Commentary on Chapter XVI
(Underlining, Bolding and Highlighting, MDR)
pp 163-176
It is suggested that this Commentary be read with the IHS book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph.
We now come to the consideration of the secrets committed at the initiation ceremony to the initiate.
1.                  A secret is knowledge (in the broadest sense) which is not available to all. There is much discussion today about the undesirability of secretive attitudes and practices, but it should be understood that the entire system of Initiation is based, in large measure, upon secrecy. Secrets are retained within the custodianship of Hierarchy not so that those who are not privy to them may be deprived of power, but precisely so that such individuals may not be harmed. Every secret retained within the inner sanctum of the Hierarchy is available to anyone who can fulfill the requirements which render him or her worthy of the reception of the secret.
2.                  As well, it is important that the inner stronghold not be compromised by discordant intrusions, as so much depends upon its power and integrity.
 It is apparent, of course, that only the fact of the secret, and an indication as to the matter with which it concerns itself can be touched upon, and even this would be left unmentioned were it not that a knowledge of the general outline of the subject may inspire the applicant for initiation to a more careful study of such a subject and to a more diligent equipping of his mental body with information.
3.                  DK, of course, cannot reveal the substance of any true “secrets” to which He may obliquely refer during the course of this instruction. However, He believes that some knowledge that such secrets exist may prove an inspiration to those who are exposed to this knowledge.
4.                  We remind ourselves that this information is being shared principally with those who are “applicant(s) for initiation”. Many who are not applicants may read the words, but only the true applicant will sense the deeper meaning and possibilities.
  Thereby (when in due course of time he stands before the Initiator) he will lose no time in utilising the acquired secret.
5.                  What we are now learning is not merely theoretical. Knowledge now imparted will be immediately useful once certain secrets of initiation have been imparted to us.
6.                  We learn now—not because what we learn is “nice to know”, but because our present learnings will speed our progress upon the Path of Service in days ahead.
The Sevenfold Secret.
After the administration of the oath which pledges the initiate to inviolable secrecy, the newly made initiate advances alone closer to the Hierophant;
7.                  First must come the oath pledging the initiate to inviolable secrecy. Only when the impartation of the secret or secrets is thus guarded can impartation actually occur.
8.                  We should ponder on the word “inviolable”. It suggests an uncompromising attitude with respect to that which has been imparted in the chamber of initiation.
 he then places his hand upon the lower end of the Rod of Initiation which is held in the centre by the Hierophant.
9.                  In doing so, the initiate signifies his ‘position’ relative to Those Who see to the impartation of the secret. The initiate is uninformed and receptive.
10.             We note the point at which the Hierophant grips the Rod—in the center. This is to allow the initiate to grip the lower end of the Rod and the Three to touch the glowing diamond on the summit of the Rod.
11.             The following section of text may remind us of the role of the “Three Who stand around the throne of office”.
Through the utterance of certain words and phrases, which are one of the secrets of initiation, and which vary with each initiation, the electrical force to be employed descends upon the Rod, passing through the heart and the hand of the Initiator to the Three Who stand in triangular relation to the throne of office.  They receive it in turn, and circulate it by act of will through Their hearts, thus passing it to the Sponsors.  They again, by an act of will, prepare to transmit it to that centre in the body of the Initiate which is (according to the initiation) to receive stimulation.  Then succeeds an interesting interlude, wherein the united wills of the Hierarchy are blended in order to transmit that force which the Rod has put into circulation.  The Hierophant utters the word, and the force is literally thrown into the initiate's bodies and centres, passing down through the centres on the mental plane, via the astral centres, to the centres on etheric levels, which finally absorb it. (IHS 133)
 The Three Who stand around the throne of office then place Their hands upon the glowing diamond which surmounts the Rod,
12.             Those participating in the ceremony of initiation are, in fact, “Personalities”. They all appear to have bodies and these bodies have “hands”. There is nothing entirely abstract about this arrangement. Sanat Kumara and the Buddhas of Activity are not (in this context) disembodied abstractions.
13.             Perhaps it comes as a surprise that any should be allowed to touch the “glowing diamond which surmounts the Rod”.
14.             The arrangement of the Three, the Initiator and the initiate suggests the spiritual triad, the soul and the personality—the triad hovering above, the soul in the center and the personality below.
15.             From another perspective, the Initiator is the point in the center of the triangle.
16.             The initiate, too, is the point within a triangle.
17.             There is a commonalty between the Initiator and the initiate—they both stand at the center of a triangle.
 and when these five personalities are thus linked by the circulating energy from the Rod, the Initiator confides to the initiate the secret.
18.             It would seem that the Initiator is one of the five “personalities”.
19.             We must not lose sight of the Sponsors, but it seems that the initiate has stepped forward and ahead of the Sponsors Who, for the time being, have done Their work in relation to the initiate.
20.             DK is specific in calling the five “personalities”, implying that four of these beings are appearing to the initiate in their personality expression and not as they are on far higher planes which the initiate cannot yet sense.
21.             The initiate is receiving the secret in the context of a certain geometry. The secret is not merely an imparted word or thought but is presented to the initiate on a stream of energy which flows into him via the Rod.
22.             He is receiving the secret in the context of a planetary, systemic or cosmic energy alignment. In the reception of the secret, he is becoming a confirmed part of that alignment.
 The reason for this is as follows:  Each of the five initiations with which we are immediately concerned (for the higher two, not being compulsory, are outside our present consideration) affects one of the five centres in man.
23.             We cannot lose sight of the fact that there are five “personalities” involved in the transmission. The number five is intimately related to the entire initiation process; the initiations under discussion are the great manasic initiations and are directly related to the five of manas.
24.             From the wording or the text, we judge the first five initiations to be, actually, “compulsory”.
25.             We will presume that the two higher initiations (in this instance, the sixth and seventh) would affect still higher centers or groups of centers—those which may not be specifically associated with the anatomy of the initiate. (cf. TCF 169-170)
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1. The head,
2. The heart,
3. The throat,
4. The solar plexus,
5. The base of the spine,
26.             It is not easy to assign the initiations to the centers here given. Various of the initiations affect more than one such center, and each center is focally associated with more than one of the initiations.
27.             Perhaps a very simple model (among a number of more intricate models) is intended:
        1. Base of spine—first initiation
        2. Solar plexus—second initiation
        3. Throat—third initiation
        4. Heart—fourth initiation
        5. Head—fifth initiation
28.             In making this quite simple correlation, we cannot forget that the base of the spine center is focal at the fifth initiation and the throat at both the first and second initiations. The heart which is focal at the fourth is also powerfully involved in the first and second initiations. The head center is active in the lives of all disciples.
29.             There are also centers missing. The ajna center, for instance, is focal at the third initiation but is not here mentioned. The sacral center is active at the first initiation, but also is not mentioned.
30.             In TCF, 169-170, DK related the base of the spine center to the etheric plane, the solar plexus center to the astral, the throat to the mental, the heart to the buddhic and the head to the atmic planes. This assignment fits very well with the correlation here suggested:
        1. For the first initiation conditions the relationship between the etheric vehicle and the physical vehicle
        2. The second initiation concerns the astral plane
        3. The third initiation concerns the mental plane
        4. The fourth initiation concerns the heart and the buddhic plane
        5. The fifth initiation concerns the head center and the atmic plane.
and reveals to him knowledge concerning the various types of force or energy by which the solar system is animated, and which reach him via a particular etheric centre. 
31.             We are speaking of the etheric centers of the etheric body as conduits; we are not mentioning the astral and mental centers.
32.             In order for the solar systemic energies to “reach” the initiate, they must come through the centers in the etheric body.
33.             The initiate’s relationship to the Rod allows the transmission to him of knowledge concerning solar systemic processes and, perhaps, even cosmic processes.
34.             The solar systemic energies are concretized through reception via a particular etheric center. The five centers concerned are listed above.
At the application of the Rod his centres were affected in a particular fashion.  By the impartation of the Secret, the reason is committed to his care, and that reason is demonstrated to him to be identical with that which necessarily produces some particular planetary manifestation, and which causes a certain specific greater cycle.
35.             Experiencing an energy-event is one thing; understanding the reason for the event is another.
36.             It seems that the “reason” explains the “cause” of the initiate’s experience in relation to the Rod and the centers which the Rod affected.
37.             The initiate learns that what has happened to his own energy system is parallel to what happens in relation to planetary manifestation and to what happens when a “specific greater cycle” is caused.
38.             The imparted secrets reveal causes and the manner in which these causes are related to the initiate’s experiences in the initiation process.
39.             In this way what occurs as a microcosmic event is shown to have its larger parallels. The initiate is shown how his microcosmic life is deeply imbedded into macrocosmic happenings. He understands that he can never consider himself and that which happens to him as separate from the processes of the larger spheres which include him.
It might be pointed out that:—
1. Each secret concerns one or other of the seven great planes of the solar system.
40.             As there are seven initiations this relates one plane to each secret. We can assume that we begin with the lowest plane for the first initiation and climax the series of seven initiations with the logoic plane.
2. Each secret deals with, and is the enunciation of, one of the seven laws of nature.  
41.             Shall we consider these “seven laws of nature” the seven systemic laws or as something lower?
42.             We cannot be sure that the Tibetan is, strictly speaking, discussing those laws which were the highest phase of the divine life possible in the first solar system.
The Laws of Nature, or the so-called physical laws, express the stage of manifestation or the point reached in the divine expression.  They concern multiplicity, or the quality aspect.  They govern or express that which the divine Spirit (which is will, functioning in love) has been able to effect in conjunction with matter for the production of form.  This emerging revelation will produce the recognition of beauty. (EP II 227)
What we call the Laws of Nature were the highest phase of the divine life possible in the first solar system.  They are primarily the laws inherent in the life aspect of the form and have in them, therefore, the seeds of death. (EH 522)
Nature is the appearance of the physical body of the Logos, and the laws of nature are the laws governing the natural processes of that body.  (TCF 1136)
43.             Here we must remember that the physical body of the Logos comprises twenty-one sub-planes, so the laws of nature (from this perspective) are not strictly physical as the human being considers that term.
44.             Or is the Tibetan dealing with higher correspondences of the laws of nature?
Man has some day to learn that all the laws of nature have their higher, spiritual counterparts, and of these we shall shortly be in search. (EH 30)
45.             If the secrets deal with the seven great planes of the solar system, then we may have to expand our concept of the seven laws of nature. We proposed that they might apply to the physical body of the Solar Logos (the twenty-one lower sub-planes). However, if these laws of nature are correlated to the seven planes, then they are also operative within the etheric body of the Logos. So, perhaps, what the Tibetan means by the laws of nature transcends the usual meanings as considered, for instance, by the modern scientist.
They therefore concern one or other of the basic evolutions of each planetary scheme.
46.             As well, we do not know what DK means by “basic evolutions”. Does He mean the groupings of Hierarchies in the planetary schemes? If so, it would hard to imagine that the laws of nature (if they pertain only to the physical plane and are basically material laws) would be able to encompass the ways of being of the various Creative Hierarchies.
47.             By “basic evolutions” we may mean kingdoms of nature. Again, strictly speaking, physical laws could not contain all that a kingdom demonstrates. However, systemic laws (perhaps, in this context, referred to loosely as the “laws of nature”) could contain such expressions.
48.             The secrets imparted, leading to Mastership, do, however, concern the mastery of the eighteen lower sub-planes, so if we consider the laws of nature to operate in the physical body of the Solar Logos, these eighteen sub-planes would be included.
49.             It would seem that “nature” concerns all the seven solar planes and that even at the very highest of the initiations available to a member of the Fourth Creative Hierarchy, some secret concerning a law of nature is imparted.
50.             The most reasonable conclusion seems to be that “nature” in the context presented by the Tibetan in this text signifies much more than either the systemic physical plane or the cosmic dense physical plane, but includes also the cosmic etheric planes.
 Each scheme embodies one of the laws as its primary law, and all its evolutions tend to demonstrate the perfection of that law with its six subsidiary mutations, these six differing in one particular in each case according to the primary law manifested.
51.             We can see the great order of life in our solar system. A planetary scheme is the expression of one primary law of nature, but the other six are subsumed as subsidiary to that major law and are found expressing within that particular scheme in a subsidiary manner.
52.             If some of the laws of nature refer to the higher systemic/solar planes, what does this say about the schemes in which those particular laws exist? Will there have to be schemes in which the atmic, monadic or logoic focus is the principal focus? It would seem so.
53.             It would be an exercise of great interest (far beyond our present capacities because too little is known about the nature of the various Planetary Logoi) to intuit the particular law of nature which most applied to any particular planetary scheme.
3. Each secret conveys a key to the nature of some particular Planetary Logos, and consequently gives the clue to the characteristics of those Monads who are on that particular planetary ray.
54.             The implication is that there are more than three rays (monadically considered) to be assigned to the various Planetary Logoi. We are speaking of seven initiations and seven planes, so we must also be speaking of seven Planetary Logoi and seven types of monadic rays (even though four of those types cannot be considered major).
55.             A close study of the Tibetan’s collected works will show that He often refers to seven monadic types. There can, indeed, be seven monadic types, but only three major monadic rays.
56.             So far, each secret concerns:
        1. One of the seven planes of the solar system
        2. One of the seven laws of nature
        3. One or other of the “basic evolutions” in each planetary scheme
        4. The nature of some particular Planetary Logos. Probably nature of each of the sacred planets is correlated with one of the secrets.
        5. The characteristic of the Monads who are on one of seven planetary rays
 It is obvious how necessary such knowledge is to the adept who seeks to work with the sons of men, and to manipulate the force currents affecting them and which they emanate.
57.             Since the Sons of Men are focussed largely on the lower eighteen sub-planes, we can somewhat ‘locate’ at least some of the laws of nature as pertaining either to the lower eighteen sub-planes or to the lower twenty-one in the physical body of the Solar Logos. There will be reflections of all the laws of nature upon the lower eighteen or twenty-one sub-planes because various sub-planes will reflect the higher laws pertaining to the higher planes.
58.             We could question, “Will a Master need to be familiar with all the laws of nature if some of these laws pertain, for instance, principally to the higher sub-planes?” If we consider the issue of sub-plane reflection, the answer would be “Yes”?
59.             As we are dealing with seven initiations and seven planes, we may have to translate the “physical body of the Logos” as inclusive of His etheric body which includes, therefore, the seven solar or systemic planes.
60.             We see that an Adept is truly an example of Brahma and of the third ray with its expertise in the process of manipulation—divine manipulation in this case. In a certain sense a Master is very much an expression of rays three and five.
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4. Each secret concerns some one ray or colour and gives the number, note, and the vibration which corresponds.
61.             What are the factors here included in the impartation of a secret:
        1. A ray
        2. The color corresponding to that ray
        3. The number corresponding to that ray and color
        4. The note which corresponds to the ray, color and number
        5. The vibration which corresponds to the ray, color, number and note.
        6. All these five correspond to each other
62.             In point four we are dealing with what HPB has called “spiritual numerals”.
63.             We see that the ability to control various planes and sub-planes is imparted to the initiate. We are dealing with an exact occult science and the control to be exerted is based upon precise occult knowledge.
These seven secrets are simply short formulas, not of mantric value, such as in the case of the Sacred Word, but of a mathematical nature, precisely worded so as to convey the exact intent of the speaker.
64.             This would be a good time to return to Chapter XV, “The Giving of the Word” and compare the nature of the Word with the nature of the seven secrets.
65.             We can see that the secrets are rather fifth ray expressions. They are concise impartations of fact anent the plane and its sub-planes which the initiate must learn to control and manipulate.
66.             It is obvious that one must pass through seven initiations to receive the impartation of seven secrets.
 To the uninitiated they would look and sound like algebraical formulas, except that each is composed (when seen clairvoyantly) of an oval of a specific hue, according to the secret imparted, containing five peculiar hieroglyphics or symbols.
67.             The matter is exceedingly occult. The oval suggests the shape of the aura. The specific hue probably correlates with the plane in question and with the ray which colors that plane.
68.             The five peculiar hieroglyphics or symbols pertain, we may estimate, to ray, color, number, note and vibration.
69.             The number five suggests the “hand” and, thus, the power to manipulate.
70.             Mercury, it is said, “restores sight to the blind”. The monadic number of Mercury is hypothesized as five even if three may be the major monadic ray of Mercury. We seem to be in the midst of a Mercurian impartation.
 One symbol contains the formula of the law concerned, another gives the planetary key and tone, a third deals with vibration, whilst the fourth shows the number and department under which the ray concerned falls.  The last hieroglyph gives one of the seven hierarchical keys by means of which the members of our planetary hierarchy can link up with the solar.
71.             Here DK becomes specific regarding the five symbols. They were somewhat like our estimation above but still more occult and more inclusive.
72.             Let us tabulate the nature of the five symbols contained within the oval:
        1. The formula of the law concerned. We may imagine this formula disclosing a causal energy relationship.
        2. The planetary key and tone. Each plane is correlated with a particular planet (probably one of the seven sacred planets) and every planet has its keynote or primary tone.
        3. Vibration. There is a specific frequency for each plane (in general) and specifically for each sub-planes within that plane.
        4. Number and department of the ray concerned. Rays belong in general to the Departments of the Manu, the Bodhisattva or the Mahachohan.
        5. One of seven hierarchical keys by means of which the members of our planetary hierarchy can link up with the solar.
73.             Above, a ray and a color are considered equivalent. So are a key and a tone.
74.             We can think of key, tone and color as roughly equivalent.
 This is evidently very vague and ambiguous information, but it will serve to show that, as in the case of the Words, apprehension had to involve two senses, so in the cognition of the secrets the two senses again come into play, and the secret is both heard and appears symbolically to the inner eye.
75.             The senses of seeing and hearing are involved in the reception of the secret just as in the reception of the Word.
76.             We can see that the secret imparts the possibility of connections with greater orders of lives.
77.             A “key” is a link to a higher vibratory domain. In some systems of thought angels are called “keys”. From this perspective, angels are links or means of conduit between higher and lower dimensions. The “ankh”, shaped generally like Venus, is a “key”. A key may relate closely to the fifth ray as does Venus. A knowledge of specific frequencies and their resonances may make it possible for members of the planetary Hierarchy to link up with the solar Hierarchies.
78.             There is little we can do to penetrate the apparent vagueness and ambiguity of DK’s presentation on these matters, but we get the sense of the tremendous light and power conveyed by the secrets.
It will now be apparent why so much stress is laid upon the study of symbols, and why students are urged to ponder and meditate upon the cosmic and systemic signs.  It prepares them for the grasp and inner retention of the symbols and formulas which embody the knowledge whereby they can eventually work.
79.             Is it possible that the initiate will not be sufficiently impressed by what he is shown (during the initiation ceremony) to remember it?
80.             Apparently, one can prepare to be impressed by that which is shown and sounded within the chamber of initiation.
81.             It is possible that certain initiates will more easily grasp and retain that which is shown and sounded? For others the impression may be there but drawn forth into the waking consciousness with greater difficulty.
82.             It is clear that we can begin to prepare for this phase of the initiatory ceremony now.
  These formulas are based upon nine symbols which are now recognised:—
83.             Below we are given quite specific information about the hieroglyphics to be seen within the oval.
1. The cross in its varying forms.
84.             Some of these we have found depicted by DK in various texts. The “+” and the “x” are two varieties, plus the combination of these two figures. The swastika is another, rotating in two directions. The three crosses found in the astrological science, when combined, become a twelvefold horoscope.
85.             The position of the crosses relative to circles, crescents, triangles, squares and other geometrical figures are also revealing.
2. The lotus.
86.             This is the one of the symbols of the New Age. It signifies the psychological unfoldment of the different types of “men”—human, planetary and solar.
3. The triangle.
87.             This tends to represent the dimension of Spirit. At least this is the case in esoteric astrology.
88.             From another perspective the triangle is associated with consciousness and soul.
4. The cube.
89.             Here the representation is often of the worlds of time and space—the three-dimensional worlds, the worlds of illusion.
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5. The sphere and the point.
90.             This is a symbol of completion: it represents, among other things, the Sun, the Master, Venus within the Sun, the Master as the center of His Ashram, Spirit in relation to matter, the ring-pass-not of any unit of life, a certain early stage of chakric unfoldment, etc.
6. Eight animal forms, the goat, the bull, the elephant, the man, the dragon, the bear, the lion, and the dog.
91.             If one knew the rays of the various animals it would help. The rays of some of these animal forms are given.
92.             These eight can be considered as astrological symbols.
        1. The goat suggests Capricorn. It is also one of the signs in Chinese astrology—the goat or sheep. DK offers no ray for the goat/sheep.
        2. The bull relates to Taurus and is similar to the ox in Chinese astrology. DK offers no ray for the bull, per se though He does tell us that the fourth ray is transmitted via Taurus.
        3. The elephant is not found in western astrology nor in Chinese astrology, but perhaps in some forms of Indian astrology. The symbol of the elephant is powerfully present throughout the system of Raja Yoga. The rays of the elephant are given by DK as primarily ray two but the Elephant is, significantly, at the head (ray one) of the ray two grouping of animals.
        4. The dragon is prominent in Chinese astrology. It would be surprising if the first ray were not associated and perhaps the seventh. Variations on the dragon are found expressed through various constellations. Draco is the greatest of the constellational dragons and of foundational importance in esoteric astrology. Interestingly, cosmic buddhi (second ray) is said to emanate from the Dragon and pass from thence to the Pleiades.
        5. The bear can be associated with Aquarius in western astrology. It is prominent in the sky as a constellation. It also carries much of the first ray as does the constellation Ursa Major.
        6. The lion is zodiacally prominent in western astrology and is the name of a prominent constellation, Leo. The lion carries the first ray perhaps in relation to the second.
        7. The dog is one of the signs in Chinese astrology and is found in a few constellations as those constellations are understood in western astrology. The dog is associated with rays six and two.
        8. The man is represented in western astrology by Aquarius. There are no human figures in Chinese astrology. Man is a symbol of the fourth ray tending towards the fifth.
93.             One wonders why there are eight animal forms including the human. It would be tempting to think of the human form as the macrocosm to the other seven animal forms, each of them representing one of the seven rays, but a close study of the seven animals other than man do not reveal them as easily assigned to all of the seven rays.
94.             Perhaps, however, the animals given can be more easily associated with the various initiations and planes. Here are some actual (and hypothetical) associations:
        1. The bull—the first initiation (the animal nature must be brought under control)
        2. The dog—the second initiation (the loyal dog functions on the sixth ray, which is the ray pertaining to the second initiation, and on the second as well)
        3. The goat—the third initiation (Capricorn, the sign of the goat is intimately related to the third initiation)
        4. The dragon—the fourth initiation (dragons are sacrificial beings). Those Chohans Who sacrifice available opportunity to remain with Earth on the Path of Earth Service are known as lesser “Dragons of Wisdom”.
        5. The lion—the fifth initiation (reflecting the Lion of Cosmic Will and the Master as related to Leo)
        6. The bear—the sixth initiation (representing the Seven Paths which unfold before the Chohan on the Way of Higher Evolution).
        7. The elephant—the seventh initiation (an initiation taken under the ray of Love-Wisdom). It would seem that the Elephant is a symbol of the Guru Who is a blend of both Love and Wisdom.
95.             There is no real one-to-one correspondence here—only suggestions. Some of these animals could as well be assigned to other initiations.
7. The line.
96.             This is a symbol of connection and of alignment. Via the line, one area of vibration can be directly connected with another.
8. Certain signs of the Zodiac, hence the need for the study of astrology.
97.             Interestingly, only certain signs of the zodiac are involved. Among the eight animals, some signs (in western astrology) can already be seen:
        1. Taurus the Bull
        2. Leo the Lion
        3. Capricorn the Goat
        4. Aquarius the Man
98.             One would imagine that since there are seven ovals (one for each of the seven initiation and planes) only seven of the astrological signs would be represented. Are they the seven “sacred” astrological signs? We recall that among planets, seven are sacred and five non-sacred. Can the same be true of the Lords of Entities Who inform the zodiacal constellations? We are told that the Lords of Constellations do not all stand at the same stage of spiritual development.
99.             While in western astrology there are no zodiacal signs given to the dog, the dragon and the bear, there are certainly prominent constellations that are so given. In fact, two the three “major” constellations—Sirius  and the Great Bear—are given to the “dog” and the “bear” respectively. As for the dragon it is also major representing Cosmic Kundalini and the Source of cosmic buddhi. (cf. TCF 1162)
9. The cup, or the holy grail.
100.         This is the great symbol of receptivity. From a certain perspective, the line can be considered the sword which is paired to the cup or holy grail. The line is a first ray symbol and the cup or grail a symbol embodying the second ray.
101.         All vehicles are vessels (cups or grails) into which the higher energies can pour. The three periodical vehicles of the human being are as cups or grails. Perhaps the causal body is the most focal cup or grail for man at his present stage of evolution. Later, the monadic vehicle might also be considered a grail. From another perspective, second ray Jupiter itself (as its glyph suggests) is like a grail.
102.         If we combine (from ‘bottom’ to ‘top’) the square and cube plus the cross, the cup and lotus followed by the cross, the line, the triangle and the sun, we will find a representation of all the vehicles from the most material to the most rarefied, and the method of moving from the low to the high.
        1. Square—the physical nature or the fourfold personality
        2. Cube—the worlds of illusion, the worlds of 666
        3. Cross—the cross of matter
        4. Cup—the causal body
        5. Lotus—the egoic lotus
        6. Cross—crucifixion as the causal body and egoic lotus are destroyed
        7. Line—antahkarana to bypass the causal body and egoic lotus
        8. Triangle—the spiritual triad
        9. Circle with dot—the monadic auric egg and the absolute being of spirit at the center
103.         We could think of the seven planes and the nine symbols and lay the symbols out on the planes. The same could be done in relation to the seven principles of man or his seven vehicles (as immediately above). Some interesting correspondence would result.
104.         By means of certain of these symbols, necessary developments in the microcosm could be indicated.
All these symbols allied, interwoven, or taken in part, are combined to express one or other of the seven Secrets.
105.         And so the initiate must be possessed of the power of combination. Different combinations of these symbols will mean different things and will point to different kinds of revelations.
106.         The intensified receptivity (fostered by higher beings) in the chamber of initiation will render the initiate impressible to the secret offered
 The initiate has to recognise them by sight as well as to hear them, and by an effort of the will to imprint them irrevocably upon his memory.
107.         We see that we can prepare for the moment of initiation by familiarizing ourselves with these symbols and with their possible meanings.
108.         DK has presented the formulas largely as visual (certainly this is the case with the symbols), but we see that the symbols will sound.
109.         It is also clear that the initiate is not simply passive during the initiatory ceremony. It is his responsibility to “take in” that which he is shown and that which he hears.
110.         If some have doubted the value of memory or memorization in occult work, here is a sentence which confirms its value.
  This he is aided to do in three ways:—First, by a long prior training in observation; this can be begun here and now by all aspirants, and as they learn to imprint details accurately upon their memory they are laying the foundation for that acute instantaneous apprehension of that which is shown them by the Hierophant;
111.         It must be presumed that if the candidate were not capable (to a sufficient degree) of this acute instantaneous apprehension he would not be allowed to enter the chamber of initiation.
112.         There are differences, however, in the degree to which initiates can “bring through” that which has been impressed upon them.
113.         Even now we can work upon ‘impressibility’. The text reveals to us the reason why this is important and should serve as an incentive.
114.         When we read the words “acute instantaneous apprehension” we have three words which correlate with the power of the intuition and its ability to impress the consciousness.
secondly, by having cultivated within themselves the power to visualise again that which has once been seen.  It will be apparent here why the emphasis has been laid by all wise teachers of meditation upon the faculty of the careful building of mental pictures.
115.         That which has been impressed must be reproduced through the faculty of visualization (definitely related to the memory).
116.         We see that the initiate is in need of accurate impression and accurate reproduction of that impression.
117.         The impression upon the initiate may be strong, but can he reproduce in recognizable and useful form that which has been impressed?
118.         Training in visualization can also be begun in earnest now.
119.         Master M. asks us to summon our “best fires”. We cannot summon them without the instigating power of visualization.
The aim has been twofold:—
a. To teach the student to visualise his thought-forms accurately, so that when he begins to create consciously he may lose no time in inaccurate transformation.
120.         This is the work of ‘mental craftsmanship’. One who cannot build with clarity will not be able to reproduce initiatic impression with clarity.
121.         We can see the value of Saturn (caution), Mercury (memory and arrangement) and Venus (‘pictoriality’) in this building process
b. To enable him to picture again accurately the imparted secret, so that it may instantly be of use to him whenever needed.
122.         This is the value of memorization. The initiate must have the imparted secret ready for accurate reference at any time.
123.         That which is of supreme value must be instantly recollected on demand. We should remember this fact and seek to memorize those Laws and Rules of esoteric training which are indispensably foundational.
Finally, by the strongly applied will of the other four Personalities who are holding the Rod at the same time as the [Page 167] initiate.  Their trained intense mental concentration greatly facilitates his apprehension.
124.         We note that the word “Personalities” is (in this instance) capitalized conveying something of the spiritual stature of the Initiator and the Three Who surround His “throne”.
125.         The impressionable mind of the initiate is mentally reinforced by those who are touching the glowing diamond of the Rod of Initiation, and, no doubt, by the Initiator Who is even more central to the process.
126.         We gather a hint concerning how we may assist those who aspire and whom we teach—facilitate their apprehension through intense mental concentration. Thus is the mental field prepared to strengthen impression.
In the case of human evolution certain types of force are generated, dealt with, assimilated, and used, at first unconsciously, and finally with full intelligence.
127.         All of us are using forces constantly, but often in an unconscious manner. A Master is a wise and effective manipulator of energies. Our task is to move from the unconscious expression of energy and force to one that is highly conscious and adaptively intelligent.
a. In the Hall of Ignorance the force or energy of Brahma (the activity and intelligence of substance) is that mostly dealt with, and the man has to learn the meaning of activity based on:—
a. Inherent energy.
128.         By this is probably meant the energy inherent in his the vehicles.
b. Absorbed energy.
129.         By this is meant the energy absorbed in various ways from the surroundings.
c. Group energy.
130.         Even though man is not group consciousness in the higher sense while in the Hall of Ignorance, he is a member of groups—family, tribe, race, etc., and these groups have an energy which affects him.
d. Material energy, or that which is hidden in physical plane matter.
131.         By this is meant the energy of the material substance to which he ordinarily relates.
b. In the Hall of Learning he becomes aware of, and uses the energy of the second aspect in form building, in social relations, and in family affiliations.  He comes to the recognition of sex and its relations, but as yet views this force as something to be controlled, but not consciously and constructively utilised.
132.         Life processes within the Hall of Learning are correlated with the activity of the love petals.
133.         While social and family relations exist in the Hall of Ignorance, the attitude of the individual in the earlier Hall is far less conscious of these relations and far less constructive. When working in the Hall of Learning the individual is trying to create more positive relations and to control instinctual appetites.
134.         In the Hall of Wisdom the power of sex and of relationship can be utilized in a spiritually constructive manner.
c. In the Hall of Wisdom he comes to the knowledge of the first aspect of energy, the dynamic use of will in sacrifice, and to him is then committed the key to the threefold mystery of energy.
135.         Work within the Hall of Wisdom is work within the energy field of the three sacrifice petals and, even moreso, beyond, for experience in the Hall of Wisdom persists beyond the opening of the sacrifice tier of petals.
136.         The commitment of the key to the threefold mystery of energy occurs during the process of initiation.
137.         We see that Wisdom is related to the first ray. This is confirmed when we are told that those upon the Wisdom aspect of the first ray “go to Shamballa”.
138.         When thinking of the tiers of petals of the egoic lotus, the outer tier is ruled by the third ray, the love tier by the second ray and the sacrifice tier by the first ray. Initiation entails will and the first ray.
 This energy in its threefold aspect he became aware of, in the other two Halls.
139.         He has become aware of intelligence, love and, to a very small extent, will.
  At the third initiation, and at the fourth and fifth, the three keys to the three mysteries are given to him.
140.         It can be said that the individual enters the Hall of Wisdom as the petals of the sacrifice tier unfold, but if we think carefully about this, we shall see that even the first of the three keys is not committed to him until all the sacrifice petals have unfolded at the third initiation. The third initiation occurs at the developmental stage when all three petals of the sacrifice tier have unfolded.
141.         He still has an egoic lotus when the second key is committed to him during the period of the fourth initiation.
142.         The egoic lotus has been destroyed by the time the third key is committed.
143.         As we continue the discussion we are speaking of three major keys to three major secrets. There are other and lower secrets discussed further on in the text.
The key to the mystery sensed in the first Hall, the mystery of Brahma, is handed to him, and he can then unlock the hidden energies of atomic substance.  [Page 168] The key to the mystery of sex, or of the pairs of opposites, is thrust into his hand, and he can then unlock the hidden forces of the will aspect.  The dynamo of the solar system is shown to him,—if it might be so expressed—and the intricacies of the mechanism revealed.
144.         At the third initiation, the initiate can “unlock the hidden energies of atomic substance”. The third ray is correlated with the third initiation and with the energy of substance. What is only sensed in the first Hall is revealed in the third Hall (of Wisdom), when the sacrifice tier is fully unfolded.
145.         We note that the first key is “handed to him”.
146.         At this point, the initiate can begin consciously (and occultly) to use the energy of matter for the expression of the Divine Plan.
147.         At the fourth initiation, we have been told in other contexts, that the initiate is able to solve the problem of sex.
148.         The manner in which the initiate receives the key at the fourth initiation is worth noting; he is not “handed” the key. Rather, it is “thrust into his hand”. This thrusting is a willful, dynamic act. Indeed, at the fourth initiation (as the destructive power of will is destroying the causal body) the will aspect is understood far more clearly.
149.         Who “thrusts” the key into his hand? Is it the One Initiator? In a way, yes. But in another way it is the impress of the power of intuition which is certainly making its impressive impact at the period of the fourth initiation.
150.         There is an inference that only an understanding of the will aspect can solve the “mystery of sex”. Will transcends duality.
151.         When we read that the “dynamo of the solar system is shown to him”, it is difficult to determine whether the statement refers to what has just been said about the ability to unlock the hidden forces of the will aspect or whether we are speaking of the reception of the third key correlating with the fifth initiation.
152.         If the sentence concerning the dynamo is related to the fourth initiation, then nothing is here said about the reception of the third key.
153.         “Thoughts” about the dynamo, however, would seem to relate to the fifth initiation. We also read that he learn the intricacies of the “mechanism” and one cannot help but think of the relationship of the number five (correlated to the fifth initiation) to all matters of mechanics and of detailed knowledge.
The Three Solar Mysteries.
The three mysteries of the solar system are:—
154.         Judging from the context in which these three “solar mysteries” are presented, we can relate them to the three keys.
155.         We also remember that the first “solar” (or systemic) initiation occurs at the third degree, when the first key is presented.
1. The mystery of Electricity.  The mystery of Brahma.  The secret of the third aspect.  It is latent in the physical sun.
156.         Whereas electric fire is so often associated with the first aspect, when the term “electricity” is used, it is usually the third aspect that is referenced.
157.         Fohat is the Lord of Cosmic Electricity. Fohat is Brahma.
158.         The associations here presented invite us to think of the relationship of Fohat to the physical sun.
159.         We also must suspect that at the third initiation, the initiate develops a new relationship to the energies of the physical sun. He is energized and vitalized in an entirely new manner.
2. The mystery of Polarity, or of the universal sex impulse.  The secret of the second aspect.  It is latent in the Heart of the Sun, or the subjective Sun.
160.         This mystery is obviously definitely related to the giving of the second key. We are not speaking of sex as it relates only to the human being, but of the sex impulse in the solar system. For practical purposes, the solar system is often considered our “universe” and what goes on within the solar system is considered (from this perspective) “universal”.
161.         The second aspect of divinity and the Heart of the Sun are intimately related. It becomes clear that at the fourth initiation the energy of the Heart of the Sun is brought strongly into expression.
162.         Interestingly, the heart chakra is the one most directly stimulated at this fourth degree. (cf. R&I 340)
163.         So at the fourth degree we have:
        1. The solution to the mystery of sex
        2. The solution to the mystery of the pairs of opposites
        3. The unlocking of the hidden forces of the will aspect
        4. The revelation of the secret of the second aspect as that secret is revealed by a new level of access to the Heart of the Sun energies. There was an earlier access at the second initiation.
164.         We note, in this context, that the Heart of the Sun and the “subjective sun” are considered equivalent. There is an aspect of the Sun which ‘shines’ on the cosmic astral plane; what shall this aspect be called? It has been proposed that it should be called the “subjective sun” in distinction to the Heart of the Sun.
165.         Usually the term “subjective sun” and “Heart of the Sun” are equivalent, but in the following, we see that this is not always the case:
a. The physical sun, and its relation to prana and the etheric body.
b. The subjective sun, and its connection with the astral plane, with the kama-manasic principle, and the astral body.
c. The central spiritual sun, and its relation to the Spirit or atma in man.15
d. The heart of the sun, and its relation to the lower and higher mental bodies, producing that peculiar manifestation we call the causal body. (TCF 6654)
3. The mystery of Fire itself, or the dynamic central systemic force.  The secret of the first aspect.  It is latent in the Central Spiritual Sun.
166.         When we read of the “mystery of Fire itself” as “the dynamic central systemic force”, the word “dynamic” seems to relate directly to the word “dynamo” as used above, indicating that the revelation of the “dynamo” to the initiate may have concerned the impartation of the third key relating to the fifth initiation.
167.         “Fire” and the first aspect of divinity are always closely related.
168.         In all these descriptions we are told that the energies under discussion are “latent” in a certain aspect of the sun. By this we may understand that the three aspects of the sun are the three sources for these three energies.
169.         When we speak of the Heart of the Sun we are referencing the Egoic Lotus and causal body of the Solar Logos.
170.         When we speak of the Central Spiritual Sun, we are speaking of the Spirit aspect of the Solar Logos—His Monad.
171.         We are learning, I think, that the one who becomes a Master of the Wisdom has revealed to Him the secret of the first aspect. He understands in an entirely new way the “mystery of Fire itself”.
Their Sequential Revelation.
The secrets, as imparted sequentially to the initiate, are roughly three in number, though within them may be found lesser mysteries which are earlier revealed.
172.         The entire system of initiation is a sequential and gradual process. Talk of taking more than one initiation simultaneously is not inaccurate.
173.         It is surprising to see that the secrets imparted to the initiate are three in number. We have gathered that since seven initiations are involved and also seven planes that the secrets are seven in number.
174.         There are numerological possibilities however, of reducing seven to three, and this may be what is implied.
175.         However, as we read below, it is the three “fundamental” secrets which are imparted. There may be seven secrets, but as in all septenates, three of the seven are “fundamental”.
 At the third initiation the first of the three fundamental secrets of the solar system is imparted to the initiate, immediately after he has taken the oath.  This we might, for lack of a better term, call "the secret of electricity."
176.         The “secret of electricity” relates to Brahma/Fohat.
177.         Only following the taking the oath is the impartation possible, as so much responsibility is involved in the guarding of these secrets, especially this secret which related directly to the creative or destructive manipulation of the lower planes.
178.         The third initiation is really the first initiation and represents a beginning; thus, it is the first secret which is imparted at this time.
 It concerns the phenomena of the dense objective manifestation of the Logos.
179.         This means that this secret concerns the phenomena of the lower twenty-one sub-planes of the solar system.
  It would be wise here for the student to remember that the three planes of the three worlds, physical, astral, and mental, form the dense physical body of the solar Logos, whilst the [Page 169] four higher form His etheric body.
180.         This is to be borne in mind and contrasted with the number of sub-planes which form the dense physical body of the Planetary Logos—eighteen as compared to twenty-one (for the Solar Logos).
 Students are apt to forget that our seven planes are the seven sub-planes of the cosmic physical.  This has a very definite bearing on the secret of electricity.
181.         We may estimate that this secret applies (in a cosmic sense) to all the seven solar planes.
182.         Cosmically, the secret of electricity concerns the eighteen or twenty-one lowest cosmic sub-planes—our normal solar or systemic planes.
  This is why the secret is not revealed till the third initiation, and is prepared for by the impartation of two lesser secrets which concern the physical and astral planes, and which are imparted at the first two initiations by the Bodhisattva.
183.         We can judge (when confining ourselves to the three lower worlds) that the secret of electricity very much concerns mentality and the mental plane (even though it is influential in relation to the astral and physical planes). Perhaps this is why those upon the ‘mental’ rays (especially the fifth) work most closely with it.
Electrical phenomena are scientifically recognised as dual in nature, but the inherent triplicity of electricity is as yet but a matter for speculation for modern science.
184.         We may be referring to an aspect of electricity which is harmonizing and fusing in its action. It would naturally correlate with solar fire.
185.         It would see that there exists an aspect of electricity which is both positive and negative simultaneously, i.e., possessing in some measure, both polarities. Within this third aspect of electricity, the two polarities would exist in proximity and yet not annihilate each other.
 The fact that it is triple is demonstrated to the initiate at the first initiation, and the secret of how to balance forces on the physical plane, and thereby produce equilibrium, is revealed to him at the first initiation.
186.         This statement implicates the sign Libra and its third ray energy at the first initiation.
187.         We can see that at the first initiation (in which the stimulation of the throat center is involve—energy having been raised to it from the sacral center) new capacities for creativity can be expressed.
188.         Libra with its esoteric ruler Uranus, is one of the constellations reasonably associated with the sacral center.
 This secret likewise puts him in touch with certain of the Builders on the physical plane—that is, on the etheric levels—and he can then produce physical plane phenomena should he deem it wise.
189.         We have been discussing that which the first degree initiate begins to understand—i.e., how to balance forces on the physical plane and thereby produce equilibrium. We might say that the first degree worker can work as a far more constructive agent than hitherto.
190.         From the section of text immediately above, we begin to understand that the first degree initiate is capable of some degree of magical work. The production of physical plane phenomena is magical work.
191.         White the true white magician is ever at least an initiate of the third degree, the process has its beginning at the first degree when the soul begins to emerge into power. White magic is ever the magical work of the soul.
192.         The fact that Libra is the seventh sign and thus related to the magical process occurring at the first initiation (ruled by the seventh ray) is significant.
  This he seldom does, as the results gained thereby are practically unimportant and he wastes not energy in this manner.
193.         The first degree initiate is no longer focussed on the dense physical levels. He regards those levels as the realm of effects. From the first degree onwards, his interest is refocused in the systemic etheric body.
 The workers with the involutionary forces, the brothers of darkness, employ this method for the startling and the enthralling of the unwary.  Not thus work the brothers of humanity.
194.         There have been of late certain ‘magicians’ who popularly work in this manner.
195.         The production of physical plane phenomena shock and fascinate the unwary; in this condition they are more easily ensnared.
196.         A method of captivation is offered: startle and ensnare!
The secret of the coherence of the atom is revealed to the initiate, and he then is in a position to study the microcosm under the law of correspondences in a new and illuminating manner.
197.         We are being told that if we can understand the secret of the coherence of the atom, we can, correspondentially, understand something more about the secret of the coherence of the human atom—i.e., the human being considered as an atom.
198.         The question of “coherence” arises from the time the soul (the second aspect) begins to take greater control of the personality—at the first initiation. A still greater understanding of coherence is offered at the third degree. The second aspect is responsible for coherence and at the third degree the second aspect is powerfully revealed in the realization of unity. Yet, a beginning is made at the first degree.
 Similarly, through this revelation concerning the densest part of the logoic body, he can ascertain much concerning the previous solar system, and the facts anent the first round of our scheme.  This secret is also called "the mystery of matter."
199.         We have often seen that the third ray gives an orientation towards the understanding of history. It is therefore interesting that this first secret revealed at the first initiation (at which time the third ray, as expressed through the throat center activated at the first degree, is of emerging importance) gives historical insight into what is usually called the “first solar system” characterized by the expression of the third ray, as well as insight into the first round of our scheme.
200.         We may gather that the nature of the first round of our scheme was directly related to developments in the first solar system.
201.         Note that we seem to be dealing with a scheme-round—at type of round relating to the entire scheme and not to chains within the scheme.
At the second initiation "the secret of the sea" is unfolded to him, and through this revelation two subjects of profound [Page 170] interest become clarified to his inner vision.  They are:—
202.         We can say that “the mystery of matter” imparted at the first degree parallels, on a lower turn of the spiral, the “mystery of electricity” or of Fohat at the third degree.
203.         Similarly “the secret of the sea”, unfolded to the initiate at the second degree, parallels the impartation of the “secret of sex” or of “polarity” at the fourth degree.
204.         In the chamber of initiation the initiate is possessed of a quality of inner vision which is not usually possible to him on the outer planes.
205.         The “sea”, as we are aware, usually relates to the astral plane.
a. The mystery of the astral light.
206.         The akashic records can be read in the astral light. The astral plane is closely related to one level of the memory of nature. There are also higher levels. Every permanent atom is a memory unit.
b. The law of karma.
207.         It may be that the relation of desire to the generation and amelioration of karma is revealed.
208.         At the second degree the balancing energy of Libra must be brought into relation with the astral plane, conferring upon it a measure of peace.
209.         The sign Libra, of course, is intimately related to the whole subject of karma.
210.         Notice how Libra is related to both the first and second degrees (and to the sixth as well).
He is, after this, in a position to do two things, without which he cannot work off that which hinders, and thus achieve liberation;
211.         It is suggested that the second degree indicates a developmental period at which the rapid working off of karma may be initiated.
 he can read the akashic records and ascertain the past, thereby enabling himself to work intelligently in the present
212.         Libra is ruled by Venus, a planet which rules the vegetable kingdom. We recall that one must be a strict vegetarian for at least ten years to work as a reliable psychic and to read with accuracy the akashic record on the astral plane.
213.         Vegetarian discipline (under Venus and Libra) will help bring sufficient peace to the astral plane so that the record can be accurately reflected in the ‘calm waters’ and read.
214.         Libra expresses the third ray which is the ray related to the intelligent ascertainment of the past and to intelligence in general.
, and he can begin to balance his karma, to work off his obligations, and to understand how karma in the three worlds can be negated.
215.         The sign Libra is again implicated as well as the intelligent manipulation characteristic of the third ray which expresses through Libra.
216.         The third ray, as well, is the ray of “activity” and it is activity which is involved in working-off karma. “Karma”, we have been taught, essentially means “action”.
217.         We recall that mental illumination and spiritual intelligence are to be found at the period of the second initiation.
218.         With such growing intelligence and under the fifth ray distributed through Venus and Libra (through Venus) the Law of Cause and Effect is more deeply understood.
 The relation of that hierarchy of spiritual beings who are connected with the law of karma as it affects man is demonstrated to him,
219.         There comes an understanding of the Lords of Karma—the Lipika Lords and the Four Maharajas and Their agents who work more directly with man.
220.         It is the Libran Creative Hierarchy (the Triads) ruled by Saturn (Lord of Karma) and subsidiarily by Venus, that may act as powerful distributors of karma to the lower worlds.
221.         The initiate realizes that the hitherto constant astral imbalance continuously creates karma which must be balanced. As desire is transmuted into love, the tendency to generate karma through undisciplined desire is reduced.
 and he knows with first-hand knowledge that the lords of karma are no myth, or symbolical units, but are highly intelligent entities who wield the law for the benefit of humanity, and thus enable men to become fully self-conscious and self -reliant in the occult sense, and to become creators through perfected knowledge.
222.         At the second degree and through the impartation of “the secret of the sea” the initiate understand the factual nature of karma. We have seen how the fifth ray of ‘factuality’ (via Venus) and assisted by Saturn (as ‘Lord of Concretion’) is involved.
223.         It would seem that the karmic meaning of Saturn is brought home to him.
224.         These are the Saturnian factors in the revelation conferred:
        1. Men are to become fully self-conscious
        2. Men are to become self-reliant in the occult sense
        3. Men are to become creators through perfected knowledge—this relates to the intelligent third ray as it expresses through Saturn.
225.         In short, the initiate learns directly about the consequences entailed in the violation of equilibrium. (Libra and Saturn work together to bring home these realizations.)
226.         We gather that only once the “seas” are calm can there be an extrication from karma.
227.         We may remember that Capricorn (another of the highly karmic signs, ruled by both Saturn and Venus) is called the “one who crosses the waters”.
At the third initiation "the secret of fohat" is given to him, and then the mystery of the threefold body of the triple Logos is his, and the why of the phenomena of the dense, liquid and gaseous bodies of the Supreme Being is unfolded before his amazed vision.
228.         “The secret of fohat” and “the secret of electricity” are, in this context, the same.
229.         This secret, revealed at the third initiation, concerns particularly the mental plane or the gaseous body of the Solar Logos but bears upon the functioning of the threefold body of the Logos.
230.         Interestingly, here the “Supreme Being” is actually the Solar Logos.
231.         This third secret—really the third of three planetary secrets (and, itself, the first solar secret) reveals the interaction between the lower three systemic planes of the cosmic physical plane.
232.         We note that the revelation is amazing. We are reminded of the revelation conferred on the mountain top (again at the third degree) which reveals to the “astounded disciple” (EA 167) the interweaving flows of heavenly energies.
233.         At the third degree there are amazing revelations because the initiate is liberated from the maze of time-space illusion. The word “amazing” suggests ‘a-mazing’, where “a” is the privative, indicating the disengagement from the usual maze of unenlightened consciousness.
 The two secrets previously imparted, and the knowledge which they gave having been utilised, the initiate is now in a position to profit by this greater revelation, and to understand somewhat the following facts:—
234.         “The mystery of matter” and “the mystery of the sea” have been imparted and, importantly, utilized. Impartation (without utilization) would have been insufficient to position the initiate for the impartation of the third secret.
1. The creative process of thought form building.
235.         We are saying that the “creative process of thoughtform building” cannot really be understood until the third initiation.
236.         The third initiation being the third—and the third ray being the “Ray of Creative Intelligence” (as the Tibetan prefers to call it) is naturally an initiation in which spiritual creativity is released.
2. The transmission of energy from the Ego to the physical body via the force centres on the various planes.
237.         The true method of energy transmission from the Ego to the physical body via the etheric centers of force cannot be understood until the third initiation.
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3. The uprising of kundalini, its geometrical progression, and its vivification of all the centres.
238.         The method of the uprising of the kundalini energy and its geometrical uprising cannot be really understood until the third initiation.
239.         We see that these three understandings are only partial. The third degree initiate understands them only “somewhat”, for the more ultimate uprising occurs at the fifth initiation.
By the knowledge thus imparted, and the progress which the initiate has made in the study of the law of analogy, he can comprehend the manipulation of the same forces on a vastly larger scale in the planetary scheme and in the solar system.
240.         At the third initiation the initiate is able successfully to generalize from the microcosm to the macrocosm. The vision conferred upon the mountaintop is the beginning of a truly ‘macrocosmic’ view.
241.         We recall that education within the advanced schools of meditation (which train some students for the third degree, and, perhaps some for the second) deals largely with the macrocosm.
242.         We are told that as one prepares for the third degree he must become increasingly proficient in working with the law of analogy. Analogy will facilitate the building of the bridge of comprehension between the microcosm and macrocosm.
 The method of development in the three earlier rounds is revealed to him, and he understands, practically as well as theoretically, the evolutionary process in its earlier stages.
243.         At the first degree, the evolutionary process of the first round (scheme-round apparently) is revealed to the initiate. At the second initiation the process of the second round is revealed and now, at the third initiation, the process of the third.
244.         In theosophical circles there is much theoretical understanding of the rounds. Perhaps this more practical understanding arises through an understanding of the developments within the personality which are microcosmic parallels to planetary development within the rounds.
  The key to the three lower kingdoms of nature is in his hands, and certain ideas anent the subject of polarity, of at-one-ment, and essential union, are beginning to come within his range of consciousness, only waiting for the fourth initiation to complete the revelation.
245.         It can be inferred from what is here said that—
        1. The key to the mineral kingdom is imparted at the first degree
        2. The key to the vegetable kingdom is imparted at the second degree
        3. The key to the animal kingdom is imparted at the third degree
246.         The consciousness of the third degree initiate understands to an increasing extent:
        1. Polarity
        2. At-one-ment
        3. Essential union
247.         If we ponder these terms however, we will sense that they are rooted in the concept of duality and shall see that a complete understanding of them is even more closely related to the fourth degree than to the third.
248.         The revelation conferred at the third degree is but the promise of a far more complete revelation conferred at the fourth.
249.         Following the sequence we have been proposing, we might say that the key to the fourth or human kingdom is imparted at the fourth degree.
250.         We cannot help but be impressed by the orderliness of the initiation process.
251.         For the sake of impression, let us tabulate the five secrets which, thus-far have been mentioned—two of them planetary and three of them solar:
        1. The mystery or secret of matter
        2. The secret of the sea
        3. The secret of electricity or fohat
        4. The secret of sex or of polarity
        5. The secret of fire
252.         The sequence is worth pondering and will tell us much about the nature of the five initiations usually considered in relation to man and considered “compulsory”.
This secret of electricity, which is essentially triple in its nature, deals with the Brahma or third aspect, and is called sometimes by the following names:—
253.         The secret of electricity (from a larger perspective) may be conceived as dealing with the three fires—fire by friction, solar fire and electric fire. It is also possible to consider fire by friction threefold in the following way:
The internal fires of the system, of the planet, and of man are threefold:
1. Interior fire at the centre of the sphere, those inner furnaces which produce warmth.  This is latent fire.
2. Radiatory fire.  This type of fire might be expressed in terms of physical plane electricity, of light rays, and of etheric energy.  This is active fire.
3. Essential fire, or the fire elementals who are themselves the essence of fire.  They are mainly divided into two groups:
a. Fire devas or evolutionary entities.
b. Fire elementals or involutionary entities. (TCF 52)
254.         We are enlarging upon the meaning of the third secret or mystery. The names given reveal various perspectives on what this third secret encloses.
1. The Secret of Brahma.
2. The Revelation of the Mother.
3. The Secret of Fohatic Force.
4. The Mystery of the Creator.
5. The Secret of the Three Who issued from the First (solar system),
255.         Brahma and the Mother are not really the same. When Brahma is not equated to Fohat or to the energy of the Holy Spirit it is, on some occasions, presented as equivalent to the Mother energy.
256.         Brahma, Fohat and Creator are definitely equivalent. In this context the “Mother” is equated with these three.
257.         The “Three Who issued from the First” can be understood (in a planetary context) as the Three Buddhas of Activity. These Three great Beings were (in the previous solar system), so we are told, Planetary Logoi in Whom the factor of manas was pronounced.
258.         There may also be a systemic (and, therefore, higher) correspondence to these Three.
and also by four mystic phrases conveying much light to the intuition:
259.         A close examination of these phrases will reveal them to be rather difficult of interpretation. Indeed, the intuition will be required.
6. The Boat of Mystery which Ploughs the Ocean.
260.         The “Boat” may be considered Fohat who prepares or ploughs the “Ocean of Primeval Matter”, preparing for the act of creation.
261.         A human vehicle or vahan may also be considered a boat “crossing the water” on its way to the higher mental plane.
7. The Key to the Divine Storehouse.
262.         The development of atomic energy has shown that a tremendous source of energy is contained within matter. The secret of electricity will reveal how this “Divine Storehouse” can be accessed.
263.         We are reminded that “secrets” are “keys”.
8. The Light that Guides through the triple caves of Darkness.
264.         Knowledge of the secret or mystery of electricity will reveal the workings of the three lower systemic planes—the “triple caves of Darkness”. Is each of the “caves” triple in itself?
265.         What we are talking about here is an occult understanding of lower matter in its three grades.
9. The Clue to the Energy uniting Fire and Water.
266.         “Fire” maybe considered Spirit and the energy of the first aspect. “Water” is Matter. Spirit and Matter are united by a knowledge of electrical polarity.
267.         In fact they are united via manas. We recall that manasic polarization is needed to work with the secret of electricity.
268.         On a lower turn of the spiral we may be speaking of the clue to the union of the mental and astral planes, which at first produces the “steam” of glamor.
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In all these names much information will come to the student who carefully ponders them, remembering that they deal with the Brahma aspect in its lowest manifestation and with the three worlds of human endeavour,
269.         The buddhic and atmic planes are also manifestations of the Brahma aspect, but higher manifestations.
 and thus meditating, the student must relate this present solar system to the preceding one, in which the Brahma aspect dominated, as the Vishnu, or consciousness aspect dominates in this.
270.         Again we are asked to analogize from the microcosm to the macrocosm.
271.         Just as, microcosmically, we are to learn to relate soul development to personality development, so, macrocosmically, we are to relate the processes of this present second solar system to those bygone processes native to the previous solar system (process which, by the way, are still very much with us).
272.         Below DK is about to give us a summary of what can be achieved as a result of the impartation of the first three secrets.
The initiate, through the knowledge imparted, is now in a position to understand his own triple lower nature, and therefore to balance it in relation to the higher,
273.         This again, is a Libran process and requires also, the fourth ray.
to read the records and understand his place within the group,
274.         The nature of group consciousness is initially revealed at the second initiation (the Fellowcraft Initiation in Masonry).
275.         We recall that the information regarding the “egoic group” is revealed at the second initiation.
At the second initiation the part his egoic group plays in the general scheme is shown to him. (IHS 120)
to manipulate the forces in the three worlds and thereby effect liberation for himself, thus helping the ends of evolution,
276.         This is possible as the third degree is approached. The enlightenment achieved at the third degree is the first major step in the process of liberation consummated at the fourth.
277.         Although the third degree is ruled by the fifth ray, it is the third initiation and is thus resonant to the divinely manipulative third ray.
 and to co-operate intelligently with the plans of the Planetary Logos as they may be revealed to him stage by stage.
278.         This revelation occurs over time as the first three initiations are experienced, but a real knowledge of the Plan (apprehended by oneself and not in a mediated manner) requires the third degree and an ability to focus through higher manas on the first sub-plane of the higher mental plane—a vibratory field which is resonant to atmic plane which the Plan, proper, is conceived and willfully impelled.
279.         An initiate of the third degree (having a modicum of triadal awareness) makes a far more illumined cooperator with the Divine Plan than will initiates of the threshold.
 He can now wield power, and becomes a centre of energy in a greatly increased degree, being able to dispense or retract force currents.
280.         He can wield power because he is now focussed on the lowest level of the spiritual triad which is resonant with the highest level of the triad—atma.
281.         The third degree initiate, to whom the secret of electricity and of fohat has been imparted, can both dispense and retract currents.
282.         Can the third degree initiate effectively send thoughts forth, and, as well, retract the thoughts sent forth? Or does he work also with pure energy currents—dispensing and retracting?
 The moment a man becomes consciously powerful on the mental plane, his power for good is a hundredfold increased.
283.         This is a powerful statement and offers us a potent incentive to achieve true mental polarization.
284.         What is the comparison here offered? Over what is the hundredfold increase? Even if we cannot answer this question, we know that the first initiatory contact with the One Initiator offers a tremendous increase in the power to serve.
285.         We recall that the Hierarchy is a “Society of Organised and Illumined Minds”.
At the fourth initiation another of the great secrets is revealed to him.  It is called "the mystery of polarity,"
286.         This “mystery” is also called “the secret of the second aspect”.
 and the clue to the significance of sex in every department of nature on all the planes is given to him.
287.         Sex as the divine interplay between the pairs of opposites on all planes is fundamental to the perpetuation of the “Garment of God”. Without it there is no creation (or procreation as an aspect of creation).
 It is not possible to say much along these lines.  All that can be done is to enumerate some of the subjects to which it gives the clue, adding to this the information that in our planetary scheme, owing to the point in evolution of our own Planetary Logos, this secret is the most vital.
288.         Later in His writings, in TCF (384), DK elaborated on this statement and informed us that our Planetary Logos was passing through His fourth initiation on this our fourth chain and fourth globe.
289.         We can see that much of value will be accomplished to hasten the initiatory process of our Planetary Logos on our plane and chain when a greater number of Arhats of the fourth degree are produced.
290.         The Buddha worked with Arhats and, thus, was contributing directly to the assistance of the Planetary Logos in His initiatory process.
291.         The Law of Attraction is directly related to the mystery of polarity. The second ray soul of our Planetary Logos is in process of emergence and will do so much more fully as the fourth initiation (on the chain level) is undergone.
 Our Planetary Logos is at the stage wherein He is consciously seeking the at-one-ment with his polar opposite, another Planetary Logos.
292.         This polar opposite or “alter ego” is most probably Venus. Our Planetary Logos also has a very close relationship with Mars, but it doest not seem that Mars can be considered a polar opposite so much as a “complementary planet”, and that our Planetary Logos is not really seeking at-one-ment with this lesser Planetary Logos—the Logos of the Mars-scheme.
293.         One wonders why DK did not simply state the name of the Planetary Logos as He does so often in later books.
 [Page 173] The subjects on which this secret throws a flood of light are:—
a. Sex on the physical plane.  It gives us a key to the mystery of the separation of the sexes in Lemurian days.
294.         This separation occurred, according to some speculation, during the fifth subrace of the Lemurian root race and perhaps during the fourth as well.
295.         Since we are dealing with the fourth secret, the correspondence would point to developments within the fourth root race. Although it must be said that the fifth ray rules the Law of Cleavages. The “separation of the sexes” was certainly a “cleavage”.
b. The balancing of forces in all departments of nature. 
296.         The harmony aspect of the fourth ray (associated naturally with the four initiation) leads to balance.
c. The clue as to which Scheme forms with ours a duality.
297.         The Venus-scheme with our scheme forms a duality. The Logoi of these two schemes were meant to evolve in a parallel manner, we are told, but the Logos of the Earth-scheme fell behind.
298.         Interestingly the fourth chain in both schemes was involved in the coming of the “Lords of the Flame”.
d. The true name of our Planetary Logos and His relation to the Solar Logos.
299.         The “true name” is a deeply veiled secret. However, in later books, DK did begin to clarify the relationship of our Planetary Logos to the Solar Logos. Our Planetary Logos serves (or is one day to serve) in the function of a base of the spine center to the Solar Logos.
e. "The Marriage of the Lamb" and the problem of the heavenly bride.  A clue to this lies in the solar system of S....  which must be read astrologically.
300.         Is the missing word beginning with “S”, Sirius? If so, it is hard to imagine why the entire word is not given as the word “Sirius” is used a number of times throughout IHS.
301.         The word “solar system” is not often used with the term “Sirius”. Usually when the words “solar system” occurs in proximity to “Sirius” it is our solar system to which the term refers.
302.         Could DK be hinting at that system of stars knows as the Seven Solar Systems of Which Ours is One and which we hypothesize to be supervised by the greater Sirian Logos?
303.         The Christ (a Sirian Initiate) is often known as the “Lamb of God”. The “Marriage of the Lamb” and the “Divine Marriage” of soul and personality may be equivalent.
304.         In a larger context we may be speaking of the “marriage” of Venus and the Earth under the sponsorship of Sirius.
305.         In a still larger context, the “marriage” of ours Solar Logos and the Sirian Logos may be implied. If Earth and Venus are to ‘marry’, the higher parallel is the marriage of our Solar Logos and the Solar Logos most intimately related to Him—the Logos of the star, Sirius.
306.         The usual forms of marriage must give way to the “Heavenly Marriage” and it is, perhaps, at the fourth initiation (of whatever type of “man”) that the details concerning this marriage are revealed.
f. The mystery of the Gemini, and the connection of our particular Planetary Logos with that constellation.
307.         Some years after IHS was written, it was revealed that the Earth is considered the hierarchical ruler of Gemini.
308.         Gemini is also a sign which is prominent at the fourth initiation.
309.         Gemini is one of the signs involved in the individualization process which saw the union of the fifth Creative Hierarchy with the third kingdom producing the fourth kingdom of nature.
310.         We might consider Gemini the “Gate of the Angels” through which the Solar Angels came when beginning Their mission on Earth. Perhaps They will also return through this “Gate”.
311.         Gemini, a sign representing the intense interplay of the pairs of opposites is closely in accord with the fourth ray through one of its ruler, Mercury, a fourth ray planet.
312.         Venus, the planet most associated with the Solar Angels, is the esoteric ruler of Gemini. Venus is the planet of “marriage”.
313.         It is clear that the second major secret throws light not only on microcosmic matters but offers revelation in relation to macrocosmic matters as well.
On a lesser scale, and in relation to the microcosm, the following subjects are illuminated when the initiate receives the second great secret, or the fourth which includes the earlier lesser ones:—
314.         We are speaking of the second great secret and not simply the second, earlier secret, “the secret of the seas”.
315.         We are speaking now of the illumination of microcosmic subjects. By the time one is an initiate of the fourth degree, it is clear that macrocosmic subjects are also a matter of intense interest.
g. The processes of at-one-ment in the different kingdoms of nature.  The bridging between the kingdoms is shown him, and he sees the unity of the scheme.
316.         The fourth ray is a bridging ray. At the fourth initiation under the impartation of the secret of the mystery of polarity, it reveals the “bridging between kingdoms”. This involves some knowledge of the methods of transmutation by means of which the members of one kingdom transfer their consciousness to the next higher kingdom.
317.         Not only does the second ray reveal unity, but the fourth ray does as well. We must remember, however, that the “mystery of polarity” (though involving the fourth ray and the fourth initiation) is really the second great secret and is, thus, related to the second ray as well.
h. The method of egoic at-one-ment is seen clearly revealed, and the antahkarana is shown in its real nature, and having been thus revealed, is dispensed with.
318.         The antahkarana is a subtle, at-one-ing instrument.
319.         The Law of Magnetic Control is the fourth law of the system and concerns the manner in which the Solar Angel or Ego achieves magnetic control over its instrument, the personality. This control is an aspect of the at-one-ing process.
320.         Complete egoic at-one-ment (with the personality) is achieved at the fourth initiation with which this fourth secret accords.
321.         The implication in this section of text is that our ideas about the antahkarana do not reveal its “real nature”.
322.         Perhaps once it is seen for what it really is, it will be seen to be, in a way, ‘unreal’ and, thus, no longer needed.
323.         We realize that egoic at-one-ment and the building of the antahkarana are parallel processes. At the fourth degree, both the Ego (in its causal expression) and the antahkarana (so we are told) are dispensed with.
324.         One can wonder however, whether it requires the fifth degree for the consummation of the process of dispensing with the antahkarana. At the fifth degree Mercury and the Sun become one, which is another way of saying that the antahkarana is absorbed in the seamless unity it has revealed.
i. The essential unity existing between the Ego and the personality is seen.
325.         There is a way that Ego and personality are different, but from a deeper perspective, both Ego and personality are projections of the Monad and, so, are essentially the same. They are united by their source—the Monad.
j. The relation of the two evolutions, human and deva, is no longer a mystery, but their position in the body of the Heavenly Man is seen to be a fact.
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326.         We have been told that a major harmonization between the human and deva kingdom is achieved at the fourth initiation and in relation to the buddhic plane.
327.         The implication is that until the fourth initiation the relationship between human and deva is a mystery.
328.         Their true position in the body of the Heavenly Man is within His centers. There, as Monads, human and deva units find their home—at least in relation to the Planetary Logos of Earth.
One could go on emphasising the multiplicity of matters which the mystery of polarity, when revealed, makes clear to the initiate, but the above suffices.
329.         For millions of years, ever since the division of the sexes, we human beings have been subject to polarity and the pairs of opposites. The fourth initiation reveals the nature of this servitude and presumably offers way it can be transcended. Presumably the grip of the pairs of opposites upon the human being is released.
  This secret concerns primarily the Vishnu, or second aspect.  It sums up in one short phrase the totality of knowledge gained in the Hall of Wisdom, as the earlier secrets summed up the totality achieved in the Hall of Learning.
330.         When in the Hall of Ignorance, the human being is in no condition to appreciate the nature of underlying secrets.
331.         DK is suggesting that the secret of electricity (even though imparted at the third degree) refers to that which has been achieved in the Hall of Learning, yet the initiate of the third degree is already long-experienced in the Hall of Wisdom.
332.         Is there an implication here that the Hall of Wisdom terminates at the fourth degree when the secret of polarity or of sex is imparted? While we could infer this, it would not quite make sense, as a Master of the Wisdom is, indeed, a Master of Wisdom.
333.         It would seem reasonable for experience within the Hall of Wisdom to continue through the process of becoming a Master of the Wisdom.
334.         In summary the first great secret is imparted under the Brahma aspect and the second secret, under the Vishnu aspect.
 It deals with consciousness and its development by and through the matter aspect.  It concerns literally the unification of the self and the not-self till they are verily and indeed one.
335.         The secret of polarity or of sex is, we are told, a secret relating to the nature of consciousness.
336.         As consciousness is developed through the matter aspect, the Self and not-self are merged and unified until they are “indeed one”.
337.         The oneness about which so many speak is not a vivid reality until the fourth initiation is taken. The Solar Angel has finally expressed itself through the ‘earth’ represented by the vehicles of the human being.
At the fifth initiation the great secret which concerns the fire or spirit aspect is revealed to the wondering and amazed Master,
338.         Wonderment and amazement are held out as incentives.
339.         Fire (in general) and Spirit are equivalent, even though there are three divisions of fire, the lower two divisions referring to that which is not, in demonstration, the pure Spirit.
340.         From an emanatory perspective we could say that there are three divisions or emanations of Spirit.
and He realises in a sense incomprehensible to man the fact that all is fire and fire is all. 
341.         At this time in our development we may speak glibly of the apparent ‘fact’ that fire is all there is, but we scarcely know what fire really is.
342.         At the fifth degree there is a deep immersion in the higher aspect of solar fire, and also in the electric fire which is subsidiary to the greater solar fire.
This secret may be said to reveal to the Initiate that which makes clear to Him:—
343.         DK is telling us something about the essential nature of these secrets, and is attempting to ensure our retention by telling us something of what each secret reveals.
344.         We are now dealing with that which the secret of fire makes clear to the initiate, who is now a Master.
a. The secret name of the Planetary Logos, thus revealing one syllable of the name of the Solar Logos.
345.         Here is a powerful hint concerning the manner in which the name of the Solar Logos is formed—apparently from a combination of the secret names of the various Planetary Logoi.
346.         Resorting to analogy, we might find that the name of the Planetary Logos is a combination of the names of the Lords of the Chains contained within Him, and so forth for Chain Lords in relation to the names of the Globe Lords.
347.         And when it comes to the secret name of our own soul, what lesser names shall be combined to from the syllable of that name?
348.         We realize that name and identity are closely related factors. We are dealing with the fifth initiation, hypothesized as ruled by the sign Leo—the sign in which identity and name become so important.
b. The work and method of the destroyer aspect of divinity.
349.         The destroyer aspect of divinity is the first aspect, and the first aspect is directly related to fire.
350.         Let us bear in mind that the fifth initiation of Mastership is ruled by the first ray.
c. The processes whereby obscuration and pralaya are induced.
351.         When the glory of consummation has been reached, obscuration and pralaya follow shortly afterwards.
352.         Obscuration and pralaya are dependent upon the previous achievement of synthesis. The Master of the fifth initiation is standing at a point of synthesis. He is the ultimate “human being” (as a human being—for the Chohans are no longer human as are the Masters) and has synthesized within Himself all learnings experienced on the entire Path of Human Evolution.
d. The mathematical formula which sums up all the cycles of manifestation.
353.         Cycles appear to be distinct, but all are derivative of one mathematical formula.
354.         As the fifth degree is a state of synthesis in relation to all that has gone before, the emergence of a synthetic mathematic formula is not surprising.
e. The triple nature of fire, and the effect of the great fire upon the lesser.
355.         This is like the study of the effect of the Divine Will upon all the lesser wills expressed by man.
356.         We have, perhaps, some practical experience of the effect of one fire upon another. What, for instance, is the effect of solar fire upon fire by friction?
357.         When we read of “hiding all difference, blotting out all form” we are speaking of the effect of the electric fire of the Spirit upon solar fire. (cf. Rule IX for Disciples and Initiates).
As this Shiva, or first, aspect is the one which will arrive at perfection, or, rather, come within the reach of comprehension within the next solar system, it profits not to continue considering this secret.
358.         Is DK telling us that the first aspect will not achieve perfection in the next solar system? One can wonder whether there will be seven solar systems and not only six.
359.         He also seems to be telling us that the first aspect is presently not within the range of our comprehension. That comprehension seems to be the really certain and important development that will happen in the next solar system.
 The following tabulation may make the whole matter clearer to the mind of the student:—
360.         All that we have been discussing concerning the secrets (here the three greater or solar secrets) and not the first two relating to the systemic physical and astral planes.
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Secret of        Initiation          Logos Concerned     Source of Energy      Planes
Fohat              Third               Brahma Creator        Physical Sun  Seven, Six, Five
Polarity           Fourth             Vishnu Preserver      Subjective Sun          Four, Three
Fire                 Fifth                 Shiva Destroyer        Central Spiritual Sun Two
As the student will observe, the source of the particular energy concerned is one aspect of the sun.
361.         For all things in our solar system, the sun is the effective source.
362.         Curiously, we note that no aspect of the systemic physical plane is related to the “Secret of Fohat”—only the astral and mental planes.
363.         The “Secret of Polarity” does not involve the physical body of the Solar Logos at all, and is related to both the buddhic and atmic planes.
364.         While the “Secret of Fire” relates to the fifth initiation and the Central Spiritual Sun, it does not relate to any of the planes of the spiritual triad, even the atmic plane! Instead it is focussed on the monadic level.
365.         The Central Spiritual Sun is usually considered related to the first aspect and so one would expect the logoic plane to be involved, but since this is the second major solar system, this is probably not the case.
366.         The Monad is correlated to the Central Spiritual Sun, but is said to focus on the second plane.
At the sixth and seventh initiations two more secrets are revealed, one—a lesser secret—preparing the way for the revelation of the fourth.
367.         We are speaking of the fourth great or major secret following upon the “Secret of Fire”.
 Only four secrets of a major order are revealed to initiates on this planet, and herein lies the clue to our position in the scheme of solar evolution.
368.         Our planet is esoterically considered the fourth planet. If we count Vulcan our planet is fourth from the Sun.
369.         The Solar Logos is taking a minor fourth initiation through our fourth scheme—the Earth-scheme.
370.         There are seven secrets. Earlier we presumed that three of these secrets were “major”. Now are we learning that there are only four “secrets of a major order”.  Or are we learning that on our planet we can receive only four such secrets because of the position of our planet. Our planet is placed fourth from the Sun.
  There are only five secrets altogether, of a major kind, revealed in this solar system,  owing to the fact that this is a system wherein pre-eminently the fifth principle of mind forms the basis of unfoldment.
371.         There is the possibility that our Solar Logos will take His fifth initiation (of a cosmic kind) in this solar system.
The 5th Mahamanvantara (or solar system)          The solar Logos achieves His fifth major Initiation. (TCF 605)
372.         While there may be five major secrets to be revealed systemically, only four, it appears, can be revealed upon the Earth.
373.         These are secrets of a major kind. Three major secrets have been, thus far, discussed. Two more are possible.
374.         One wonders about secrets which may be revealed to a Solar Logos on the cosmic Path of Initiation. Such must exist, but are totally beyond our imagining and, in a way, are none of our business.
 This fifth revelation is only imparted to those who pass to the Schemes of synthesis.
375.         The Schemes of Synthesis are Uranus, Neptune and Saturn (in ray order). The fifth stage of development (for man) is a synthetic stage. In terms of planetary evolution, perhaps the Logoi of these schemes may be considered ‘Master Logoi’.
376.         This passage to the synthesizing will occur only later in the development of our solar system when the process of synthesis followed by obscuration sets in.
377.         It is clear that we are speaking of secrets or revelations which are imparted to ‘microcosmic initiates’ and not of that which may be imparted to a Planetary Logos or Solar Logos.