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