelligent loving co-operation of the Knowers of
the race, the Masters of the Wisdom. In this case the process is quicker, for a
man comes under instruction—should he so desire—and subsequently, when he
has on his part provided the right conditions, there is placed at his
disposal the knowledge and the help of Those Who have achieved.
37.
The aspirant/candidate will find his
task facilitated by the supplementation of the Masters of the wisdom if he provides the conditions under
which Their support can be given.
In order to
avail himself of this help he has to work with the material of his own body,
building right material into an ordered form, and has therefore to learn
discrimination in the choice of matter, and to understand the laws of vibration
and of construction.
38.
This part of the aspirant’s work is
related to the earth signs in astrology and especially to the discriminative
power of Virgo. The capacities of Vulcan (a planet of ‘enduring
constructiveness’) are needed and also those of the constructive and orderly
seventh ray.
39.
Let us begin to tabulate the aspirant’s
task as he begins to fit himself for the kind of aid and support which can be
offered by the Hierarchy of Light:
a.
The aspirant must work with the material
of his own body. The aspirant is faced with the material/substance of his own
lunar nature. Initially, it will be in an impure and inadequate condition; that
condition must be improved.
b. He must build right material into an ordered form. The right
material must be provided through the process of elimination and selectivity.
c.
In a way, he must learn what to eat,
what to breath, what, in general to ‘take in’, and also what to throw out. This
is discrimination in the choice of matter.
d. He must understand the laws of vibration and align his life
with higher rather than lower vibrations.
e.
He must also understand the laws of
construction which will involved the ability to
stabilize patterns of energy and to work rhythmically with cycles.
This entails
the mastering, in some measure, of the laws that govern the [Page 178] Brahma
and Vishnu aspects:
40.
The aspirant is working with the Vishnu
aspects within the field of Brahma.
it means a faculty of vibrating with atomic accuracy,
and the development of the quality of attractiveness, which is the basis of the
building, or Vishnu aspect.
41.
Here are some requirements related to
the Vishnu aspect:
a.
To vibrate with atomic accuracy. The
systemic Law of Vibration is involved in this achievement as is the energy of
the planet Vulcan, directly associated with the factor of vibration. If he can
so vibrate it will mean the capacity to harmonize with the energy structures
within which his lot is cast.
b. He requires the “quality of attractiveness”. This is a soul
quality related to the constructive second ray. On the basis of attractive
magnetism he can build—his system, the groups in which he participates and the
larger community and nation. He eventually becomes a constructive agent in the
building of better relations within the human race.
42.
Let us remind ourselves that in
discussing what the aspirant must do to achieve initiation we are discussing
the union of “inherent quality” related to the Vishnu aspect and to the second ray,
and “innate faculty” related to Brahma aspect and the third ray.
He has to equip, also, his mental body so that it
may be an explainer and transmitter, and not a hindering factor as now.
43.
DK assesses the role of the mental body
in the life of the average individual. It is a hindering factor and not
light-bearing factor, explaining and transmitting the wisdom.
44.
So far we have addressed requirements
relating to the quality of matter/substance within his energy system. That
quality must be improved.
45.
We have also discussed the degree and
quality of his magnetism. Magnetism affects primarily the astral body and is
enhanced as soul energy pours into the personality.
46.
Now our focus is the equipping of the
mental body.
He must
likewise develop group activity, and learn to work in a co-ordinated manner
with other units.
47.
This ability definitely accords with the
magnetic Vishnu energy.
48.
The aspirant begins to respond to the
Aquarian impulse and to work with the coordinating, organizing seventh ray.
49.
Initiation is, essentially, a group
process and the true initiate is always related constructively to his group.
These are
the main things that a man must accomplish along the path of initiation, but
when he has worked at them, he will find the Way, it will be made clear to him,
and he will then join the ranks of the Knowers.
50.
The aspirant to initiation (the
candidate for initiation) must constantly work
at rendering himself qualified for the vibratory enhancement initiation
represents. Saturn, the planet of work
is also a leading planet of discipleship.
51.
Before a man is initiate
he is not a “Knower”. He does not see;
rather he feels groping his way
towards greater freedom.
Another point to be remembered is that this effort
to make people co-operate intelligently with the Hierarchy, and to train them
to join the ranks of the Lodge, is, as earlier pointed out, a special effort
(inaugurated in Atlantean days and continued to this time) made by the
Hierarchy of the planet, and is very largely in the nature of an experiment.
52.
We have read in other texts how the
program of initiation was inaugurated in Atlantean days. In those days, the
intelligence of the race had reached a sufficient degree of elevation to make
this possible.
53.
We notice that there is some degree of
pressure applied. The effort by Hierarchy is to make people cooperate intelligently with them, and to train them to join the ranks of the
Lodge.
54.
The factor of pressure and discipline
was asserted from the first.
55.
We note that what was started then as an
“experiment” is still so regarded. It may not work—on Earth. Elsewhere we are
told that it did work on Venus. There
is much promise for success on Earth, but the obstacles are also formidable.
56.
The entire system of initiation is
really a kind of divine intervention.
Given the retardation which befell the planet Earth due to the Moon-chain
tragedy, it is a much-needed intervention.
The method
whereby a man assumes conscious place in the body of a Heavenly Man differs in
different planetary Schemes; the Heavenly Man, Who uses our planetary Scheme
as His body of manifestation, chooses to work in this particular way during
this particular period for His own specific purposes; it is part of the process
of vitalising one of His centres, and of linking up His heart centre with its
connection in the head.
57.
We gather from what is said that
initiation becomes a “method whereby a man assumes conscious place in the body
of a Heavenly Man”.
58.
The experiment of initiation is not
operative on all schemes.
59.
We are given a hint concerning our
Heavenly Man—the Heavenly Man of the Earth-scheme.
60.
Not only is He vitalizing his centers,
but He is linking up His heart center “with its connection in the head”. Is He
linking the heart with the “heart in the head” (the great twelve petalled lotus
found in the midst of the center above the head)? Or is the link between the
heart center and that one of the seven head centers which correlates with the
heart center?
61.
In any case the process seems to be one
which promotes the emergence of Love-Wisdom (the soul ray of our Planetary
Logos). The love of the heart is being joined to the wisdom of the head.
62.
The following from the Old Commentary
may be linked to the process:
"Out of the lotus in the head springs the
flower of bliss.
Its earliest form is joy.
Out of the lotus in the heart springs the flower of
love.
Its earliest indication, wisdom is.
Out of the lotus in the throat emerges the flower
of living forms.
The earliest sign is
understanding of the Plan." (DINA I 157-158)
As other of
His centres are vitalised, and come into full activity, other methods of
stimulating the cells in His body (the deva and human monads) may be followed,
but for the present the cosmic Rod of
Initiation, which is applied to a Heavenly Man, in much the same manner as the
lesser rods are applied to man, is being utilised in such a way that it
produces that specific stimulation which demonstrates in the activity of man on
the Path of Probation and the Path of Initiation.
63.
This is an important section of text. We
gather that the emergence of those who are now treading the Path of Probation
in large numbers and the Path of Initiation in significant numbers is due to an
initiatory process through which our Planetary Logos is passing.
64.
The application of the “cosmic Rod of
Initiation” is the application of the “Sevenfold Flaming Fire”, the Rod of the
Solar Logos, conferred to Him by the Logos of Sirius.
65.
It is called “cosmic” because the Solar
Logos and even the Planetary Logoi are considered, in a number of contexts,
“cosmic” Beings.
66.
As suggested, our Solar Logos is passing
through a kind of minor fourth initiation through our planetary scheme.
67.
It appears that the application of the
Rod occurs over time and is not an instantaneous event (as least as man judges time).
68.
DK is telling us of the present mode of
stimulating the cells in the body of the Planetary Logos. Other modes may
eventuate, but we are very much in the middle of the experiment with the
‘initiatory mode of cellular advancement’.
[Page 179]
Therefore man must recognise the cyclic nature
of initiation, and the place of the process in time and space. This
is a special period of activity in the cycle of a Heavenly Man, and it
works out on our planet as a vast period of trial or initiatory testing; it is,
nevertheless, equally a period of vitalisation and of opportunity.
69.
We have learned that on other chains
within out planetary scheme man advanced in different ways—often through his
own inherent energy and forced.
70.
The process of initiation as it is now
applied may not always be operative.
71.
From the human perspective, the period
through which our Planetary Logos is passing (and in which the experiment with
initiation is undertaken) seems a vast
period. For modern man it has been going on for millions of years—ever since
middle Atlantean days.
72.
The whole process brings its trials and
tests as well as its opportunities. The spiritual vitalization of the human
race can be greatly increased through initiatory procedure.
We must also endeavour to realise the fact that
initiation may be seen taking place on the three planes in the three worlds,
and the thought must ever be borne in mind of the relative value and place of
the unit, or cell, in the body of a Heavenly Man.
73.
The focus of the initiations with which
we are most familiar seems to be the lower three systemic planes.
74.
Something of real significance, however,
lies behind the changes to be seen on the lower three planes. Man is a monadic
cell within a center of his Planetary Logos. Through initiation the relative
value and place of the unit man as such a cell is enhanced.
75.
The initiation of man is ultimately not
for his own elevation but for the improvement of the body corporate of his
Planetary Logos.
76.
Thus, initiation is ever a group process even when it seems
individual in its effect.
The point must here be emphasised that
the major initiations, or the initiations of manas, are those taken on the
mental plane and in the causal body.
77.
In this statement the “major
initiations” include the Birth and the Baptism—two Initiations of the
Threshold. These two initiations, like the Transfiguration and the Renunciation
are taken on the mental plane and in the causal body.
78.
There are minor initiations which may be
taken on the astral plane. DK refers to these as initiations of the elements.
They mark
the point in evolution where the unit recognizes in fact, and not only in
theory, his identity with the divine Manasaputra in Whose
body he has place.
79.
The “divine Manasaputra” is the
Planetary Logos in which the unit “lives and moves and has his being”. The
initiatory procedure reveals to the unit his place and function within his
Planetary Logos.
Initiations
can be taken on the physical plane, on the astral, and on the lower mental, but
they are not considered major initiations, and are not a conscious,
co-ordinated, unified stimulation
that involves the whole man.
80.
DK does not say to
much about such initiatory experiences except to distinguish them from the
greater manasic initiations.
81.
Various parts of the man may be tested
out on the eighteen lower sub-planes, but the entire man is not subjected to a
“unified stimulation” thereby.
82.
There are significant energy transfers
which occur on the physical plane. Also, at night (or deep in meditation),
there may be certain kinds of initiatory experiences which occur on the astral
and lower mental planes.
83.
To such events we should remain alert
realizing that they are preparatory steps towards the conscious, co-ordinated
unified stimulation characteristic of the great manasic initiations—the first
through the fifth initiation. Beyond that point, we have left the world of
Brahma.
A man, therefore, may take initiation on each
plane, but only those initiations
which mark his transference from a lower four into a higher three are
considered so in the real sense of the word,
84.
In one way we are speaking of energy
transferences between the center: sacral to throat, solar plexus center to
heart, base of the spine center to crown, and others.
85.
In another way we are speaking of the
personality as the “lower four” and the soul or spiritual triad as the “higher
three”
86.
Each of the first four initiations marks
a higher focus within the causal body through the opening of more interior
petals.
87.
We also read in TCF that when the first
three initiations are experienced, there is a corresponding activation in the
permanent atoms of the spiritual triad—and thus a transference from the
permanent atoms which represent the quaternary into those which represent the
higher triangle of soul life.
88.
We should remember that the spiritual
triad is the true soul and the soul with the causal body is the ‘shrouded
soul’.
and only those in which a man transfers his consciousness from the lower
quaternary into the triad are major initiations. We have, therefore, three grades
of initiations:—
89.
With each of the first three initiations
a greater degree of triadal perception pervades the initiate. The influence of
the spiritual triad makes its way into the personality and conversely, man is
able to elevate the point of tension he can achieve in meditation.
90.
We will now focus on three grades of
initiations:
a.
those involving shifts of sub-plane
focus;
b. those involving shifts of planar focus;
c.
those involving the minor and major initiations of a Heavenly Man.
First, initiations in which a man transfers his
consciousness from the lower four subplanes of the physical, astral, and mental
planes respectively, into the higher three subplanes.
91.
These are a definite type of initiation.
On each systemic plane, the three hover above the four. Successful polarization
of consciousness on one of the higher three sub-planes is a kind of initiation
with respect to consciousness as expressed upon that particular plane.
When this is
done upon the mental plane a man is then known technically as a disciple, an
initiate, an adept.
92.
The higher three sub-planes of the
mental plane are known as the higher mind. They are, relatively, arupa
dimensions when compared to the concreteness of the lower eighteen sub-planes.
93.
When consciousness is transferred into
the causal body a man is an initiate of the third degree. He is also a disciple
of some kind, but in describing him, the term “initiate” usually supplants the
word “disciple”.
94.
But what sort of “adept” is he; he is
certainly not a Masters of the Wisdom (the stage that the term “Adept” usually
indicates).
95.
As stated in text below, he is actually
a lesser adept. There are certain accomplishments at which he has become adept.
He uses then
each of the three higher subplanes of the mental plane as a point from [Page
180] which to work his way completely out of the three worlds of human
manifestation into the triad.
96.
This process of working one’s way
completely out of the three worlds and into the triad is the process which
occurs in a conscious and focussed manner between the third and fourth
initiation. At the fourth initiation a man is completely free from the lure of
the three lower worlds and the necessity of incarnating within those worlds.
97.
Even before the third degree, the man
has some degree of causal contact which he can use to achieve ever greater
freedom from the lower, elemental worlds, but before the third degree he cannot
polarize his consciousness at will upon the higher mental sub-planes.
Therefore
it is apparent that what one might consider as lesser initiations can be taken
on the physical and astral planes, in the conscious control of their three
higher subplanes. These are true initiations, but do not make a man what is
technically understood as a Master of the Wisdom. He is simply an adept of a lesser degree.
98.
We note that the word “adept” can be
used to indicate a unit of less attainment than a Masters of the Wisdom.
99.
Just as there are lesser Dragons of
Wisdom so there are lesser adepts.
100.
Here the lesser initiations are confined
to the physical and astral sub-planes. Early the lower mental plane was also
mentioned.
101.
There seems to be the hint that at the
first initiation some new degree of conscious focus is found upon the third
sub-planes of the higher mental plane; at the second degree upon the second
sub-plane and at the third degree upon the third sub-plane.
102.
The consciousness of being focussed upon
the higher mental plane, however, occurs only at the third degree.
103.
All elevations from sub-plane to
sub-plane (followed by polarization upon the higher sub-plane) are initiations
of a kind.
Secondly, initiations in which a man transfers his consciousness from
plane to plane, instead of from subplane to subplane. Herein comes a point to be
carefully recognised. A true Master of the Wisdom has not only
taken the lesser initiations referred to above, but has also taken the five
steps involved in the conscious control of the five planes of human evolution.
104.
Here we are speaking of a greater
process—the transference of consciousness from plane to plane instead of from
sub-plane to sub-plane.
105.
We are speaking of large contrasts
between those whose consciousness is polarized on the systemic/solar physical,
astral, mental, buddhic or atmic planes.
106.
We can question whether a Masters of the
Wisdom has achieved complete control on the buddhi and atmic planes. He
certainly has done so with respect to the lower three planes. He has, at least,
taken definite steps towards the control of the buddhic and atmic planes even
if this control is not complete.
107.
An Arhat is buddhically polarized; a
Masters of the Wisdom is atmically polarized (to some extent at least).
References vary in relation to this degree of atmic polarization.
It remains
for him then to take the two final initiations which make him a Chohan of the
sixth degree, and a Buddha, before that control is extended to the remaining
two planes of the solar system.
108.
DK differentiates a Chohan from a
Buddha. It appears that Gautama Buddha was called a “Buddha” when He was a
Chohan and before He had attained a certain footing in the seventh degree.
109.
In any case, it is suggested that a
Chohan has extended His control to the sixth systemic plane and that a Buddha
has extended control to the seventh. In this respect, the Christ is now a
Buddha—Maitreya Buddha.
110.
Thoughts about initiatory status and
planar control are given here in a very linear fashion. No doubt there is great
truth to what is said, even if other references show a Master focussing
primarily buddhically and a sixth degree initiate focussing primarily
atmically.
It is
obvious, therefore, that it is correct to speak of the seven initiations, yet
it would be nevertheless equally correct to enumerate five, ten, or twelve
initiations.
111.
This is an important if highly abstruse
point and should encourage us to take a guarded attitude when enumerating the
initiations which are possible to the unit, man.
112.
So much will depend upon our starting
point and how many ‘interim initiations’ are included in our enumeration.
The matter
is complicated for occult students, owing to certain mysterious factors about
which they can naturally know nothing, and which must remain to them, as yet,
utterly incomprehensible.
113.
Well, it is certain that we are not
going to penetrate this statement. It is tremendously veiled.
These
factors are founded in the individuality of the Heavenly Man Himself, and
involve such mysteries as His particular karma, the aim He may have in view for
any particular cycle, and the turning of the attention of the cosmic ego of a
Heavenly Man to His reflection, the evolving Heavenly Man of a solar system.
114.
Three factors are related to our
inability to clearly enumerate the number of initiations which can face the
human being.
a.
The particular karma of a Heavenly Man
b. The aim of the Heavenly Man for any particular cycle
c.
The turning of the “cosmic ego” (i.e.,
the causal expression of the Heavenly Man) to His reflection in the lower three
worlds—cosmically considered. In other words, there is an unfathomable
relationship between the Solar Angel of a Heavenly Man and the personality
expression of that Heavenly Man in a solar system. The analogy is similar to
the relationship of the Ego of man on the higher mental plane to the
personality functioning in the lower three worlds.
115.
When does the Solar Angel supervising a
human unit turn His attention to that unit? During the development of the fifth
petal of the egoic lotus. Perhaps there is an analogy when we seek for that
point in time with the “cosmic ego of a Heavenly Man” turns his attention to
His reflection? What stage of cosmic egoic unfoldment is required for such a
“turning” of “attention”?
A further factor may also be found in certain
periods of stimulation, and of increased vitalisation, such as a cosmic
initiation produces.
116.
Our Solar Logos is in the midst of a
cosmic initiation involving, for instance, the Earth-scheme.
117.
The initiatory interplay between the
Solar Logos and our Planetary Logos may create unfathomable conditions which
make it impossible for man to confidently understand the nature and numbering
of the various initiations through which he may pass.
These
outside effects naturally [Page 181] produce results in the units or cells in
the body of the Heavenly Man, and lead often to events unforeseen and
apparently inexplicable.
118.
DK is pointing to causes far beyond our
understanding or control. If there are obscurities encountered as we study
spiritual occultism, the cause of all obscurities cannot be attributed to our
dullness as students.
Thirdly, initiations in
which a Heavenly Man may take either a minor or a major initiation, thereby
involving His entire nature.
119.
As far as the tiny unit man is
concerned, these initiations (whether major or minor from the perspective of a
Heavenly Man) will always be of the utmost moment.
120.
Our Heavenly Man is passing through a fourth
initiation of this kind at this time. It is, however, not a cosmic initiation. (cf. TCF 384)
For
instance, when individualisation took place during the Lemurian, or the third
root race, and the human family in this cycle definitely came into manifestation,
it signified a major initiation for
our Heavenly
121.
It may be necessary to differentiate
between the terms “major initiation” and “cosmic initiation”. We have seen how
the Birth and the Baptism are (in the context here used) to be considered as
“major” initiations, even though in other contexts the third degree begins the
cycle of “major” initiations.
122.
It is possible for the Heavenly Man to
be experiencing a series of “major” initiations, even though they are not yet
“cosmic” initiations.
123.
“Major” initiations would be those
experienced through a planetary chain. A “cosmic” initiation would be one
involving the entire planetary scheme.
124.
Much depends, as well, on what is meant
by “our Heavenly Man”. Not only is the Lord of the Earth-scheme a Heavenly Man,
but so is a Chain Lord and even a Globe Lord. Caution in required.
125.
The Heavenly Man of our Earth-scheme has
as His goal the second “cosmic” initiation. Would it make sense to think that
some twenty-one million years ago He experienced His first cosmic initiation? The time frame seems too short.
The present stimulation in hierarchical effort is
leading up to a lesser initiation.
126.
The present stimulation in hierarchical
effort is leading towards a fourth initiation for our Planetary Logos through our
fourth chain and fourth globe. Yet this initiation must be considered as
“lesser” when compared to the individualization of man through the coming of
the Lords of the Flame.
Each great cycle sees a
major initiation of a Heavenly Man taken on one or other of the globes, and
herein again complication lies, and much food for thought.
127.
We do not know what DK means here by a
“great cycle”. Does He mean a scheme round? A chain round?
128.
Seven initiations are the objective of “our”
129.
It would seem that within the
Earth-scheme we are experiencing the fourth scheme
round just as the Logos of the
Venus-scheme is experiencing the fifth.
130.
Perhaps Individualization was the major
initiation for the fourth scheme round whereas the fourth initiation now in
process has more bearing on our chain.
131.
Obviously, the complication is great and
much intuitive thought (pursued over time) will be necessary to unravel the
mystery.
To the three above points we might also briefly add
that of the coming in, or passing out, of any particular ray. The little that can be said upon this point, which is one of the greatest difficulty, might be summed up in the following
three statements:
132.
We are speaking of the types of
initiation to be encountered as the tiny unit man attempts to find his place
and position within his Planetary Logos.
133.
The entry and exit of ray energies
contribute to the initiatory process and add more complication.
134.
It would be reassuring if occultism
dealt only with great and simple principles, but it must be obvious that Master
DK sees a very complicated world, the complexity of which we would probably
find staggering if we could cognize it at all.
135.
We are now going to sum up points
relating to the effect of rays upon the initiatory procedure through which man
is passing.
First, that
initiations taken on the four minor rays rank not in equality with initiations
taken upon the major three. This is complicated somewhat by the fact that within the planetary
Scheme, during cyclic evolution, a
minor ray may be temporarily regarded as a major ray. For instance, at this particular time in our
planetary Scheme, the seventh Ray of Ceremonial Law or Order is regarded as a
major ray, being a ray of synthesis, and one on which the Mahachohan is
blending His work.
136.
The initiations leading up to the fifth
initiation are taken on the seventh, sixth, fifth and fourth rays respectively.
The fifth initiation is taken on the first ray, the sixth initiation on the
third ray and the seventh initiation on the second ray.
137.
Obviously, the fifth, sixth and seventh
initiations are of greater moment than the earlier four.
138.
In our present era humanity is having
the opportunity to take the first initiation. This opportunity may correlate
with the fact that the seventh ray (usually not a major ray) is now considered
to be so. Of course, there are many other reasons why this first degree
opportunity can now be offered to humanity.
Secondly, that the first three initiations are taken upon the ray of the
Ego, and link a man up with the great White Lodge; the last two are taken upon the ray of the monad, and have a definite effect upon the path for
service that will be chosen later by the adept.
139.
This is a most important statement but
an alternative view is possibly given in LOM p. 267, where it is suggested that
after the second initiation a man may change to the ray Ashram which
corresponds to his monadic ray.
140.
A question arises as to the importance
of the monadic ray at the taking of the third initiation. Is it implicit or
active in that initiation?
141.
While it has been affirmed in a number
of references that the Cosmic Paths on the Way of Higher Evolution are not, per
se, ray Paths, it is clear from this
reference that the monadic ray and the final two initiations (the fourth and
fifth planetary initiations) have a definite impact upon the Higher Path which
will be chosen by the initiate at the Great Decision (the sixth initiation).
This
statement must be linked up with that earlier made, which stated that the fifth
initiation made a man [Page 182] a member of the Greater Lodge, or Brotherhood,
on Sirius, being literally the first of the Sirian initiations.
142.
The Master of Wisdom is but a humble
“Entered Apprentice” in relation to the Brotherhood on Sirius.
143.
If the fifth initiation is taken on the
ray of the Monad, then the first Sirian initiation is taken on the ray of the
Monad.
144.
Probably, it is the monadic ray which
determines in large measure whether the initiate of the sixth degree will tread
the Path to Sirius.
145.
Do third ray Monads tread the Path to
Sirius—endowed are they are with a great deal of manasic development. We cannot
say, “No”, because the Buddha, a third ray Monad, was to have taken that Path
(even though, it is presumed, He will not now do so).
The fourth
initiation is the synthesis of the Initiations of the Threshold in the Sirian
Lodge.
146.
For the human being engaged in planetary
and solar initiations, the first two initiations (the Birth and Baptism) are
considered “Initiations of the Threshold”.
147.
For one who is entering the Sirian
system of initiations, the first four
of Earth’s planetary initiations are
considered “Initiations of the Threshold”.
Finally, according to the ray on which initiation
is taken, so very largely depends the subsequent path
of service.
148.
This is a restatement of what was
earlier suggested. We are speaking of the fourth and fifth initiations, the ray
upon which they are taken (the monadic ray) and the impact of those initiations
and the ray on which they are taken upon the “subsequent path of service”.
The Day of
The question might here be asked wherein this
information is of value to the student.
In illustration of this it would be wise if students would ponder the
significance of the coming in of the present Ray of Ceremonial Law or Magic. It is the ray that deals with the building
forces of nature, that concerns itself with the
utilisation of the form intelligently by the life aspect.
149.
DK is suggesting that the information
imparted in IHS can, indeed, be used, especially because the entry of the
Seventh Ray of Ceremonial Law of Magic will make utilization more possible.
150.
Readers of this magnificent little book
might wonder how the very abstruse information could find application.
It is largely the ray of
executive work, with the object of building, co-ordinating and producing
cohesion in the four lower kingdoms of nature. It is distinguished largely by
the energy which manifests itself in ritual, but this word ritual must not be
narrowed down to its present use in connection with Masonic, or religious
ritual. Its application is far wider
than this, and includes the methods of organisation which are demonstrated in
all civilised communities, such as in the world of commerce and of finance, and
the great business organisations everywhere to be seen.
151.
DK is speaking of the incoming of this
most practical ray—the seventh.
152.
It is clear that the seventh ray is a
great financial ray, as is the third,
in a more abstract sense.
153.
The seventh ray promotes cohesion as
does the second ray.
Above all,
its interest lies for us in the fact that it is the ray which brings
opportunity to the occidental races, and through the medium of this life force
of executive organisation, of government by rule and order, by rhythm and by
ritual, will come the time wherein the occidental races (with their active,
concrete mind, and their vast business capacity) can take initiation,—an initiation, we must remember, upon a
ray which is temporarily recognised as a major ray.
154.
DK arrives at the point. The incoming of
the seventh ray signals initiatory opportunity for the occidental races.
155.
He is largely speaking of opportunity in
relation to the first initiation.
A large
number of the initiates and [Page 183] those who have obtained adeptship in the
last cycle, have been orientals
and those in Hindu bodies. This cycle has been dominated by the sixth
ray, which is just passing out, and the two preceding.
156.
Is DK speaking of two preceding rays or of two preceding cycles?
157.
We may here be speaking of a larger
cycle than simply an equinoctial age. The sixth ray in a larger cycle has been
in expression for thousands of years:
For instance, the seventh Ray of Ceremonial
Organisation is now coming in, and the sixth Ray of Devotion is going out; yet
this sixth ray is a major ray cycle and its influence will not entirely
disappear for another 21,000 years. (EP I 190)
In the
preservation of equilibrium the time now comes when a period of attainment by
occidentals will be seen, and this upon a ray suited to their type of mind.
158.
We may question whether this attainment
must occur within the next 2500 years or so, or whether with the coming in of
the greater Age of Aquarius of 25,000 years, a greater seventh ray expression
will also be with us lasting also those many thousands of years.
It is
interesting to note that the oriental type attains its objective through
meditation, with a modicum of executive organisation and ritual, and that the occidental will achieve largely
through the organisation which lower mind produces, and a type of meditation of
which intense business concentration might be considered an illustration.
159.
We cannot interpret western progress in
oriental terms. Those actively engaged in the occident in business and
organizational work are progressing spiritually along their own line.
160.
It is interesting however to note how
the East has picked up western ways and is increasingly engaged in intense
business and organizational work.
The
one-pointed application of the mind by a European or American business man
might be regarded as a type of meditation.
In the purification of motive lying back of this application will come,
for the occidental, his day of opportunity.
161.
Right now the motive for business and
organizational work can justly be considered rather selfish and
personal—although there are naturally exceptions.
162.
If motive is purified and service is
rendered, the abilities of the European or American business-person can as
easily lead to initiation as the more abstract abilities demonstrated by the
eastern student.
By availing themselves of the present day of
opportunity, and by conformity to the rules for treading the Path,
will come to many in the West the chance to take these further steps. That
opportunity will be found by the man who is ready in the place where he is, and
among the familiar circumstances of his daily life.
163.
DK is telling the western student that
he need not abandon his western ways if he is to find achievement. This would
be counter-productive. There are many ways to earn the right to stand before
the Initiator.
164.
Some student in the West feel they must
run away from the “madding world” and enter into seclusion in order to achieve
spiritually. DK is trying to tell such students to stay where they are and
achieve in the place where karma and dharmic opportunity has placed them.
It will be
found in attention to duty, in the surmounting of tests and trials, and in that
inner adherence to the voice of the God within, which is the mark of every
applicant for initiation.
165.
This attention, this surmounting of
tests and trials, this inner adherence to the soul can be achieved no matter
what may be the circumstances.
Initiation
involves the very thing that is done from day to day by any who are consciously
endeavoring to train themselves:—the next
point to be reached, and the next bit of work to be accomplished is pointed out
by the Master (either the God within or a man's Master if he is consciously
aware of Him) and the reason is given.
166.
DK’s presentation of initiation is
intensely practical. It involves much physical plane work and no escape into
spiritual vacuity.
Then the
Teacher stands aside and watches the aspirant achieve. As He watches, He recognises points of
crisis, where the application of a test will do one of two [Page 184] things,
focalise and disperse any remaining unconquered evil—if that term might here be
used—and demonstrate to the disciple both his weakness and his strength.
167.
DK discusses what the Teacher ‘sees’ as
He watches the aspirant attempt to achieve. Points of crisis come and these
points have the following effect:
a.
They focalize and disperse any remaining
unconquered evil. Yes, there is “evil” in the aspirant to initiation and it
must be seen, focused and dispersed.
b. These points of crisis demonstrate to the disciple both his
weaknesses and strengths. He must learn to know
himself—for better or for worse. Only thus can he take himself
intelligently in hand and make real progress.
In the great
initiations, the same procedure can be seen, and the ability of the disciple to
pass these greater tests and stages is dependent upon his ability to meet and
surmount the daily lesser ones.
168.
A picture of gradual progress is
presented. Greater achievements are dependent upon lesser achievements. Each
achievement leads to greater opportunity.
"He that is faithful in that
which is least is faithful also in much," is an occult statement of fact, and should characterise the whole daily
activity of the true aspirant;
169.
This is profoundly true and to realize
this truth would restore common sense to many aspirants who sorely need it.
170.
Nothing is too small to warrant the
careful attention of the aspirant to initiation. As Master M. suggests: “the
smallest grain of sand can stop the largest wheel”.
the "much" is surmounted and passed, because it is regarded
simply as an intensification of the
normal,
171.
DK is pointing to the “sanctified
normality” of the initiate.
172.
The progressing initiate has build a foundation of good spiritual habits and productive
rhythms which will see him through the ever greater difficulties he will
encounter.
and no initiate has ever passed
the great test of initiation who has not accustomed himself to pass lesser
tests every day of his life; tests then come to be regarded as normal, and are
considered, when encountered, as part of the usual fabric of his life.
173.
These are such sobering words. As simple
as they are, we should ponder on them and see where we may be overlooking
preparatory opportunity to be found within our immediate life circumstances.
174.
The usual, well performed, leads to
successful performance of that which now seems unusual.
When this attitude of mind is attained and held, there exists no surprise or possible
defeat.
175.
Essentially, DK is telling us that along
the Path of Initiation we shall
encounter “more of the same” but its intensity will increase.
176.
We are to develop the sense that we are
“on our way”. We are to realize that here and now and in the circumstances of
our normal, daily life, we are preparing to face the Initiator who will but
confirm the initiate state of consciousness which we have built through
successful performance in all the circumstances (outer and inner) with which we
have been confronted.