2. Seven points of tension on the downward or involutionary arc; these produce the seven planets, the seven states of consciousness, and the expression of the seven ray impulses. This constitutes the sevenfold A.U.M. of which the Ageless Wisdom takes note. It is related to the effect of spirit or life upon substance, thus originating form and creating the prison of the divine life.
3. The A.U.M. itself or the Word made flesh; this creates finally a point of tension in the fourth kingdom in nature, at which point the evolutionary cycle becomes possible and the first dim note of the O.M. can be faintly heard. In the individual man this point is reached when the personality is an integrated and functioning whole and the soul is beginning to control it. It is an accumulative tension arrived at through many lives. This process is expressed in the Masters’ Archives as follows:
You must remember that these symbols are an attempt on my part to translate ancient signatures in modern occidental type. The only one which is the same in all languages is, esoterically, the A.U.M. [56]
4. Then comes a point of tension from which the man eventually achieves liberation from the three worlds and stands as a free soul; he is then a point within the circle—the point indicating the point of tension from which he now works, and the circle the sphere of his self-initiated activity.
I need not carry the story further; from tension to tension the initiate passes just as do all human beings, aspirants, disciples and the lower grades of initiates; from one expansion of consciousness to another they go until the third initiation is undergone and points of tension (qualified by intension and purpose) supersede all previous efforts and the will aspect begins to control.
Here, briefly, is a fresh slant upon the familiar theme of the Word—a theme preserved in some form by all the world religions but a theme which, like all else, has been so materialised that it is the task of the Hierarchy to restore the knowledge of its meaning, of its threefold application and its involutionary and evolutionary significances. Students would do well to remember that its sounding forth vocally upon the physical plane means little. The important factors are to sound it silently, inaudibly and within the head; then, having done so, to hear it reverberate there and to recognise that this self-initiated Sound—breathed forth from a point of tension—is a part of the original SOUND as it takes form as a Word. When a man perfectly empresses the A.U.M., he can then sound the O.M. with effectiveness from progressive points of tension, until the third initiation. Then the effect of the O.M. is such that the personality as a separate identity disappears, the soul emerges in all its glory, and the first faint sound of the originating SOUND breaks upon the ear of the transfigured initiate. This is the Voice referred to in the Biblical account of the Transfiguration. This Voice says, “This is my beloved Son.” The initiate registers the fact that he has been accepted by Shamballa and has made his first contact with the Planetary Logos, the Hierophant, the Initiator at the third initiation, just as the Christ, the Master of all the Masters, is the Initiator and the Hierophant at the first two initiations.
[57] The Word, however, with which we are now dealing is not the Sacred Word itself, but a signal or sound of acceptance. It is translated in this Rule by the phrase: Accepted as a group. This refers to aggregates and blended combinations through which the Soul in relation to personalities, the Monad in relation to the Spiritual Triad, the Master in relation to His Ashram, and Shamballa in relation to the Hierarchy, can work, expressing plan in the initial stages of contact, and purpose in the final stages. Bear in mind that the analogy holds true all the way through. A personality is an aggregate of forms and of substantial lives which, when fused and blended, present a unified sumtotal, animated by desire or aspiration, by plan or purpose, and functioning in its place under the inspiration of a self-initiated inner programme. Progress, from the larger angle and from the standpoint of Those Who see life in terms of ever enlarging Wholes, is from group to group.
This pronouncement, issuing from a point of tension, is the Word of the soul as it integrates with the threefold personality when that personality is consciously ready for such a fusion. The hold of the soul upon its instruments of expression, the network of the seven centres and the subsidiary centres, becomes intensified and energy pours in, forcing the acquiescent personality fully to express the ray type of the soul, and therefore subordinating the ray of the personality (and its three subsidiary rays) to the dominating soul energy. This first great integration is a fusion of force with energy. Here is a statement of deep import, embodying one of the first lessons an initiate has to master. It is one which can only be properly comprehended through life experience, subject to interpretation in the world of meaning. Some understanding of what this implies will come as the disciple masters the distinction between soul activity and the action of matter, between emotion and love, between the intelligent will and the mind, between plan and purpose. In so doing he acquires the capacity to find his point of tension at any given moment, and this growing capacity eventually brings him consciously to recognise group after [58] group as units with which identification must be sought.
He finds his soul through the fusion of soul and personality; he finds his group through the absorption of this fusing soul-form with a Master’s group, and finally he is absorbed into the Master’s Ashram; there he, in concert with his group brothers in that Ashram, is fused and blended with the Hierarchy and hears the extension of the Word, spoken originally by his soul: Accepted as a group. Later, much later, he participates at that august recognition which comes when the Voice issues forth—as annually it does—from the centre at Shamballa and the seal is set on the acceptance of the Hierarchy, with all its new associates, by the Lord of the World. This acceptance involves those initiates of the third degree who have been integrated more closely into the hierarchical life than ever before. This is the signal to them (and to their Seniors Who have heard it year after year) that they are part of the instrument whose purpose is to fulfill the plan. Thus the great syntheses are slowly taking place. It has taken many aeons, for evolution (especially in the earlier stages) moves slowly.
In the post-war period and when the new structure of the coming world order is taking shape, the process will be speeded considerably; this will not, however, be for a hundred years, which is but a brief moment in the eternal history of humanity. From synthesis to synthesis the life of God passes. First the synthesis of the atomic lives into ever more perfect forms until the three kingdoms of nature appear; then the synthesis in consciousness, enabling the human being to enter into the larger awareness of the Whole and finally to enter into that mysterious event which is the result of the effect of all preceding developments and to which we give the name of Identification. From the first identification, which is the higher correspondence of the stage of individualisation, progressive absorption into ever larger wholes takes place, and each time the Word goes forth: Accepted as a group.
Have I succeeded in giving you a somewhat wider vision of the significance of initiation in these brief expositions? [59] Do you see more clearly the growing beauty of the Whole and the goodness of the Purpose and the wisdom of the Plan? Do you realise more deeply that beauty, goodness and wisdom are not qualities, as their inadequate nomenclature would imply, but are great facts in manifestation? Do you grasp the truth that they are not descriptive of Deity but are the names of Lives of a potency and activity of which men can as yet know nothing?
Some understanding of this must slowly seep into the mind and consciousness of each disciple as that mind becomes irradiated by soul light in the earlier stages, and later responds to the impact of energy coming from the Spiritual Triad. Only when this is visioned, even if not understood, will the realisation come to the struggling disciple that the words:
2. Withdraw not now your application. You could not if you would; but add to it three great demands and forward move
are a living command conditioning him whether he will or not. The inability to withdraw from the position tak
en is one of the first true results of hearing the Word spoken after passing the two tests. There is an inevitability in living the life of the Spirit which is at once its horror and its joy. I mean just that. The symbol or first expression of this (for all in the three worlds is but the symbol of an inner reality) is the driving urge to betterment which is the outstanding characteristic of the human animal. From discontent to discontent he passes, driven by an inner something which constantly reveals to him an enticing vision of that which is more desirable than his present state and experience. At first this is interpreted by him in terms of material welfare; then this divine discontent drives him into a phase of the struggle which is emotional in nature; he craves emotional satisfaction and later intellectual pursuits. All the time this struggle to attain something ever on ahead creates the instruments of attainment, gradually perfecting them until the threefold personality is ready for a vision of the soul. From that point of tension the urge and the struggle become more [60] acute, until Rule One for Applicants is understood by him and he steps upon the Path.
Once he is an accepted disciple and has definitely undertaken the work in preparation for initiation, there is for him no turning back. He could not if he would, and the Ashram protects him.
In this Rule for accepted disciples and initiates we are faced with a similar condition on a higher turn of the spiral, but with this difference (one which you can hardly grasp unless at the point where the Word goes forth to you): that the initiate stands alone in “isolated unity,” aware of his mysterious oneness with all that is. The urge which distinguished his progress in arriving at personality-soul fusion is transmuted into fixity of intention, ability to move forward into the clear cold light of the undimmed reason, free from all glamour and illusion and having now the power to voice the three demands. This he can now do consciously and by the use of the dynamic will instead of making “application in triple form” as was the case before. This distinction is vital and significant of tremendous growth and development.
The initiate has heard the Word which came forth to him when he was irrevocably committed to hierarchical purpose. He has heard the Voice from Shamballa just as he earlier heard the Voice of the Silence and the voice of his Master. Occult obedience gives place to enlightened will. He can now be trusted to walk and work alone because he is unalterably one with his group, with the Hierarchy, and finally with Shamballa.
The key to this whole Rule lies in the injunction to the initiate that he add to his application three demands, and only after they have been voiced and correctly expressed and motivated by the dynamic will, does the further injunction come that he move forward. What are these three demands, and by what right does the initiate make them? Hitherto the note of his expanding consciousness has been vision, effort, attainment and again vision. He has therefore been occupied with becoming aware of the field—an ever-increasing [61] and expanding area—of the divine revelation. In terms of practical occultism, he is recognising an ever widening sphere wherein he can serve with purpose and forward the Plan, once he has succeeded in identifying himself with that revelation. Until this revelation is an integral part of his life it is not possible for the initiate to comprehend the significance of these simple words. Identification is realisation, plus esoteric experience, plus again an absorption into the Whole, and for all of this (as I have earlier pointed out) we have no terminology. Now a master of that which has been seen and appropriated, and being conscious of and sensing that which lies ahead, the disciple “stands on his occult rights and makes his clear demands.”
What these demands are can be ascertained by remembering that all that the initiate undergoes and all that he enacts is the higher and esoteric correspondence of the triple manifestation of spirit-energy which distinguished the first and earliest phase of his unfoldment. That is the personality. I would like to call attention to the word “unfoldment,” for it is perhaps the most explicit and correct word to use anent the evolutionary process. There is no better in your language. The initiate has ever been. The divine Son of God has ever known himself for what he is. An initiate is not the result of the evolutionary process. He is the cause of the evolutionary process, and by means of it he perfects his vehicles of expression until he becomes initiate in the three worlds of consciousness and the three worlds of identification.
According to ray type this unfoldment proceeds, and each triple stage of the lower unfoldment makes possible later (in time and space) the higher unfoldment in the world of the Spiritual Triad. What I am doing in these instructions is to indicate the relation between the threefold personality and the Spiritual Triad, linked and brought together by the antahkarana. Each of these three lower aspects has its own note and it is these notes which produce the sounding forth of the three demands which evoke response from the Spiritual Triad and thus reach the Monad in its high place of waiting in Shamballa.
[62] In 1922, in my book Letters on Occult Meditation I laid the foundation in my first chapter for the more advanced teaching which I am now giving. There I was dealing with the alignment of the ego with the personality, and this was the first time that the entire theme of alignment was brought definitely into focus, for alignment is the first step towards fusion, and later towards the mysteries of identification. Let me quote:
“As time progresses, and later with the aid of the Master, harmony of colour and tone is produced (a synonymous matter) until eventually you will have the basic note of matter, the major third of the aligned personality, the dominant fifth of the ego, followed by the full chord of the Monad or Spirit. It is the dominant we seek at adeptship, and earlier the perfected third of the personality. During our various incarnations we strike and ring the changes on all the intervening notes, and sometimes our lives are major and sometimes minor, but always they tend to flexibility and greater beauty. In due time each note fits into its chord, the chord of the Spirit; each chord forms part of a phrase, the phrase or group to which the chord belongs; and the phrase goes to the completion of one seventh of the whole. The entire seven sections, then, complete the sonata of this solar system—a part of the threefold masterpiece of the Logos or God, the Master-Musician.” (Page 4).
We now arrive at a point which it is difficult for disciples to grasp. The initiate or disciple has reached a point in his evolution in which triplicity gives place to duality, prior to the attainment of complete unity. Only two factors are of concern to him as he “stands at the midway point,” and these are Spirit and Matter. Their complete identification within his consciousness becomes his major goal, but only in reference to the whole creative process and not now in reference to the separated self. It is this thought which motivates the service of the initiate, and it is this concept of wholeness gradually creeping into the world consciousness [63] which is indicating that humanity is on the verge of initiation. Therefore, it is the material aspect, “the perfected third of the Personality,” which makes possible the activity of the initiate as he sounds out his three demands. The “dominant fifth of the ego” makes itself heard at the third initiation, marking the attainment of at-one-ment, and this fades out at the fourth initiation. At that time the egoic vehicle, the causal body, disappears. Then only two divine aspects remain; the perfected, radiant, organised and active substance through which the initiate can work in full control, the matter aspect, and the dynamic life principle, the spirit aspect, with which that “substantial divine Reality” still awaits identification. It is this thought which underlies the initiate’s three demands which (according to the Rule earlier given to aspirants and disciples) must sound forth “across the desert, over all the seas and through the fires.”
It is not possible for me explicitly to give an understanding of the nature of these demands. I can only give you certain symbolic phrases which, intuitively interpreted, will give you a clue.
The first demand is made possible because “the desert life is passed; it flourished and it flowered, and then the drought arrived and man removed himself. That whic
h had nourished and contained his life became an arid waste and naught was left but bones and dust and a deep thirst which naught in sight could satisfy.” Yet to the initiate consciousness it remains clear that the desert land must be made anew to flourish like a rose and that his task is the restoration (by the distribution of the waters of life) of its pristine beauty, and not the beauty of its false flowering. He demands, therefore, upon the note of the lower aspect of the personality (I am talking in symbols), that this flowering forth should take place according to the Plan. This involves upon his part a vision of that plan, identification with the underlying purpose, and the ability—through the medium of the higher mind, which is the lowest aspect of the Spiritual Triad—to work in the world of ideas and to create those forms of thought which will aid in the materialising of the [64] Plan in conformity with the Purpose. This is the creative work of thoughtform building and that is why, we are told, that the first great demand “sounds forth within the world of God’s ideas and towards the desert, a long time left behind. Upon that great demand the initiate who has pledged himself to serve the world returns into that desert, bringing with him the seed and water for which the desert cries.”
The second demand is related to the earlier cry of the disciple, which was sounded forth “over the seas.” It refers to the world of glamour in which humanity struggles, and to the emotional world in which mankind is sunk as if drowning in the ocean. We are told in the Bible, and the thought is based on information to be found in the Archives of the Masters, that “there shall be no more sea”; I told you that a time comes when the initiate knows that the astral plane no longer exists. For ever it has vanished and has gone. But when the initiate has freed himself from the realm of delusion, of fog, of mist and of glamour, and stands in the “clear cold light” of the buddhic or intuitional plane (the second or middle aspect of the Spiritual Triad), he arrives at a great and basic realisation. He knows that he must return (if such a foolish word can suffice) to the “seas” which he has left behind, and there dissipate the glamour. But he works now from “the air above and in the full light of day.” No longer does he struggle in the waves or sink immersed in the deep waters. Above the sea he hovers within the ocean of light, and pours that light into the depths. He carries thus the waters to the desert and the light divine into the world of fog.
The Rays and the Initiations Page 7