Diversities of Initiations

Major and Minor Initiations

In dealing with this question of the diversities of initiations it may be of value to the student to remember that the great moment in which a man passed out of the animal kingdom into the human, which is called in many occult textbooks the “moment of individualization,” was in itself one of the greatest of all initiations. Individualization is the conscious apprehension by the self of its relation to all that constitutes the not-self, and in this great initiatory process, as in all the later ones, the awakening of consciousness is preceded by a period of gradual development; the awakening is instantaneous at the moment of self-realization for the first time, and is always succeeded by another period of gradual evolution. This period of gradual evolution, in its turn, leads up to a later crisis which is called Initiation. In the one case, we have initiation into self-conscious existence, in the other, initiation into spiritual existence.

These realizations, or apprehended expansions of consciousness, are under natural law, and come in due course of time to every soul without exception. In a lesser degree they are undergone daily by every human being, as his mental grip of life and experience gradually grows, but they only become initiations into the wisdom (as differentiated from expansions of knowledge) when the knowledge gained is:

  1. Consciously sought for.
  2. Self-sacrificingly applied to life.
  3. Willingly used in service for others.
  4. Intelligently utilized on the side of evolution.

Only souls of a certain amount of experience and development do all these four things consistently and steadily, and thus transmute knowledge into wisdom, and experience into quality. The ordinary average man transmutes ignorance into knowledge, and experience into faculty. It would be helpful if all of us pondered upon the difference between inherent quality and innate faculty; one is the very nature of buddhi, or wisdom, and the other of manas, or mind. The union of these two, through a man’s conscious effort, results in a major initiation.

These results are brought about in two ways: First, by a man’s own unaided effort, which leads him in due course of time to find his own center of consciousness, to be guided and led by the inner ruler or Ego entirely, and to unravel, through strenuous effort and painful endeavor, the mystery of the universe, which is concealed in material substance energized by Fohat. Secondly, by a man’s efforts, supplemented by the intelligent loving cooperation of the Knowers of the race, the Masters of the Wisdom. In this case the process is quicker, for a man comes under instruction – should he so desire – and subsequently, when he has on his part provided the right conditions, there is placed at his disposal the knowledge and the help of those who have achieved. In order to avail himself of this help he has to work with the material of his own body, building right material into an ordered form, and has therefore to learn discrimination in the choice of matter, and to understand the laws of vibration and of construction. This entails the mastering, in some measure, of the laws that govern the Brahma and Vishnu aspects: it means a faculty of vibrating with atomic accuracy, and the development of the quality of attractiveness, which is the basis of the building, or Vishnu aspect.

He has to equip, also, his mental body so that it may be an explainer and transmitter, and not a hindering factor as now. He must likewise develop group activity, and learn to work in a coordinated manner with other units. These are the main things that a man must accomplish along the path of initiation, but when he has worked at them, he will find the Way, it will be made clear to him, and he will then join the ranks of the Knowers.

Another point to be remembered is that this effort to make people cooperate intelligently with the Hierarchy, and to train them to join the ranks of the Lodge, is, as earlier pointed out, a special effort (inaugurated in Atlantean days and continued to this time) made by the Hierarchy of the planet, and is very largely in the nature of an experiment. The method whereby a man assumes conscious place in the body of a Heavenly Man differs in different planetary Schemes; the Heavenly Man, who uses our planetary Scheme as his body of manifestation, chooses to work in this particular way during this particular period for his own specific purposes; it is part of the process of vitalizing one of his centers, and of linking up his heart center with its connection in the head. As other of his centers are vitalized, and come into full activity, other methods of stimulating the cells in his body (the deva and human monads) may be followed, but for the present the cosmic Rod of Initiation, which is applied to a Heavenly Man, in much the same manner as the lesser rods are applied to man, is being utilized in such a way that it produces that specific stimulation which demonstrates in the activity of man on the Path of Probation and the Path of Initiation.

Therefore man must recognize the cyclic nature of initiation, and the place of the process in time and space. This is a special period of activity in the cycle of a Heavenly Man, and it works out on our planet as a vast period of trial or initiatory testing; it is, nevertheless, equally a period of vitalization and of opportunity.

We must also endeavor to realize the fact that initiation may be seen taking place on the three planes in the three worlds, and the thought must ever be borne in mind of the relative value and place of the unit, or cell, in the body of a Heavenly Man. The point must here be emphasized that the major initiations, or the initiations of manas, are those taken on the mental plane and in the causal body. They mark the point in evolution where the unit recognizes in fact, and not only in theory, his identity with the divine Manasaputra in whose body he has place. Initiations can be taken on the physical plane, on the astral, and on the lower mental, but they are not considered major initiations, and are not a conscious, coordinated, unified stimulation that involves the whole man.

A man, therefore, may take initiation on each plane, but only those initiations which mark his transference from a lower four into a higher three are considered so in the real sense of the word, and only those in which a man transfers his consciousness from the lower quaternary into the triad are major initiations. We have, therefore, three grades of initiations:

First, initiations in which a man transfers his consciousness from the lower four subplanes of the physical, astral, and mental planes respectively, into the higher three subplanes. When this is done upon the mental plane a man is then known technically as a disciple, an initiate, an adept. He uses then each of the three higher subplanes of the mental plane as a point from which to work his way completely out of the three worlds of human manifestation into the triad. Therefore it is apparent that what one might consider as lesser initiations can be taken on the physical and astral planes, in the conscious control of their three higher subplanes. These are true initiations, but do not make a man what is technically understood as a Master of the Wisdom. He is simply an adept of a lesser degree.

Secondly, initiations in which a man transfers his consciousness from plane to plane, instead of from subplane to subplane. Herein comes a point to be carefully recognized. A true Master of the Wisdom has not only taken the lesser initiations referred to above, but has also taken the five steps involved in the conscious control of the five planes of human evolution. It remains for him then to take the two final initiations which make him a Chohan of the sixth degree, and a Buddha, before that control is extended to the remaining two planes of the solar system. It is obvious, therefore, that it is correct to speak of the seven initiations, yet it would be nevertheless equally correct to enumerate five, ten, or twelve initiations. The matter is complicated for occult students, owing to certain mysterious factors about which they can naturally know nothing, and which must remain to them, as yet, utterly incomprehensible. These factors are founded in the individuality of the Heavenly Man himself, and involve such mysteries as his particular karma, the aim he may have in view for any particular cycle, and the turning of the attention of the cosmic ego of a Heavenly Man to his reflection, the evolving Heavenly Man of a solar system.

A further factor may also be found in certain periods of stimulation, and of increased vitalization, such as a cosmic initiation produces. These outside effects naturally produce results in the units or cells in the body of the Heavenly Man, and lead often to events unforeseen and apparently inexplicable.

Thirdly, initiations in which a Heavenly Man may take either a minor or a major initiation, thereby involving his entire nature. For instance, when individualization took place during the Lemurian, or the third root race, and the human family in this cycle definitely came into manifestation, it signified a major initiation for our Heavenly Man. The present stimulation in hierarchical effort is leading up to a lesser initiation. Each great cycle sees a major initiation of a Heavenly Man taken on one or other of the globes, and herein again complication lies, and much food for thought.

To the three above points we might also briefly add that of the coming in, or passing out, of any particular ray. The little that can be said upon this point, which is one of the greatest difficulty, might be summed up in the following three statements: First, that initiations taken on the four minor rays rank not in equality with initiations taken upon the major three. This is complicated somewhat by the fact that within the planetary Scheme, during cyclic evolution, a minor ray may be temporarily regarded as a major ray. For instance, at this particular time in our planetary Scheme, the seventh Ray of Ceremonial Law or Order is regarded as a major ray, being a ray of synthesis, and one on which the Mahachohan is blending his work. Secondly, that the first three initiations are taken upon the ray of the Ego, and link a man up with the great White Lodge; the last two are taken upon the ray of the monad, and have a definite effect upon the path for service that will be chosen later by the adept. This statement must be linked up with that earlier made, which stated that the fifth initiation made a man a member of the Greater Lodge, or Brotherhood, on Sirius, being literally the first of the Sirian initiations. The fourth initiation is the synthesis of the Initiations of the threshold in the Sirian Lodge. Finally, according to the ray on which initiation is taken, so very largely-depends the subsequent path of service.


Excerpted from

Initiation, Human and Solar – Chapter XVII – Diversities of Initiations

By Alice Bailey & Djwhal Kuhl

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 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 realizes 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 endeavors to bring the race to the point where its units will have some idea of the next step to be taken.

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 polarization to another, entails the realization 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 honor 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 rhythm;

  • a vision of the Logoic thought-form on the archetypal plane,
  • a vision that grows from initiation to initiation 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 threefold 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 emphasized 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 synthesize 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 recognizes the purpose of pervading circumstances. It is the capacity that senses the lesson to be learnt from any given occurrence and event, and that by means of these comprehensions and recognitions effects an hourly, weekly, 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 center) 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 subplanes 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 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 center. This descent is brought about by the action of the Initiator, wielding the Rod of Power, and puts a man in touch with the center 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 (or the welder of all) , at the fifth initiation the adept lets the lower vehicles go, and stands in his buddhic sheath. He creates thence his body of manifestation.

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 of 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 held for 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 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 At-one-ment. One unification takes place at the moment of individualization, 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”) 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:

  1. With himself, and those in incarnation with him.
  2. With his higher Self, and thus with all selves.
  3. With his Spirit, or “Father in Heaven,” and thus with all Monads.
  4. 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.


Excerpted from: Initiation, Human and Solar – Chapter II – Initiation Defined

Alice Bailey and Djwhal Khul


The Rods of Initiation are of four kinds:

1. Cosmic, used by a cosmic Logos in the initiations of a solar Logos and of the three major Planetary Logoi.

2. Systemic, used by a solar Logos in the initiations of a Planetary Logos. With cosmic initiation we have naught to do; it concerns expansions of realization beyond even the ken of the highest initiate in our solar system. With systemic initiations we are concerned only in trifling measure, for they are on so vast a scale that the average human mind cannot as yet envisage them. Man appreciates these initiations only in so far as they produce effects in the planetary scheme with which he may be concerned. Particularly is this so should the scheme in which he plays his microscopic part be the center in the Logoic body receiving stimulation. When that is the case, the initiation of his own Planetary Logos takes place, and consequently he (as a cellular body) receives an added stimulation along with the other sons of men.

3. Planetary, used by a Planetary Logos for initiatory purposes, and for the third, fourth, and fifth major initiations, with the two higher. At the planetary initiation the Rod of Power, wielded by the solar Logos, is charged with pure electrical force from Sirius, and was received by our Logos during the secondary period of creation, from the hands of that great Entity who is the presiding Lord of the Lords of Karma. He is the repository of the law during manifestation, and he it is who is the representative in the solar system of that greater Brotherhood on Sirius whose Lodges are found functioning as the occult Hierarchies in the different planets. Again, he it is who, with the solar Logos to assist him, invests the various Initiators with power, gives to them that word in secret which enables them to draw down the pure electric force with which their rods of office must be charged, and commits to their keeping the peculiar secret of their particular planetary scheme.

4. Hierarchical, used by an occult Hierarchy for minor initiations, and for the first two initiations of manas by the Bodhisattva.

When man individualized in Lemurian days, it was through the application of the Rod of Initiation to the Logos of our earth chain, which touched into activity certain centers in his body, with their corresponding groups. This application produced literally the awakening of the life to intelligent work on the mental plane. Animal man was conscious on the physical and on the astral planes. By the stimulation effected by the electric rod this animal man awoke to consciousness on the mental. Thus the three bodies were coordinated, and the Thinker enabled to function in them.

All Rods of Initiation cause certain effects:

  1. Stimulation of the latent fires till they blaze.
  2. Synthesis of the fires through an occult activity that brings them within the radius of each, other.
  3. Increase of the vibratory activity of some center, whether in man, a Heavenly Man, or a solar Logos.
  4. Expansion of all the bodies, but primarily of the causal body.
  5. The arousing of the kundalinic fire (or the fire at the base of the spine), and the direction of its upward progression. This fire and the fire of manas, are directed along certain routes – or triangles – by the following of the Rod as it moves in a specified manner. There is a definite occult reason, under the laws of electricity, behind the known fact that every initiate presented to the Initiator is accompanied by two of the Masters, Who stand one on either side of the initiate. The three of Them together form a triangle which makes the work possible.

The force of the Rod is twofold, and its power terrific. Apart and alone the initiate could not receive the voltage from the Rod without serious hurt, but in triangular transmission comes safety. We need to remember here that two Masters sponsor all applicants for initiation, and represents two polarities of the electric All. Part of their function is to stand with applicants for initiation when they come before the Great Lord.

When the rods are held in the hands of the Initiator in his position of power, and at the stated seasons, they act as transmitters of electric force from very high levels, so high indeed that the “Flaming Diamond,” at certain of the final initiations, the sixth and seventh, transmits force via the Logos from outside the system altogether. This major Rod is the one used on this planet, but within the system there are several such Rods of Power, and they are to be found in three grades – if it may be so expressed.

One Rod of Initiation is used for the first two initiations, and is wielded by the Great Lord. It is magnetized by the application of the “Flaming Diamond,” the magnetization being repeated for each new World Teacher. There is a wonderful ceremony performed at the time that a new World Teacher takes office, in which he receives his Rod of Power – the same Rod as used since the foundation of our Planetary Hierarchy – and holds it forth to the Lord of the World, who touches it with his own mighty Rod, causing a fresh recharging of its electric capacity. This ceremony takes place at Shamballa.

The Rod of Initiation known as the “Flaming Diamond,” is used by Sanat Kumara, the One Initiator. This Rod lies hidden “in the East,” and holds the fire hidden that irradiates the Wisdom Religion. This Rod was brought by the Lord of the World from Venus, and once in every world period it is subjected to a similar process to that of the lesser Rod, only this time it is recharged by the direct action of the Logos himself, the Logos of the solar system. The exact location of this Rod is known only to the Lord of the World and to the Chohans of the rays, and being the talisman of this evolution the Chohan of the second ray is – under the Lord of the World – its prime guardian, aided by the deva Lord of the second plane. The Buddhas of Activity are responsible for its custody, and under them the Chohan of the ray. It is produced only at stated times, when specific work has to be done. It is used not only at the initiating of men, but at certain planetary functions of which nothing is at present known. It has its place and function in certain ceremonies connected with the inner round, and the triangle formed by the Earth, Mars, and Mercury.

The Purpose of the Rods of Power

In the scepter of a ruling monarch at this day is hidden the symbolism of these various Rods. They are duly recognized as symbols of office and of power, but it is not generally appreciated that they are of electrical origin, and that their true significance is concerned with the dynamic stimulation of all the subordinates in office who come under their touch thus inspiring them to increased activity and service for the race.

The great Rod of Power of the Logos himself is hidden in the sun.

To recapitulate, the esoteric location of the various rods is as follows:

  • The Rod of the Bodhisattva lies hidden in the “heart of the wisdom,” that is, at Shamballa.
  • The Rod of the One Initiator is hidden in “the East,” a definite planetary location.
  • The Rod of the solar Logos is hidden in “the heart of the sun,” that mysterious subjective sphere which lies back of our physical sun, and of which our physical sun is but the environing shield and envelope.
  • The Rod of the cosmic Logos associated with our solar Logos is secreted in that central spot in the heavens around which our solar system revolves, and which is termed “the central spiritual sun.”

One Rod is charged anew at Shamballa for each new World Teacher; the Rod of Sanat Kumara is charged afresh at each recurring world period, and therefore seven times in the history of a planetary scheme. The Logoic Rod of Power is electrified at the recurrence of each new period of creation, or for each solar system through which the Logos manifests, as a man manifests through his physical body life. The first two ceremonies take place at Shamballa, the sacred point of planetary manifestation, that central location in our physical planet which corresponds to the heart of a human being. Many of the places on the earth’s surface, for instance, which are famed for their healing properties, are thus noted because they are magnetized spots, and their magnetic properties demonstrate as healing influences. The recognition of these properties by man is but the preamble of a later and more definite recognition, which will eventuate when his etheric sight is normally developed.

These magnetic spots are magnetized in three ways:

  • By Sanat Kumara working through the Manu. This occurs when it is desirable to form a central magnetic point which, by its attractive power, will draw into a coherent whole some race, nation, or large organization. Every nation has its “magnetic point,” formed in etheric matter by the application of the “Flaming Diamond” to the ethers; it is the national heart and the basis of the national character. Usually the chief city of a nation is built up around it, but this is not invariably so.
  • By Sanat Kumara working through the Bodhisattva. In this case, the electric force in the Rod is wielded in order to draw closer together those influences which demonstrate in the great religions of the world. The lesser Rod of Power is used here in conjunction with the greater. By their means the attractive quality or keynote of any religion is struck, and of any organization with a religious basis.
  • By Sanat Kumara working through the Mahachohan. By the wielding of the Rod of Power the magnetic focal points of those great organizations which affect the civilization and the culture of a people are brought into coherent activity.

All physical plane organization – governmental, religious, or cultural – is the working out of inner forces and causes, and, before they definitely appear in physical manifestation, a focalization – if it might be so expressed – of these influences and energies, takes place on etheric levels. The organization of the Freemasons is a case in point. It has two magnetic centers, one of which is in Central Europe. In all the cases cited, the Lord of the World was the officiating agent, as is ever the case in the founding of great and important movements. In all lesser movements for the helping of the race, initiated by the Masters working through their disciples, the aid of the Bodhisattva is invoked, and the lesser Rod of Power employed.

When disciples initiate a movement on a relatively tiny scale, the Master with whom they work can similarly assist them, and though he wields no Rod of Power, he has methods whereby he can stimulate and cause to cohere the little endeavor of the faithful followers. Thus in all departments of human life the Rods of Initiation and the Words of Power are used. The entire world government functions under law and order, and the whole scheme is interdependent.

To return to the subject of human initiation, and these Rods of Power. At the time of the Initiation ceremony, after the two great revelations there comes a moment of utter silence, and in the interim the initiate realizes within himself the meaning of “Peace.” He stands, as it were, in a void, or in a vacuum, wherein naught seemingly can reach him; he stands betwixt earth and heaven for a brief second, conscious of naught but the meaning of things as they are, realizing his own essential divinity, and the part which he must play when he again returns to earth service from the Council Chamber of Heaven. He is conscious of no anxiety, fear, or doubt. He has contacted the divine “Presence,” and has seen the vision. He knows what he has to do and how he must do it, and peace and joy unutterable fill his heart. This is an interlude of stillness before a period of renewed activity, which begins at the moment that the Rod is applied. Whilst he has been thus withdrawn within himself, with all his forces centered in his heart, the attendant Lodge of Masters have been performing certain ceremonies and chanting certain words, preparatory to the appearance of the Initiator upon the throne, and the wielding of the Rod. The Hierophant has hitherto been present, but the work has been handled by the Lodge and the Sponsors. He now ascends to the place of power, and the Rod is brought to him by its legitimate custodians.

It is not possible here to publish the details of the next stage, beyond using the description as embodied in the words “fire descends from heaven.” Through the utterance of certain words and phrases, which are one of the secrets of initiation, and which vary with each initiation, the electrical force to be employed descends upon the Rod, passing through the heart and the hand of the Initiator to the Three who stand in triangular relation to the throne of office. They receive it in turn, and circulate it by act of will through their hearts, thus passing it to the Sponsors. They again, by an act of will, prepare to transmit it to that center in the body of the Initiate which is (according to the initiation) to receive stimulation. Then succeeds an interesting interlude, wherein the united wills of the Hierarchy are blended in order to transmit that force which the Rod has put into circulation. The Hierophant utters the word, and the force is literally thrown into the initiate’s bodies and centers, passing down through the centers on the mental plane, via the astral centers, to the centers on etheric levels, which finally absorb it. This is the stupendous moment for the initiate, and brings to him a realization of the literal absolute truth of the phrase that “God is a consuming fire.” He knows past all gainsaying that fiery energy and electric force constitute the sumtotal of all that is. He is literally bathed in the fires of purification; he sees fire on all sides, pouring out through the Rod, circulating around the Triangle, and passing through the bodies of the two sponsoring adepts. For a brief second, the entire Lodge of Masters and initiates, standing in their ceremonial places without the Triangle, are hidden from view by a wall of pure fire. The initiate sees no one, save the Hierophant, and is aware of nothing but a fiery blaze of pure, blue-white flame, which burns, but destroys not, which intensifies the activity of every atom in his body without disintegrating, and which purifies his entire nature. The fire tries his work, of what sort it is, and he passes through the Flame.

The Effect of the Application of the Rod

a. Upon the Initiate’s Bodies

The effect is fourfold and lasting, but varies according to the initiation taken. The action of the Rod is most carefully and scientifically regulated, and at each succeeding initiation the voltage is increased, and the activity of the resulting fire and its heat intensified. By the application of the Rod the initiate finds:

  1. That the activity of each individual atom in the various bodies is increased, resulting in a greater degree of nervous energy and an elasticity and resistance which will serve him in good stead in the strenuous life of service ahead.
  2. That matter of an undesirable type in his bodies is shaken loose, and the atomic wall somewhat destroyed, making the atoms radioactive – if it might be so expressed – and therefore more easily eliminated.
  3. The fires of the body are stimulated, and the total energy of the threefold lower man is coordinated, so that there is less waste of energy and a greater coherence and uniformity in action.
  4. The aligning of the various bodies in connection with the causal, or egoic body is aided, and thus continuity of consciousness, and receptivity to the behests of the Ego, become possible.

The initiate will find, when he returns from the ceremony, and takes up his work in the world, that the stimulation received will bring about in his bodies a period of great activity, and also of strife. This strife, persisted in to the point of victory, will result in his taking out of his body undesirable matter, and building in new and better material; he will find that his powers for service are enormously increased, and his nervous energy intensified, so that he can draw upon reserves of force in service hitherto unsuspected. He will find, also, that the response of the physical brain to the voice of the higher Self, and its receptivity to the higher and subtler impressions, is greatly furthered. Eventually, through the work accomplished, he will succeed in eliminating all matter of a subatomic character, and will then build bodies of substance of the highest subplane on each plane; he will become aware that all his energies can be consciously and constructively controlled, that he knows the real meaning of continuity of consciousness, and can function simultaneously on the three planes with full inner realization.

b. Upon the Causal or Egoic Body

It is only possible to touch very briefly upon the effect of the application of the Rod to the causal body of the initiate. The subject is immense, and will be more fully dealt with in A Treatise on Cosmic Fire. There are just two ways in which some idea of the fundamental truth will be conveyed to the mind of the student, which we might now consider.

First, the student should bear in mind the interesting significance of the fact that he, on the physical plane, is a functioning personality, with known and realized characteristics, and yet withal, that he is a subjective Life, who uses that personality as a medium of expression, and who – through the agency of the physical, emotional, and mental bodies which comprise the threefold lower man – makes his contacts with the physical plane and thus develops. The same general idea of development must be now extended to the higher Self, the Ego on its own plane. This Ego is a great solar angel, who is the medium of expression for the Monad or pure spirit, just as is the personality for the Ego on the lower level. From the point of view of man in the three worlds, this Ego, or Solar Lord, is eternal; he persists throughout the entire cycle of incarnations, just as the personality persists during the tiny physical life cycle. Nevertheless, this period of existence is only relatively permanent, and the day dawns when the life which expresses itself through the medium of the Ego, the Thinker, the Solar Lord or Manasadeva, seeks to loose itself from even this limitation, and to return to the source from which it originally emanated.

The life then, which manifested as a solar angel, and which, through inherent energy, held together through long ages the form egoic, withdraws itself gradually, and the form slowly dissipates; the lesser lives of which it has been constituted, return to the general fount of deva substance, plus the increased consciousness and activity which is theirs through the experience of being built into a form and utilized by a still higher aspect of existence. Similarly, in the case of the personality, when the life egoic withdraws, the threefold lower self dissipates; the little lives which form the body of what has been called the lunar self (in contradistinction to the solar self, being but its reflection) are absorbed into the general reservoir of deva substance of a lower vibration to that which composed the body egoic. Similarly, also, their evolution has been furthered through having been built into a form for the use of the higher Self.

Through the application of the Rod of Initiation, the work of separating the spiritual self from the higher self is furthered, and the imprisoned life gradually escapes, whilst the causal body is slowly absorbed or dissipated.

This has led to the expression, sometimes used in occult books, of “the cracking of the causal body” at each initiation, and to the idea of the inner central fire gradually breaking through and destroying the confining walls, and also of the destruction of the Temple of Solomon through the withdrawal of the Shekinah. All these phrases are symbolic wordings, and are attempts to convey to the mind of man fundamental truth from different angles.

By the time the fourth initiation has been reached, the work of destruction is accomplished, the solar angel returns to his own place, having performed his function, and the solar lives seek their point of emanation. The life within the form mounts up then in triumph to the bosom of its “Father in Heaven,” just as the life within the physical body at the moment of death seeks its source, the Ego, and this likewise in four stages:

  • By the withdrawal from the dense physical body.
  • By the withdrawal from the etheric body.
  • By a later vacating of the astral body.
  • A final leaving of the mental body.

Another way of emphasizing the same truth is to regard the egoic body as a center of force, a wheel of energy, or a lotus, and to picture it as a lotus with nine petals, hiding within these petals a central unit of three petals; these in their turn secrete the central life, or the “jewel in the lotus.” As evolution proceeds, these three circles of three petals gradually unfold, having a simultaneous effect on one or other of the central three. These three circles are called respectively the petals of Sacrifice, Love, and Knowledge. At initiation the Rod is applied to the petals in a scientific manner, and regulated according to ray and tendency. This brings about the opening of the central bud, the revelation of the jewel, the withdrawal of that jewel from the casket which has so long shielded it, and its transference to “the crown,” as it is occultly called, meaning its return to the Monad whence it came.

We must clearly recognize that all the above is but an attempt, through the limiting agency of words, to describe the method and the rites whereby spiritual liberation is finally achieved in this cycle; first, through the method of evolutionary unfoldment, or gradual development, and then in the final stages through the Rod of Initiation.

c. Upon the Centers

At the time that initiation is taken, the centers are all active, and the lower four (which correspond to the Personality) are beginning the process of translating the fire into the three higher. The dual revolution in the lower centers is clearly to be seen, and the three higher are commencing to be similarly active. By the application of the Rod of Initiation at the time of the initiation ceremony, definite results are achieved in connection with the centers, which might be enumerated as follows:

The fire at the base of the spine is definitely directed to whichever center is the object of special attention. This varies according to ray, or the specialized work of the initiate.

The center has its activity intensified, its rate of revolution increased, and certain of the central spokes of the wheel brought into more active radiance. These spokes of the wheel, or these petals of the lotus, have a close connection with the different spirillae in the permanent atoms, for instance, and in their stimulation comes into play one or more of the corresponding spirally in the permanent atoms on the three lower planes. After the third initiation a corresponding stimulation takes place in the permanent atoms of the Triad, leading to a coordination of the buddhic vehicle, and the transference of the lower polarization into the higher.

By the application of the Rod of Initiation, the downflow of force from the Ego to the personality is tripled, the direction of that force being dependent upon whether the centers receiving attention are the etheric or the astral at the first and second initiations, or whether the initiate is standing before the Lord of the World. In the latter case, his mental centers, or their corresponding force vortices on higher levels, will receive stimulation. When the World Teacher initiates at the first and second initiations, the direction of the triadal force is turned to the vivification of the heart and throat centers in their position of synthesizing the lower. When the One Initiator applies the Rod of his power, the downflow is from the Monad, and though the throat and heart intensify vibration as a response, the main direction of the force is to the seven head centers, and finally (at liberation) to the radiant head center above, synthesizing the lesser seven head centers.

The centers, at initiation, receive a fresh access of vibratory capacity and of power, and this results in the exoteric life as:

  1. A sensitiveness and refinement of the vehicles which may result at first in much suffering to the initiate, but which produce a capacity to respond, that far outweighs the incidental pain.
  2. A development of psychic faculty that again may lead to temporary distress, but which eventually causes a recognition of the one self in all selves, which is the goal of endeavor.
  3. A burning away of the etheric web, through the gradual arousing of kundalini and its correct geometrical progression, and a resultant continuity of consciousness that enables the initiate consciously to utilize time as a factor on the planes of evolution.
  4. A gradual grasp of the law of vibration as an aspect of the basic law of building, the law of attraction, is brought about, and the initiate learns consciously to build, to manipulate thought matter for the perfecting of the plans of the Logos, to work in mental essence, and to apply the law on mental levels, and thereby affect the physical plane. Motion originates cosmically on cosmic levels, and in the microcosm the same will be seen. There is an occult hint here that, pondered on, will reveal much. At initiation, at the moment of the application of the Rod, the initiate consciously realizes the meaning of the Law of Attraction, in form building, and in the synthesis of the three fires. Upon his ability to retain that realization, and himself to apply the law, will depend his power to progress.
  5. The Hierophant transmits higher manasic energy to the initiate, so that he is enabled consciously to know and recognize the plan for his group center, through the immensely increased stimulation. This force descends from the manasic permanent atom via the antahkarana, and is directed to whichever center the Hierophant – under the law – sees should be stimulated.
  6. The Initiator stabilizes the force and regulates its flow, as it circulates through the egoic body, so that when the work of unfoldment is accomplished, the seventh principle at the Heart of the Lotus can stand revealed. After each initiation the lotus is more unfolded, and light from the center begins to blaze forth – a light or fire which ultimately burns through the three enshrining petals, and permits the full inner glory to be seen, and the electric fire of spirit to be manifested. As this is brought about on the second subplane of the mental plane (whereon the egoic lotus is now situated) a corresponding stimulation takes place in the dense substance which forms the petals or wheels of the centers on the astral and etheric levels.


Excerpted from:

Initiation, Human and Solar – Chapter XIII – The Rods of Initiation

By Alice Bailey & Djwhal Khul

“Initiation” Meditation 26-04-2009

Here is my journal entry.

In the meditation today a little trouble settling. Then I said the new moon affirmation. Taking consciousness up to the very top, way above the top jewel and then slowly back down.

Chanted to accompany the opening to Shamballa and a few were waiting there for me. They ushered me in and showed me around to bring me in front of an altar. They took their places two behind me and one on the other side of the altar.

Then the triangle lit up and became imprinted. The one the other side of the altar came round and stood close in front of me. The triangle lit again and rotated. Two triangles forming a three-dimensional six-pointed star with me at the centre of inversion.

Then I had a vision of myself as a thickset man in saffron robes with no hair. I was traveling in space and time; this was to show me the meaning of time and all those palaces and temples.

My consciousness drifted in time and in space, back here to home, to physical plane “reality”. I chanted myself back there. I asked if I was allowed to leave, not yet. Then, back to that place deeper into it. Again, triangles and a shift in the materiality of home. Deeper still with huge swathes of dreaming colour pervading. Next the image of the second contact with the void, that night on Sinai and the yellow rose perfect and embodied in space floating above the floor of the Toltec Temple and in the middle of the inverted triangle insignia.

Floating again in time and space, back to the void to see the thread of my lives reaching out of it and coming towards me. The sparkle silver lightning thread out of the very fabric of the beckoning void.

The was THAT sense of all-encompassing consciousness.

Back now into the fabric of the building and that sense of companionship. There they comforted with arms around be. D, H and L ushered me with two others towards the portal at Shamballa.

There was only NOW and a deep profound a sense of duty and of sanctity. I have seen things few others have, there was an in swelling of gratitude.

The pervading sense of utter peace at that water drop from the ceiling into the cavern of existence. A sense of beingness and consciousness extending out and rippling towards infinity.

They are now all my brothers. A shiver ran through me that I am loved by my brothers. Again, consciousness expanding out towards infinity. I could see things with my eyes closed, there was no need to use my eyes. There was wave after wave of it.

Then the rod, three times in all. The electric lightning shocks drawn down from the apex of the pyramid on to my back and between my shoulder blades.

Then they opened an ornate and filigree door into another chamber.

There was a spot of light on the floor illuminated by a beam. They asked me to stand in the spot of light and the white brilliant light shone down upon me.

They gave me a ball of energy for each hand, and it surged through me several times.

There was an intuition that “I am the Buddha are in one sense one”.

Three concentric blue circles were around me. They rippled up and down my body.

The Christ was there as was the Buddha, I have never seen a being so brim full of love as the Christ, so utterly benevolent. DK was there and yes, I told him that I can withstand.

“This is the inner chamber, and your place is here now. That is your spot.”

“Do you have ideas for me?”

“Yes, but let this pass first.”

“Can I go now?”


Then I “saw” the brightest spark of electric turquoise blue that I had to date seen. Next there was a swirl of kaleidoscope colours.

And then I found myself sat in my meditation chair in Buckinghamshire.

The Soular Lotus

Om mane padme hum

Here are various excerpts from a Treatise on Cosmic Fire by Alice Bailey and Djwhal Khul


These egoic lotuses are all organized, and have a number of petals unfolded whilst some are in the final stages of development.

They have also been grouped under the following three heads:

  • Lotuses of revelation. Those in which the “jewel” is just about to be revealed.
  • Lotuses with perfume. Those whose occult “smell” or aroma is permeating their environment. They are those Egos who have not yet completely unfolded the final tier of petals, but whose lives are of magnetic force in the three worlds, and whose careers are distinguished by altruistic service.
  • Radiant lotuses, or those whose light is beginning to shine forth as lights in a dark place.

Each of the three circles of lotus petals is closely connected with one of the three Halls. This has been earlier referred to. Much of the work connected with the first tier of petals is part of the experience in the Hall of Ignorance. The act of organizing and preparing for unfoldment is the most important stage, and that with which man is the most concerned. The act of petal opening is of briefer duration, and is produced by the pouring in of solar heat or fire, and thus bringing about a fresh access of energy. This is produced in our earth scheme through the cooperation of the Mahachohan, of the Chohan of a man’s egoic group, and the particular Ego concerned.

The following tabulation may be found helpful:

  1. Knowledge Petals – First circle
    1. Organized in the Hall of Ignorance.
    2. Guided by the force and energy of the Mahachohan.
    3. The third group of solar Pitris affected.
  2. Love Petals – Second circle
    1. Organized in the Hall of Learning.
    2. Guided by the force of the Bodhisattva.
    3. The second group of solar Lords affected.
  3. Will or Sacrifice Petals – Third circle
    1. Organized in the Hall of Wisdom.
    2. Guided by the force and energy of the Manu.
    3. The first group of solar Angels affected.

At the stage which we are considering (that of the organization and unfoldment of the first tier of petals), the egoic influence felt at the beginning is but small, but when the three petals become sufficiently active and alive through the energy accumulated and stored up in the ego during the activities of the personal life, a form of initiation then takes place which is a reflection (on a lower plane) of the great manasic initiations. The energy in the outer circle of petals causes it to spring apart from the next circle, and to unfold. This threefold energy becomes interactive and a very definite stage is thus reached. This series of initiations is seldom recognized within the physical brain consciousness owing to the relatively inchoate stage of the bodies, and the unresponsiveness of the brain matter. Yet they are nevertheless initiations of a definite though less important character, and they involve primarily the display (within the personal life of the man) of an intelligent recognition of his group relationships on earth. This recognition is frequently selfish in character, as, for instance, that which the union worker displays, but it is indicative of group interplay.


It will consequently be apparent to the careful student that in this fact lies the true relationship between the various groups of Egos, no matter what degree of evolution, or what ray and in which scheme they may be. The basic truth here involved may be better grasped if the following occult phrases are studied:

Within the Hall of Ignorance kama-manas rules. The man, weighed down by much misplaced desire, seeks for the object of his heart’s attention within the murky halls of densest maya. He finds it there but dies ere garnering all the longed-for fruit. The serpent stings him, and the joy desired recedes from out his grasp. All seeking thus the selfish fruits of karma must each despise each other; hence strife and greed, ill-will and hatred, death and retribution, karmic invocation and the thunderbolt of vengeance characterize this Hall.

Within the Hall of Learning intellect rules and seeks to guide. Desire of a higher kind, the fruit of manas and its use, supplants the lower kamic urge. Man weighs and balances, and in the twilight Halls of Intellection seeks for the fruit of knowledge. He finds it but to realize that knowledge is not all; he dies upon the open field of knowledge, hearing a cry beat on his dying ears: “Know that the knower greater is than knowledge; the One who seeks is greater than the sought.

Within the Hall of Wisdom the Spirit rules; the One within the lesser ones assumes supreme control. Death is not known within these halls, for its two great gates are passed. Discord and strife both disappear and only harmony is seen. The knowers see themselves as One; they recognize the field wherein knowledge grows as Brahmic dissonance and differentiation. Knowledge they know as method, an instrument of purpose utilized by all and just a germ of eventual recognition. Within this hall union of each with each, blending of one and all, and unity of action, goal and skill marks every high endeavor.”

If these words are pondered on, it will be realized that true union exists in the realization that the greater life ever includes the lesser, and that each expansion of consciousness brings man closer to this realized Oneness.


Sacrifice involves even more than what has been already pointed out. It involves the following factors:

  1. Knowledge of the purposes and intentions of the planetary Logos,
  2. Realization of the particular and peculiar type of energy, and of the quality of his own Ray Lord,
  3. Comprehension of the different groups of existences who are participating in planetary evolution and in solar manifestation,
  4. A revelation as to certain cosmic enterprises in which our planetary Logos is acting as an intelligent cooperator. Thus is brought in the factor of extra-systemic force.

When all these and other factors are considered, it is evident that the energy set loose in sacrifice to these plans and intentions involves such a vast field of comprehending wisdom that it is not possible for the average man ever to sense it. It deals with the purposes and plans of the Silent Watchers over the three planes – the five, and the seven; it deals with the dynamic force of the great Destroying Angels on all the planes, who will eventually – through the manipulation of the three forms of energy – bring to an end all that is. These angels are a mysterious group of fohatic Lives Who sound forth the trumpets of destruction, and by means of the notes sounded produce that shattering which will set loose the energy of forms.

The second point is very briefly given. It concerns the innermost circle of petals, or that set of three petals, or those three streams of whirling energy, which immediately surround the “jewel in the lotus.” Each of these three petals is related to one of the three circles, and is organized as each of the three circles is unfolded. They form, therefore, a synthesis of knowledge, love or sacrifice, and are closely connected through the type of force flowing through them with one of the three higher centers of the planetary Logos of a man’s particular ray. This central unit of threefold force is dealt with in a specific manner at initiation.

At the first, the second, and the third Initiations, one of the three petals opens up, permitting an ever freer display of the central electric point. At the fourth Initiation, the jewel (being completely revealed) through its blazing light, its intense radiatory heat, and its terrific outflow of force, produces the disintegration of the surrounding form, the shattering of the causal body, the destruction of the Temple of Solomon, and the dissolution of the lotus flower. The work of the Initiator in this connection is very interesting. Through the medium of the Rod of Initiation and of certain Words of Power, He brings about results of a coordinating, transmuting and liberating nature.

Through the action of the Rod as wielded at the first two Initiations, the two outer circles unfold, the energy of the two is set free and the two sets of force as embodied in the six petals are coordinated and become interactive. This stage of petal adjustment succeeds upon that called earlier “unfoldment” and has to do with the simultaneous action of the two tiers of petals. The interplay between the two circles is completed, and the circulation of the force currents perfected. According to a man’s ray and subray, so is the Rod applied to what might be termed the “key” petal. This of course differs according to the unit of force involved. It is of interest to note here that, as the petal substance is deva substance and as the energy of the petals is the energy of certain manasadevas (one of the three higher orders of Agnishvattas) the initiate is over-shadowed (the word is not entirely satisfactory in explaining the type of deva service here necessitated, but it must suffice) by a great deva who represents the equilibrium of substantial vibration which is brought about by the efforts of the initiate, aided by the adepts who present him, and who each represent one of the two polarities of force. This is temporarily stabilized by the Initiator. These three factors,

  1. The representing deva,
  2. The two adepts,
  3. The initiator,

form, for a brief second, a triangle of force with the initiate at the center. Through them circulates the terrific power, the “fire from Heaven,” which is brought down from the higher triad through the agency of the electrical rod.

This application of extra-egoic force is in itself of a threefold nature, as symbolized by the three protective agencies and the threefold nature of the Rod itself. It emanates in a primary sense from the planetary Logos of a man’s ray, and proceeds from that one of the planetary centers which corresponds to either the head, heart, or throat center in a human unit. This energy is applied to the corresponding tier of petals and to the corresponding petal in a tier according to the initiation taken, and according to the primary and secondary ray. A close connection can be traced here between the petals and the centers on the etheric level of the physical plane, and thus it can be seen how (when the necessary work is done) it is possible to have a direct transmission of force from the higher planes to the lower in the following order:

  1. From the logoic center, or the planetary Logos, to the Monad on its own plane.
  2. From that Monad to one of the three tiers of petals, according to the aspect or ray concerned.
  3. From the tier of petals, viewed as a unit, to one of the petals in the circle, according to the quality and type of force, using the petal as a transmitting agency.
  4. From the particular petal in which the force is momentarily centered to one of the permanent atoms, again according to ray and type of force.
  5. From the permanent atom via the atomic triangle, and the mental, and astral centers, to that one of the three higher centers in the etheric body particularly concerned.
  6. From the etheric center to the physical brain.

We have here put very briefly the process of force transmission from the Monad to man on the physical plane, and hence it will be apparent why the emphasis is so consistently laid upon the necessity for bodily purity (in all the three bodies), and upon the alignment of those bodies so that the flow of force may be unimpeded. The effects of this downflow of force may be viewed in a twofold manner, that is, in a material and in a psychic sense.

Types of Initiation

At the moment I am reading “Le Chamanisme” by Mercea Eliade. It is slow progress because my French is not as good as my English. In this he writes about the selection and initiation of shamans across a wide range of cultures. He notes that the proto shaman often has a bad illness which causes him/her to take up the profession. The proto shaman is initiated into the ranks by a variety of grisly methods either by another shaman, the spirits or the Gods. These rituals include dismemberment, removal of bodily organs and the inserting of various crystals. The shaman dies and is reborn with new organs and limbs. So far, he hasn’t commented on whether this is actual or metaphorical. The insertion of crystals is actual amongst Australian aborigines. The proto shaman is taught the trade.

There is a rite of passage in which he enters the craft of shamanism.

The aboriginal shaman is called a man of high degree.

I have read that freemasonry has its various degrees and rites, of which I know very little.

I have participated in a number of rituals at The Royal Albert Hall, dressed in an academic costume at which a swathe of undergraduates is admitted into the degree of bachelor or master. I have signed the document granting a ~hundred people either a B.Sc. or M.Chem. I have partaken of viva voce oral examinations in which together with another we recommend the awarding of a Ph.D. There is no actual disembowelment, but the brain is given something of a workout. A Ph.D. means that you are qualified to do research on your own, it does not say if you will be any good at it. There is a whole lot more to learn after this degree.

There is ceremonial magic in the academic rite of passage. The academics are led on stage by someone carrying a rod of office. It is all a bit seventh ray.

Once qualified people can become a member or a fellow of a learned society. I myself was once a member of The Royal Society of Chemistry and The Institute of Physics.

Yesterday evening I put up the various degree in the Toltec Tradition as per Theun Mares. The blue books talk about nine planetary initiations two of them being threshold and the third being the first initiation proper, the Transfiguration.  In the scheme the initiation is given after the necessary work has been undertaken and the rod of initiation starts, initiates, the next phase of the journey. There is ritual magic involved. Speculating a little the Transfiguration is the culmination of the Warrior’s path and specifically the Path of Freedom. One becomes free of the clutches of the darkened paths. The third initiation precipitates the fourth.

In the blue book schema at the fourth initiation the causal vehicle is ruptured, and the being no longer is required to incarnate, the causal vehicle is blown off, nirvana. But there are still five possible initiations to be undertaken in this planetary scheme. At the fifth initiation the being becomes a master of wisdom and if I understand it correctly writes a kind of thesis so as to “crystalize” the knowledge and wisdom acquired. The initiations are not on the physical plane as per your common or garden degree ceremony.

Initiation and rites of passage are pretty common, from your tribal shaman to your freemason, to your modern university and the inner plans subjective initiations.

Rule 14 – Know.

Rule XIV
For Applicants: Listen. Touch. See. Apply. Know.
For Disciples and Initiates: Know. Express. Reveal. Destroy. Resurrect.

The following relationships should be noted, for the first is the seed of the other.


Listen –  Know

Touch –  Express

See    –  Reveal

Apply  –  Destroy

Know  –  Resurrect

You will note that the applicant eventually arrives at knowledge and begins to know; the disciple or the initiate starts with knowing, and through his ability to express esoterically that which he knows is able to reveal the light, and by that light to destroy all illusion, glamor and maya; he brings about resurrection upon the physical plane – a resurrection from the death which physical plane life inevitably confers.

The five words as given to the applicant are indeed relatively simple. Most aspirants understand their meaning to a certain extent. They know that the listening mentioned has naught to do with the sense of physical hearing, and that the touch to be developed has reference to sensitivity and not the sensory perception of the physical vehicle. They know likewise that the sight to be cultivated is the power to see the beauty underlying form, to recognize the subjective divinity and to register also the love conveyed through the medium of symbols. The application of soul energy to the affairs of daily life and the establishing of those conditions which permit of soul knowledge are the elementary lessons of the aspirant. With these I need not deal, except in so far as they give the clue to the significance of the five words as given to the initiated disciple.

Let us take each of these five words and seek to ascertain their significance. But first of all, I would like to point out that here we are concerned with monadic signatures, with that which synthesizes significances, and with that which contributes vital significance to the initiated life. I would have you, as you read my words, retreat within yourselves and seek to think, feel and perceive at your highest possible level of consciousness. The effort to do this will bear much fruit and bring rich reward to you. You will not grasp the full intention of these words, but your sense of awareness will begin to react to triadal impression. I know not how else to word this, limited as I am by the necessity of language. You may not register anything consciously, for the brain of the average disciple is as yet insensitive to monadic vibration. Even if the disciple is capable of some responsiveness, there are not the needed words in which to express the sensed idea or to clothe the concept. It is therefore impossible to put the divine ideas into their ideal form and then bring them down into the world of meaning, and from thence into the world of symbols. What I say will therefore have more significance towards the close of this century, when men will have recovered from the chaos and cruelty of war, and when the new and higher spiritual influences are being steadily poured out. I write, my brothers, for the future.

1. Know

What is the difference between the knowing of the aspirant and the knowledge of the initiated disciple? It is the difference which exists between two differing fields and areas of perception. The aspirant is told first of all to “know thyself”; he is then told to know the relation of form and soul, and the area covered by his knowledge is that of the three worlds, plus the level upon the mental plane on which his soul is focused. The initiated disciple knows the relation of the periphery to the center, of the One to the many, and of unity to diversity. The applicant is concerned with triplicity: himself as the knower, his field of knowledge, and that which is the agent of knowing, the mind. The initiated disciple is beyond registering triplicity and is occupied with the duality of manifestation, with life-energy as it affects or is related to matter-force, with spirit and substance. The knowledge of the initiate has naught to do with consciousness as the mind recognizes that factor in the evolutionary process; his knowledge is related to the faculty of the intuition and to that divine perception which sees all things as within itself.Perhaps the simplest way to express the knowledge of the initiate is to say that it is direct awareness of God, thus putting it into mystical terms; the knowledge of the aspirant is related to that aspect of divinity which we call the soul in form. Putting this in still another way, I might point out that the aspirant is concerned with the knowledge of soul and matter, whilst the initiate is concerned with soul and spirit.

If I say to you, my brothers, that the knowledge of the initiate is concerned with that which is produced by Sound and not by the AUM or the OM, I shall have linked up these comments with much else given previously in the analysis of these fourteen rules. The “listening” of the aspirant has now been transformed into the effectual recognition of that which the Sound has created. I refer not here to the creation of the phenomenal world, or to the world of meaning which is essentially the Plan or the pattern underlying that phenomenal world, but to the intention or the Purpose which motivated the creative Sound; I am dealing with the impulsive energy which gives significance to activity and to the life-force which the Sound centralizes at Shamballa.

It is not the fault of humanity that it is only now possible for the significance of the divine purpose to emerge more clearly in the consciousness of the initiated disciple. It is a question of timing and of movement in space; it concerns the relation of the Hierarchy, working with the Plan, to Shamballa, the recipient (by means of the Sound) of the creative energy which it is the divine intention to expend in producing a perfect expression of the divine Idea. It is to the knowledge of this relationship and of its effects that the first word of Rule XIV refers.

Excerpted from:

The Rays and the Initiations – Part One – Fourteen Rules For Group Initiation

Alice Bailey & Djwhal Khul

Certain Masters and their Work

Under the first great group of which the Manu is the Head, can be found two Masters, the Master Jupiter, and the Master Morya. Both of them have taken more than the fifth initiation, and the Master Jupiter, who is also the Regent of India, is looked up to by all the Lodge of Masters as the oldest among them. He dwells in the Nilgherry Hills in Southern India, and is not one of the Masters who usually takes pupils, for he numbers amongst his disciples initiates of high degree and quite a number of Masters. In his hands are the reins of government for India, including a large part of the Northern frontier, and to him is committed the arduous task of eventually guiding India out of her present chaos and unrest, and of welding her diverse peoples into an ultimate synthesis. The Master Morya, who is one of the best known of the Eastern adepts, and who numbers amongst his pupils a large number of Europeans and Americans, is a Rajput Prince, and for many decades held an authoritative position in Indian affairs.

He works in close cooperation with the Manu, and will himself eventually hold office as the Manu of the sixth root-race. He dwells, as does his Brother, the Master K. H., at Shigatse in the Himalayas, and is a well-known figure to the inhabitants of that far-away village. He is a man of tall and commanding presence, dark hair and beard and dark eyes, and might be considered stern were it not for the expression that lies in his eyes. He and his Brother. the Master K. H., work almost as a unit, and have done so for many centuries and will, on into the future, for the Master K. H. is in line for the office of World Teacher when the present holder of that office vacates it for higher work, and the sixth root-race comes into being. The houses in which they both dwell are close together, and much of their time is spent in the closest association. As the Master M. is upon the first Ray, that of Will or Power, his work largely concerns itself with the carrying out of the plans of the present Manu. He acts as the Inspirer of the statesmen of the world, he manipulates forces, through the Mahachohan, that will bring about the conditions desired for the furthering of racial evolution. On the physical plane those great national executives who have far vision and the international ideal are influenced by him, and with him cooperate certain of the great devas of the mental plane, and three great groups of angels work with him on mental levels, in connection with the lesser devas who vitalize thought-forms, and thus keep alive the thought-forms of the Guides of the race for the benefit of the whole of humanity.

The Master M. has a large body of pupils under his instruction, and works in connection with many organizations of an esoteric and occult kind, as well as through the politicians and statesmen of the world.

The Master Kut Humi, who is also very well known in the occident, and has many pupils everywhere, is of Kashmiri origin, though the family originally came from India. He is also an initiate of high degree, and is upon the second, or the Love-Wisdom Ray. he is a man of noble presence, and tall, though of rather slighter build than the Master M. He is of fair complexion, with golden brown hair and beard, and eyes of a wonderful deep blue, through which seem to pour the love and the wisdom of the ages. He has had a wide experience and education, having been originally educated at one of the British Universities, and speaks English fluently. His reading is wide and extensive, and all the current books and literature in various languages find their way to his study in the Himalayas. He concerns himself largely with the vitalizing of certain of the great philosophies, and interests himself in a number of philanthropic agencies. To him is given the work very largely of stimulating the love manifestation which is latent in the hearts of all men, and of awakening in the consciousness of the race the perception of the great fundamental fact of brotherhood.

At this particular time the Master M., the Master K. H. and the Master Jesus are interesting themselves closely with the work of unifying, as far as may be, eastern and western thought, so that the great religions of the East, with the later development of the Christian faith in all its many branches, may mutually benefit each other. Thus eventually it is hoped one great universal Church may come into being.

The Master Jesus, who is the focal point of the energy that flows through the various Christian churches, is at present living in a Syrian body, and dwells in a certain part of the Holy Land. He travels much and passes considerable time in various parts of Europe. He works specially with masses more than with individuals, though he has gathered around him quite a numerous body of pupils. He is upon the sixth Ray of Devotion, or Abstract Idealism, and his pupils are frequently distinguished by that fanaticism and devotion which manifested in earlier Christian times amongst the martyrs. He himself is rather a martial figure, a disciplinarian, and a man of iron rule and will. He is tall and spare with rather a long thin face, black hair, pale complexion and piercing blue eyes. His work at this time is exceedingly responsible, for to him is given the problem of steering the thought of the occident out of its present state of unrest into the peaceful waters of certitude and knowledge, and of preparing the way in Europe and America for the eventual coming of the World Teacher. He is well known in the Bible history, coming before us first as Joshua the Son of Nun, appearing again in the time of Ezra as Jeshua, taking the third initiation, as related in the book of Zechariah, as Joshua, and in the Gospel story he is known for two great sacrifices, that in which he handed over his body for the use of the Christ, and for the great renunciation which is the characteristic of the fourth initiation. As Appollonius of Tyana, he took the fifth initiation and became a Master of the Wisdom. From that time on he has stayed and worked with the Christian Church, fostering the germ of true spiritual life which is to be found amongst members of all sects and divisions, and neutralizing as far as possible the mistakes and errors of the churchmen and the theologians. He is distinctively the Great Leader, the General, and the wise Executive, and in Church matters he cooperates closely with the Christ, thus saving him much and acting as his intermediary wherever possible. No one so wisely knows as he the problems of the West, no one is so closely in touch with the people who stand for all that is best in Christian teachings, and no one is so well aware of the need of the present moment. Certain great prelates of the Anglican and Catholic Churches are wise agents of his.

The Master Djwhal Khul, or the Master D. K. as he is frequently called, is another adept on the second Ray of Love-Wisdom. He is the latest of the adepts taking initiation, having taken the fifth initiation in 1875, and is therefore occupying the same body in which he took the initiation, most of the other Masters having taken the fifth initiation whilst occupying earlier vehicles. His body is not a young one, and he is a Tibetan. He is very devoted to the Master K. H. and occupies a little house not far distant from the larger one of the Master, and from his willingness to serve and to do anything that has to be done, he has been called “the Messenger of the Masters.” He is profoundly learned, and knows more about the rays and planetary Hierarchies of the solar system than anyone else in the ranks of the Masters. He works with those who heal, and cooperates unknown and unseen with the seekers after truth in the world’s great laboratories, with all who definitely aim at the healing and solacing of the world, and with the great philanthropic world movements such as the Red Cross. He occupies himself with various pupils of different Masters who can profit by his instruction, and within the last ten years has relieved both the Master M. and the Master K. H. of a good deal of their teaching work, taking over from them for certain stated times some of their pupils and disciples. He works largely, too, with certain groups of the devas of the ethers, who are the healing devas, and who thus collaborate with him in the work of healing some of the physical ills of humanity. He it was who dictated a large part of that momentous book The Secret Doctrine, and who showed to H. P. Blavatsky many of the pictures, and gave her much of the data that is to be found in that book.

The Master who concerns himself especially with the future development of racial affairs in Europe, and with the mental outgrowth in America and Australia, is the Master Rakoczi. He is a Hungarian, and has a home in the Carpathian mountains, and was at one time a well-known figure at the Hungarian Court. Reference to him can be found in old historical books, and he was particularly before the public eye when he was the Comte de St. Germain, and earlier still when he was both Roger Bacon and later, Francis Bacon. It is interesting to note that as the Master R. takes hold, on the inner planes, of affairs in Europe, his name as Francis Bacon is coming before the public eye in the Bacon-Shakespeare controversy. He is rather a small, spare man, with pointed black beard, and smooth black hair, and does not take as many pupils as do the Masters previously mentioned. He is at present handling the majority of the third ray pupils in the occident in conjunction with the Master Hilarion. The Master R. is upon the seventh Ray, that of Ceremonial Magic or Order, and he works largely through esoteric ritual and ceremonial, being vitally interested in the effects, hitherto unrecognized, of the ceremonial of the Freemasons, of the various fraternities and of the Churches everywhere. He is called in the Lodge, usually, “the Count,” and in America and Europe acts Practically as the general manager for the carrying out of the plans of the executive council of the Lodge. Certain of the Masters form around the three great Lords an inner group, and meet in council with great frequency.

On the fifth Ray of Concrete Knowledge or Science, we find the Master Hilarion, who, in an earlier incarnation was Paul of Tarsus. He is occupying a Cretan body, but spends a large part of his time in Egypt. He it was who gave out to the world that occult treatise “Light on the Path,” and his work is particularly interesting to the general public at this crisis, for he works with those who are developing the intuition, and controls and transmutes the great movements that tend to strip the veil from the unseen. His is the energy which, through his disciples, is stimulating the Psychical Research groups everywhere, and he it was who initiated, through various pupils of his, the Spiritualistic movement. He has under observation all those who are psychics of the higher order, and assists in developing their powers for the good of the group, and in connection with certain of the devas of the astral plane he works to open up to the seekers after truth that subjective world which lies behind the grossly material.

Little can be given out anent the two English Masters. Neither of them takes pupils in the same sense that the Master K. H. or the Master M. take pupils. One of them, who resides in Great Britain, has in hand the definite guidance of the Anglo-Saxon race, and he works upon the plans for its future development and evolution. He is behind the Labor movement throughout the world, transmuting and directing, and the present rising tide of democracy has his directing hand upon it. Out of the democratic unrest, out of the present turmoil and chaos, will arise the future world condition which will have for its keynote cooperation and not competition, distribution, and not centralization.

One other Master may here be briefly mentioned, the Master Serapis, frequently called the Egyptian. He is the Master upon the fourth ray, and the great art movements of the world, the evolution of music, and that of painting and drama, receive from him an energizing impulse. At present he is giving most of his time and attention to the work of the deva, or angel evolution, until their agency helps to make possible the great revelation in the world of music and painting which lies immediately ahead. More about him cannot be given out, nor can his dwelling place be revealed.

The Master P. works under the Master R. in North America. He it is who has had much to do esoterically with the various mental sciences, such as Christian Science, and New Thought, both of which are efforts put forth by the Lodge in an endeavor to teach men the reality of that which is not seen, and the power of the mind to create. This Master occupies an Irish body, is on the fourth ray, and the place of his residence may not be revealed. Much of the work of the Master Serapis was taken over by him when the latter turned his attention to the deva evolution.


Excerpted from:

Initiation, Human and Solar – Chapter VI – The Lodge of Masters

Alice Bailey & Djwhal Khul

The Door of Initiation

Excerpted from “The Rays and the Initiations” by Alice Bailey & Djwhal Khul


The Entering of the two Doors of Initiation

Let us now take up our first point in this section and see what is really meant by the hackneyed words “door of initiation,” and what constitutes the difference between the door which faces the disciple and that which confronts the Master.

It is of course obvious to you that the use of the word “door” is purely symbolic; the interpretation given to the word by the ordinary esoteric student and the orthodox Theosophist is that of a point of entry, and the significance of it to him is that it offers an opportunity to pass to new experience and fresh revelation – much of which is regarded by him as due reward for discipline and aspiration. That is largely an interpretation based on wishful thinking and is of quite secondary importance.

The Door of Initiation

The real meaning underlying the phrase “door of initiation” is that of obstruction, of something which bars the way, of that which must be opened, or of that which hides or stands between the aspirant and his objective. This is a much more exact significance and one much more useful for the aspirant to grasp. The picture of a man moving along the Path of Evolution until suddenly one day he stands before an open door through which he may joyously pass has no faintest resemblance to the truth; the idea that a man of a nice disposition and possessing certain character developments such as those portrayed in such books (by Annie Besant) as The Open Court and the Path of Discipleship, which condition the theosophical aspirants, is exceedingly misleading. These books are very useful and should be carefully studied by the man upon the Path of Probation, but are not so useful to the disciple, for they lead him to put the emphasis in the wrong direction and to focus upon that which should already have been developed. Naturally, the character development must be present and assumed to be stable in the man’s equipment; these characteristics have, however, little bearing on initiation and passing through the “door” on the Path. They are indicative of the point reached upon the Path of Evolution, as a result of experiment, experience and continuous expression, and should be common to all aspirants who have reached the point of facing discipleship; they are unavoidable developments and connote simply the reaction of the personality to time and experience. It is eternally true that no one may pass through this door unless these character indications are developed, but that is due to the fact that the aspirant has progressed to a certain stage of unfoldment and automatically now has a measure of self-control, of mental understanding and of purity.

I would point out also that even the black magician possesses these qualities, for they are the sine qua non of all magical art, both black and white; the black magician passes through the door of initiation as it opens twice for the first two initiations. He passes through on the strength of his will and his character accomplishments and because the group conscious aspect of the soul is active in him as in his brother seeking affiliation with the Great White Lodge. The love aspect is, however, lacking in the black magician. Forget not that all is energy and there is nothing else. The energy which is an aspect of the soul and which we call magnetic attraction (the group-building quality) he shares with the spiritual aspirant. He is essentially group conscious, and though his motives are separative, his methods are those of the group, and these he can get only from the soul.

You see again another reason why the first and second initiations are not regarded by the Lodge of Masters as major initiations. Only the third is so regarded, because at that initiation the entire personality life is flooded with energy coming from the Spiritual Triad, via the “sacrifice petals” of the will and purpose aspect of the soul. To this type of energy, the black magician is not responsive. He can and does respond to the knowledge – most ancient and hardly won – stored up in the “knowledge petals” of the soul; he can appropriate and utilize the energy of attraction (erroneously called love by some students) stored up in the “love petals” of the soul, but he cannot respond to and use the energy of divine love, working out in the divine Plan which controls all knowledge and converts it into wisdom, and which actuates and clarifies the motive which brings loving magnetic attraction into action and which we call true group consciousness and group cohesion. It is at this point that the two ways – of darkness and of light – become widely divergent. Until the third initiation is taken, glamor may condition the attitude of those seeking to understand the life of a man upon the Path, and they may mistake the spurious for the real. The black magician leads a disciplined life, analogous to that of the spiritual aspirant; he practices purity for his own safeguarding and not in order that he may become a channel for the energy of light; he works with power (the power of magnetic attraction) with and in groups, but he does this for his own selfish ends and for the fulfilment of his own ambitious purposes. But at the third initiation there comes to the true spiritual initiate the revelation which is the reward of perseverance and purity rightly motivated – the revelation of the divine purpose, as the soul records it in terms of the hierarchical plan, though not yet in terms of the Monad. To this purpose and to the loving Will of God (to use a trite Christian phrase) the black brother cannot respond; his aims are different. You have here the true meaning of the oft-used and misunderstood phrase, “the parting of the ways.”

But both groups of aspirants (the black and the white) stand before the door of initiation and take the needed steps to open it on two similar occasions. Both overcome glamor after the second initiation, and see their way clearly ahead; but their goals emerge as widely different; one treads the broad way which leads ever deeper into matter and materialism, into darkness and “black power”; the other leads to the straight and narrow way, to the razor-edged path which leads into light and life. One group has never freed itself from the principles which governed the first solar system. They were principles entirely related to matter and substance and were at that time and in that period (so remote that the number of years of distance can be stated only in super-astronomical figures) the conditioning factors for the initiation of the time. Certain units of humanity – then existent – were so completely conditioned by these material principles and so deliberately unready for moving on to the comprehension of another set of principles (more expressive of the divine nature) that they remained of “fixed and selfish material purpose” and a planned distortion of the divine will was intelligently created by them. You have here a hint as to the nature of evil and a clue to a part (though only a part) of the mystery to be noted in the statement that evil and good are reverse aspects of the same one reality, and evil is that good which we should have left behind, passing on to greater and more inclusive good. Forget not that the black magicians of today were the initiates of a previous solar system. When the door of initiation is ready to open for the third time, the parting of the ways takes place. Some follow selfish intention and the fixed determination to remain with the separative condition of matter; and to others, the divine will is clearly impressed upon them and becomes the motivating power in their lives. It was under instructions from the Great White Lodge on Sirius that the door remains closed the third time to the dark brothers. Evil, as we understand it, has absolutely no place on Sirius.

To the black magician, at this third opportunity, the door of initiation presents an insuperable barrier and obstacle; to the true spiritual neophyte, the door connotes “overcoming.” We shall not consider further the approach of the black brothers to that door but shall confine ourselves to a consideration of the initiations of the Great White Lodge.