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Initiation, Human and Solar
by ALICE A. BAILEY
Lucis Publishing Company
113 University Place
New York, NY 10003
Lucis Press, Ltd. England
ALICE A. BAILEY
Initiation, Human and Solar
Letters on Occult Meditation
The Consciousness of the Atom
A Treatise on Cosmic Fire
The Light of the Soul
The Soul and Its Mechanism
From Intellect to Intuition
A Treatise on White Magic
From Bethlehem to Calvary
Discipleship in the New Age- Vol. 1
Discipleship in the New Age- Vol. 2
Problems of Humanity
The Reappearance of the Christ
The Destiny of the Nations
Glamour: A World Problem
Telepathy and the Etheric Vehicle
The Unfinished Autobiography
Education in the New Age
The Externalisation of the Hierarchy
A Treatise on the Seven Rays: Five Volumes
- Esoteric Psychology Vol I
- Esoteric Psychology Vol. II
- Esoteric Astrology Vol. III
- Esoteric Healing Vol. IV
Rays and Initiations Vol. V
COPYRIGHT 1921 @ BY LUCIS TRUST
The publication of this book is financed by the Tibetan Book fund, which is established for the
perpetuation of the teachings of the Tibetan and Alice A. Bailey.
The fund is controlled by the Lucis Trust, a tax-exempt, religious, educational corporation.
The Lucis Publishing Company is a non-profit organisation owned by the Lucis Trust. No
royalties are paid on this book.
This title is also available in Dutch, Spanish, French, German,
Italian, Greek, Russian, and Polish.
Translation into other languages is proceeding.
Dedicated with reverence and gratitude to the Master K.H.
THE LORD BUDDHA HAS SAID
that we must not believe in a thing said merely because it is said; nor traditions because they
have been handed down from antiquity; nor rumors, as such: nor writings by sages, because
sages wrote them: nor fancies that we may suspect to have been inspired in us by a Deva (that
is, in presumed spiritual inspiration) ; nor from inferences drawn from some haphazard
assumption we may have made; nor because of what seems an analogical necessity: nor on the
mere authority of our teachers or masters. But we are to believe when the writing, doctrine, or
saying is corroborated by our own reason and consciousness. "For this,', says he in concluding,
"I taught you not to believe merely because you have heard, but when you believed of your
consciousness, then to act accordingly and abundantly."
(Secret Doctrine, Vol. III, page 401.)
The subject of Initiation is one that has a great fascination for thinkers of all schools of
thought, and even those who remain sceptical and critical would like to believe that this
ultimate attainment is possible. To those who do not believe that such a goal is possible this
book is offered for what it may be worth as a formulation of an interesting hypothesis. To
those who anticipate such a consummation of all their endeavours, this book is tendered in the
hope that it may prove an inspiration and a help.
Among occidental thinkers at this time there is a wide diversity of view upon this
momentous subject. There are those who think that it is not of sufficient immediate
importance to engross their attention, and that if the average man adheres to the path of duty
and high-minded attention to the business in hand, he will duly arrive at his destination. This
is undoubtedly true, yet as capacity for increased service, and the development of powers to be
used in the helping of the race are the reward of the man who is willing to make the increased
effort and to pay the price which initiation demands, perhaps this book may spur some on to
attainment who might otherwise have drifted slowly towards their goal. They will then become
givers, and not the recipients of help.
There are those again who consider that the teaching hitherto given out in various books
is erroneous. Initiation has been made out to be fairly easy of attainment, and to call for no
such rectitude of character as might have been anticipated. The following chapters may serve
to show that the criticism is not unmerited. Initiation is profoundly difficult of attainment,
and calls for a strenuous discipline of the entire lower nature, and a life of self-effacing and
self-abnegating devotion. At the same time, it must be remembered that the earlier teaching is
right in essence, though belittled in interpretation.
Again, there are some who are interested, yet who feel the possibilities involved are too
far advanced for them. and that they need not occupy themselves with them at this stage of
their evolution. This book seeks to make it apparent that here and now the average man may
begin to build that character and to lay those foundations of knowledge which are necessary
before even the Path of Discipleship can be trodden. Due preparation may now be made, and
men and women everywhere may-if they choose-fit themselves for the condition of discipleship
and tread the Probationary Path.
Hundreds in the East and in the West are pressing onwards towards this goal, and in
the unity of the one ideal, in their common aspiration and endeavour, they will meet before the
one Portal. They will then recognise themselves as brothers, severed by tongue and apparent
diversitv of belief, but fundamentally holding to the same one truth and serving the same God.
Alice A Bailey
New York 1922.
EXTRACT FROM A STATEMENT BY THE TIBETAN
Published August 1934
Suffice it to say, that I am a Tibetan disciple of a certain degree, and this tells you but
little, for all are disciples from the humblest aspirant up to, and beyond, the Christ Himself. I
live in a physical body like other men, on the borders of Tibet, and at times (from the exoteric
standpoint) preside over a large group of Tibetan lamas, when my other duties permit. It is this
fact that has caused it to be reported that I am an abbot of this particular lamasery. Those
associated with me in the work of the Hierarchy (and all true disciples are associated in this
work) know me by still another name and of office. A.A.B. knows who I am and recognises me
by two of my names.
I am a brother of yours, who has travelled a little longer upon the Path than has the
average student, and has therefore incurred greater responsibilities. I am one who has wrestled
and fought his way into a greater measure of light than has the aspirant who will read this
article, and I must therefore act as a transmitter of the light, no matter what the cost. I am
not an old man, as age counts among the teachers, yet I am not young or inexperienced. My
work is to teach and spread the knowledge of the Ageless Wisdom wherever I can find a
response, and I have been doing this for many years. I seek also to help the Master M. and the
Master K.H. whenever opportunity offers, for I have been long connected with Them and with
Their work. In all the above, I have told you much; yet at the same time I have told you nothing
which would lead you to of her me that blind obedience and the foolish devotion which the
Extract from a Statement by the Tibetan
offers to the Guru and Master whom he is as yet unable to contact. Nor will he make that
desired contact until he has transmuted emotional devotion into unselfish service to humanity,
-not to the Master.
The books that I have written are sent out with no claim for their acceptance. They
may, or may not, be correct, true and useful. It is for you to ascertain their truth by right
practice and by the exercise of the intuition. Neither I nor A.A.B. is the least interested in
having them acclaimed as inspired writings, or in having anyone speak of them (with bated
breath) as being the work of one of the Masters. If they present truth in such a way that it
follows sequentially upon that already offered in the world teachings, if the information given
raises the aspiration and the will-to-serve from the plane of the emotions to that of the mind
(the plane whereon the Masters CAN be found) then they will have served their purpose. If the
teaching conveyed calls forth a response from the illumined mind of the worker in the world,
and brings a flashing forth of his intuition, then let that teaching be accepted. But not
otherwise. If the statements meet with eventual corroboration, or are deemed true under the
test of the Law of Correspondences, then that is well and good. But should this not be so, let
not the student accept what is said.
TABLE OF CONTENTS
Introductory remarks.......................... 1
Dogmatism and the Intuition................... 1
Three basic facts to be recognised........... 2
Five points to remember................... 4
Initiation defined............................ 9
Four words defined............................ 9
Aspects of Initiation........................ 12
Place and effect of Initiation................ 15 At-one-ment, the result of Initiation......... 18
The work of the Hierarchy..................... 20
To develop self -consciousness in all beings...20
To develop consciousness in the three lower
To transmit the will of the Planetary Logos.... 23
To set an example to humanity. .............. 24
The founding of the Hierarchy.................. 28
Its appearance on the planet. ................ 28
The immediate effect....................... 30
The opening of the Door of Initiation......... 33
The three departments of the Hierarchy.......... 37 The work of the Manu......................
The work of the World Teacher, the Christ.... 43
The work of the Lord of Civilisation, the
The Lodge of Masters.......................... 50
Their divisions............................ 50
Certain Masters and Their Work.............. 53
The present work.......................... 60
The Probationary Path .................... 63
Preparation for Initiation................. 63 Methods of
teaching........................ 65 Masters and disciples...................... 66
Discipleship ................................. 71
A disciple described ......................71
The work to be done........................ 73
Group relationships........................ 75
The Path of Initiation......................... 82
The first two Initiations.................. 82
The succeeding two Initiations............. 86
The final Initiations...................... 90
The Universality of Initiation................. 94 Initiation on the various
planets............. 94 Initiation and the devas..................... 97
Cosmic influences and solar Initiations........ 98
The Participants in the Mysteries............. 100 Corroboration of
Initiation.................. 100 Planetary Existences........................ 104
The departmental heads..................... 109
Important factors.......................... 111
The Two Revelation.......................... 112
The revelation of the "Presence"............. 112
The revelation of the Vision.................119
The Rods of Initiation......................... 126
The Purpose of the Rods of Power............ 129
The effect of their application to:-
A. The initiate's bodies.................134
B. The egoic body...................... 135
C. The centres......................... 138
The Administration of the Oath............... 142
The work of the Lodge during Initiation...... 142
Two types of oaths........................... 146
The Oath of Initiation...................... 146
The Giving of the Word....................... 150
The solar Words....................... 150
The use of the Words................... 155
The imparting of the "Secrets"..............163
The sevenfold Secret.................... 163
The three solar Mysteries............... 168
Their sequential revelation............. 168
The Diversities of Initiation.................. 176
Major and minor Initiations................. 176
The day of opportunity. .................... 182
The Seven Paths................................. 185
Rules for Applicants........................... 192
An esoteric catechism.......................... 209
THE CONSTITUTION OF MAN
The constitution of man, as considered in the following pages, is basically threefold, as
I. The Monad, or pure Spirit, the Father in Heaven.
This aspect reflects the three aspects of the Godhead: 1. Will or Power...............The
2. Love-wisdom..................The Son.
3. Active Intelligence.......The Holy Spirit.
and is only contacted at the final initiations, when man is nearing the end of his
journey and is perfected. The Monad reflects itself again in
II. The Ego, Higher Self, or Individuality. This aspect is potentially
1. Spiritual Will.................... Atma.
Love-wisdom, the Christ principle.
3. Higher or abstract Mind....Higher Manas.
The Ego begins to make its power felt in advanced men, and increasingly on the
Probationary Path until by the third initiation the control of the lower self by the higher is
perfected, and the highest aspect begins to make its energy felt.
The Ego reflects itself in
III. The Personaliiy, or lower self, Physical Plane man.
This aspect is also threefold:-
1. A mental body. ............lower manas.
2. An emotional body. ....... astral body.
3. A physical body. ..........the dense physical
and the etheric body.
The aim of evolution is therefore to bring man to the realisation of the Egoic aspect and
to bring the lower nature under its control.
INITIATION, HUMAN AND SOLAR
Before entering upon the subject matter of the following articles of Initiation, on the
Paths that open before the perfected man, and on the Occult Hierarchy, certain statements
may be made which seem essential for the judicious study and comprehension of the ideas
It is to Be recognised that throughout this volume facts are alleged and definite
statements made which are not susceptible of immediate proof by the reader. Lest it be
inferred that the writer arrogates to herself any credit or personal authority for the knowledge
implied she emphatically disavows all such claims or representations. She cannot do otherwise
than present these statements as matters of fact. Nevertheless, she would urge those who
find somewhat of merit in these pages that they be not estranged by any appearance of
dogmatism in the presentation. Nor should the inadequacy of the personality of the writer act
as a deterrent to the open-minded consideration of the message to which her name happens to
be appended. In spiritual issues, names, personalities, and the voice of exter-
nal authority, hold small place. That alone is a safe guide which holds its warranty from inner
recognition and inner direction. It is not, therefore, material whether the reader receive the
message of these pages as a spiritual appeal in an idealistic setting, a presentation of alleged
facts, or a theory evolved by one student and presented for the consideration of fellow students.
To each it is offered for whatever of inner response it may evoke, for whatever of inspiration
and of light it may bring.
In these days of the shattering of the old form and the building of the new, adaptability
is needed. We must avert the danger of crystallisation through pliability and expansion. The
"old order changeth", but primarily it is a change of dimension and of aspect, and not of
material or of foundation. The fundamentals have always been true. To each generation is
given the part of conserving the essential features of the old and beloved form, but also of
wisely expanding and enriching it. Each cycle must add the gain of further research and
scientific endeavour, and subtract that which is worn out and of no value. Each age must
build in the product and triumphs of its period, and abstract the accretions of the past that
would dim and blur the outline. Above all, to each generation is given the joy of demonstrating
the strength of the old foundations, and the opportunity to build upon these foundations a
structure that will meet the needs of the inner evolving life.
The ideas that are elaborated here find their corrobora-tion in certain facts that are
stated in the occult literature now extant. These facts are three in number, and are as
(a) In the creation of the sun and the seven sacred planets composing our solar system,
our Logos employed matter that was already impregnated with particular qualities. Mrs.
Besant in her book. 'Avataras." of which some of
us think the most valuable of all her writings, because one of the most suggestive), makes the
statement that "our solar system is builded out of matter already existing, out of matter
already gifted with certain properties... " (page q8). This matter, therefore, we deduce, held
latent certain faculties that were forced to demonstrate in a peculiar way, under the law of
Cause and Effect, as does all else in the universe.
(b) All manifestation is of a septenary nature, and the Central Light which we call Deity,
the one Ray of Divinity, manifests first as a Triplicity, and then as a Septenary. The One God
shines forth as God the Father, God the Son, and God the Holy Spirit, and these three are again
reflected through the Seven Spirits before the Throne, or the seven Planetary Logoi. The
students of occultism of non-Christian origin may call these Beings the One Ray,
demonstrating through the three major Rays and the four minor, making a divine Septenary.
The Synthetic Ray which blends them all is the great Love-Wisdom Ray, for verily and indeed
"God is Love." This Ray is the indigo Ray. and is the blending Ray. It is the one which will, at the
end of the greater cycle, absorb the others in the achievement of synthetic perfection. It is the
manifestation of the second aspect of Logoic life. It is this aspect, that of the Form-Builder,
that makes this solar system of ours the most concrete of the three major systems. The Love
or Wisdom aspect demonstrates through the building of the form, for "God is Love," and in that
God of Love we "live and move and have our being," and will to the end of aeonian
(c) The seven planes of Divine Manifestation, or the seven major planes of our system,
are but the seven subplanes of the lowest cosmic plane. The seven Rays of which
we hear so much, and which hold so much of interest and of mystery, are likewise but the
seven sub-rays of one cosmic Ray. The twelve creative Hierarchies are themselves but
subsidiary branches of one cosmic Hierarchy. They form but one chord in the cosmic symphony.
When that sevenfold cosmic chord, of which we form so humble a part, reverberates in
synthetic perfection, then, and only then, will come comprehension of the words in the Book of
Job: "The morning stars sang together." Dissonance yet sounds forth, and discord arises from
many systems, but in the progression of the aeons an ordered harmony will eventuate. and the
day will dawn when (if we dare speak of eternities in the terms of time) the sound of the
perfected universe will resound to the uttermost bounds of the furthest constellation. Then will
be known the mystery of "the marriage song of the heavens."
The reader is also asked to remember and weigh certain ideas prior to taking up the
study of Initiation. Due to the extreme complexity of the matter it is an utter impossibility for
us to do more than get a general idea of the scheme; hence the futility of dogmatism. We can
do no more than sense a fraction of some wonderful whole, utterly beyond the reach of our
consciousness,-a whole that the highest Angel or Perfected Being is but beginning to realise.
When we recognise the fact that the average man is as yet fully conscious only on the physical
plane, nearly conscious on the emotional plane, and only developing the consciousness of the
mental plane, it is obvious that his comprehension of cosmic data can be but rudimentary.
When we recognise the further fact, that to be conscious on a plane and to have control on
that plane are two very different conditions, it becomes apparent how remote is the possibility
of our approximating more than the general trend of the cosmic scheme.
We must recognise also that danger lies in dogma and in the hide-bound facts of
textbooks, and that safety lies in flexibility, and in a shifting angle of vision. A fact, for
instance, looked at from the standpoint of humanity musing the word "fact'. in the scientific
sense as that which has been demonstrated past all doubt and question) may not be a fact
from the standpoint of a Master. To Him it may be but part of a greater fact, only a fraction of
the whole. Since His vision is fourth and fifth dimensional, His realisation of the place of time
in eternity must be more accurate than ours. He sees things from above downwards, and as
one to whom time is not.
An inexplicable principle of mutation exists in the Mind of the Logos, or the Deity of our
solar system, and governs all His actions. We see but the ever changing forms. and catch
glimpses of the steadily evolving life within those forms, but as yet have no clue to the principle
which works through the shifting kaleidoscope of solar systems. rays, hierarchies, planets,
planes, schemes, rounds, races, and sub-races. They interweave, interlock, and interpenetrate
each other, and utter bewilderment is ours as the wonderful pattern they form unfolds before
us. We know that somewhere in that scheme we, the human hierarchy, have our place. All,
therefore, that we can do is to seize upon any data that seems to affect our own welfare are,
and concerns our own evolution, and from the study of the human being in the three worlds
seek to understand somewhat the macrocosm. We know not how the one can become the
three, the three become the seven, and so proceed to inconceivable differentiation. To human
vision this interweaving of the system forms an unimaginable complexity. the key to which
seems not to be forthcoming. Seen from the angle of a Master we know that all proceeds in
ordered sequence. Seen from the angle of divine vision the whole will move
in harmonious unison, producing a form geometrically accurate. Browning had hold of a part of
this truth when he wrote:
"All's change, but permanence as well". .......and continued:
"Truth inside, and outside, truth also; and between each, falsehood that is change, as
truth is permanence."
"Truth successively takes shape, one grade above its
last presentment. ..... "
We must remember also that beyond a certain point it is not safe nor wise to carry the
communication of the facts of the solar system. Much must remain esoteric and veiled. The
risks of too much knowledge are far greater than the menace of too little. With knowledge
comes responsibility and power, -two things for which the race is not yet ready. Therefore, all
we can do is to study and correlate with what wisdom and discretion may be ours, using the
knowledge that may come for the good of those we seek to help, and recognising that in the
wise use of knowledge comes increased capacity to receive the hidden wisdom. Coupled also
with the wise adaptation of knowledge to the surrounding need must grow the capacity for
discreet reservation, and the use of the discriminating faculty. When we can wisely use,
discreetly withhold, and soundly discriminate, we give the surest guarantee to the watching
Teachers of the race that we are ready for a fresh revelation.
We must resign ourselves to the fact that the only way in which we can find the clue to
the mystery of the rays, systems, and hierarchies, lies in the study of the law of
correspondences or analogy. It is the one thread by which we can find our way through the
labyrinth, and the one
ray of light that shines through the darkness of the surrounding ignorance. H. P. Blavatsky. in
"The Secret Doctrine," has told us so, but as yet very little has been done by students to avail
themselves of that clue. In the study of this Law we need to remember that the
correspondence lies in its essence, and not in the exoteric working out of detail as we think we
see it from our present standpoint. The factor of time leads us astray for one thing; we err
when we attempt to fix stated times or limits; all in evolution progresses through merging, with
a constant process of overlapping and mingling. Only broad generalities and a recognition of
fundamental points of analogy are possible to the average student. The moment he attempts
to reduce to chart form and to tabulate in detail, he enters realms where he is bound to err, and
staggers through a fog that will ultimately overwhelm him.
Nevertheless, in the scientific study of this law of analogy will come a gradual growth of
knowledge, and in the slow accumulation of facts will gradually be built up an ever-expanding
form, that will embody much of the truth. The student will then awake to the realization that
after all the study and toil he has at least a wide general conception of the Logoic thoughtform
into which he can fit the details as he acquires them through many incarnations. This brings
us to the last point to be considered before entering upon the subject proper, which is:
That the development of the human being is but the passing from one state of
consciousness to another. It is a succession of expansions, a growth of that faculty of
awareness that constitutes the predominant characteristic of the indwelling Thinker. It is the
progressing from consciousness polarised in the personality, lower self. or body. to that
polarised in the higher self, ego, or soul, thence to a polarisation in the Monad, or Spirit, till the
tually is Divine. As the human being develops, the faculty of awareness extends first of all
beyond the circumscribing walls that confine it within the lower kingdoms of nature (the
mineral, vegetable and animal) to the three worlds of the evolving personality. to the planet
whereon he plays his part, to the system wherein that planet revolves, until it finally escapes
from the solar system itself and becomes universal.
The question anent initiation is one that is coming more and more before the public.
Before many centuries pass the old mysteries will be restored, and an inner body will exist in
the Church-the Church of the period, of which the nucleus is already forming-wherein the first
initiation will become exoteric, in this sense only, that the taking of the first initiation will,
before so very long, be the most sacred ceremony of the Church, performed exoterically as one
of the mysteries given at stated periods, attended by those concerned. It will also hold a similar
place in the ritual of the Masons. At this ceremony those ready for the first initiation will be
publicly admitted to the Lodge by one of its members, authorised to do so by the great
When we speak of Initiation, of wisdom, of knowledge, or of the probationary Path, what
do we mean? We use the words so glibly, without due consideration of the meaning involved.
Take, for instance, the word first mentioned. Many are the definitions, and many are the
explanations to be found as to its scope, the preparatory steps, the work to be done between
initiations, and its result and effects. One thing before all else is apparent to the most
superficial student, and that is, that the magnitude of the subject is such that in order to deal
with it adequately one
10 INITIATION DEFINED
should be able to write from the viewpoint of an initiate; when this is not the case,
anything that is said may be reasonable, logical, interesting, or suggestive, but not conclusive.
The word Initiation comes from two Latin words, in, into; and ire, to go;
therefore, the making of a beginning, or the entrance into something. It posits, in its widest
sense, in the case we are studying, an entrance into the spiritual life, or into a fresh stage in
that life. It is the first step, and the succeeding steps, upon the Path of Holiness. Literally,
therefore, a man who has taken the first initiation is one who has taken the first step into the
spiritual kingdom, having passed out of the definitely human kingdom into the superhuman.
Just as he passed out of the animal kingdom into the human at individualisation, so he has
entered upon the life of the spirit, and for the first time has the right to be called a "spiritual
man.. in the technical significance of the word. He is entering upon the fifth or final stage in
our present fivefold evolution. Having groped his way through the Hall of Ignorance during
many ages, and having gone to school in the Hall of Learning, he is now entering into the
university, or the Hall of Wisdom. When he has passed through that school he will graduate
with his degree as a Master of Compassion.
It might be of benefit to us also if we studied first the difference or the
connection between Knowledge, Understanding, and Wisdom. Though in ordinary parlance they
are frequently interchanged, as used technically they are dissimilar.
Knowledge is the product of the Hall of Learning. It might be termed the
sumtotal of human discovery and experience, that which can be recognised by the five senses,
and be correlated, diagnosed, and defined by the use of the
human intellect. It is that about which we feel mental certitude, or that which we can
ascertain by the use of experiment. It is the compendium of the arts and sciences. It concerns
all that deals with the building and developing of the form side of things. Therefore it concerns
the material side of evolution, matter in the solar systems
and the planet, in the three worlds of human evolution. in the bodies of men.
Wisdom is the product of the Hall of Wisdom. It has to do with the development
of the life within the form.
whilst wisdom blends. What, then, is meant by the understanding?
The understanding may be defined as the faculty of the Thinker in Time to appropriate
knowledge as the foundation for wisdom, that which enables him to adapt the things of form to
the life of the spirit, and to take the flashes of inspiration that come to him from the Hall of
Wisdom and link them to the facts of the Hall of Learning. Perhaps the whole idea might be
expressed in this way:
Wisdom concerns the one Self, knowledge deals with the not-self, whilst the
understanding is the point of view of the Ego, or Thinker, or his relation between them.
In the Hall of Ignorance the form controls, and the material side of things has the
predominance. Man is there polarised in the personality or lower self. In the Hall of Learning
the higher self, or Ego, strives to dominate that form until gradually a point of equilibrium is
reached where the man is controlled entirely by neither. Later the Ego controls more and more,
until in the Hall of Wisdom it dominates in the three lower worlds, and in increasing degree the
inherent divinity assumes the mastery.
Aspects of initiation.
Initiation, or the process of undergoing an expansion of consciousness, is part of the
normal process of evolutionary development. viewed on a large scale, and not from the
standpoint of the individual. When viewed from the individual standpoint it has come to be
narrowed down to the moment wherein the evolving unit definitely apprehends that (by dint of
his own effort, aided by the advice and suggestions of the watching Teachers of the race) he
has reached a point wherein a certain range of knowledge of
INITIATION DEFINED 13
a subjective nature, from the physical plane point of view, is his. It is in the nature of that
experience wherein a pupil in a school realises suddenly that he has mastered a lesson, and
that the rationale of a subject, and the method of procedure, are his to use intelligently. These
moments of intelligent apprehension follow the evolving Monad throughout his long pilgrimage.
What has been misinterpreted somewhat at this stage of comprehension is the fact that at
various periods the emphasis is laid on different grades of expansion, and always the Hierarchy
endeavours to bring the race to the point where its units will have some idea of the next step to
Each initiation marks the passing of the pupil in the Hall of Wisdom into a higher class,
marks the clearer shining forth of the inner fire and the transition from one point of
polarisation to another, entails the realisation of an increasing unity with all that lives and the
essential oneness of the self with all selves. It results in a horizon that continuously enlarges
until it includes the sphere of creation; it is a growing capacity to see and hear on all the
planes. It is an increased consciousness of God's plans for the world, and an increased ability
to enter into those plans and to further them. It is the effort in the abstract mind to pass an
examination. It is the honour class in the Master's school, and is within the attainment of
those souls whose karma permits and whose efforts suffice to fulfil the aim.
Initiation leads to the mount whence vision can be had, a vision of the eternal Now.
wherein past, present, and future exist as one; a vision of the pageant of the races with the
golden thread of pedigree carried through the many types; a vision of the golden sphere that
holds in unison all the many evolutions of our system, deva, human, animal, vegetable, mineral,
and elemental, and through which the pulsating life can be clearly seen beating in regular
a vision of the Logoic thoughtform on the archetypal plane, a vision that grows from initiation
to initiatton until it embraces all the solar system.
Initiation leads to the stream that, once entered, sweeps a man onward until it carries
him to the feet of the Lord of the World, to the feet of his Father in Heaven, to the feet of the
three-f old Logos.
Initiation leads to the cave within whose circumscribing walls the pairs of opposites are
known, and the secret of good and evil is revealed. It leads to the Cross and to that utter
sacrifice which must transpire before perfect liberation is attained, and the initiate stands free
of all earth's fetters, held by naught in the three worlds. It leads through the Hall of Wisdom,
and puts into a MAN'S hands the KEY to all information, systemic and cosmic, in graduated
sequence. It reveals the hidden mystery that lies at the heart of the solar system. It leads
from one state of consciousness to another. As each state is entered the horizon enlarges, the
vista extends, and the comprehension includes more and more, until the expansion reaches a
point where the self embraces all selves, including all that is "moving and unmoving,'. as
phrased by an ancient Scripture.
Initiation involves ceremony. It is this aspect that has been emphasised in the minds of
men. perhaps a little to the exclusion of the true significance. Primarily it involves the capacity
to see, hear, and comprehend, and to synthesise and correlate knowledge. It does not
necessarily involve the development of the psychic faculties, but it does entail the inner
comprehension that sees the value underlying the form, and recognises the purpose of
pervading circumstances. It is the capacity that senses the lesson to be learnt front any given
occurrence and event, and that by means of these comprehensions and recognitions effects an
INITIATION DEFINED 15
yearly growth and expansion. This process of gradual expansion-the result of the definite effort
and strenuous right thinking and living of the aspirant himself and not of some occult teacher
performing an occult rite-leads to what one might term a crisis.
At this crisis, which necessitates the aid of a Master, a definite act of initiation is
performed, which (acting on a particular centre) produces a result on some one body. It keys the
atoms to a certain pitch, and enables a new rate of rhythm to be attained.
This ceremony of initiation marks a point of attainment. It does not bring about
attainment, as is so often the misconception. It simply marks the recognition by the watching
Teachers of the race of a definite point in evolution reached by the pupil, and gives two things:-
1. An expansion of consciousness that admits the personality into the wisdom attained
by the Ego. and in the higher initiations into the consciousness of the Monad.
2. A brief period of enlightenment wherein the initiate sees that portion of the Path that
lies ahead to be trodden, and wherein he shares consciously in the great plan of evolution.
After initiation, the work to be done consists largely in making that expansion of
consciousness part of the equipment for the practical use of the personality. and in mastering
that portion of the path that has yet to be traversed.
The place and effect of Initiation.
The ceremony of initiation takes place on the three higher sub-planes of the mental
plane, and on the three higher planes, according to the initiation. The five-pointed star, at the
initiations on the mental plane, flashes out above
16 INITIATION DEFINED
the head of the initiate. This concerns the first initiations which are undergone in the causal
vehicle. It has been said that the first two initiations take place upon the astral plane, but this
is incorrect, and the statement has given rise to a misunderstanding. They are felt profoundly
in connection with the astral and physical bodies and the lower mental, and affect their
control. The chief effect being felt in those bodies the initiate may interpret them as having
taken place on the planes concerned, as the vividness of the effect and the stimulation of the
first two initiations work out largely in the astral body. But it must ever be remembered that
the major initiations are taken in the causal body or-dissociated from that body-on the buddhic
plane or atmic plane. At the final two initiations which set a man free from the three worlds,
and enable him to function in the body of vitality of the Logos and wield that force, the initiate
becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its
very centre. This descent is brought about by the action of the Initiator, wielding the Rod of
Power, and puts a man in touch with the centre in the Body of the Planetary Logos of which he
is a part, and this consciously. The two initiations called the sixth and seventh take place on
the buddhic and atmic planes; the five-pointed star "blazes forth from within Itself," as the
esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he
enters within the flame.
Again, the four initiations, prior to that of the adept, mark respectively the attainment
of certain proportions of atomic matter in the bodies-for instance, at the first initiation one-
fourth atomic matter, at the second one-half atomic matter, at the third three-quarters atomic
matter, and so on to the completion. Since buddhi is the unifying principle for the welder of
all), at the fifth initiation the
INITIATION DEFINED 17
adept lets the lower vehicles go, and stands in his buddhic sheath. He creates thence his body
Each initiation gives more control on the rays, if one may so express it, although this
does not adequately convey the idea. Words so often mislead. At the fifth initiation, when the
adept stands Master in the three worlds. He controls more or less (according to His line of
development) the five rays that are specially manifesting at the time He takes the initiation.
At the sixth initiation, if He takes the higher degree. He gains power on another ray, and at the
seventh initiation He wields power on all the rays. The sixth initiation marks the point or
attainment of the Christ, and brings the synthetic ray of the system under His control. We
need to remember that initiation gives the initiate power on the rays, and not power over the
rays, for this marks a very definite difference. Every initiate has. of course. for his primary or
spiritual ray one of the three major rays, and the ray of his Monad is the one on which he at
length gains power. The love ray, or the synthetic ray of the system, is the final one achieved.
Those who pass away from the earth after the fifth initiation. or those who do not
become Masters in physical incarnation, take their subsequent initiations elsewhere in the
system. All are in the Logoic Consciousness. One great fact to be borne in mind is, that the
initiations of the planet or of the solar system are but the preparatory initiations of admission
into the Greater Lodge on Sirius. We have the symbolism helping us fairly well in Masonry, and
in combining the Masonic method with what we are told of the steps on the Path of Holiness we
get an approximate picture. Let us enlarge somewhat:-
The first four initiations of the solar system correspond to the four "initiations of the
Threshold," prior to
28 INITIATION DEFINED
the first cosmic initiation. The fifth initiation corresponds to the first cosmic initiation, that of
"entered apprentice" in Masonry and makes a Master an "entered apprentice" of the Lodge on
Sirius. The sixth initiation is analogous to the second degree in Masonry, whilst the seventh
initiation makes the Adept a Master Mason of the Brotherhood on Sirius.
A Master, therefore, is one who has taken the seventh planetary initiation, the fifth
solar initiation, and the first Sirian or cosmic initiation.
At-one-ment, the result of initiation.
A point that we need to grasp is that each successive initiation brings about a more
complete unification of the personality and the Ego, and on higher levels still, with the Monad.
The whole evolution of the human spirit is a progressive at-one-ment. In the at-one-ment
between the Ego and the personality lies hid the mystery of the Christian doctrine of the
Atonement. One unification takes place at the moment of individualisation, when man
becomes a conscious rational entity, in contradistinction to the animals. As evolution proceeds
successive at.one-ments occur.
At-one-ment on all levels-emotional, intuitional, spiritual and Divine-consists in
conscious, continuous functioning. In all cases it is preceded by a burning, through the
medium of the inner fire, and by the destruction, through sacrifice, of all that separates. The
approach to unity is through destruction of the lower, and of all that forms a barrier. Take, in
illustration, the web that separates the etheric body and the emotional. When that web has
been burned away by the inner fire the communication between the bodies of the personality
becomes continuous and complete, and the three lower vehicles function as one. You
have a somewhat analogous situation on the higher levels, though the parallel cannot be
pushed to detail. The intuition corresponds to the emotional, and the four higher levels of the
mental plane to the etheric. In the destruction of the causal body at the time of the fourth
initiation (called symbolically "the Crucifixion"l you have a process analogous to the burning of
the web that leads to the unification of the bodies of the personality. The disintegration that is
a part of the arhat initiation leads to unity between the Ego and the Monad, expressing itself in
the Triad. It is the perfect at-one-ment.
The whole process is therefore for the purpose of making man consciously one:-
First: With himself, and those in incarnation with him. Second: With his higher Self,
and thus with all selves. Third: With his Spirit, or "Father in Heaven," and thus
with all Monads.
Fourth: With the Logos, the Three in One and the One in Three.
Man becomes a conscious human being through the instrumentality of the Lords of the
Flame, through Their enduring sacrifice.
Man becomes a conscious Ego, with the consciousness of the higher Self, at the third
initiation, through the instrumentality of the Masters and of the Christ, and through Their
sacrifice in taking physical incarnation for the helping of the world.
Man unites with the Monad at the fifth initiation, through the instrumentality of the
Lord of the World, the Solitary Watcher, the Great Sacrifice.
Man becomes one with the Logos through the instrumentality of One About Whom
Naught may be said.
THE WORK OF THE HIERARCHY
Though the subject of the occult Hierarchy of the planet is of such a profoundly
momentous interest to the average man, yet its real significance will never be understood until
men realise three things in connection with it. First, that the entire Hierarchy of spiritual
beings represents a synthesis of forces or of energies, which forces or energies are consciously
manipulated for the furtherance of planetary evolution. This will become more apparent as we
proceed. Secondly, that these forces, demonstrating in our planetary scheme through those
great Personalities who compose the Hierarchy, link it and all that it contains with the greater
Hierarchy which we call Solar. Our Hierarchy is a miniature replica of the greater synthesis of
those self conscious Entities who manipulate, control, and demonstrate through the sun and
the seven sacred planets, as well as the other planets, greater and smaller, of which our solar
system is composed. Thirdly, that this Hierarchy of forces has four pre-eminent lines of work:-
To develop self consciousness in all beings.
The Hierarchy seeks to provide fit conditions for the development of self consciousness
in all beings. This it produces primarily in man through its initial work of blending the higher
three aspects of spirit with the lower four; through the example it sets of service, sacrifice, and
renunciation, and through the constant streams of light
WORK OF THE HIERARCHY
(occultly understood) which emanate from it. The Hierarchy might be considered as the
aggregate on our planet of the forces of the fifth kingdom in nature. This kingdom is entered
through the full development and control of the fifth principle of mind, and its transmutation
into wisdom, which is literally the intelligence applied to all states through the full conscious
utilisation of the faculty of discriminative love.
To develop consciousness in the three lower Kingdoms.
As is well known, the five kingdoms of nature on the evolutionary are might be defined
as follows:-the mineral kingdom, the vegetable kingdom, the animal kingdom, the human
kingdom, and the spiritual kingdom. All these kingdoms embody some type of consciousness,
and it is the work of the Hierarchy to develop these types to perfection through the adjustment
of karma, through the agency of force. and through the providing of right conditions. Some
idea of the work may be gained if we briefly summarize the different aspects of consciousness
to be developed in the various kingdoms.
In the mineral Kingdom the work of the Hierarchy is directed toward the development of
the discriminative and selective activity. One characteristic of all matter is activity of some
kind, and the moment that activity is directed towards the building of forms. even of the most
elemental kind. the faculty of discrimination will demonstrate. This is recognised by scientists
everywhere, and in this recognition. They are approximating the findings of the Divine
In the vegetable Kingdoms, to this faculty of discrimination is added that of response to
sensation, and the rudimentary condition of the second aspect of divinity is to be seen, just as
in the mineral kingdom a similar rudimentary
WORK OF THE HIERARCHY
reflection of the third aspect of activity is making itself felt.
In the animal kingdom this rudimentary activity and feeling are increased, and
symptoms (if it might be so inadequately expressed) are to be found of the first aspect. or
embryonic will and purpose; we may call it hereditary instinct, but it works out in fact as
purpose in nature.
It has been wisely stated by H. P. Blavatsky that man is the macrocosm for the three
lower kingdoms. for in him these three lines of development are synthesised and come to their
full fruition. He is verily and indeed intelligence, actively and wonderfully manifested; He is
incipient love and wisdom. even though as yet they may be but the goal of his endeavour; and
he has that embryonic, dynamic. initiating will which will come to a fuller development after he
has entered into the fifth kingdom.
In the fifth kingdom. the consciousness to be developed is that of the group, and this
shows itself in the full flowering of the love-wisdom faculty. Man but repeats on a higher turn
of the spiral. the work of the three lower kingdoms, for in the human kingdom he shows forth
the third aspect of active intelligence. In the fifth kingdom. which is entered at the first
initiation, and which covers all the period of time wherein a man takes the first five initiations.
and that wherein he works as a Master. as part of the Hierarchy. the love-wisdom. or second
aspect. comes to its consummation. At the sixth and seventh initiations the first, or will.
aspect shines forth. and from being a Master of Compassion and a Lord of Love the adept
becomes something more. He enters into a still higher consciousness than that of the group.
and becomes God-conscious. The great will or purpose of the Logos becomes his.