CHAPTER XVII

DIVERSITIES OF INITIATIONS
Major and minor Initiations.
In dealing with this question of the diversities of in- itiations 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 individualisation", was in itself one of the greatest of all initiations. Individuali- sation is the conscious apprehension by the self of its re- lation 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 develop- ment; the awakening is instantaneous at the moment of self realisation 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 initia- tion into self-conscious existence, in the other, initiation into spiritual existence.
These realisations, or apprehended expansions of con- sciousness, 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 differen- tiated from expansions of knowledge) when the knowledge gained is : —
a. Consciously sought for
I). Self-sacrificingly applied to life
c Willingly used in service for others
(1. Intelligently utilised on the side of evolution
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Only souls of a certain amount of experience and de- velopment do all these four things consistently and stead- ily, and thus transmute knowledge into wisdom, and ex- perience into quality. The ordinary average man trans- mutes 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 centre of consciousness, to be guided and led by the inner ruler or Ego entirely, and to unravel, through strenuous effort and painful endeavor, the mys- tery of the universe, which is concealed in material sub- stance energised by Fohat. Secondly, by a man's efforts, supplemented by the intelligent loving co-operation of the Knowers of the race, the Masters of the Wisdom. In this case the process is quicker, for a man comes under instruc- tion— 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 un- derstand the laws of vibration and of construction. This entails the mastering, in some measure, of the laws that govern the Brahma and Vishnu aspect ; 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
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an explainer and transmitter, and not a hindering factor as now. He mnst likewise develop gronp activity, and learn to work in a co-ordinated 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 co-operate 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 At- lantean 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 particu- lar period for His own specific purposes ; it is part of the process of vitalising one of His centres, and of linking up His heart centre with its connection in the head. As other of His centres are vitalised, and come into full ac- tivity, other methods of stimulating the cells in His body (the deva and human monads) may be followed, but for the x>resent 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 utilised in such a way that it produces that specific stimulation which demon- strates in the activity of man on the Path of Probation and the Path of Initiation.
Therefore mail must recognise the cyclic nature of in- itiation, and tin* place of the process in time and space. This is a special period of activity in the cycle of a Heav- enly Man, and it works out on our planet as a vast period
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of trial or initiatory testing; it is, nevertheless, equally a period of vitalisation and of opportunity.
We must also endeavor to realise the fact that initia- tion 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 empha- sized that the major initiations, or the initiations of man- as, are those taken on the mental plane and in the causal body. They mark the point in evolution where the unit recognises in fact, and not only in theory, his identity with the divine Manasaputra in Whose body he has place. In- itiations can be taken on the physical plane, on the astral, and on the lower mental, but they are not considered ma- jor initiations, and are not a conscious, co-ordinated, uni- fied 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 quarter- nary into the triad are major initiations. We have, there- fore, three grades of initiations : —
First, initiations in which a man transfers his con- sciousness from the lower four subplanes of the phy- sical, 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 phy-
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sical and astral planes, in the conscious control of their three higher subplanes. These are true initia- tions, but do not make a man what is technically un- derstood 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 recognised. 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 evo- lution. It remains for him then to take the two final initiations which make him a Chohan of the sixth de- gree, 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 equal- ly 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 particu- lar karma, the aim He may have in view for any par- ticular cycle, and the turning of the attention of the cosmic ego of a Eeavenly Man to His reflection, the evolving Heavenly Man of a solar system.
A further factor may also be found in certain periods of stimulation, mid of increased vitalisation, such as a cosmic initiation produces. These outside effects naturally produce results in the units or cells in the
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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 in- volving His entire nature. For instance, when in- dividualisation 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 pres- ent 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 initiation taken upon the major three. This is complicated some- what by the fact that within the planetary scheme, during cyclic evolution, a minor ray may be temporarily regard- ed 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 state- ment must be linked up with that earlier made, which stated that the fifth initiation made a man a member of the
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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 Threshhold in the Sirian Lodge. Finally, according to the ray on which initiation is taken, so very largely depends the subse- quent path of service.
The day of opportunity.
The question might here be asked wherein this infor- mation is of value to the student. In illustration of this it would be wise if students would ponder the significance of the coming in of the present ray of ceremonial law or magic. It is the ray that deals with the building forces of nature, that concerns itself with the utilisation of the form intelligently by the life aspect. It is largely the ray of executive work, with the object of building, co-ordinat- ing and producing cohesion in the four lower kingdoms of nature. It is distinguished largely by the energy which manifests itself in ritual, but this word ritual must not be narrowed down to its present use in connection with Ma- sonic, or religious ritual. Its application is far wider than this, and includes the methods of organisation which are demonstrated in all civilised communities, such as in the world of commerce and of finance, and the great business organisations everywhere to be seen. Above all, its inter- est lies for us in the fact that it is the ray which brings op- portunity to the occidental races, and through the medium of this life force of executive organisation, of government by rule and order, by rhythm and by ritual, will come the time wherein the occidental races (with their active, con- crete mind, and their vast business capacity) can take initiation, — an initiation, we must remember, upon a ray which is temporarily recognised as a major ray. A large
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number of the initiates and those who have obtained adept- ship in the last cycle, have been orientals and those in Hindu bodies. This cycle has been dominated by the sixth ray, which is just passing out, and the two preceding. In the preservation of equilibrium the time now comes when a period of attainment by occidentals will be seen, and this upon a ray suited to their type of mind. It is interesting to note that the oriental type attains its objective through meditation, with a modicum of executive organisation and ritual, and that the occidental will achieve largely through the organisation which lower mind produces, and a type of meditation of which intense business concentration might be considered an illustration. The one-pointed ap- plication of the mind by a European or American business man might be regarded as a type of meditation. In the purification of motive lying back of this application will come, for the occidental, his day of opportunity.
By availing themselves of the present day of oppor- tunity, and by conformity to the rules for treading the Path, will come to many in the west the chance to take these further steps. That opportunity will be found by the man who is ready in the place where he is, and among the familiar circumstances of his daily life. It will be found in attention to duty, in the surmounting of tests and trials, and in that inner adherence to the voice of the God within, which is the mark of every applicant for initiation. Initiation involves the very thing that is done from day to day by any who are consciously endeavoring to train themselves : — the next point to be reached, and the next bit of work to be accomplished is pointed out by the Mas- ter (either the God within or a man's Master if he is con- sciously aware of Him) and the reason is given. Then the Teacher stands aside and watches the aspirant achieve. As He watches, He recognises points of crisis, where the
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application of a test will do one of two things, focalise and disperse any remaining unconquered evil — if that term might here be used — and demonstrate to the disciple both his weakness and his strength. In the great initiations, the same procedure can be seen, and the ability of the dis- ciple to pass these greater tests and stages is dependent upon his ability to meet and surmount the daily lesser ones. "He that is faithful in that which is least is faithful also in much", is an occult statement of fact, and should char- acterise the whole daily activity of the true aspirant; the "much" is surmounted and passed, because it is regarded simply as an intensification of the normal, and no initiate has ever passed the great test of initiation who has not accustomed himself to pass lesser tests every day of his life; tests then come to be regarded as normal, and are considered, when encountered, as part of the usual fabric of his life. When this attitude of mind is attained and held, there exists no surprise or possible defeat.
CHAPTEE XVIII THE SEVEN PATHS
As might be expected, very little has appeared in our literature as to the seven Paths which stretch before the man who has reached the fifth initiation. It is obviously impossible, and also unnecessary, to convey to our mind any impression as to the significance of these paths, or as to the attributes needed for their treading. As time pro- gresses and the race reaches a higher point of develop- ment, we shall be able to comprehend more, but under the law of economy it would be fruitless effort for the teachers of the race to instruct us on the characteristics needed for the treading of the seven Paths, before we have as yet apprehended or developed those required for traversing the probationary Path, not to mention the Path of initia- tion.
One general fact we do know, and that is, that before these Paths can be trodden, a man must be a Master of the Wisdom, he must be a Brother of Compassion, and he must be able, through intelligence and love, to wield the law. Our part at this time is to fit ourselves for the treading of the Path of initiation, by the discipline of the probation- ary Path, by the careful direction of the life, by obedience to the law as understood, and by service to the race. When we have attained liberation, then these Paths will stretch before us, and the one that we should tread will become ap- parent to us. All in this system works under the great law of attraction, and therefore, according to our vibra- tion, according to our colour and tone, will depend, in all probability, our choice. The greater free will of the cosmic system is under limitation, just as is the free will of the
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system of which we are a part, and the free will of man himself. Upon innate quality will depend the direction of our further progress.
These seven Paths might be enumerated as follows, and certain deductions, based on the law of correspon- dence, might be given out, provided always that we re- member that words serve more to blind than to elucidate, and that the briefest details only are possible.
1. The Path of earth service.
This is the Path that keeps a man linked to the Hier- archy that is pledged to the service of our planet, and to the help of its evolutions. It comprises those who work under the Lord of the World in the seven groups into which our Masters of the Wisdom are divided. Not so many Masters follow this Path as some of the others, and only enough are permitted to do so to carry on planetary evolution satisfactorily. More is known about this path than about the others, and more will be found out as mem- bers of our humanity fit themselves to contact the Brother- hood. Their field of employ, Their methods of work, will eventually become exoteric knowledge, and as the seven groups are recognised and known, schools of development for the filling of posts in these groups will be the logical sequence.
2. The Path of magnetic work.
Those who do the work of wielding forces, or electrical magnetism lor the use of the Great Ones on all the planes, I kiss to this Path. They wield the elemental formative energy, manipulating mailer of every density and vibra- tion. Greal waves of ideas and singing currents of public
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opinion on astral levels, as well as on the higher levels where the Great Ones work, are manipulated by them. A large number of fifth ray people, those who have the ray of concrete knowledge for their monadic ray, pass to this line of endeavor. The inherent quality in the type of the Monad settles usually the line of activity. The karma of the fifth ray is one of the factors which produces this. These Monads work with Fohat, and must, to the end of the greater manvantara. They have their eventual posi- tion on the cosmic mental plane, but as yet the capacity for abstract thought is so little developed that it is impos- sible for us to comprehend the significance of this expres- sion.
3. The Path of training for planetary Logoi.
This Path is trodden by those who will take up the work of the seven planetary Logoi of the next system, and of the forty-nine sub-planetary Logoi, Their assistants, and of certain other Entities working in that particular de- partment. There will be seven systems, though we are only concerned with the three major systems, of which our present system is the second major system. Each Chohan of a ray takes a certain number of initiates of the sixth initiation and trains them specially for this work; special aptitude in colour and sound predisposes the choice, and the ability to work with 'psyche', or the spirits in evolu- tion marks a man out for this high post. We might say that the planetary Logoi are the divine psychologists, and therefore in the training for this post psychology is the basic subject, though it is a psychology inconceivable as yet to us. Every planetary Logos has, in His own special planet, schools for the development of subordinate Logoi, and there trains Them for this high office, giving Them op-
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portunity for wide experience. Even the Logoi Themselves progress onward, and Their places must be taken.
4. The Path to Sirius,
Very little may be communicated about this Path, and the curiously close relation between it and the Pleiades can only be mentioned, further speculation being impos- sible. The bulk of liberated humanity goes this way, and the prospect holds out glorious possibilities. The seven stars of the Pleiades are the goal for the seven types, and this is hinted at in the Book of Job, in the words, "Canst thou bind the sweet influence of the Pleiades?'' In the mystery of this influence, and in the secret of the sun Sir- ius, are hidden the facts of our cosmic evolution, and in- cidentally, therefore, of our solar system.
5. The ray Path.
It is difficult to know by what other name to call this Tath, as so little is known about it. In treading it, a man stays on his own ray, and works thereon in the various kingdoms on all the planes, carrying out the behests of the Lord of the World, and working under His direction. It carries a man to every part of the solar system, yet links him definitely with the synthetic ray. It is a very com- plex path, for it necessitates a capacity for the most intri- cate mathematics, and an ability to geometrise in a man- ner incomprehensible to our three-dimensional brains. This path is taken by the man to whom the law of vibration is of profound importance. He works first in the council chamber of* the Lord of the World at Shamballa, manipu-
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lating the law of vibration on his own ray. Later he will have his habitat on the planet corresponding to his own ray, and not on the earth unless he is on the ray of the planetary Logos holding sway upon the earth. Later again as his evolution progresses, he will pass to the sun; then having mastered all connected with vibration in this sys- tem he will pass to the cosmic system, going off his own ray, (which is but a subsidiary ray of one cosmic ray), on to the corresponding cosmic ray.
Just as the evolution of man in this system is fivefold, so in the above we have enumerated the principal five Paths from which a Master has to choose. The remaining two can only be touched upon still more briefly, for they hold but a very few of the evolving sons of men, owing to the high point of attainment necessitated for their en- trance, and the fact that those who enter upon them pass out of the system altogether. They do not lead to Sirius, as do some of the other Paths. It will be noted that four groups remain in the system, passing eventually, in dim and distant aeons, to the cosmic planes. One group passes directly to Sirius, and the remaining two groups pass directly after initiation to the cosmic planes, with no period of intermediate work on earth, in the system, or on Sirius. These two Paths are: —
6. The Path the Logos Himself is on.
It will have become apparent to all occult students who have studied with care the world processes in the light of the law of correspondences, that the Logos on the cosmic planes is evolving inner cosmic vision, just as man in his lesser degree is aiming at the same vision in the system. This might be called the development of the cos-
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mic third eye. In the physical plane structure of the eye lies hid the secret and in its study may come some revela- tion of the mystery.
A certain part of the eye is the nucleus of sight, and the apparatus of vision itself; the remainder of the eye acts as a protecting shell, and both parts are required, and neither can exist without the other. So in this greater case, only the analogy exists on such high levels that words only blur and dim the truth. Certain of the sons of men, a nucleus who reached a very high initiation in the previous solar system, formed an esoteric group around the Logos when He decided upon further progress. In consequence He formed this system, cosmic desire for incarnation driving Him on. This esoteric group remains with the Logos on the atomic, or first plane of the system, on the subjective inner side, and it corresponds, in an oc- cult sense, to the pupil of the eye. The real home of these great Entities is upon the cosmic fiuddhic plane.
Gradually, by dint of hard effort, certain Masters have qualified Themselves, or are qualifying Themselves, to take the place of the original members of the group, per- mitting of Their return to a cosmic centre around which our system, and the greater system of Sirius revolve. Only one adept here and there has the necessary qualifica- tions, for it involves the development of a certain type of response to cosmic vibration. It means a specialising in the inner sight, and the development of a certain measure of cosmic vision. More of the deva evolution pass to this path than do the human. Human beings pass to it via the deva evolution, which can be entered by transference to the fifth Path, the ray Path. On this latter Path, the two evolutions can merge, and from the fifth Path the sixth inn be entered.
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7. The Path of absolute Sonship.
This Sonship is a correspondence on the highest plane to that grade of discipleship which we call "Son of the Mas- ter." It is the Sonship to a Being higher than our Logos, of whom we may not speak. It is the great controlling Path of Karma. The Lipika Lords are on this Path, and all who are fitted for that line of work, and who are close to the Logos in a personal intimate sense, pass to the Path of absolute Sonship. It is the Path of the special intimates of the Logos, and into Their hands He has put the working out of karma in the solar system. They know His wishes, His will and His aim, and to Them He entrusts the carry- ing out of His behests. This group, associated with the Logos, form a special group linked to a still higher Logos.