CHAPTER XIV.

THE ADMINISTRATION OF THE OATH
The work of the Lodge during Initiation.
We now come to the most solemn part of the initiation ceremony. This ceremony, from one point of view, divides itself into three parts : —
First. That in which the initiate is concerned and in which he realises his own august self, the Pres- ence, and sees the vision and the plan. Second. That in which the Initiator is concerned, in which He wields the rod of fire, and effects cer- tain specific results in the body of the applicant. Third. That in which certain words and formulas are committed to the initiate by the Hierophant, and which he carries away within his conscious- ness in order the better to carry out that portion of the plan which concerns himself. During the whole procedure the Lodge of Masters, congregated without the Triangle of force, has been occu- pied with a three-fold work, Their aim being to pro- duce certain results in the consciousness of the initiate find thus to aid the Hierophant in His strenuous endeav- our. It must be remembered that under the law of econ- omy wherever there is an application or a transmission of force from one force centre to another there is a conse- quent diminution in the centre of withdrawal. This is the basis of the set times and seasons in connection with the initiation ceremony. The sun is the source of all energy and power, and the work of the Initiator is facilitated
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when advantage is taken of favourable solar conditions. The times and seasons are ascertained through esoteric sol- ar and cosmic astrology ; this being based, of course, on the correct figures, the true mathematical conception, and a real knowledge of the basic facts concerning the planets and the solar system. The horoscope of the initiate is also invariably cast so as to check the time for an individual initiation, and only when the individual signs blend and coincide with the ceremonial chart by which the Initiator is guided, is it possible to perform the ceremony. This is the reason why sometimes initiation has to be postponed to a later life, even when the initiate has done the necessary work.
The three-fold work of the Lodge during the ceremony may be described as follows : —
First: The chanting of certain mantrams sets loose energy from a particular planetary centre. It must be re- membered here that every planetary scheme is a centre in the body of a Solar Logos, and embodies a peculiar type of energy or force. According to the energy desired at a par- ticular initiation, so it is transferred, via the sun, from that planetary centre to the initiate. The procedure is as follows : —
a. The energy is set in motion from the planetary centre through the power of the Planetary Logos, aided by the scientific knowledge of the Lodge, and the utilisation of certain words of power.
b. It passes thence to the sun where it mingles with pure solar energy.
c. It is transmitted from the sun to that particular chain in our Earth scheme which corresponds nu- merically to the particular originating planetary scheme.
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d. From there it is transferred to the corresponding globe, and thence to the dense physical planet. By the nse of a particular mantram the Initiator then focuses the energy in His own body, using it both as a receiving and a transmitting station. Even- tually it reaches the initiate, via the Triangle and the Sponsors. It will be apparent, therefore, to the student that when the Initiator is the Lord of the World, or the physical reflection of the Planetary Logos of our scheme, the force comes more directly to the initiate than at the first two initiations, wherein the Boddhisattva is the Hiero- phant. Only at the third initiation will the ini- tiate be in a condition to receive direct planetary force. Second : The concentration undertaken by the Lodge assists the initiate to realise within himself the various processes undergone. This is accomplished by working definitely on his mental body, arid thus stimulating all the atoms, through the united thought power of the Mas- ters. The work of apprehension is thus directly aided. This concentration in no way resembles hypnotic sugges- tion, or the powerful impress of stronger minds upon the weaker. It takes the form of a strenuous meditation by the assembled Masters and initiates upon the realities con- cerned and upon the Self ; through the force thus liberated the initiate1 is enabled to transfer his consciousness more easily away from the not-self to the divine essentials where- with he is immediately concerned. The thought power of the Masters succeeds in shutting out the vibration of the three worlds and enables the applicant literally to "leave behind li i in" ;ill the past and to have that far-seeing vision which sees the end from the beginning and the things of time as though they were not.
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Third: Through certain ceremonial rhythmic action the Lodge greatly assists in the work of initiation. Just as in the Wesak Festival, results in force demonstration are brought about by the use of chanted mantrams and the sacred ceremonial pacing and interweaving of the as- sembled crowd in the formation of geometrical figures, so in the initiation ceremony a similar procedure is followed. The geometrical figures appropriate for the various initia- tions differ, and herein lies one of the safeguards of the ceremony. The initiate knows the set figure for his own initiation, but no more.
All these three aspects of the work of the Master and initiates in Lodge assembled, occupy them until the mo- ment when the Rod has been applied. Through its appli- cation the initiate has become a member of the Lodge, and the entire ceremonial then changes, prior to the taking of the oath and the revelation of the Word and Secret.
The Sponsors drop back from either side of the initi- ate and take Their places in the ranks, whilst the three Buddhas of activity (or Their representatives at the first two initiations) take Their stand behind the seat of office of the Hierophant. The Lodge members are grouped dif- ferently, and initiates of the same degree as the newly-ad- mitted applicant place themselves around him, and assist in the final part of the ceremony; the remainder of the initiates and adepts stand in their various grades.
The earlier three stages of the initiation ceremony are the same for all initiations. In the final two stages those who are not of equal rank with the newly made initiate (such as first degree initiates at the initiation of a third degree member) drop back to the rear of the Hall of Ini- tiation at Shamballa, and a "wall of silence" is built up through mantric energy between the two groups; a vac- uum, so to speak, is formed, and nothing can then be trans-
146 THE OATH
niitted from the inner group to the outer. The latter con- fine themselves to deep meditation and the chanting of cer- tain formulas, and in the inner group around the Hiero- phant a dual performance is taking place: —
a. The newly made initiate is taking the oath.
b. Certain words and secrets are being handed over to him.
Two types of oaths.
All oaths connected with the occult Hierarchy may be divided into two groups : —
1. The Oath of Initiation, in which the initiate binds himself by the most solemn pledges never to re- veal, on pain of summary punishment, any occult secret, or to express in words outside the Initia- tion Hall that which has been committed to his keeping.
2. The Oath of Office, administered when any mem- ber of the Lodge takes a specific post in Hier- archical work. This oath deals with his functions and with his relations to
a. The Lord of the World,
b. His immediate superior,
c. His fellow workers in the Lodge,
d. The world of men whom he is to serve.
It is needless to say more here regarding this latter type of oath, as it concerns only officials of the Hierarchy.
The Oath of Initiation
The Oath of Initiation, with which Ave arc dealing now, is divided into three sections, and is administered by the llieroplmnt to the initiate, being repeated after the
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Initiator phrase by phrase; it is punctuated at various points by the chanting, by initiates of the same degree, of words in Sensa equivalent to "So let it be".
The three divisions of the oath may be roughly des- cribed as : —
1. A solemn phrase embodying the purpose actuat- ing the initiate, a protestation as to his unchange- able will-attitude, and a solemn declaration as to his realisation, coupled with a promise to reveal no part of the realised purpose except in so far as his daily life in the world of men and his serv- ice for the race will proclaim it. This involves an oath as to secrecy concerning the revealed part of the Logoic plan seen in the "revelation of the vision".
2. An undertaking of a profoundly solemn nature concerning his relation to his other selves, the Lodge of which he is a member, and the selves of men everywhere. This involves his attitude to his brothers of all' degrees, and includes also a seri- ous undertaking never to reveal the true nature of the self aspect as it has been shown to him in initiation. This includes an oath of secrecy as to the realised relationship of the Solar Logos to the Planetary Logos, and of the Planetary Logos of our scheme to the scheme itself.
3. The enunciation of a solemn undertaking never to reveal to anyone the knowledge that has come to him as to the sources of energy and of force with which he has been brought into contact. This is a triple oath to retain complete silence as to the true nature of energy, as to its laws of manipula- tion, and a pledge only to use the force placed at his disposal through initiation for the service of
US THE OATH
the race and the furthering of the plans of the Planetary Logos.
This great oath is couched in different terms, accord- ing to the initiation undergone, and, as earlier said, is taken in three sections with an interlude between each part occupied by certain ceremonial work of the initiated group around the newly admitted brother.
It might here be noted that each section of the oath really concerns one of the three aspects of divine mani- festation, and as the initiate takes his pledge, one of the three Heads of Departments collaborates with the Initia- tor in the work of administration. In this way energy of a triple nature becomes available according to the differ- ent sections of the oath taken. This energy flows down from the three major rays, through the Hierophant and the corresponding Departmental Head at the first two ini- tiations, to the initiate, via the group of initiates of the same degree, so that each initiation is a means of stimula- tion and expansion to all. At the final five initiations the force flows via the three Buddhas of Activity instead of the departmental heads.
It might be of interest to point out here that during this part of the ceremony the group is bathed in colour, corresponding to the type of energy and its originating planetary scheme, and it is the work of the Initiator to put the initiate in touch with this energy. This pours down upon the group from the moment that segregation has been effected, and is brought about by the Initiator using cer- taili words and elevating His Rod of Power. The three Buddhas of Activity, Who are the great energy centres upon our planet, then touch the tip of the rod with Their si jiffs of office, a certain mystic word is jointly uttered by Them, and the downpour begins, continuing to the end of the ceremony.
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The question may be asked whether any initiates break their oath. Very rarely, for we must remember that no initiation is taken until a certain stage has been reached. A few cases have occurred, but as the Lord of the World is cognisant of all that transpires, the future, as well as the present and the past, no opportunity is ever given to an initiate to reveal that which is hidden. Intent may ex- ist, but opportunity will lack. The initiate who thus sins in intention will be struck dumb, and sometimes dead, prior to thus failing.
CHAPTEK XV. THE GIVING OF THE WORD.
The Solar Words.
The basis of all manifested phenomena is the enunciat- ed sound, or the Word spoken with power, that is, with the full purpose of the will behind it. Herein, as you know, lies the value of meditation, for meditation produces even- tually that inner dynamic purpose and recollection, or that internal ideation which must invariably precede the uttering of any creative sound. When it is said that the Logos produced the worlds through meditation it means that within His own centre of consciousness there was a period wherein He brooded over and meditated upon the purposes and plans He had in view; wherein He visual- ised to Himself the entire world process as a perfected whole, seeing the end from the beginning and being aware of the detail of the consummated sphere. Then, when His meditation was concluded, and the whole completed as a picture before His inner vision, He brought into use a cer- tain word of power which had been committed to Him by the One about Whom naught may be said, the Logos of the cosmic scheme of which our system is but a part. With cosmic and Logoic initiations we are not concerned, ex- cept in so far as the human initiations reflect their stupen- dous prototypes, but it is of interest to the student to real- ise that just as at each initiation some word of power is committed to the initiate, so similarly to the Logos was committed the great word of power which produced our solar system, thai word which is called the "Sacred Word", or AUM. It must be here remembered that this sound
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AUM is man's endeavor to reproduce on an infinitesimally small scale the cosmic triple sound whereby creation was made possible. The words of power of all degrees have a triple sequence. a
First. They are sounded by some fully self conscious entity, and this invariably takes place after a period of deliberation or meditation wherein the purpose in toto is visualised.
Second. They affect the deva kingdom and produce the creation of forms. This effect is dual in character —
a. The devas on the evolutionary path, the great builders of the solar system, and those under them who have passed the human stage respond to the sound of the Word, and with conscious realisa- tion collaborate with the one who has breathed it forth, and thus the work is carried out.
b. The devas on the involutionary arc, the lesser builders, who have not passed through the human stage, also respond to the sound, but unconscious- ly, or perforce, and through the power of the ini- tiated vibrations build the required forms out of their own substance.
Third. They act as a stabilising factor, and as long as the force of the sound persists, the forms cohere. When the Logos, for instance, finishes the sounding of the sacred AUM, and the vibration ceases, then disintegration of the forms will ensue. So with the Planetary Logos, and thus on down the scale.
The words of power, or the permutations of the AUM, exist in every possible tone, sub-tone, and quarter-tone, and upon these shades of sound the work of creation and its sustenation is built up. A multiplicity of sounds ex- ists within each greater sound and affects different groups.
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It must be remembered also that, generally and broadly speaking, the sounds within the solar system fall into two groups : —
1. The initiatory sounds, or those which produce manifestation or phenomena of any kind on all planes.
2. Eventuating sounds, or those which are produced from within the forms themselves during the evo- lutionary process, and which are the aggregate of the tones of every form in any particular king- dom of nature. Every form likewise has a tone which is produced by the minute sounds produced by the atoms composing that form. These sounds grow out of the other group and affect inferior
- groups or kingdoms, if the word 'inferior' may be used in connection with any department of divine manifestation. For instance, the human kingdom (the fourth creative Hierarchy) was produced by a triple AUM sounded in a particular key by the three persons of the Trinity in unison, — God the Father, God the Son, and God the Holy Spirit, or Shiva, Vishnu, and Brahma. This sound is still going forth; the interplay and interblending of the many tiny notes of each human being produc- es a great united sound which can be heard in the high places and which, in its turn, is having a defi- nite effect upon the animal kingdom. It is one of the factors which produces animal forms, both for human and animal occupation, for it must ever be remembered that man links the animal and the the divine.
It is neither possible nor desirable to enumerate the words of power, but certain general indications may be
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given which will help the student to realise somewhat the magnitude of the subject and its intricacy.
1. The Great Word, as sounded by the Logos of the solar system, and communicated to Him by His superior,
2. Three Words committed by the Solar Logos to each of the three Logoi as follows : —
a. The sacred sound A to Shiva, He Who embodies the spirit or will aspect. It is the Word through * which God the Father works.
b. The sound U to Vishnu, God the Son. He is the form-builder and provides the body which the spirit must occupy, thereby making divine incar- nation possible. A is the life sound, U is the form sound.
c. The sound M to Brahma, Who, in His work of En- ergy-provider, links in active intelligence, spirit and form, or the self and not-self.
It might here be pointed out that much information anent the three departments of the Hierarchy of our plan- et will come to the student who wisely ponders these func- tions.
3. Seven great Words, again based on the sacred three sounds AUM. These produced creation, or the manifestation of the seven planes of our solar system. They are committed not to human entities, but to the seven great Devas or Raja-Lords who are the ensouling lives of a plane; hence in the various initiations their collaboration is necessary, before these key words can be committed to the initiate.
4. Forty-nine Words related to the forty-nine sub- planes or Fires. These again are committed to the forty- nine builders of the sacred fires.
The above two groups of words are in the jurisdiction of the third aspect, and are given out by Brahma.
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5. There are again five great Words with signs which come nnder the department of Vishnu, or God the Son, and are breathed out by Him. By their means the five kingdoms of nature on the evolutionary arc came into being : —
a. The mineral kingdom.
b. The vegetable kingdom.
c. The animal kingdom.
d. The human kingdom.
e. The spiritual kingdom.
These five are permutations of, or are built up upon the sound U, as the ones earlier enumerated are built up upon the sound M.
In connection with the first three kingdoms it may be of interest to note that they are based upon two sounds, the U sounded on the basic key tone of the M. In the fourth kingdom the M tone is dying down and the two notes sounded forth are the U and the A. In the fifth king- dom the M has subsided into a distant undertone, the U is blended with it so as to be indistinguishable, and the A, or Shiva note, is pealing forth in power, and is practical- ly the only note heard. By the sounding of this note, — that of Shiva the Destroyer, — the not-self is negated, and all that is not of spirit passes into dissolution, It is the coming in of the A sound which affects the severance or liberation of the initiate from the three worlds.
(5. There are certain words also committed to each of the Planetary Logoi, and they are the basis of planetary manifestation. As is well known, the sound of the Brahma aspect, or the third aspect of our particular Planetary Logos, is FA, and herein lies much of illumination as to llis point in evolution, for it is immediately apparent that the A sound is reaching even the dense physical.
7. Within our own Eierarchy there are numbers of
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words built up upon the great Word of our Planetary Lo- gos, and these are committed to the Departmental Heads, who in turn pass them on in permutated order to the grad- ed initiates. It will be wise here for the student to dif- ferentiate carefully in his mind between words and sounds, for the word veils the thought or intended idea or pur- pose, and the sound makes it possible to manifest in mat- ter of some kind, on one or other of the seven planes.
We cannot here trace the expansion of the basic words, from their enunciation by cosmic entities down to the in- finitesimal differentiations produced in the speech of man, the vocal expression of the animals, and the song of birds. Each is a manifestation of consciousness in some de- gree, and each produces an effect. What the initiate is learning to do is to make sounds consciously, and thus p reduce a studied and desired result; to utter words, and be fully aware of the consequence on all planes; and to create forms and direct energy through sacred sounds, and thus further the ends of evolution.
It has been necessary to digress thus before taking up the committal of words to the initiate, in order to empha- size the radical importance of the matter, and thus ac- count for the carefully guarding of this aspect of divine work.
The use of the Words.
We have already dealt with the significance of the Words of Power in a brief manner. We might now sum up certain of the inferred postulates, and then touch some- what upon the initiation ceremony, and the Words as committed to the initiate. The postulates here made are nine in number, and if duly pondered upon by the aspir-
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ant, will reveal to him much anent the creative process and the power of speech.
1. All the words of power are rooted in the great Word committed to the Solar Logos at the dawn of mani- festation.
2. All the words of power are permutations or ex- pansions of the three basic sounds, and increase in length as the planes are involved, until the sentences and speech of the finite unit, man, in their myriad differentiations are arrived at.
3. Therefore, on the path of return, speech becomes ever more brief, words are more sparingly used, and the time eventually comes when the adept employs formulas of words only as required to carry out specific purposes along two lines : —
a. Definite creative processes.
b. Specific direction of energy. This, of course, on the planes in the three worlds.
4. The aspirant, therefore, has mainly three things to do when preparing for initiation : —
a. To control every activity of his three-fold lower nature. This involves the application of intelli- gent energy to every atom of his three sheaths — physical, astral, and mental. It is literally the shining forth of the Brahma, or third aspect, of the inner God.
I). To control his speech every minute of every day. This is a statement easily made, but most difficult to make practical. He who achieves it is rapidly Dealing emancipation. This applies not to the reti- cence, the moroseness, the silence, and the voice- lessness which often distinguishes natures but Ut- ile evolved, and which are in reality an inarticu- late condition, it refers to the controlled use of
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words to effect certain ends, and the retention of speech energy when not needed, — a very different matter. It involves a realisation of cycles; of times and of seasons; it supposes a knowledge of the power of sound, and of the effects produce, through the spoken word; it involves an appre- hension of the building forces of nature and their due manipulation, and is based on an ability to wield mental matter, and to set it in motion, in order to produce results in physical matter, con- sonant with the clearly denned purpose of the inner God. It is the shining forth of the second aspect of the self, the Vishnu, or form-building as- pect, which is the prime characteristic of the Ego on its own plane. It would be well to ponder on this. , •
c. To meditate, and thus arrive at the purpose of the Ego. By thus meditating the first aspect comes steadily into greater prominence, and the conscious will of the inner God can make itself felt on the physical plane. The three activities of the aspirant must parallel each other, and it will be noted that the second is the outcome of the first and will manifest as energy on the physical plane. Only when the aspirant has made real progress in these three lines of endeavour will the first of the great words be committed to him.
5. Every great word includes within itself its differ- entiations, its expansions and permutations, and by its ut- terance the initiate sets in motion the lesser, through the vibration of the greater. Hence the terrific responsibility and the magnitude of the results achieved. Each word is committed to the initiate orally and visually. It is spoken to him first in the form of seven syllables, each of which
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he has to memorise as a separate word. Then he is shown how to blend these seven so as to make a three-fold sonnd and thus produce more united and far-reaching results. Finally the three are blended into one word which is com- mitted to him. The seven words which form the great Word at any initiation are communicated to the initiate by the initiates of equal rank with his own. This group divides itself into seven groups, according to sub-ray or ray formation, and each group then chants one word in rapid rotation. Simultaneously, the colours and symbols of the various sounds pass in front of him, so that he hears and sees that which is committed to him. The more advanced group around the throne of office (the three De- partmental Heads at the first two initiations, and the Pratyeka Buddhas at the final ones) chant then for him the triple Word which blends the seven, and again he sees it before his inner eye. Finally the Initiator sounds it forth, and the initiate becomes aware within himself, in practical experience, of the one great sound, and knows in one particular centre what its vibration is. As is well known, every centre is connected with some plane, scheme, ray, and other septenary divisions, and thus the signific- ance of its inner re-action will be apparent.
G. The Masters and initiates, in Their work of aiding the evolution of the three worlds, concern Themselves prin- cipally with the seven syllables of the word of Their de- gree or initiated grade. The three words which blend the seven are seldom used except under the direct sanction of one of the Departmental Heads (according to the syllable involved each word is directly connected with the triple AUM, and therefore with the Brahma, Vishnu, or Shiva aspect, of which the three Heads are the planetary repre- sental Lves i.
When any initiate desires to use, for evolutionary pur-
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poses, the entire word as a unit, the sanction of the as- sembled Lodge has to be gained, for such a word affects, as you know, the matter of an entire plane within a plane- tary scheme, and consequently the matter of those planes which are subsidiary to the one involved. For instance, an initiate of the third degree, in sounding the word of his degree, affects the matter of the lower mental sub- planes, and subsequently the matter of the astral and phy- sical planes. An initiate of the second degree similarly affects the astral plane, and subsequently the physical. Far reaching results are thus achieved, and the work of many is thus affected.
7. Every word, differentiated or synthesised, affects the deva kingdoms, and hence the form-building aspects of manifestation. No sound is ever made without produc- ing a corresponding response in deva substance, and driv- ing multitudes of tiny lives to take specific forms. These forms persist and carry out their functions just as long as the sound which caused them is prolonged, and the spe- cific will-energy of the one who initiated the sound is di- rected towards the living form. This is equally true of a Solar Logos enunciating the AUM, and thus producing the solar system ; of a Planetary Logos sounding his planetary word, and producing a planetary scheme ; of an adept pro- ducing results for the helping of humanity on the physical plane ; and of an ordinary human being, who — in much dif- ferentiated diversified speech — expresses an inner purpose or state of mind, and thus builds a form or vehicle in deva substance. The majority of human beings as yet build un- consciously, and the form constructed is either of a bene- ficent or maleficent agency, according to the underlying motive or purpose of the man, and will carry out his will as long as its term of being persists.
8. Every word sounded is distinguished by: —
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a. A specific colour.
b. A particular tone.
c. A special form.
d. A degree of energy or activity.
e. The nature of the ensouling life, self-con- scious, conscious, or unconscious, God, man, or deva.
The student, again, will find this equally true of a solar system, of a planetary scheme, of a human being, of a thought form ensouled by an elemental life, and of the atom of the physicist or chemist. In the knowledge of these facts, and in their conscious realisation, may be known the true occultist. The Solar Logos sounded forth a Word, the form of our solar system came into being, its color being blue and its note a particular cosmic musical tone. Its degree of activity is of a specific mathematical notation beyond the grasp of the human mind at this stage of development ; and the nature of its great ensouling Life, that of the triple Logos, is active, intelligent Love.
9. The great Word of our solar system keys in, if it might be so expressed, with other words, and is but one word of the seven-fold Word, known to that great Existence Who stands in the same relation to the Solar Logos as the latter does to the Planetary Logos. The sacred Words of seven solar systems, (of which ours is but one) make up this septenary sound, which vibrates at this time in the cosmic spheres.
In these nine statements are very cursorily summed up the major truths anent the creative processes in the solar system. In them lies hidden the secret of the true magic, and in their comprehension will come to the man who has spiritual intuition, purity of lite and motive, al- truistic intention, and a stern self-control and courage, the power to further the purposes of the Ego, who is a con-
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scious collaborator in the work of evolution, and a sharer in part of the plans of the Planetary Logos of our scheme. They are given in this brief form both to protect the con- cealed truths and yet to reveal them to those who are ready.
These seven words of the solar system, which form the logoic Word which we only know in its triple form as AUM, are revealed at the seven initiations.
At the first initiation is given the Word for the phys- ical plane.
At the second initiation is given the Word for the as- tral plane.
At the third initiation is given the Word for the lower mental plane. At this initiation, in which, as earlier said, the Hierophant is the Lord of the World, not only is the word given for the lower mental plane, but a word which synthesises the three words for the three worlds is also committed. It is given to the initiate as a topic for meditation, until he takes the fourth initiation, but he is forbidden to use it until the final liberation, as it gives entire control on the three lower planes.
At the fourth initiation the Word for the higher men- tal plane is imparted.
At the fifth initiation the Word for the buddhic plane is given.
At the sixth initiation the Word for the atmic plane.
At the seventh initiation the Word for the monadic plane is given. At the sixth initiation the Word which synthesises the fourth, fifth and sixth words is given by the Hierophant, and thus the initiate wields complete control, through the power of sound, over the substance of the five planes of human evolution. At the seventh initiation the triple
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AUM, in its true character, is revealed to the illuminated Buddha, and he can then manipulate energy in the six worlds or planes.
Two more initiations can be taken, but little is ever said about them on our earth scheme, for the reason that our scheme is not a "sacred" scheme, and few, if any, of our humanity achieve the eighth and ninth initiation. To do so, they must first pass to another scheme for a lengthy X>eriod of service and instruction. All that can be hinted at is, that at the eighth initiation the duality of the triple AUM is brought out, and at the ninth the one sound of the Absolute stands revealed, and its significance is heard and seen. This brings into the consciousness of the initiate somewhat of the energy and power of the "One about Whom Naught may be Said", or the Logos of our Solar Logos. The unit of consciousness is then perfect, as the Logos is perfect, and passes on to work paralleling that of the Solar Logos, building solar systems and himself be- coming a Solar Logos. Such is the great program and the opportunity reaching out before the sons of man, aye, and before every atom everywhere.
CHAPTEE XVI.
THE IMPABTING OF THE SECEETS.
We now come to the consideration of the secrets com- mitted at the initiation ceremony to the initiate. It is apparent, of course, that only the fact of the secret, and an indication as to the matter with which it concerns it- self can be touched upon, and even this would be left un- mentioned were it not that a knowledge of the general out- line of the subject may inspire the applicant for initiation to a more careful study of such a subject and to a more diligent equipping of his mental body with information. Thereby (when in due course of time he stands before the Initiator) he will lose no time in utilising the acquired Secret.
The seven- fold Secret.
After the administration of the oath which pledges the initiate to inviolable secrecy, the newly-made initiate advances alone closer to the Hierophant; he then places his hand upon the lower end of the Eod of Initiation which is held in the centre by the Hierophant. The Three Who stand around the throne of office then place Their hands upon the glowing diamond which surmounts the rod, and when these five personalities are thus linked by the circu- lating energy emanating from the Eod, the Initiator con- fides to the initiate the secret. The reason for this is as follows: Each of the H\e initiations with which we are immediately concerned ( for the higher two, not being com-
163
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pulsory, are outside our preseut consideration) affects one of the five centres in man,
1. The head,
2. The heart,
3. The throat,
4. The solar plexus,
5. The base of the spine,
and reveals to him knowledge concerning the various types of force or energy by which the solar system is animated, and which reach him via a particular etheric centre. At the application of the rod his centres were affected in a particular fashion. By the impartation of the Secret, the reason is committed to his care, and that reason is demon- strated to him to be identical with that which necessarily produces some particular planetary manifestation, and which causes a certain specific greater cycle. It might be pointed out that: —
1. Each secret concerns one or other of the seven great planes of the solar system.
2. Each secret deals with, and is the enunciation of, one of the seven laws of nature. They therefore
concern one or other of the basic evolutions of each planetary scheme. Each scheme embodies one of the laws as its primary law, and all its evolutions tend to demonstrate the perfection of that law with its six subsidiary mutations, these six differing in one particular in each case ac- cording to the primary law manifested.
3. Bach secrel conveys a key to the nature of some particular planetary Logos, and consequently gives the clue to the characteristics of those Monads who are on that particular planetary ray. It is obvious how necessary such knowledge is to
THE SECKETS 165
the adept who seeks to work with the sons of men, and to manipulate the force currents affecting them and which they emanate.
4. Each secret concerns some one ray or colour and gives the number, note, and the vibration which corresponds.
These seven Secrets are simply short formulas, not of mantric value, such as in the case of the Sacred Word, but of a mathematical nature, precisely worded so as to convey the exact intent of the speaker. To the uninitiated they would look and sound like algebraical formulas, ex- cept that each is composed (when seen clairvoyantly) of an oval of a specific hue, according to the secret imparted, containing five peculiar hieroglyphics or symbols. One symbol contains the formula of the law concerned, another gives the planetary key and tone, a third deals with vibra- tion, whilst the fourth shows the number and department under which the ray concerned falls. The last hieroglyph gives one of the seven hierarchical keys by means of which the members of our planetary hierarchy can link up with the solar. This is evidently very vague and ambiguous infor- mation, but it will serve to show that, as in the case of the Words, apprehension had to involve two senses, so in the cognition of the Secrets the two senses again come into play, and the Secret is both heard and appears symbolically to the inner eye.
It will now be apparent why so much stress is laid upon the study of symbols, and why students are urged to ponder and meditate upon the cosmic and systemic signs. It prepares them for the grasp and inner retention of the, symbols and formulas which embody the knowledge whereby they can eventually work. These formulas are based upon nine symbols which are now recognised : —
166 THE SECKETS
1. The cross in its varying forms.
2. The Lotns.
3. The triangle.
4. The cube.
5. The sphere and the point.
6. Eight animal forms, the goat, the bull, the ele- phant, the man, the dragon, the bear, the lion, and the dog.
7. The line.
8. Certain signs of the Zodiac, hence the need for the study of astrology.
9. The cup, or the holy grail.
All these symbols allied, interwoven, or taken in part, are combined to express one or other of the seven Secrets. The initiate has to recognise them by sight as well as to hear them, and by an effort of the will to imprint them ir- revocably upon his memory. This he is aided to do in three ways : — First, by a long prior training in observation ; this can be begun here and now by all aspirants, and as they learn to imprint details accurately upon their memory they are laying the foundation for that acute instantane- ous apprehension of that which is shown them by the Hierophant; secondly, by having cultivated within them- selves the power to visualise again that which has once been seen. It will be apparent here why the emphasis has been laid by all Avise teachers of meditation upon the faculty of the careful building of mental pictures. The
a. To teach the student to visualise his thought forms accurately, so that when he begins to create consciously he may lose no time in inaccurate ( ransformal ion.
b. To enable him to picture again accurately the im-
THE SECKETS 167
parted secret, so that it may instantly be of use
to him whenever needed. Finally, by the strongly applied will of the other four Personalities who are holding the Eod at the same time as the initiate. Their trained intense mental concentration greatly facilitates his apprehension.
In the case of human evolution certain types of force are generated, dealt with, assimilated, and used, at first unconsciously, and finally with full intelligence.
a. In the Hall of Ignorance the force or energy of Brahma (the activity and intelligence of sub- stance) is that mostly dealt with, and the man has to learn the meaning of activity based on: —
a. Inherent energy.
b. Absorbed energy.
c. Group energy.
d. Material energy, or that which is hidden in physical plane matter.
b. In the Hall of Learning he becomes aware of, and uses the energy of the second aspect in form build- ing, in social relations, and in family affiliations. He comes to the recognition of sex and its rela- tions, but as yet views this force as something to be controlled, but not consciously and construc- tively utilised.
c. In the Hall of Wisdom he comes to the knowledge of the first aspect of energy, the dynamic use of will in sacrifice, and to him is then committed the key to the three-fold mystery of energy. This en- ergy in its three-fold aspect he became aware of, in the other two Halls. At the third initiation, and at the fourth and fifth, the three keys to the three mysteries are given to him.
The key to the mystery sensed in the first
168 THE SECRETS
Hall, the mystery of Brahma, is handed to him, and he can then unlock the hidden energies of atomic substance. The key to the mystery of sex, or of the pairs of opposites, is thrust into his hand, and he can then unlock the hidden forces of the will aspect. The dynamo of the solar sys- tem is shown to him, — if it might be so expressed — and the intricacies of the mechanism revealed.
The three solar Mysteries.
The three mysteries of the solar system are : —
1. The mystery of Electricity. The mystery of Brahma. The secret of the third aspect. It is latent in the physical sun.
2. The mystery of Polarity, orrof the universal sex impulse. The secret of the second aspect. It is latent in the Heart of the Sun, or the subjective Sun.
3. The mystery of Fire itself, or the dynamic central systemic force. The secret of the first aspect. It is latent in the central spiritual sun.
Their sequential revelation.
The secrets, as imparted sequentially to the initiate, are roughly three in number, though within them may be found Lesser mysteries which are earlier revealed. At the third initiation the first of the three fundamental secrets ot the solar system is imparted to the initiate, immediate- ly after he has taken the oath. This we might, for lack of a better term, call "the secret of electricity." It concerns the phenomena of the dense objective manifestation of the Logos. It would be wise here for the student to remem-
THE SECRETS 169
ber that the three planes of the three worlds, physical, astral, and mental, form the dense physical body of the solar Logos, whilst the fonr higher form His etheric body. Students are apt to forget that our seven planes are the seven sub-planes of the cosmic physical. This has a very definite bearing on the secret of electricity. This is why the secret is not revealed till the third initiation, and is prepared for by the impartation of two lesser secrets which concern the physical and astral planes, and which are im- parted at the first two initiations by the Boddhisattva.
Electrical phenomena are scientifically recognised as dual in natural, but the inherent triplicity of electricity is as yet but a matter for speculation for modern science. The fact that it is triple is demonstrated to the initiate at the first initiation, and the secret of how to balance forces on the physical plane, and thereby produce equilibrium, is revealed to him at the first initiation. This secret like- wise puts him in touch with certain of the builders on the physical plane — that is, on the etheric levels — and he can then produce physical plane phenomena should he deem it wise. This he seldom does, as the results gained thereby are practically unimportant and he wastes not energy in this manner. The workers with the involutionary forces, the brothers of darkness, employ this method for the start- ling and the enthralling of the unwary. Not thus work the brothers of humanity.
The secret of the coherence of the atom is revealed to the initiate, and he then is in a position to study the micro- cosm under the law of correspondences in a new and il- luminating manner. Similarly, through this revelation concerning the densest part of the logohf body, he can as- certain much concerning the previous solar system, and the facts anent the first round of our scheme. This secret is also called "the mystery of matter".
170 THE SECRETS
At the second initiation "the secret of the sea" is un- folded to him, and through this revelation two subjects of profound interest become clarified to his inner vision. They are : —
a. The mystery of the astral light.
b. The law of karma.
He is, after this, in a position to do two things, with- out which he cannot work off that which hinders, and thus achieve liberation; he can read the akashic records and ascertain the past, thereby enabling himself to work intelligently in the present, and he can begin to balance his karma, to work off his obligations, and to understand how karma in the three worlds can be negated. The re- lation of that hierarchy of spiritual beings who are con- nected with the law of karma as it affects man, is demon- strated to him, and he knows with first-hand knowledge that the lords of karma are no myth, or symbolical units, but are highly intelligent entities who wield the law for the benefit of humanity, and thus enable men to become fully self-conscious and self-reliant in the occult sense, and to become creators through perfected knowledge.
At the third initiation "the secret of fohat" is given to him, and then the mystery of the three-fold body of the triple Logos is his, and the why of the phenomena of the dense liquid and gaseous bodies of the Supreme Being is unfolded before his amazed vision. The two secrets pre- viously imparted, and the knowledge which they gave hav- ing been utilised, the initiate is now in a position to profit by ili is greater revelation, and to understand somewhat the following facts: —
1. The1 creative process of thought form building.
2. The transmission of energy from (lie Ego to the physical body via the force centres on (he various planes.
THE SECRETS 171
3. The uprising of kundalini, its geometrical progres- sion, and its vivification of all the centres.
By the knowledge thus imparted, and the progress which the initiate has made in the study of the law of analogy, he can comprehend the manipulation of the same forces on a vastly larger scale in the planetary scheme and in the solar system. The method of development in the three earlier rounds is revealed to him, and he understands, practically as well as theoretically, the evolutionary process in its earlier stages. The key to the three lower kingdoms of nature is in his hands, and certain ideas anent the subject of polarity, of at-one-ment, and essential union, are beginning to come within his range of consciousness, only waiting for the fourth initiation to complete the revelation.
This secret of electricity, which is essentially triple in its nature, deals with the Brahma or third aspect, and is called sometimes by the following names : —
1. The Secret of Brahma.
2. The Revelation of the Mother.
3. The Secret of Fohatic Force.
4. The Mystery of the Creator.
5. The Secret of the Three Who issued from the First (solar system),
and also by four mystic phrases conveying much light to the intuition:
6. The Boat of Mystery which Ploughs the Ocean.
7. The Key to the Divine Storehouse.
8. The Light that Guides through the triple caves of Darkness.
9. The Clue to the Energy uniting Fire and Water. In all these names much information will come to the stu- dent who carefully ponders them, remembering that they deal with the Brahma aspect in its lowest manifestation
172 THE SECRETS
and with the three worlds of human endeavour, and thus meditating, the student must relate this present solar sys- tem to the preceding one, in which the Brahma aspect dominated, as the Vishnu, or consciousness aspect dom- inates in this.
The initiate, through the knowledge imparted, is now in a position to understand his own triple lower nature, and therefore to balance it in relation to the higher, to read the records and understand his place within the group, to manipulate the forces in the three worlds and thereby effect liberation for himself, thus helping the ends of evolution, and to co-operate intelligently with the plans of the Planetary Logos as they may be revealed to him stage by stage. He can now wield power, and becomes a centre of energy in a greatly increased degree, being able to dispense or retract force currents. The moment a man becomes consciously powerful on the mental plane, his power for good is a hundredfold increased.
At the fourth initiation another of the great secrets is revealed to him. It is called "the mystery of polarity", and the clue to the significance of sex in every department of nature on all the planes is given to him. It is not pos- sible to say much along these lines. All that can be done is to enumerate some of the subjects to which it gives the clue, adding to this the information that in our planetary scheme, owing to the point in evolution of our own Plane- tary Logos, this secret is the most vital. Our Tlanetary Logos is at the stage wherein He is consciously seeking the at-one-ment with his polar opposite, another Planetary Logos. The subjects on which this secret throws a flood of light are: —
a. Sex on the physical plane. It gives us a key to the mystery of the separation of the sexes in Lemurian days.
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b. The balancing of forces in all departments of nature.
c. The clue as to which scheme forms with ours a duality.
d. The true name of our Planetary Logos and His relation to the Solar Logos.
e. "The Marriage of the Lamb" and the problem of the heavenly bride. A clue to this lies in the solar system of S which must be read astrological-
iy.
f. The mystery of the Gemini, and the connection of our particular Planetary Logos with that constel- lation.
On a lesser scale, and in relation to the microcosm, the following subjects are illuminated when the initiate re- ceives the second great secret, or the fourth which in- cludes the earlier lesser ones : —
g. The processes of at-one-ment in the different king- doms of nature. The bridging between the king- doms is shown him, and he sees the unity of the scheme.
h. The method of egoic at-one-ment is seen clearly revealed, and the antakarana is shown in its real nature, and having been thus revealed, is dis- pensed with.
i. The essential unity existing between the Ego and the personality is seen.
j. The relation of the two evolutions, human and deva, is no longer a mystery, but their position in the body of the Heavenly Man is seen to be a fact.
One could go on emphasising the multiplicity of mat- ters which the mystery of polarity, when revealed, makes
174 THE SECEETS
clear to the initiate, but the above suffices. This secret concerns primarily the Vishnu, or second aspect. It sums up in one short phrase the totality of knowledge gained in the Hall of Wisdom, as the earlier secrets summed up the totality achieved in the Hall of Learning. It deals with consciousness and its development by and through the matter aspect. It concerns literally the unification of the self and the not-self till they are verily and indeed one. At the fifth initiation the great secret which concerns the fire or spirit aspect is revealed to the wondering and amazed Master, and He realises in a sense incomprehen- sible to man the fact that all is fire and fire is all. This secret may be said to reveal to the initiate that which makes clear to Him : —
a. The secret name of the Planetary Logos, thus re- vealing one syllable of the name of the Solar Logos.
b. The work and method of the destroyer aspect of divinity.
c. The processes whereby obscuration and pralaya are induced.
d. The mathematical formula which sums up all the cycles of manifestation.
e. The triple nature of fire, and the effect of the great fire upon the lesser.
As this Shiva, or first, aspect is the one which will ar- rive at perfection, or, rather, come within the reach of comprehension within the next solar system, it profits not to continue considering this secret. The following tabu- lation may make the whole matter clearer to the mind of the student : —
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175
Secret of
Fohat.
Polarity.
Fire.
Initiation.
Logos
Source of
Planes
concerned.
Energy.
Third.
Brahma.
Physical
Seven.
Creator.
Sun.
Six. Five.
Fourth.
Vishnu.
Subjective
Four.
Preserver.
Sun.
Three.
Fifth.
Shiva.
Central
Two.
Destroyer.
Spiritual Sun.
As the student will observe, the source of the par- ticular energy concerned is one aspect of the sun.
At the sixth and seventh initiations two more Secrets are revealed, one — a lesser Secret — preparing the way for the revelation of the fourth. Only four Secrets of a major order are revealed to initiates on this planet, and herein lies the clue to our position in the scheme of solar evolu- tion. There are only five Secrets altogether, of a major kind, revealed in this solar system, owing to the fact that this is a system wherein pre-eminently the fifth principle of mind forms the basis of unfoldment. This fifth revela- tion is only imparted to those who pass to the schemes of synthesis.