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This file is an excerpt from the book Initiation Human and Solar, which is available in its' entirety from any good metaphysical book store or from Lucis Publishing 113 University Place - 11th floor New York, NY 10003. BOOKS BY 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. I Discipleship in the New Age-Vol. II 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: Vol. I- Esoteric Psychology Vol. II-Esoteric Psychology Vol. IFF-Esoteric Astrology Vol. IV-Esoteric Healing THE RAYS AND THE INITIATIONS A TREATISE ON THE SEVEN RAYS BY LUCIS PUBLISHING COMPANY New York LUCIS PRESS LTD. London COPYRIGHT 1960 BY LUCIS TRUST Third Printing 1960 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. This 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 Spanish. Translation into other languages is proceeding. MANUFACTURED IN THE UNITED STATES OF AMERICA By Fort Orange Press, Albany, N. Y. EXTRACT FROM A STATEMENT BY THE TIBETAN 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 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 offer me that blind obedience and the foolish devotion which the emotional aspirant 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. EXTRACT FROM A STATEMENT BY THE TIBETAN 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. AUGUST 1934. THE GREAT INVOCATION From the point of Light within the Mind of God Let light stream forth into the minds of men. Let Light descend on Earth. From the point of Love within the Heart of God Let love stream forth into the hearts of men. May Christ return to Earth. From the centre where the Will of God is known Let purpose guide the little wills of men - The purpose which the Masters know and serve. From the centre which we call the race of men Let the Plan of Love and Light work out And may it seal the door where evil dwells. Let Light and Love and Power restore the Plan on Earth. "The above Invocation or Prayer does not belong to any person or group but to all Humanity. The beauty and the strength of this Invocation lies in its simplicity, and in its expression of certain central truths which all men, innately and normally, accept-the truth of the existence of a basic Intelligence to Whom we vaguely give the name of Gods the truth that behind all outer seeming, the motivating power of the universe is Loves the truth that a great Individuality came to earth, called by Christians, the Christ, and embodied that love so that we could understands the truth that both love and intelligence are effects of what is called the Will of God and finally the self-evident truth that only through Humanity itself can the Divine Plan work out." TABLE OF CONTENTS PART ONE FOURTEEN RULES FOR GROUP INITIATION PRELIMINARY REMARKS INTRODUCTORY STATEMENTS 12 Rule One ... Group Being and Function 25 Role Two ... Accepted as a Group 47 Rule Three ... The Dual Moving Forward 67 Rule Four ... Evocation of the Will 88 Rule Five ... The Macrocosmic Whole 111 Rule Six ... The Group onward moves in Life 124 Rule Seven ... The Word of Invocation 132 Rule Eight ... The Seven, the Three, and the ONE 147 Rule Nine ... The One Initiator 167 Rule Ten ... The Creative Sound of O.M. 178 Rule Eleven ... The Fourth Great Cycle of Attainment 208 Rule Twelve... Illumined Group Service-Saviourship 225 Rule Thirteen... The Hidden Mystery 247 Rule Fourteen... The Fivefold Demand 285 x TABLE OF CONTENTS PART TWO 321 THE RAYS AND THE INITIATIONS INTRODUCTORY REMARKS 323 SECTION ONE. THE ASPIRANT AND THE MYSTERIES OF INITIATION 347 The Entering of the two Doors of Initiation 347 The Door of Initiation 347 The Door to the Way of the Higher Evolution 356 The Entering of the Ashram 366 The seven Groups of Ashrams within the Hierarchy 313 The seven Paths confronting the Master 113 The Path of Earth Service 397 The Path of Magnetic Work 401 The Path of Training for Planetary Logoi 405 Certain Hierarchical Changes 409 The Path to Sirius 413 The Ray Path 419 The Path of the Logos Himself 421 The Path of Absolute Sonship 422 An Extract from A Treatise on Cosmic Fire 425 The World Tension Analysed 428 The Dual Life of the Initiatory Process 431 The Dual Life of the Disciple 434 The Dual Existence of the Master 437 The Science of the Antahkarana 441 Building the Antahkarana 444 The Nature of the Antahkarana 452 The Bridge between the three Aspects of the Mind 457 TABLE OF CONTENTS The Bridge as the Agent of Alignment 470 The Technique of Construction 474 In the Past 477 In the Present 482 The Six Stages of the Building Process 485 The Immediate Task Ahead 497 The Seven Ray Methods 501 The Meaning of the Initiatory Process 530 Fusion of the Master's Consciousness with that of the Disciple 542 Impression on the Mind of the Disciple of Hierarchical Intent 549 SECTION TWO. THE ASPIRANT AND THE MAJOR INITIATIONS 556 The Relation of the Seven Rays to the Initiations 557 The Rays and the Five Initiations Confronting Humanity 566 Initiation I The Birth. Ray VII 567 Initiation II The Baptism. Ray VI 575 Initiation IFF The Transfiguration. Ray V 589 Initiation IY The Renunciation. Ray IV 602 The particular Type of Energy involved and its initiatory Effect 605 The Effect of the Energy of Harmony through Conflict upon Humanity 611 The Factor of the Ray of Love-Wisdom as it controls Ray IV 614 The Effect of Ray IY in the modern World of Nations 620 The Results of Fourth Ray Activity upon the individual Disciple 637 A Summation and Forecast 639 The Rays of Aspect and the Higher Initiations 641 Initiation Y Revelation. Ray I 643 The Effect of Ray I on Humanity today 646 xii TABLE OF CONTENTS Initiation VI Decision. Ray IFF 653 Initiation VII Resurrection. Ray II 656 Initiation VIFF Transition. Rays IY, Y, VI, VII 656 (The four minor Rays) Initiation IX The Refusal. Rays I, II, IFF 656 (The three major Rays) The Seven and the Nine Initiations of our Planetary Life 656 The Significance of the Initiations 661 Initiation I The Birth at Bethlehem 664 Initiation II The Baptism in Jordan 673 Initiation IFF The Transfiguration 687 Initiation IV The Great Renunciation or Crucifixion 692 Initiation V The Revelation 703 The Part which Energy plays in inducing Revelation 708 The Place that the Will plays in the inducing of Revelation 714 Initiation VI The Decision 718 Initiation VII The Resurrection 729 Initiation VIII The Great Transition 736 Initiation IX The Refusal 736 APPENDIX 739 FIVE GREAT SPIRITUAL EVENTS TODAY 741 STANZAS FOR DISCIPLES 761 INDEX 771 PART ONE THE FOURTEEN RULES FOR GROUP INITIATION PRELIMINARY REMARKS It might be here of value, my brothers, if I again laid emphasis upon the fact that the formless world is only entered when the aspirant has acquired somewhat the capacity to center himself on the abstract levels of the mental plane. This involves necessarily certain developments within the aspirant's own nature. The demanded contact would otherwise be impossible. What is needed is self-exertion, the resultant developments of which might be touched upon as follows: I. The Repolarisation of the Entire Lower Man so that his attitude toward the aggregate of forms which make up his field of general contact has changed. He is no longer deluded by the things of the senses but has in his hand that thread or clue which will eventually guide him out of the maze of the lower life perceptions into the field of clear knowledge and the realm where daylight is found; he will then no longer need to walk in the dark. This repolarisation is brought about in four ways, each of which provides the next step forward, and in their totality (and when definitely followed) will eventuate in the total subjugation of the personality. These four ways are: A constant and unfailing attempt to center the consciousness within the head. From this central position the real man, the directing agency will direct and guide all his members, imposing upon the "lunar lords" of the physical body a new rhythm and habit of response. Two factors are of value and helpful in the production of the necessary polarisation: The reiterated appreciation of the words "I am the Self, the Self am I." The habit of early morning meditation wherein the Thinker centers himself in the point of control and 4 A TREATISE ON THE SEVEN RAYS starts upon his day's experience and contacts with the realisation that he is only the Observer, the Perceiver and Actor. A close consideration throughput the day as to the use and misuse of energy. Every man should realise that in the use of energy lies direction and the treading of the Path. It produces eventually truthful manifestation and the displaying of one's light in order that circumstances may be irradiated and fellow pilgrims helped. Students should familiarise themselves with the "energy concept" and learn to regard themselves as energy units displaying certain types of energy. In this connection it should be borne in mind that when spiritual energy and material energy (the two opposite poles) are brought into relationship, a third type of energy is produced, and the work of the fourth or human kingdom is to demonstrate this peculiar type. It might serve to clarify thought if students remembered that Superhuman entities display spiritual energy. Subhuman entities display the energy of matter. Human entities display soul energy. In the perfect manifestation of these three will the plan of creation be consummated. It should also be borne in mind that these three are nevertheless a manifestation of duality-spirit and matter-and that this is the manifestation of a great Existence and of His appearing. Therefore, what are called the "three gunas" in Hindu philosophy are but the qualities He manifests through these types of entities. Superhuman lives express sattva, the guna of rhythm and of harmonious response to divine urge, of perfect display of coordinated cooperation with the purpose of manifestation. Human lives demonstrate the quality of rajas, of mobility, of constant and conscious change in order to ascertain what is the Real and through the medium of experience demonstrate the true nature of rhythmic response. Subhuman lives express the guna of tamas or of inertia. They work blindly and have no ability to respond THE FOURTEEN RULES FOR GROUP INITIATION 5 consciously to the plan. They are the sumtotal of the "units of inertia" just as the human units are called "the points of light moving within the square." This may have its appeal to Masons. This subject of the use or misuse of energy is capable of infinite expansion, and in my other books where I give you more upon the centres I have enlarged upon it. I but seek at this time to give you that which can be of immediate use to students and thus lay the foundation for later work. A close study of the needed transmutation of astral and emotional energy into love, the energy of love. This involves the sublimation of personal feeling into group realisation or consciousness, and when carried out successfully produces in time the construction of a higher and subtler body, the buddhic sheath. When this sheath is thus materialised a very high stage of advancement is marked, but the earlier stages can be intelligently approached by any earnest student and probationer. To transmute emotion into love the following realisations will be found necessary: 1. A realisation that all moods, all display of sorrow, of pain, or of happy excitement are due to our identification with the objects of desire, with the form aspect, and with that which is material. 2. An understanding of the emotional or astral body and the place it plays in the student's development. It should be recognised as the shadow of the monad. and a connection should be traced between The Astral Sheath.... 6th Plane The Buddhic Sheath... 4th Plane The Monadic Sheath.. 2nd Plane and the place the love petals in the egoic lotus play should also be carefully considered. 3. A comprehension of the potency of the astral sheath owing to its undivided nature. 4. A study of the purpose of the solar plexus, and the part it plays as an organ of transference of energy from the three great centres below the diaphragm to the three higher 6 A Treatise on the Seven Rays centres. There is a very close analogy here to the solar lotus, the egoic body, occupying a midway point between the threefold Monad and the threefold lower man. The more advanced should follow this. The development of the faculty of mind control so that the Thinker grips and holds steady the mental processes and learns to regard the mind as the interpreter of the states of consciousness, as the transmitter of egoic intent to the physical brain and as the window through which the Ego, the real Man looks out upon vast and (to the majority) unknown fields of knowledge. II. An emergence into Manifestation of the Subjective Aspect in Man. One of the objects of evolution is that the subjective reality should eventually be brought forward into recognition. This can be expressed in several symbolic ways, all of them dealing with the same one fact in nature: The bringing to the birth of the Christ within. The shining forth of the inner radiance or glory. The demonstration of the 2nd or the Love aspect. The manifestation of the solar Angel. The appearing of the Son of God, the Ego or the Soul within. The full expression of buddhi, as it utilises manas. This emergence into manifestation is brought about through what is understood by the following terms: The refining of the bodies which form the casket or sheath hiding the reality. The process of 'unveiling' so that one by one those bodies which veil the Self are brought to a point where they are simply transparencies, permitting the full shining forth of the divine nature. An expansion of consciousness, which is brought about through the ability of the self to identify with its real nature as the Onlooker, and no longer regarding itself as the organ of perception. THE FOURTEEN RULES FOR GROUP INITIATION 7 IFF. A Re-alignment of the Lower Sheaths so that the contact with the Real Man, the Thinker, the Solar Angel, on the higher levels of the mental plane may become complete and continuous. This only becomes possible as the other two points are beginning to be grasped and the theory as to man's constitution and purpose is somewhat understood. As meditation is practiced, as the lower bodies are painstakingly dominated, and as the nature of the Sutratma or Thread is better comprehended it will become increasingly possible to bring into the lower personality on the physical plane that spiritual illumination and that divine energy which is the soul's heritage. Little by little the light will shine forth, year by year the strength of the higher contact will grow, gradually the downpour of divine love and wisdom into the head centres will be increased until eventually the entire lower man will be transformed, his sheaths will be refined, controlled and used, and he will demonstrate upon earth the powers of Director, Teacher or Manipulator according to the major ray upon which his Monad may be found. IY. A Series of Tests Leading to Initiation. When a man is beginning to demonstrate the qualities of his ray and to prove of gradually increasing importance to his group, he will be prepared through tests, through trials, and through temptations for those final stages in development which will put into his power: The knowledge of certain laws governing matter and form. The keys of the mysteries connected with energy, with polarity, and with group relation. Certain Words of Power which will give him control over the elemental forces of nature. Insight into the planetary plans. Upon these I need not enlarge, nor need I take up with you here the subject of initiation. (Discipleship in the New Age, Volumes I and II). The first work to be done is the stimulating 8 A TREATISE ON THE SEVEN RAYS of aspirants and the preparing of the few earnest ones to tread the Path of Discipleship. The final point of our theme concerns: Y. The Basic Essentials of Pure Character. This is something more than just being good. It deals with the matter aspect and has relation to the hold or control that the form has over the man. We might express it this way and therefore give its more occult connotation. If one or other of the three lower elementals (the physical, the astral and the mental) are the controlling factors in the life of the man, he is-by that very fact-put into a position of danger and should take steps to arrest that control prior to an attempt to enter into the formless realm. The reason for this will be apparent. Under the governing law of matter, the law of Economy, the elemental life will attract to itself similar lives and this will result in a dual danger. These dangers are: One: the gathering into the form, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. This will tend to increase the magnitude of the task before the Ego and sweep into increasing dominance the lower man. The "lunar lords" will become increasingly powerful and the solar Lord correspondingly less august. Two: the man will find himself surrounded in time with thoughtforms of a lower order (from the standpoint of the soul) and before he can penetrate into the Arcana of Wisdom and find his way into the Master's world he will have to dispel the clouds of thoughtforms which he has attracted to himself. Unless the disciple learns that aspiration and self-discipline must proceed side by side, he will find that the spiritual energy he may appreciate and contact will only serve to stimulate the latent seeds of evil in his nature and thereby demonstrate the exactitude of the truth that the great Lord taught when He pictured the man who swept his house, cast out seven devils and eventually was in a worse condition than ever. It is essential that aspirants should THE FOURTEEN RULES FOR GROUP INITIATION 9 understand the nature of the lower man and should grasp the fact that every coherent system has its varying types of energy, and that perfection is achieved when the highest type of energy inherently possible dominates. If the lower energy of the aggregate of the form-atoms is the controlling factor three things will take place: 1. The form itself will grow by accretion and will become ever more potent, until the dominant voice of its 'lunar lords' will stifle all other voices and the man be swept back into Inertia Blindness Bondage 2. Many people are not only under the control of some one or other of their forms but are the captives of all the three. In studying the lower threefold man and the energies or lives that seek to control him it should be remembered that they fall into three categories: a. The individual tiny lives which we call the atoms or cells of the body. These exist in three groups and compose respectively the four types of bodies: dense physical, etheric, astral and mental. b. The aggregate of these lives which constitute in themselves four types of elementals or separate coherent, though not self-conscious, existences. These four lunar lords constitute what the Ageless Wisdom teaching calls "the four sides of the square." They are the "lower quaternary," "the imprisoning cubes," or the cross upon which the inner spiritual Man is to be crucified. These four elementals have an intelligence all their own, are upon the involutionary arc, are following the law of their own being when they tend to become powerful, and thereby fully express that which is in them. c. A dominant controlling lunar lord who is that which we understand by the term the 'lower personality'; he (if the personal pronoun can be used) is the sumtotal of the physical, astral and mental elementals, and it 10 A TREATISE ON THE SEVEN RAYS is this power which at present forces the 'fiery energies' of the body to feed the lower three centres. The etheric body has a unique and curious position, being simply the vehicle for prana or life and the centre which it uses exists in a category by itself. 3. All subhuman forms in their aggregate prove a powerful deterrent factor in the progress towards emancipation of the Real Man. They form the opposite to what we understand by the world of the Master and the two are in direct opposition to each other from the standpoint of the aspirant. The adept can enter the world of form, can contact it, work in it and remain unaffected by it because there is nothing in him to respond to it. He sees through the illusion to the reality behind and, knowing where he stands himself, there is naught in the appeal and the demand of these lunar lords to attract him. He stands midway between the pairs of opposites. In the realisation of the nature of this world of form, in a comprehension of the lives which compose it, and in an ability to hear the voice of the "formless One" above the strife of all the lower voices, comes the opportunity for the aspirant to escape from the dominance of matter. This is the true magical work, my brothers, the understanding of the sounds of all beings, and the ability to speak the language of the soul is the clue to the work. These faculties rightly used impose upon these lesser lives that control which will lead to the final liberation, and which will in due time, lead these lives themselves into the realm of self-consciousness. This aspect of the matter is as yet but little comprehended by the sons of men. If they but realised that by a disposition to fall under lunar control they drive the tiny lives in their little system deeper into the darkness of ignorance, they might more rapidly assume their just responsibilities; if they realised that by the constant attempt to impose the rhythm of the solar Lord upon the aggregate of the lunar lords, they were driving these lives onward to self-conscious unfoldment, they might proceed more earnestly and more intelligently. This is the message that must THE FOURTEEN RULES FOR GROUP INITIATION 11 go forth, for all the varying aspects of the life of God are interdependent and not one proceeds onward into fuller realisation without benefitting the entire group. A few simple suggestions I will give you. These can be useful to all sincere aspirants. In the ordered regulation of the life comes eventual synthesis and the right control of time with all that eventuates therefrom. In the right elimination of that which is secondary, and in a sense of rightly adjusted proportion comes that accuracy and one-pointedness which is the hallmark of the occultist. In the right aspiration at the appointed time comes the necessary contact and the inspiration for the work that has to he done. In the steady adherence to self appointed rules comes the gradual refining of the instrument and the perfecting of the vehicles that will be-to the Master-the medium of help among many little ones. I commend the above thought to you knowing that you will apprehend the implications and will seriously consider the purport of my remarks. The world today is in the throes of agony. Just as in the evolving ego, the moment of greatest development is oft the moment of greatest pain (if apprehension measure up to opportunity) so in the evolving world. To those of you who have the inner sight and intuitive comprehension comes the opportunity to aid that apprehension and to lead a despairing world-deep cast into darkness and distress-one step nearer to the light. The work you have to do is to take the knowledge which is yours and adjust its application to the world's need so that recognition of the truth may be rapid. In the heart of every man lies hid the flower of the intuition. On that you can depend, and no eternal or cosmic fact clothed in a suitable form will fail to receive its need of recognition and understanding. INTRODUCTORY STATEMENT I have called you from refreshment to labour at this time (October 1942) because the coming few days are exceedingly busy ones for me as they are for all members of the Hierarchy. I seek to give you some further instructions anent the Hierarchy itself.* Students at this time would do well to remember that all basic and fundamental changes taking place upon the physical plane are necessarily the result of inner subjective causes, emanating from some level of the divine consciousness, and therefore from some plane other than the physical. The fact that tremendous and unusual upheavals are taking place in the kingdoms of nature is attributed by men to other men or to certain forces generated by human thinking, frailty and ambition. Is it not possible that these changes are being brought about as the result of certain profoundly important happenings upon inner planes of such advanced states of consciousness that all the average disciple can know about them is their word symbols and their much deleted effects-if I may use such a phrase to describe the happenings which area rending humanity today. The evil that is being wrought today on earth, by certain evil members of the human family, are effects of their response to the inflowing energies and indicate their basic wickedness and their prompt reaction to that which is counter to the good. Wherever the consciousness is focussed, these is the point of major emphasis and importance, and this is true of the individual man and of humanity as a whole. The significance of the present happenings is interpreted (and necessarily so) in terms of human awareness and responsiveness. This world war and its inevitable consequences-good and bad-are looked upon as concerned primarily with humanity, whereas that is not * This teaching is the continuation of that which appears in Discipleship ib the New Age, Volume I, pp. 671-773. THE FOURTEEN RULES FOR GROUP INITIATION 13 basically so. Humanity suffers and experiences as a result of the inner occurrences and the meeting of subjective forces and inflowing energies. It is of course not possible for me to give you any true picture of the interior events and happenings in the life of our planetary Being. I can Only indicate and point out that the world situation is simply an embodiment of the reaction and the response by mankind to great paralleling and originating happenings which involve the following groups: 1. The emanating Avatar and His relationship to the Lord of the World, our planetary Logos. 2. The Lords of Liberation, focussed in Their high place, as They become conscious of the invocation of humanity and become more closely related to the three Buddhas of Activity. 3. The Great Council at Shamballa and the planetary Hierarchy. 4. The Buddha and His Arhats as They unitedly cooperate with the Christ and His disciples, the Masters of the Wisdom. 5. The Hierarchy, the embodiment of the fifth kingdom in nature, and its magnetic attractive rapport with the human kingdom, the fourth. 6. The effect of all these great groups of Lives upon humanity, and the inherent consequences as they work out in the subhuman kingdoms. A study of the above in terms of forces and energy will give some idea of the underlying synthesis of relationships and the unity of the whole. There is therefore a line of descending energy which has its origin outside our planetary life altogether; the inflow of this energy, its inevitable effect under cyclic law and its consequences, as they work out upon the physical plane, has produced and is producing all the changes of which mankind is so terribly aware at this time. This swings into immediate conflict the past and the future, and in this statement I have expressed the deepest esoteric truth which mankind 14 A TREATISE ON THE SEVEN RAYS is competent to grasp: it brings into a culminating struggle the Great White Lodge and the Black Lodge and opens the door to great contending energies which we can call spirit and matter, spirituality and materialism, or life and death. These words are, in the last analysis, as meaningless as the terms good and evil, which have significance only in the human consciousness and its inherent limitations. These descending energies, as they pass through any of the major levels of consciousness which we call planes, produce reactions and responses, dependent upon the state of the conditioning consciousness, and (strange as this may seem to you and well-nigh unintelligible) the effects upon the Hierarchy are even more compelling and transmuting than they are upon humanity. I would add also that the point of lowest descent of the energies has now been reached, and the nature of the present opportunity is therefore changing. These energies have now passed what we might call the turning point and have reached their point of ascension, with all that that phrase implies. As they descend, they produce stimulation as they ascend, they produce transmutation and abstraction, and the one effect is as unalterable as the other. It is upon this inevitability of the ascending energies, and the effects which they will bring about, that the entire hope of the future depends nothing can arrest their return or their progress through the planes and back again to their source. Upon this dual process of descent and ascension the whole cyclic panorama of manifestation rests, and upon the inflow and activity of new and higher energies the whole fact of the evolutionary process depends. It will therefore be apparent to you that the descent of energy brings with it-under the cyclic law-certain new "inspirations," certain new "seeds of hope" for the future, and certain active Agents as well, Who are and will be responsible for the task of preparation, of fertilisation and of all the coming new age enterprises. These descending energies evoke also the obstructing forces, and I would here remind you that these obstructing evil forces (so-called) are THE FOURTEEN RULES FOR GROUP INITIATION 15 met with upon the highest spiritual levels because they are-in their turn-evoked by the impelling impact of the coming Avatar Whose "note is heard ahead of Him, and His energy spreads before Him." This is a great mystery and can only be understood (and then merely theoretically) if you bear in mind that all our planes-even the very high- est-are the subplanes of the cosmic physical plane. When this fact is somewhat grasped there comes a simplification of thought. As a consequence of all this, great and fundamental readjustments are going on within the Hierarchy itself and within that intervening area of the divine consciousness to which we give the name (as far as humanity is concerned) of the Spiritual Triad-an area covered by the higher mental planes, the buddhic and the atmic levels of awareness and of divine activity. The downpouring avataric stimulation is enabling certain of the Masters to take some of the major initiations, and to do so far earlier than would otherwise have been possible. Thus a great process of ascension and of spiritual attainment is under way, though as yet only its faint beginnings can be traced, owing to the intensity of the point of conflict. Hence also many probationary disciples are finding their way into the ranks of accepted disciples, and many disciples are taking initiation. To this fact of hierarchical upheaval-paralleling and intensifying the upheaval upon the physical plane-can be traced the process of preparation which I have instituted among some disciples, thus hastening the period and point of attainment, provided I receive due cooperation from them. (Discipleship in the New Age, Vols. I and II.) As regards the Hierarchy itself, speaking esoterically and technically, its Members (many of Them) are "being abstracted from the middle point of holiness and absorbed into the Council of the Lord." In other words, They are passing onward into higher work and are becoming custodians of the energy of the divine will and not simply the custodians of the energy of love. They will work henceforth as power-units, and not just as units of light. Their work 16 A TREATISE ON THE SEVEN RAYS becomes dynamic instead of being attractive and magnetic, and is concerned with the life aspect and not just with the soul or consciousness aspect. Their places are being taken-under the Law of Ascension-by Their senior disciples, the initiates in Their Ashrams, and (under the same great process) the place of these initiates, who are thus being "raised" to more important work, is being taken by disciples and probationers. It is this truth, misinterpreted and shockingly travestied, which lies behind the teaching anent the so-called Ascended Masters, put out by the leaders of the "I Am" movement, thus prostituting and bringing down almost into the realm of cheap comedy one of the most notable happenings which has ever taken place upon our planet. There is therefore, owing to the inflow of energy from extra-planetary sources, a general shifting of the focus of consciousness of embodied and disembodied lives at this times this shift is one of the prime factors producing the present disruption. Students today are searching for the causes in human motives, in past history and in karmic relationships. To these they add the so-called factor of wickedness. All these factors of course exist, but are of lesser origin and are inherent in the life of the three worlds. They are themselves set in motion by far deeper-seated factors latent in the relationship between spirit and matter and inherent in the dualism of the solar system, and not in its triplicity. This dualism, as far as our planet is concerned, is profoundly affected by the will-purpose of the Lord of the World and by the intensity of His one-pointed thought. He has succeeded in achieving a point of tension, preparatory to bringing about stupendous changes in His life-expression, within His vehicle of manifestation, a planet. This point of invocation will be evocative of great happenings, and will involve every aspect of His nature, including the dense physical; this of necessity involves also all that concerns the human family for "in Him we live and move and have our being." Those three words or phrases express the triplicity of manifestation, for "Being" connotes the Spirit aspect, THE FOURTEEN RULES FOR GROUP INITIATION 17 "moving" the soul or consciousness aspect, and "living" signifies appearance upon the physical plane. Upon that outer plane the basic synthesis of incarnated life is to be found. It will be apparent to you, therefore, that in this achievement of planetary tension it is not life in the three worlds that is the sphere of this tension, but the realm of hierarchical activity. The shift resulting from this point of tension, the "moving.' which is its consequence, is in the realm of soul experience and soul awareness. The secondary effect can be noted in the human consciousness by the awakening which has been going on among men-an awakening to the higher spiritual values, to the trends and ideologies which are everywhere appearing, and to the clear lines of demarcation which have emerged in the realm of human determinations and objectives. These are all the results of great changes in the field of the higher consciousness and are conditioned by the soul of all things, lying largely in the realm of the anima mundi; of this great sumtotal the human soul and the spiritual soul are but aspects or expressions. It is these changes in the "moving, shifting realities" of the soul consciousness and spiritual awareness of the Members of the Hierarchy which are responsible for the new trends in the life of the Spirit and the new methods in training disciples-in such an experiment, for instance, as externalising the Ashrams of the Masters. It is this new approach to life conditions, as a result of the inflow of new energies, which is producing the universal trend towards group awareness, and its highest result in the human family is the taking the first steps towards group initiation. Such a thing as group initiation was never heard of prior to the present time, except in connection with the higher initiations emanating from the Shamballa centre. Group initia- tion is based upon a uniform and united group will, consecrated towards the service of humanity and based upon loyalty, cooperation and interdependence. In the past, the emphasis was upon the individual, his training and approach to initiation, and his solitary admittance to the Temple 18 A TREATISE ON THE SEVEN RAYS of Initiation. But this individual concentration will, in the future, give place to a group condition which will enable several disciples unitedly to move forward, unitedly to stand before the Initiator, and unitedly and simultaneously to achieve the great realisation which is the result and the reward of successful discipleship. In the first thesis which I presented to the public I outlined the Rules for Applicants, (Initiation, Human and Solar, pp. 192-208), summarising the past propositions and indicating the individual preparation and requirements. These will now apply to the probationary groups of dis- ciples, and not to accepted disciples. They must and will still remain the character and purificatory objectives of the dedicated individual, but are regarded as adequately grasped by humanity, they have been proclaimed by all the great world religions down the centuries and have been recognised as the main conditioning qualities of all disciples. These same Rules or Formulas of Approach are the lower correspondences of higher rules to which groups of disciples are pledged to conform, and which they must follow and obey together. The Hierarchy into which they will enter when full acceptance and demonstration have been shown will be the same Hierarchy, characterised by the same soul awareness, animated by the same spiritual activity, functioning under the same laws, but conditioned by two progressive and evolutionary developments: 1. A much closer contact-invocative and evocative-with Shamballa, and therefore a fuller responsiveness to the Will aspect of divinity. 2. An invocative attitude on the part of humanity, based on a fundamental decentralisation of the selfish human consciousness and a rapidly awakening group consciousness. In reality, this means that the Hierarchy will be more closely related to the Great Council at Shamballa, and very much more closely interrelated with humanity, so that a dual fusion will be taking place. This will bring about that integrative THE FOURTEEN RULES FOR GROUP INITIATION 19 process which will be the quality of the New Age and will inaugurate the Aquarian phase of planetary history. I would now like to bring into a close relation the earlier imparted Rules for Applicants and the new Rules for Disciples, embodying the new group activity and group discipleship, resulting in group initiation. These Rules are fourteen in number. Today I will simply give you, first of all the rule for the individual disciple, and then its higher corresponding rule for groups in preparation for group initiation, reminding you that such groups are ever composed of those who have taken the first initiation, and the name of these is legion. They are to be found in every country. There are not, however, so many who are ready for the new era of group initiation. Rule I. For Applicants: Let the disciple search within the heart's deep cave. If there the fire burns bright, warming his brother yet heating not himself, the hour has come for making application to stand before the door. For Disciples and Initiates: Within the fire of mind, focussed within the head's clear light, let the group stand. The burning ground has done its work. The clear cold light shines forth and cold it is and yet the heat-evoked by the group love-permits the warmth of energetic moving out. Behind the group there stands the Door. Before them opens out the Way. Together let the band of brothers onward move-out of the fire, into the cold, and toward a newer tension. Rule Il. For Applicants: When application has been made in triple form, then let the disciple withdraw that application and forget it has been made. For Disciples and Initiates: The Word has now gone forth from the great point of tension: Accepted as a group. Withdraw not now your application. You could not, if you 20 A TREATISE ON THE SEVEN RAYS would; but add to it three great demands and forward move. Let there be no recollection and yet let memory rule. Work from the point of all that is within the content of the group's united life. Rule IFF. For Applicants: Triple the call must be and long it takes to sound it forth. Let the disciple sound the call across the desert, over all the seas and through the fires which separate him from the veiled and hidden door. For Disciples and Initiates: Dual the moving forward. The Door is left behind. That is a happening of the past. Let the cry of invocation issue forth from the deep centre of the group's clear cold light. Let it evoke response from the bright centre, lying far ahead. When the demand and the response are lost in one great SOUND, move outward from the desert, leave the seas behind and know that God is Fire. Rule IY. For Applicants: Let the disciple tend the evocation of the fire, nourish the lesser lives and thus keep the wheel revolving. For Disciples and Initiates: Let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life. This they must bring about through the evocation of the Will. The lesser wheels must not for aye revolve in time and space. Only the greater Wheel must onward move and turn. Rule Y. For Applicants: Let the applicant see to it that the Solar Angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky. For Disciples and Initiates: In unison let the group perceive the Triad shining forth, dimming the light of the soul and blotting out the light of form. The macrocosmic Whole is all there is. Let the group perceive that Whole and then no longer use the thought "My soul and thine." THE FOURTEEN RULES FOR GROUP INITIATION 21 Rule VI. For Applicants: The purificatory fires bum dim and low when the third is sacrificed to the fourth. Therefore let the disciple refrain from taking life and let him nourish that which is lowest with the produce of the second. For Disciples and Initiates: Let the group know that life is one and naught can ever take or touch that life. Let the group know the vivid, flaming, drenching Life that floods the fourth when the fifth is known. The fifth feeds on the fourth. Let then the group-merged in the fifth- be nourished by the sixth and seventh and realise that all the lesser rules are rules in time and space and cannot hold the group. It onward moves in life. Rule VII. For Applicants: Let the disciple turn his attention to the enunciating of those sounds which echo in the hall where walks the Master. Let him not sound the lesser notes which awaken vibration within the halls of Maya. For Disciples and Initiates: Let the group life emit the Word of invocation and thus evoke response within those distant Ashrams where move the Chohans of the race of men. They are no longer men as are the Masters but having passed beyond that lesser stage, have linked Themselves with the Great Council in the highest Secret Place. Let the group sound a dual chord, reverberating in the halls where move the Masters but finding pause and prolongation within those radiant halls where move the Lights which carry out the Will of God. Rule VIFF. For Applicants: When the disciple nears the Portal, the greater seven must awaken and bring forth response from the lesser seven upon the double circle. For Disciples and Initiates: Let the group find within itself response to the greater seven groups which carry out the hierarchical will with love and understanding. The group contains all seven, the perfect group. The lesser seven, 22 A TREATISE ON THE SEVEN RAYS the greater seven and the planetary seven form one great whole, and these the group must know. When this is realised and the Law of the Supplementary Seven is understood let the group understand the Three and then the ONE. This they can do with the united breath and the unified rhythm. Rule IX. For Applicants: Let the disciple merge himself within the circle of the other selves. Let but one colour blend them and their unity appear. Only when the group is known and sensed can energy be wisely emanated. For Disciples and Initiates: Let the group know there are no other selves. Let the group know there is no colour, only lights and then let darkness take the place of light, hiding all difference, blotting out all form. Then-at the place of tension, and at that darkest point-let the group see a point of clear cold fire, and in the fire (right at its very heart) let the One Initiator appear Whose star shone forth when the Door first was passed. Rule X. For Applicants: The Army of the Voice, the devas in their serried ranks work ceaselessly. Let the disciple apply himself to a consideration of their methods let him learn the rules whereby the Army works within the veils of maya. For Disciples and Initiates: The rules for work within the veils of maya are known and have been used. Let the group widen all the rents within those veils and thus let in the light. Let the Army of the Voice be no more heard and let the brothers onward move within the Sound. Then let them know the meaning of the O.M. and let them hear that O.M. as it is Sounded forth by Him Who stands and waits at the very centre of the Council Chamber of the Lord. Rule XI. For Applicants: Let the disciple transfer the fire from the lower triangle to the higher and preserve that which is created through the fire at the midway point. For Disciples and Initiates: Let the group together move the fire within the Jewel in the Lotus into the Triad and THE FOURTEEN RULES FOR GROUP INITIATION 22 let them find the Word which will carry out that task. Let them destroy by their dynamic Will that which has been created at the midway point. When the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done. Rule XII. For Applicants: Let the disciple learn to use the hand in service; let him seek the mark of the Messenger in his feet and let him learn to see with the eye which looks out from between the two. For Disciples and Initiates: Let the group serve as Aquarius indicates; let Mercury speed the group upon the upward Way and let Taurus bring illumination and the attainment of the vision; let the mark of the Saviour, as the group toils in Pisces, be seen above the aura of the group. Rule XIFF. For Applicants: Four things the disciple must learn and comprehend before he can be shown the inmost mystery: first, the laws of that which radiates; the five meanings of magnetisation make the second; the third is transmutation or the secret lost of alchemy; and lastly, the first letter of the Word which has been imparted, or the hidden name egoic. For Disciples and Initiates: Let the group get ready to reveal the hidden mystery. Let the group demonstrate the higher meaning of the lessons learnt, and these are four and yet are one. Let the group understand the Law of Synthesis, of unity and fusion; let the threefold mode of working with that which is dynamic carry the group together towards the Higher Three where the Will of God holds sway; let Transfiguration follow Transformation and may Transmutation disappear. Let the O.M. be heard right at the centre of the group, proclaiming God is All. Rule XIY. For Applicants: Listen, touch, see, apply, know. For Disciples and Initiates: Know, express, reveal, destroy and resurrect. 24 A TREATISE ON THE SEVEN RAYS These are the rules for group initiation and I am dealing with them to give you a fuller understanding of the Laws of Group Life with which I dealt in some of my other books. I will take these rules and expound for you somewhat of their meaning and indicate their significances as far as these can be grasped now. These instructions are written for future disciples towards the end of this century. They form part of the last volume of A Treatise on the Seven Rays and will, therefore, go out to the general public who will not understand, but thus the needed teaching will be preserved. RULE ONE We now begin our study of the fourteen rules for those who are seeking initiation, in one or other of its degrees. In Initiation, Human and Solar I gave the rules for those proposing to enter the grades of discipleship. I would like for a minute to deal with the significance of the word "Rule" and give you some idea of its occult meaning. There is much difference between a Law, an Order or Command, and a Rule, and these distinctions should be pondered with care. The Laws of the universe are simply the modes of expression, the life impulses and the way of existence or activity of the One in Whom we live and move and have our being. There is no avoiding these laws in the last analysis, and there is no denying them, for we are eternally swept into activity by them and they govern and control (from the angle of the Eternal Now) all that happens in time and space. Orders and commands are the feeble interpretations which men give to what they understand by law. In time and space, and at any given moment and in any given location, these commands are issued by those who are in a position of authority or who seem to dominate or are in a position to enforce their wishes. Laws are occult and basic. Orders are indicative of human frailty and limitation. Rules are, however, different. They are the result of tried experience and of age-long undertakings and-assuming neither the form of laws nor the limitations of a command-they are recognised by those for whom they exist and hence evoke from them a prompt intuitive response. They need no enforcement but are voluntarily accepted, and are put to trial in the belief that the witness of the past and the testimony of the ages warrant the effort required for the expressed requirements. This is true of the fourteen Rules which we are now going to study. I would remind you that only the initiate consciousness will truly comprehend their significance, but 25 26 A TREATISE ON THE SEVEN RAYS also that your effort so to do will develop in you the beginning of that initiate consciousness, provided you seek to make practical and voluntary application of these rules in your daily lives. They are susceptible of three forms of application-physical, emotional and mental-and of a fourth application which is best designated by the words "the response of the integrated personality to soul interpretation and understanding." Another point which I would call to your attention, prior to interpreting this rule, is that your group endeavour must be to seek group application, group meaning and group light. I would emphatically emphasise the words "group light." We are dealing, therefore, with something basically new in the field of occult teaching, and the difficulty of intelligent comprehension is consequently great. The true significances are not the simple ones which appear upon the surface. The words of these rules would seem to be almost tritely familiar. If they meant exactly what they appear to mean, there would be no need for me to be giving hints as to their underlying significances and ideas. But they are not so simple. To sum up, therefore: these Rules are to be read with the aid of a developing esoteric senses they are related to group initiation in spite of their having individual applications they are not what they appear to be on the surface-trite truisms and spiritual platitudes but they are rules for initiation which, if followed, will take the disciple and the group through a major spiritual experiences they embody the techniques of the New Age, which necessitate group activity, group procedure and united action. Earlier I said that these rules are the result of tried experience, and my use of the word "new" in this connotation is related to human knowledge but not to the initiatory procedure. That has always existed and always, at the great crises of initiation, disciples have moved forward in groups, even though they have not been aware of so doing. Now disciples can become so aware, and the various ray ashrams will not only present their groups (large or small) to the Initiator, but the personnel of THE FOURTEEN RULES FOR GROUP INITIATION 27 these groups will now be aware of the fact of group presentation. They will also have to grasp the fact of the extent of their knowledge being dependent upon their decentralisation. I would ask you to ponder and reflect upon this last statement. Let us now proceed to a consideration of Rule I. Rule I. Within the fire of mind, focussed within the head's clear light, let the group stand. The burning ground has done its work. The clear cold light shines forth and cold it is and let the heat-evoked by the group love-permits the warmth of energetic moving out. Behind the group there stands the Door. Before them opens out the Way. Together let the band of brothers onward move-out of the fire, into the cold, and toward a newer tension. It will be profitable if we take this Rule I sentence by sentence and try to wrest from each its group significance. 1. Within the fire of the mind, focussed within the head's clear light, let the group stand. In this sentence, you have the idea of intellectual perception and of focussed unity. Intellectual perception is not mental understanding, but is in reality the clear cold reason, the buddhic principle in action and the focussed attitude of the Spiritual Triad in relation to the personality. I would call your attention to the following analogies: Head Monad Atma Purpose Heart Soul Buddhi Pure reason Base of spine Personality Manas Spiritual activity In these words you have, therefore, the position of the personality indicated as it stands at the penetrating point of the antahkarana as it contacts the manas or lower mind and is thus the agent of the purpose of the Monad, working through the Spiritual Triad which is-as you know-related to the personality by the antahkarana. The heart as an aspect of pure reason requires careful consideration. It is usually considered the organ of pure love 28 A TREATISE ON THE SEVEN RAYS but-from the angle of the esoteric sciences-love and reason are synonymous terms, and I would have you reflect upon why this should be. Love is essentially a word for the underlying motive of creation. Motive, however, presupposes purpose leading to action, and hence in the grouplife task of the incarnating Monad there comes a time when motive (heart and soul) becomes spiritually obsolete because purpose has reached a point of fulfillment and the activity set in motion is such that purpose cannot be arrested or stopped. The disciple cannot then be deterred, and no hindrance or difficulty is hard enough to prevent his moving forward. Then we have eventual destruction of what Theo- sophists call the causal body and the establishing of a direct relation between the Monad and its tangible expression upon the physical plane. The head centre and the centre at the base of the spine will be in direct unimpeded relation; monadic will and personality will likewise will be in a similar unimpeded relation, via the antahkarana. I would have you remember that the will aspect is the final dominating principle. In the group application of these ideas the same basic and profound development must take place, and a group of disciples must be distinguished by pure reason, which will steadily supersede motive, merging eventually into the will aspect of the Monad-its major aspect. It is, technically speaking, Shamballa in direct relation with humanity. What, therefore, is the group will in any ashram or Master's group? Is it present in any form vital enough to condition the group relations and to unite its members into a band of brothers-moving forward into the light? Is the spiritual will of the individual personalities of such strength that it negates the personality relation and leads to spiritual recognition, spiritual interplay and spiritual relation. It is only in consideration of these fundamental effects of standing as a group in "the head's clear light" that it is permissible for disciples to bring into the picture personal sensitivities and thought, and this only because of a group temporary limitation. THE FOURTEEN RULES FOR GROUP INITIATION 29 What is it, therefore, which prevents a disciple-as an individual-from having direct approach and direct contact with the Master without being dependent upon an intermediary? Let me illustrate: In the group I have under training (Discipleship in the New Age, Vols. I and ll) two or three have direct approach and others have it but know it note still others are well intentioned and hard driving disciples, but never for a second do they forget themselves; one has had a problem of glamour but now is preoccupied with the problem of spiritual ambition-a spiritual ambition which is working through a very small personality- some could make rapid progress but are too prone to inertia-perhaps I could say that they do not care enough. Each of them (and every other disciple) can place himself. All of them desire to move forward and possess a strong inner spiritual life-hence my finding the time to work with them. But the group antahkarana is still incomplete and the aspect of pure reason and of the heart does not control. The evocative power of the Spiritual Triad is not, therefore, adequate to hold the personality steady and the invocative power of the personality is non-existent-speaking from the angle of the group personalities which make up the personality aspect of the ashram. This is a factor with which they oft feel I have not to deal. It can only become a potent factor if certain personality relations are adjusted and inertia is overcome. Then and only then can "the group stand." 5. The burning ground has done its work. Here there is quite apt to be misunderstanding. To most people the burning ground stands for one of two things: a. Either the fire of the mind, burning up those things in the lower nature of which it becomes increasingly aware. b. Or the burning ground of sorrow, agony, horror and pain which is the characteristic quality of life in the three worlds, particularly at this time. But the burning found referred to here is something 30 A TREATISE ON THE SEVEN RAYS very different. When the blazing light of the sun is correctly focussed on or through a glass it can cause ignition. When the blazing light of the Monad is focussed directly upon the personality, via the antahkarana and not specifically through the soul, it produces a blazing fire which burns up all hindrances in a steady, sequential process. Wording it otherwise, when the will aspect streams from the Monad and focusses through the personal will (as the mind can grasp and realise it) it destroys as by fire all elements of self-will. As the energy of Shamballa streams out and makes a direct contact with humanity (omitting the transmission via the Hierarchy, which has hitherto been customary), you have what has been seen in the world today, a destructive conflagration or a world burning ground. When the antahkarana of a group is rightly constructed, then the individualised group-will will disappear in the full consciousness of the monadic purpose or clear directed will. These are points which the disciple pre- paring for initiation has to consider as he prepares for the higher initiations, and these are the points which any group or ashram in preparation for initiation has also to consider. The secret of the higher initiations lies in the trained use of the higher will. It does not lie in purification or in self-discipline or in any of the expedients which have acted in the past as interceptors of the truth. This whole problem of the Shamballic will is in process of revelation, and will eventually alter the entire approach of the disciple in the New Age to initiation. The theme of "the Way into Shamballa" requires reflective study and esoteric understanding. fn this concept of the new and future section (if I may so call it) of the Way or Path with which the modern disciple is faced lies the secret of the coming revelation and of the spiritual dispensation which will emerge as humanity constructs the new world civilisation and begins to formulate the new culture. The burning, purifying, destructive effects of the monadic will upon its distorted reflection, the individual will, deeply deserves consideration. For long, aspirants have noted and have been taught the effect of the will upon the astral, or emotional body. It THE FOURTEEN RULES FOR GROUP INITIATION 31 is one of the primary and most elementary of the initial tensions, and is taught upon the Probationary Path. It leads to the purifying and the re-organising of the entire psychic and emotional life, as the result of its destructive action. "If you will only think," "if you will only use a little will," and "if you will only remember that you have a mind," we say to the children of the race and to beginners upon the Path of conscious Return. Little by little, then, the focus and the orientation shift out of the astral life and from the emotional level of consciousness into the mental, and consequently into the reflection of the world of purpose, found in the three worlds. When that stage has been somewhat de- veloped, then there follows, upon the Path of Discipleship and of preparation for initiation, an effort to grasp and understand the higher aspects of this mental process, and the will aspect of the egoic life begins to influence the disciple. The "petals of sacrifice" unfold and the sacred sacrificial aspect of life is revealed in its beauty, purity. simplicity and in its revolutionising quality. Upon the Path of Initiation, the monadic will (of which the egoic will is the reflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to the man upon the physical plane. This produces the higher correspondence of those qualities so glibly spoken of by the well-trained but dense esotericist-transmutation and transformation. The result is the assimilation of the individual will and the egoic will into the purpose of the Monad which is the purpose-undeviating and unalterable-of the One in Whom we live and move and have our being. This is the field of the true burning, for our "God is a consuming Fire." This is the burning bush or the burning tree of life of Biblical symbolism. This highest of all the fires, this deeply spiritual and hitherto seldom recognised burning-ground, has its effects summed up for us in the next phrase or sentence of Rule I. 3. The clear cold light shines forth and cold it is and yet the heat-evoked by the group love-permits the warmth of energetic moving out. 32 A TREATISE ON THE SEVEN RAYS In these words you have the key to group initiation. The light of the higher initiations can stream in when it is evoked by the group love. That light is clear and cold, but produces the needed "heat," which is a symbolic word used in many of the world Scriptures to express living, spiritual energy. I said "spiritual energy" and not soul force, and herein lies a distinction which you will some day have to grasp. This group love is based upon the egoic aspect of the will to which we give the name "sacrificial love." This does not connote happy relationships between individual members of the group. It might, presumably, lead to unhappy outer, superficial interplay, but basically it leads to an unalterably staunch loyalty, underlying the surface of the outer life. The Master's influence, as He seeks to aid His disciple, always produces transitory turmoil-transitory from the angle of the soul, but frequently appalling from the angle of the personality. Similarly, the projection of the life and influence of any senior disciple into the periphery or aura of the aspirant or lesser disciple is-in its degree-likewise disturbing and upsetting; this is a point which should be carefully borne in mind, both as regards the disciple's own reactions and training, and as regards any effect which he may call forth in the life of a probationary disciple or lesser disciple in his own sphere of influence. These intrusive influences and their consequent effects which are produced upon an individual or a group by a Master or a senior disciple are usually interpreted in personality terms, and are very little understood. They are nevertheless aspects of the higher will in some higher disciple and are beating upon the personality will and evoking the sacrificial will of the Ego, and hence lead to a period of temporary discomfort. This the aspirant and the inexperienced disciple resent and blame the evoking sources for their discomfort, instead of learning the needed lesson of receiving and handling force. Where, however, real love exists, it will produce the lessening of the personality will, the evocation of the sacrificial egoic will, and a constantly growing capacity to identify THE FOURTEEN RULES FOR GROUP INITIATION 33 the group with the will or purpose of the Monad. The progress of the group is, therefore, from one burning ground to another-each burning ground being colder and clearer than the preceding one but producing sequentially the burning fire, the clear cold lighted fire, and the consuming divine fire. Thus in parables the truth goes out, and gradually the initiate grasps the uses of heat, warmth, light and energy; he arrives at an understanding of self-will, sacrificial will and Shamballic purpose, and only Love (self-love, group love, and finally, divine love) can reveal the significance of these symbolic words and the occult paradoxes which confront the true aspirant as he attempts to tread the Way. As we continue our studies of the rules to be followed by those receiving initiate-training, I would remind you of certain things, some of them already touched upon but requiring re-emphasis. Any usefulness which these Rules may have for you will be dependent upon your grasping a few basic ideas and then proceeding to make them factual as far as in you lies. First, I would call your attention to what should be the basic attitude of the would-be initiate: It should be one of purpose, governed by pure reason and working out in spiritual activity. That is a sentence easily written, but what specifically does it convey to you? Let me enlarge upon it somewhat. The attitude of the initiate-in-training should be one of right spiritual motive-the motive being the intelligent fulfillment of the will aspect of divinity, or of the Monad. This involves the merging of his personality self-will into that of the sacrificial will of the soul; and this, when accomplished, will lead to the revelation of the divine Will. Of this Will, no one who is not an initiate has any concep tion. It means, secondly, the release of the faculty of spiritual perception and of intuitive understanding, which involves the negation of the activity of the lower or concrete mind, of the lower personal self, and the subordination of the knowledge aspect of the soul to the clear pure light of the divine understanding. When these two factors are beginning to be 34 A TREATISE ON THE SEVEN RAYS active, you will have the emergence of true spiritual activity upon the physical plane, motivated from the high source of the Monad, and implemented by the pure reason of the intuition. It will be apparent to you, therefore, that these higher spiritual faculties can only be brought into play when the bridging antahkarana is beginning to play its part. Hence the teaching which I am giving on the construction of the rainbow bridge. These Rules are in reality great Formulas of Approach, but they indicate approach to a specific section of the Path and not approach to the Initiator. I would have you reflect upon this distinction. The "Way of the Higher Evolution" lies open to the aspirant to the Greater Mysteries, but he is oft bewildered in the beginning and frequently questions in his mind the difference between the progress or evolution of the personality towards soul consciousness and the nature of the progress which lies ahead and which is essentially different to the unfoldment of pure consciousness. Had you grasped the fact that after the third initiation, the initiate is not concerned with consciousness at all, but with the fusion of his individual will with the divine will. He is not then occupied with increasing his sensitivity to contact, or with his conscious response to environing conditions, but is becoming increasingly aware of the dynamics of the Science of the Service of the Plan. This distinctive realisation can only come when his fused and blended personality and soul expression of will has disappeared in the blazing light of the divine Purpose-a purpose which cannot be frustrated even if at times delayed, as it has been during the past fifty-five years. (Written in February, 1943.) Much of what I have said above will seem meaningless to you because the finished contact between soul and personality has not been brought about and the will aspect in manifestation is not yet understood in its three phases: Personality, Egoic and Monadic. But, as I have earlier told you, I write for those disciples and initiates who are now coming into incarnation and who will be in the full flower of their THE FOURTEEN RULES FOR GROUP INITIATION 35 consciousness and service at the latter end of this century. But the effort you make to understand will have its effect, even if the brain registers it not. In the last analysis, these Rules or Formulas of Approach are primarily concerned with the Shamballa or life aspect. They are the only Formulas or embodied techniques at present extant which have in them the quality which will enable the aspirant to understand and eventually express the significance of the words of Christ, "Life more abundantly." These words relate to contact with Shamballa; the result will be the expression of the will aspect. The whole process of invocation and evocation is tied up with the idea. The lesser aspect is ever the invoking factor, and this constitutes an unalterable law lying behind the entire evolutionary process. It is necessarily a reciprocal process, but in time and space it might be broadly said that the lesser ever invokes the higher, and higher factors are then evoked and respond according to the measure of understanding and the dynamic tension displayed by the invoking element. This many fail to realise. You do not work at the evocative process. That word simply connotes the response of that which has been reached. The task of the lesser aspect or group is invocative, and the success of the invocative rite is called evocation. When, therefore, your life is fundamentally invocative, then there will come the evocation of the will. It is only truly invocative when personality and soul are fused and functioning as a consciously blended and focussed unit. The next point which I seek to make is that these Formulas of Approach or Rules deal with the unfoldment of group consciousness, because it is only in group formation that, as yet, the Shamballa force of the will can be tapped. They are useless to the individual under the new initiatory dispensation. Only the group, under the proposed new mode of working and of group initiation, is capable of invoking Shamballa. That is why Hitler, the exponent of the reversed reaction to Shamballa land consequently the evil reaction) had to gather around him a group of like-minded people or 36 A TREATISE ON THE SEVEN RAYS personalities. On the upper are of the evocative cycle (Hitler being the expression of the invocative are of the Shamballa force) it requires a group to bring about evocation. We now come to my third point in relation to the Rules or Formulas and their objective. They are concerned-above everything else-with group initiation. They have other applications, but for the present here lies their usefulness. What, you may ask, is group initiation? Does it involve the taking of initiation by every member in the group? Can one person have so extensive an influence that he can hold up or delay or even prevent (in time and space) the group initiation? The group need not necessarily contain members who have all taken the same initiation. By this I mean that the necessary initiation of all the members simultaneously into the same group development is not required. Basically, what I am endeavouring to say anent these Rules has relation to the third initiation-the initiation of the integrated personality. They necessarily, however, have a correspondence to the second initiation, and are consequently of more general interest, for it is that initiation which faces so many aspirants today-the demonstration of the control of the formidable emotional nature. I would ask you to think much about this point which I have just made. Group initiation means that the bulk of the members are correctly oriented that they are proposing to accept the discipline which will prepare them for the next great expansion of consciousness, and that none of them can possibly be deviated from their purpose (note that word with its first ray or Shamballic implications), no matter what is happening in their environment or their personal life. You need to reflect on this if you desire to make the needed progress. In these short instructions, which aim only at a "tentative indication" (note that phrase), it is not necessary to enter into explicit details. In any case, if the Formulas or Rules are not intuitively clear to your minds, anything I could say would only hinder and frustrate my purpose. Finally, these Formulas or Rules are susceptible of THE FOURTEEN RULES FOR GROUP INITIATION 37 three forms of application or interpretation and I would have you remember this, because you can thereby discover where your individual focus of attention is and if you are consequently functioning as an integrated personality. Remember always that only an integrated personality can achieve the needed soul focus. This is a fundamental requirement. These three forms of application are physical, emotional and mental in nature. But those words in their simplest connotation have true reference to the task of achieving one or other of the higher initiations. The only way their significance can truly appear is by grasping the following meanings: 1. The physical application refers to the usage by the group of the given knowledge and intuitively perceived information in such a way that the needs of the larger group, of which the group itself is a part, are constructively served. The consummation of this ideal is to be found in the activity of the Hierarchy itself which, from progressive point to progressive point, finds itself in the position of intuitive interpreter and force transmitter between the centre of Shamballa and Humanity. The individual initiate, on the way to one or other of the higher initiations, has in his lesser degree to achieve the same dual function and thereby fit himself for the wider cooperation. 2. The emotional application has definite reference to the world of meaning, interpreted in a group sense. At present, well-meaning aspirants are satisfied if they are able to interpret their personality conditions, events and happenings in terms of their real meaning. But that still remains an individual reaction. The aspirant who is seeking to comprehend these Rules is more interested in seeing the situations which he contacts in terms of a world whole, and in searching for their meaning in terms of their group significance. This serves to decentralise him and to convey into his consciousness some aspect of that larger whole, and this in its turn contributes to the expansion of the consciousness of humanity as a whole. 38 A TREATISE ON THE SEVEN RAYS 3. The mental application has to be grasped and considered in terms of the "great light." It must be remembered that the mind is the organ of illumination. Therefore it might be asked: Do the united mental processes of the group as a whole tend to throw light on human problems and situations? How much does the light of the individual group member aid in this process? How much light do you, as an individual, register and therefore contribute to the greater light? Is the group light a dim flicker or a blazing sun? Such are some of the implications lying behind the use of these familiar words, and the careful consideration of their meaning might bring about a definite expansion of consciousness. This expansion normally follows certain clear and definite stages: 1. A recognition of the goal. This goal is often expressed under the word "the door." A door permits entrance into some place larger than the area covered by the standing room of the would-be initiate. This statement refers to the "door of incarnation" through which the incarnating soul enters into life-limited and restricted from the angle of the soul. The door of initiation admits "into a larger room" or sphere of extended expression. 2. The approach, under regulated and imposed and well-tried rules, of the entering one towards a visioned goal. This involves conformity to that which has been tried, known and demonstrated by all previous initiates. 3. The arresting of the steps of the initiate before the door in order that he may "prove himself to be initiate" prior to entry. 4. The passing of certain tests in order to demonstrate fitness. 5. Then comes the stage of entrance-under due and set rules and yet with full freedom of action. You will see, therefore, why ever the need for understanding is emphasised. Before proceeding to study the final phrases of Rule THE FOURTEEN RULES FOR GROUP INITIATION 39 One, I would call your attention to the fact that the initiate has faced two major tests, symbolically described as "the burning ground" and the "clear cold light." Only after he has successfully passed these can he-or the group, when considering group initiation-move forward and outward into the wider reaches of the divine consciousness. These tests are applied when the soul grips the personality and the fire of divine love destroys the loves and desires of the integrated personality. Two factors tend to bring this about: the slow moving forward of the innate conscience into greater control, and the steady development of the "fiery aspiration" to which Patanjali* makes reference. These two factors, when brought into living activity, bring the disciple into the centre of the burning ground which separates the Angel of the Presence from the Dweller on the Threshold. The burning ground is found upon the threshold of every new advance, until the third initiation has been taken.


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