Michael Wynn's Occult Reference Library
THIRD INITIATION

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ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

hen man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom, the christ principle. 3. higher or abstract mind..higher manas. the ego begins to make its power felt in advanced men, and increasingly on the probationary path until by the third initiation the control of the lower self by the higher is perfected, and the highest aspect begins to make its energy felt. the ego reflects itself in iii. the personality, or lower self, physical plane man. this aspect is also threefold: 1. a mental body..lower manas. 2. an emotional body..astral body. 3. a physical body..the dense physical and the etheric body. the aim of evolution is ther

him. second: with his higher self, and thus with all selves. third: with his spirit, or "father in heaven" and thus with all monads. fourth: with the logos, the three in one and the one in three. man becomes a conscious human being through the instrumentality of the lords of the flame, through their enduring sacrifice. man becomes a conscious ego, with the consciousness of the higher self, at the third initiation, through the instrumentality of the masters and of the christ, and through their sacrifice in taking physical incarnation for the helping of the world. man unites with the monad at the fifth initiation, through the instrumentality of the lord of the world, the solitary watcher, the great sacrifice. man becomes one with the logos through the instrumentality of one about whom naught

t adjustment of: a. world karma, b. racial karma, c. national karma, d. group karma, e. individual karma, and who are responsible to the planetary logos for the correct manipulation of those forces and building agencies which bring in the right egos on the different rays at the correct times and seasons. with all these groups we have little concern, for they are contacted only by initiates of the third initiation, and by those of even more exalted rank. the remaining personnel of the hierarchy is divided into three main and four subsidiary groups, each of these groups, as will be seen by reference to the appended chart, being presided over by one of those whom we call the three great lords. the work of the manu. the manu presides over group one. he is called vaivasvata manu, and is the man

for to him is given the problem of steering the thought of the occident out of its present state of unrest into the peaceful waters of certitude and knowledge, and of preparing the way in europe and america for the eventual coming of the world teacher. he is well known in the bible history, coming before us first as joshua the son of nun, appearing again in the time of ezra as jeshua, taking the third initiation, as related in the book of zechariah, as joshua, and in the gospel story he is known for two great sacrifices, that in which he handed over his body for the use of the christ, and for the great renunciation which is the characteristic of the fourth initiation. as appollonius of tyana- 33- initiation, human and solar copyright 1998 lucis trust he took the fifth initiation and becam

ned with the seventh or ceremonial ray, whose particular work it is to supervise the development of certain activities within the next fifteen years, work under the master r. very definitely may the assurance be given here, that prior to the coming of the christ, adjustments will be made so that at the head of all great organisations will be found either a master, or an initiate who has taken the third initiation. at the head of certain of the great occult groups, of the freemasons of the world, and of the various great divisions of the church, and resident in many of the great nations will be found initiates or masters. this work of the masters is proceeding now, and all their efforts are being bent towards bringing it to a successful consummation. everywhere they are gathering in those w

on is only possible as the intuitional vehicle co-ordinates. it is really the occult apprehension of the law of gravitation or attraction (the basic law of this, the second solar system) with all its corollaries. the disciple learns the meaning of occult cohesion, and of that internal unity which holds the system as a homogeneous unit. the major part of this instruction is usually given after the third initiation, but a beginning is made early in the training. masters and disciples. disciples and advanced egos on the probationary path receive instructions at this particular time for two special purposes (a) to test out their fitness for special work lying in the future, the type of that work being known only to the guides of the race. they are tested for aptitude in community living with a

is causes a capacity to turn to account in the master's service, and for the helping of man, the attainments of the lower mind. it imparts the ability to give forth and utter that which is helpful, possibly in the spoken word, but surely in service of some kind. a vision is accorded of the world's need, and a further portion of the plan shown. the work, then, to be done prior to the taking of the third initiation, is the complete submerging of the personal point of view in the need of the whole. it entails the complete domination of the concrete mind by the ego. the succeeding two initiations. after the second initiation the teaching shifts up a plane. the initiate learns to control his mental vehicle; he develops the capacity to manipulate thought matter, and learns the laws of creative t

t entails the complete domination of the concrete mind by the ego. the succeeding two initiations. after the second initiation the teaching shifts up a plane. the initiate learns to control his mental vehicle; he develops the capacity to manipulate thought matter, and learns the laws of creative thought building. he functions freely on the four lower sub-planes of the mental plane, and before the third initiation he must, consciously or unconsciously, be complete master of the four lower sub-planes in the three planes of the three worlds. his knowledge of the microcosm becomes profound, and he has mastered theoretically and practically, in great measure, the laws of his own nature, hence his ability experimentally to be master on the four lower sub-planes of the physical, astral, and menta

bility experimentally to be master on the four lower sub-planes of the physical, astral, and mental planes. the last fact is of interest. the control of the three higher sub-planes is not yet complete, and here is one of the explanations as to the failures and mistakes of initiates. their mastery of matter in the three higher sub-planes is not yet perfect; these yet remain to be dominated. at the third initiation, termed sometimes the transfiguration, the entire personality is flooded with light from above. it is only after this initiation that the monad is definitely guiding the ego, pouring his divine life ever more into the prepared and cleansed channel, just as in the third, or moon chain, the ego individualised the personality through direct contact, a method different to the individu

learnt the measures of purified desire, and progresses by the requisite stages. the personality has now reached a point where its vibrations are of a very high order, the matter in all three bodies relatively pure, and its apprehension of the work to be done in the microcosm, and the share to be taken in the work of the macrocosm is very advanced. it is apparent, therefore, why it is only at the third initiation that the great hierophant, the lord of the world, himself officiates. it is the first at which he contacts the initiate. earlier it would not be possible. for the first two initiations the hierophant is the christ, the world-teacher, the firstborn among many brethren, one of the earliest of our humanity to take initiation. browning brings out this thought most beautifully in the w

saul. it shall be a face like my face that receives thee; a man like to me, thou shalt love and be loved by, forever; a hand like this hand shall throw open the gates of new life to thee! see the christ stand! but when the initiate has made still further progress, and has taken two initiations, a change comes. the lord of the world, the ancient of days, the ineffable ruler himself administers the third initiation. why has this become possible? because now the fully consecrated physical body can safely bear the vibrations of the two other bodies when they return to its shelter from the presence of the king; because now the purified astral and controlled mental can safely stand before that king. when purified and controlled they stand and for the first time consciously vibrate to the ray of

y dependent upon the progress he makes in the service of his race and in the development of those powers of the soul which are the natural sequence of spiritual unfoldment. the application of the rod of initiation at the first two initiations by the bodhisattva enables the initiate to control and utilise the force of the lower self, the true sanctified energy of the personality in service; at the third initiation the application of the rod by the one initiator makes available in a vastly more extensive manner the force of the higher self or ego, and brings into play on the physical plane the entire energy stored up during numerous incarnations in the causal- 53- initiation, human and solar copyright 1998 lucis trust vehicle. at the fourth initiation the energy of his egoic group becomes hi

ds the rod. at all initiations the lord of the world is present, but at the first two he holds a position similar to that held by the silent watcher, when sanat kumara administers the oath at the third, fourth and fifth initiations. his power streams forth and the flashing forth of the star before the initiate is the signal of his approval, but the initiate does not see him face to face until the third initiation. the function of the three kumaras, or the three buddhas of activity at initiation is interesting. they are three aspects of the one aspect, and the pupils of sanat kumara. though their functions are many and varied, and concern primarily the forces and energies of nature, and the direction of the building agencies, they have a vital connection with the applicant for initiation, i

spects of the one aspect, and the pupils of sanat kumara. though their functions are many and varied, and concern primarily the forces and energies of nature, and the direction of the building agencies, they have a vital connection with the applicant for initiation, inasmuch as they each embody the force or energy of one or other of the three higher subplanes of the mental plane. therefore at the third initiation one of these kumaras transmits to the causal body of the initiate that energy which destroys third subplane matter, and thus brings about part of the destruction of the vehicle; at the fourth initiation another buddha transmits second plane force, and at the fifth, first subplane force is similarly passed into the remaining atoms of the causal vehicle, producing the final liberati

uality, and another aspect shines forth before him. he becomes aware that this radiant life, who is identified with himself, is not only intelligence in action but also is love-wisdom in origin. he merges his consciousness with this life, and becomes one with it so that on the physical plane, through the medium of that personal self, that life is seen as intelligent love expressing itself. at the third initiation the ego stands before the initiate as a perfected triplicity. not only is the self known to be intelligent, active love, but it is revealed also as a fundamental will or purpose, with which the man immediately identifies himself, and knows that the three worlds hold for him in the future naught, but only serve as a sphere for active service, wrought out in love towards the accompl

the eastern books "the jewel in the lotus" this lotus is a thing of rare beauty, pulsating with life and radiant with all the colours of the rainbow, and at the first three initiations the three circles are revealed in order, until at the fourth initiation the initiate stands before a still greater revelation, and learns the secret of that which lies within the central bud. in this connection the third initiation differs somewhat from the other two, inasmuch as through the power of a still more exalted hierophant than the bodhisattva, the electrical fire of pure spirit, latent in the heart of the lotus, is first contacted- 68- initiation, human and solar copyright 1998 lucis trust in all these words "solar angel "sphere of fire" and "lotus" lies hid some aspect of the central mystery of hu

wise unity in purpose which results in the materialisation of the higher ideals, and the adaptation of force in the wise furthering of the ends of evolution. when this has reached a certain stage, the units forming the groups have learned to work together, and have thus stimulated each other; they can now proceed to a further expansion of knowledge, resulting in a further capacity to help. at the third initiation there is revealed to the initiate the purpose of the subray of the ray to which he belongs, that upon which his ego finds itself. all egoic units are upon some subray of the monadic ray. this knowledge is conferred upon the initiate so as to enable him eventually to find for himself (along the line of least resistance) the ray of his monad. this subray bears upon its stream of ene

of revolution increased, and certain of the central spokes of the wheel brought into more active radiance. these spokes of the wheel, or these petals of the lotus, have a close connection with the different spirillae in the permanent atoms, for instance, and in their stimulation comes into play one or more of the corresponding spirillae in the permanent atoms on the three lower planes. after the third initiation a corresponding stimulation takes place in the permanent atoms of the triad, leading to a co-ordination of the buddhic vehicle, and the transference of the lower polarisation into the higher. by the application of the rod of initiation, the downflow of force from the ego to the personality is tripled, the direction of that force being dependent upon whether the centres receiving a

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

. the base of the spine. b. the solar plexus. c. the heart. 3. man controlled from the mental plane. a. the base of the spine- 97- a treatise on cosmic fire copyright 1998 lucis trust b. the heart. c. the throat. 4. man partially controlled by the ego, advanced man. a. the heart. b. the throat. c. the head, i.e, the four lesser centres and their synthesis, the alta centre. 5. spiritual man to the third initiation. a. the heart. b. the throat. c. the seven head centres. 6. spiritual man to the fifth initiation a. the heart. b. the seven head centres. c. the two many-petalled lotuses. all these different periods show different triangular radiances. we must not infer from this that when the fire is centred in one triangle it is not demonstrating in others. once the fire has free passage along

ts roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the probationary path, and continues up to the third initiation. under the regime of the personality ray, the man proceeds upon the five rays to work consciously with mind, the sixth sense, passing first upon the four minor rays and eventually upon the third. he works upon the third ray, or that of active intelligence, and from thence proceeds to one of the subrays of the two other major rays, if the third is not his egoic ray. enquiry might n

eing brought into objectivity, the bulk of the monads are on the love-wisdom ray. the fact, therefore, of its being the synthetic ray has a vast significance. this is the system of the son, whose name is love. this is the divine incarnation of vishnu. the dragon of wisdom is in manifestation, and he brings into incarnation those cosmic entities who are in essence identical with himself. after the third initiation all human beings find themselves on their monadic ray, on one of the three major rays, and the fact that masters and initiates are found on all the rays is due to the following two factors: first. each major ray has its subrays, which correspond to all the seven- 101- a treatise on cosmic fire copyright 1998 lucis trust second. many of the guides of the race transfer from one ray

vified, every centre is fully functioning, and a threefold path of fire can be seen extending the entire length of the backbone. d. when kundalini has blended with the pranic fire, the centres become three-dimensional. when it blends with mind or solar fire and the two fires are perfectly united, the centres become fourth-dimensional. when it blends with the electric fire of pure spirit after the third initiation, they take on two more dimensions. e. kundalini, as it is aroused, steadily increases the vibratory action, not only of the centres, but of every atom of matter in all the bodies etheric, astral and mental. this quickening of activity has a dual effect of great interest- 106- a treatise on cosmic fire copyright 1998 lucis trust 1. it causes the elimination of all matter that is co

d therefore the life of the third logos. f. kundalini has two effects upon the etheric web, as it is called. 1. by its gradually increasing action it purifies that etheric form and cleanses it from "dross" as the christian expresses it. 2. eventually, after the two fires of matter and the fire of mind have begun to blend (a slow and gradual process, the web itself is destroyed and by the time the third initiation is reached, the man should have continuity of consciousness. this is so unless for certain work and for certain specific ends, the man consciously and willingly foregoes the burning of the web, a thing which can be brought about by the conscious action of the will. 4. the centres and the senses, normal and supernormal. before at all dealing with the centres and their relationship

of evolution increased, and certain of the central spokes of the wheel brought into more active radiance. these spokes which are also called by some students lotus-petals, have a close connection with the different spirillae in the permanent atoms. through their stimulation there comes into play one or more of the corresponding spirillae in the permanent atoms on the three lower planes. after the third initiation, a corresponding stimulation takes place in the permanent atoms of the triad, leading to the co-ordination of the buddhic vehicle, and the transference of the lower polarisation into the higher. c. by the application of the rod of initiation the downflow of force from the ego to the personality is tripled, the direction of that force being dependent upon whether the centres receiv

his seven centres, the seven heavenly men, the divine manasaputras. this problem is not soluble as yet exoterically and but little can be revealed to the general public. this is for three reasons: first, the stage reached by man does not permit of his correct apprehension of these abstractions. second, the greater part of the possible explanation is only revealed to initiates who have passed the third initiation, and even to them in a carefully guarded manner. third, the revelation of the close connection between mind and fohat or energy, or between thought power and electrical phenomena the effect of fohatic impulse on matter is fraught with peril, and the missing link (if so it might be termed) in the chain of reasoning from phenomena to its initiatory impulse, can only be safely impart

e the explanation until his consciousness is of greater scope. third, one of the mysteries revealed at initiation is that of the logoic centre which our scheme represents, and the type of electrical fire which is flowing through it. the "seven brothers" or the seven types of fohatic force, express themselves through the seven centres, and the one who is animating our scheme stands revealed at the third initiation. it is by knowledge of the nature and quality of the electrical force of our centre, and by realisation of the place our centre holds in the body logoic, that the hierarchy achieves the aims of evolution. it will be obvious that the heavenly man who stands for the kundalini centre, for instance, will work differently, and have a different purpose and method, from his brother who s

the astronomical and orbital relation of the sun to the planets. the systemic triangles will eventually become a subject of popular speculation, then of investigation, of scientific demonstration, and finally be known to be proved and authenticated fact, but the time is not yet. the different polarities of the schemes will be studied, and information, that is now imparted only to initiates of the third initiation, will eventually become exoteric. in due course of time systemic information along the lines of: a. the vitalisation of the schemes b. interaction between two schemes c. the periods of incarnation of a planetary logos on the physical plane d. the initiation of the planetary logos, will be reduced to law and order. as yet but dim speculations and hints that appeal only to the spiri

t forth by their lives, and are thus passing on the vibration, and setting it in motion against the cruder, coarser one of "i am" the time for the sounding of the final mantric phrase by ordered active groups lies ahead in the sixth and seventh rounds, and will not reach its full vibration in this solar system at all "i am that" will peal forth fully consummated in this system of duality, for the third initiation sees the initiate comprehending its mantric force. nevertheless, initiates of the sixth and seventh initiations will not preponderate in this system. after the fifth round and the passing into temporary obscuration of two fifths of the human family, the remaining units will achieve an approximate standing as follows: one fifth will mantrically sound the words "i am that i am" two

fifth round and the passing into temporary obscuration of two fifths of the human family, the remaining units will achieve an approximate standing as follows: one fifth will mantrically sound the words "i am that i am" two fifths will achieve the fifth initiation and will know themselves as "i am that" they will also be cultivating response to the higher note. one fifth and a half will attain the third initiation, and will know themselves as "i am that" in full consciousness. the remaining units will be those who are treading the path, and beginning to know themselves as the group. in reference to what has been said anent the second characteristic of manas, a very interesting development may be looked for during the coming century. this is the intensification of business organisation, and

ogos may be felt, and at the sixth that of the second logos, while at the seventh the dynamic fire of the first logos circulates through the body of the chohan. it might be tabulated thus: 1. the magical force of the seventh logos is felt at the first initiation. 2. the aggressive fire of the sixth logos is felt at the second initiation. 3. the illuminating light of the fifth logos is felt at the third initiation. 4. the harmonising life of the fourth logos is felt at the fourth initiation. 5. the blending power of the third logos is felt at the fifth initiation. 6. the unifying heat of the second logos is felt at the sixth initiation. 7. the dynamic electricity of the first logos is felt at the seventh initiation. let us now pass on to the brief consideration of the future influence of th

to the sub-atomic, and atomic planes of the cosmic physical. what has been said applies to all hierarchical efforts in all schemes and on all globes, for the unity of effort is universal. in every case, conscious self-induced control, or authority, precedes ability to transmute. initiates learn to transmute and superintend the passage of the life out of the animal kingdom into the human after the third initiation, and during the earlier stages of initiation, formulas that control the lesser devas, and which produce results in the merging of the second and third kingdoms are communicated; they work under safeguards and supervision. advanced intellectual man should be able to co-operate in the synthesis of the work, and deal with the transmutation of the metals, as the ratio of their intelle

y lives, and as the cyclic sevens pass over him, man passes under the influence of the seven sub-rays of his own ray. then he begins to synthesise and merge the seven into the major three sub-rays, returning thus to unity on his own egoic ray. first. the septenary status governs the time from individualisation till he enters upon the path. second. the threefold status governs the time up till the third initiation. third. he achieves the unity of his ray by the fifth initiation, and is then consciously a part of the body of the heavenly man. the same idea can be worked out in connection with the awakening of the life forces within the permanent atoms, viewing each atom as the seventh principle in each of the three aspects of the personality- 302- a treatise on cosmic fire copyright 1998 luc

with intense rapidity. b. the three higher petals unfold, and the nine-petalled lotus is seen perfected. the causal body is then (expressed in terms of fire) a blazing centre of heat, radiating to its group- 321- a treatise on cosmic fire copyright 1998 lucis trust warmth and vitality. within the periphery of the egoic wheel can be seen the nine spokes rotating with intense rapidity and after the third initiation becoming fourth dimensional, or the wheels "turn upon" themselves.78(156) in the midst forming a certain geometrical triangle (differing according to the ray of the monad) can be seen three points of fire, or the permanent atoms and the mental unit, in all their glory; at the centre can be seen a central blaze of glory growing in intensity as the three inner petals respond to the

figures should be studied for they hold the mystery hid, and though the true occult meaning will not be revealed until the third major initiation, nor fully comprehended until the fifth, yet light may stream in on a difficult point. equally so in the next solar system, individualisation (if such an inadequate term may be applied to a state of consciousness inconceivable even to an initiate of the third initiation) will not be possible until the second or sixth stage of pleroma. consciousness will blaze forth then on the monadic plane, and it will be the plane of individualisation. all states of consciousness below that high level will be to the logos what the consciousness of the three worlds is to him now. just as the physical body of man is not a principle, so all planes at this time bel

its, impressing upon the atom that portion, microscopic as it may be, of the logoic purpose which the individual can work out on the physical plane. at first their influence is unconsciously assimilated, and the man responds to the plan blindly and ignorantly. later, as evolution proceeds, their work is recognised by the man in a conscious co-operation with the plan of evolution.38(208) after the third initiation, the will or purpose aspect predominates. it might here be noted that it is the positive force of the manasadevas that produces initiation. their function is embodied by the hierophant. he, seeing before him the vehicle for buddhi, passes the voltage from the higher planes through his body, and by means of the rod (charged with positive manasic force) transmits this higher manasic

al energy from the cosmic centre. we must be careful to hold this analogy very lightly, for the real work accomplished cannot be grasped by man. this avatar has naturally a direct effect upon the centres of the heavenly man and therefore upon the units or human monads, but only indirectly and upon the monad on its own plane. this influence meets with little response from the monad until after the third initiation when its conscious life becomes so strong that it grips afresh its egoic expression in one direction, and awakens to planetary realisation in another. this type of avatar appears only at the time of the initiation of a planetary logos. the number of initiations taken by a planetary logos in this system vary from two to four. 3. interplanetary avatars. a very interesting group of a

ALICE A BAILEY05 THE LIGHT OF THE SOUL

the adepts of that time was to teach human beings, who were then little more than animals, the purpose, significance and use of their various organs, so that they could consciously control them, and the meaning of the symbol of the human figure. therefore, in those early days, through the practice of hatha yoga, the human being reached the portal of initiation. at that time the attainment of the third initiation, resulting in the transfiguration of the personality, was the highest initiation that man was capable of achieving. in atlantean days, the progress of the sons of men was procured through the imposition of two yogas. first, the yoga which is called by the name of laya yoga, the yoga of the centres which produced a stabilizing of the etheric body and of the centres in man and the d

ad" can be increased, so that a man becomes a living flame, 7. the path can be found and man himself become that path. the following triplicities may be found of value to the student, especially if he remembers that it is the central column which contains the terms applicable to the soul or second aspect. the union to be achieved is that of the third and second aspects. this is consummated at the third initiation (in christian terminology, the transfiguration. a later synthesis is then effected between the united third and second aspects and the first: 1st aspect 2nd aspect 3 rd aspect spirit soul body father son (christ) h oly ghost monad ego personality divine self h igher self l ower self life consciousness f orm energy force matter the presence the angel of the human being the presence

belongs, and he does this through a finding of his own inner reality as latent in his personality. he learns that he, the human atom is a part of a group or centre in the body of a heavenly man, a planetary logos and that he must develop awareness of: a. his group vibration, b. his group purpose, c. his group centre. this is the stage of the probationary path or the path of discipleship up to the third initiation, and the old commentary proceeds "within the hall of learning, the central mystery is contacted. the method of release is seen, the law is well fulfilled, and man emerges well-nigh adept" finally, the man enters the hall of wisdom to which he was admitted occasionally (and with increasing frequency) after the first great initiation, and learns of the place his group holds in the p

r aspect, 2. the union of thinking man or the self-conscious reflection in the three worlds with the spiritual man on its own plane, 3. the union of the spiritual man or divine thinker with its father in heaven, the monad or spirit aspect. stage i covers the period from the first incarnation up to the treading of the probationary path. stage ii covers the period of the probationary path up to the third initiation upon the path of discipleship. stage iii covers the final stages of the path of initiation. 24. the cause of this association is ignorance or avidya. this has to be overcome- 95- the light of the soul copyright 1998 lucis trust ignorance of the real nature of the soul and an urge to find out its own nature and its powers is the cause of the soul's identifying itself with the organ

ir analogies in the three temples found in the christian bible: 1. the transitory ephemeral tabernacle in the wilderness, typical of the soul in physical incarnation, persisting for one life. 2. the more permanent and beautiful temple of solomon, typical of the soul body or causal vehicle, of longer duration and persisting for aeons, and increasingly revealed in its beauty upon the path up to the third initiation. 3. the, as yet, unrevealed and inconceivably beautiful, temple of ezekiel, the symbol of the sheath of the spirit, the home of the father, one of the "many mansions" the "auric egg" of the occultist. in the science of yoga, which has to be wrought out and mastered in the physical body the term "central organ" is applied to the head or the heart, and the distinction is one of time

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

nal selfish reactions of the body nature think in terms of life, in terms of quality, of group will or power, group coordination or love-wisdom, and of group intelligence or knowledge, covering all by the generic term of brotherhood. but even that is found to be separative, through the separation into larger units than the lower is capable of grasping. therefore the initiate, especially after the third initiation, begins to think even more synthetically and to express truth to himself in terms of spirit, life, the one. these terms mean to him something significant, but something so far removed from the concept of ordinary thinking humanity that it is needless for me to enlarge further upon it. this brings me to a point, that should be dealt with here, prior to any further expansion of our

creasing soul contact. the meditative attitude of the soul is duplicated in the three bodies (or by the spiritual man) and the steady meditation of the soul goes on also on its own plane. it is with this and with- 53- a treatise on white magic copyright 1998 lucis trust its effects that we are primarily concerned in this rule. a later relationship, which in no way concerns us, is set up after the third initiation between the soul and the monad, and throughout the course of cosmic evolution these relationships will emerge. the race as a whole is, however, only concerned with the setting up of a relation between soul and body and beyond this there is no need to go. as the man seeks to reach control of the mind, the soul in its turn becomes more actively aggressive. the work of the solar ange

nt centre of the spheres, the one" we have touched upon two words of significance in the fourth rule, sound and light, and one paramount idea emerges. the soul is to be known as light, as the revealer, whilst the spirit aspect will later be recognized as sound. complete light and illumination is the right of the- 86- a treatise on white magic copyright 1998 lucis trust disciple who attains to the third initiation, whilst the true comprehension of the sound, of the triple aum, the synthesizing factor in manifestation appears only to the one who stands master of the three worlds. the word vibration must next engage our attention but it may not be dissociated from the next word in the sequence form. vibration, the effect of divine activity, is two-fold. there is the first effect in which the

ssible for the aspirant to work with and utilise all these seven types of energy intelligently in the early stages of the path of discipleship. the emphasis, for training purposes, is laid upon only three of them. these are: 1. that of will, strength or power, through the medium of the head centre. this is the energy of the spiritual man, and comes directly from the monad, via the soul. up to the third initiation however, all that the disciple needs to grasp is that the will aspect of the soul should control the personality, via the mental body to the head centre. when this is the case the thousand-petalled lotus begins to function. the line of this stream of force is: monad. atma. spiritual will. the inner circle of petals in the egoic lotus, the will petals. the mental body. the head cen

d faces his own peculiar trials and tests? how can words adequate be found to convey a cosmic struggle between lives so impersonal and exalted in consciousness that the words his, or he or tests prove simply laughable and convey no possible aspect of truth or reality whatsoever? cosmic evil, cosmic progression, or cosmic problems can well be left to that distant time when aspirants have taken the third initiation, have lost all sense of separateness, and being identified with the life aspect and not with the form side can therefore enter somewhat into the state of consciousness of our planetary logos, sense his destiny, and vision fleetingly the wonder of the consummation. let us confine our attention therefore to man and more particularly to average man, and see whence come the waves of f

the form constituting apparently all that there is. this is followed by the stage wherein the indwelling self begins to be aware of itself as well as of the form, and we talk then in terms of the higher and the lower self; we speak of the self and its sheaths, and of the self and the not-self. this dualistic stage is that of the aspirant and of the disciple, up to the time of his training for the third initiation. he begins with a knowledge that he is a spiritual entity confined in a form. his consciousness for a long period of time remains predominantly that of the form. gradually this changes, so gradually that the aspirant learns the lesson of endurance (even to the point of enduring the not-self) until there comes a life of balance, wherein neither preponderates. this produces in the m

his, the teachers at that time were themselves focussed (deliberately and of intent) in the heart- 221- a treatise on white magic copyright 1998 lucis trust centre, and chose to work entirely through that centre, subordinating their mental equipment and the mental energy they could use to the need of the time, they kept their mental force in abeyance when training the initiates until the time the third initiation was reached. in our race, the condition is reversed. the hierarchy is working now entirely on mental levels, though basing all endeavour upon past achievements in connection with the heart centre. up to the third initiation therefore, disciples have to endeavour to work entirely with mental energy in an effort to control, master and use it. their attempt is concentrated then upon

n the personality until it has become the automaton of the soul. then the intuition takes control, and energies from the intuitional or buddhic plane begin to make their impact upon the form nature, the personality. prior to this period of intuitional control, there are many lives wherein the intuition may begin to play its part, and the student learns the meaning of illumination. until after the third initiation, however, it is the iilumined mind which is the dominant factor, and not the pure intuitive perception, or pure reason. after this great initiation, which marks a definite transition out of the form consciousness, the initiate can function at will on the plane of the intuition, and the mind is steadily relegated into the background till it becomes a part of the instinctual apparat

nd seven types of responsive mentalities, dependent upon the seven ray types! in this statement, we note the differentiations of the soul aspect as grasped by the mind. these are the seven differentiations which take the place of the multiplicity of differences into which the form aspect falls. they are, nevertheless, distinctions and differentiations, and persist in their hold over man until the third initiation. by them he is swept into certain major activities and life tendencies, according to his particular ray. these are mental distinctions. all souls on the mental plane take the forms of the solar angels, of the divine sons of mind. hence we have these groupings, and hence the focussing of the energies through which the plan of the ages works out through seven main departments. at a

thinking principle, and to the control of form by mental energy. as the central thinker of the universe works through the power of thought, the problem of surmounting these distinctions and differences is well nigh insuperable until such time as the aspirant comes under complete control of the second aspect of divinity, and passes out of the domination of the third or matter aspect. but up to the third initiation even the second aspect (the aspect of love) implies duality, for it is inherent in love itself. ever there is the lover and the loved, the desirer and the desired, the seeker and the sought. it is only as the first aspect, that of energising unifying life (which sweeps all forms and all dualities into one great synthesis) is sensed at the third initiation, that the words i have he

the soul. it is the great mediating principle, in this interim of dual recognition. 3. later, the soul and its instrument become so unified and at-one that duality disappears, and the soul knows itself to be all that is, all that has been and all that will be. there is a curious and ancient atlantean chant which is no longer used but in those far off times was chanted by the initiate who took the third initiation the consummating initiation of that period. it goes as follows. the translation of the symbols in which it was written necessitates the loss of rhythm and potency "i stand between the heavens and earth! i vision god; i see the forms god took. i hate them both. naught do they mean to me, for one i cannot reach, and for the lower of the two i have no longer any love "torn i am. spac

oup of seven major or systemic energies produce their effect upon the man who is living above the diaphragm, and work through the seven representative centres in the head. four of them focus through the throat centre, the heart centre, the ajna and head centres. three are held latent in the region of the head centres (the thousand petalled lotus) and only enter into functioning activity after the third initiation. it will be evident therefore how complicated from the standpoint of the horoscope (as well as of the individual problem) is this meeting of the energies of two types of constellations in the case of the man who is neither purely human nor purely spiritual. the ordinary horoscope is negated. the horoscope is not possible as yet of delineation. the only horoscope, which is basicall

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

ive to one type of ray force, whilst the personality as a whole may vibrate in unison with another. the ego or soul may find itself upon still a third type of ray, thus responding to another type of ray energy. the question of the monadic ray brings in still another factor in many cases, but this can only be implied and not really elucidated. as i have oft told you, it is only the initiate of the third initiation who can come in touch with his monadic ray, or his highest life aspect, and the humble aspirant cannot as yet ascertain whether he is a monad of power, of love or of intelligent activity. in concluding, i ask for your sincere cooperation in the work which we are undertaking. it may be of more general and public value than any other of my writings. i shall seek to make this treatis

xpression eventuates. 2. a subsequent and painful differentiation of the consciousness into a realised duality. in this condition, the man is distinctly aware of what is termed his essential duality; he knows he is spirit-matter, is form-life, and is the soul in manifestation. during this stage, which covers many lives and carries the man along the path of probation and discipleship as far as the third initiation, the centre of gravity (if i may so express it) shifts steadily out of the form side and centres itself more and more in that of the soul. there is a growing consciousness that there is a reality which embraces, and at the same time extinguishes, duality. remember that the entire story of evolution is the story of consciousness, and of a growing- 15- a treatise on the seven rays

in this treatise on the seven rays will necessarily be held within the realm of thought which involves awareness of duality. i shall employ the language of duality, and this i shall do, not because i seek to emphasize it to the neglect of unity (for this unity is to me somewhat of a reality and i glimpse more than a possibility, but because all aspirants and disciples and all initiates up to the third initiation as i earlier said are swinging as a pendulum between the pairs of opposites, spirit and matter. i speak not here of the pairs of opposites of the astral or emotional plane, which are illusory reflections of the true pairs of opposites, but of the basic duality of manifestation. i seek to deal with that material which is of practical value and which can be grasped by the illumined

ution and of probation, a man arrives at a knowledge of his individual soul, and glimpses the quality and purpose of that soul. on the path of discipleship and of initiation, he glimpses the quality and purpose of his planetary life, and discovers himself as a part of a ray life, which is appearing through the form of a planet and is embodying an aspect of the divine purpose and energy. after the third initiation he glimpses the quality and purpose of the solar system; he sees his ray life and energy as a part of a greater whole. these are but modes of expressing the emerging quality and the hidden purpose of the graded lives which inform all appearances and colour them with quality b. the soul can be regarded as the principle of intelligence an intelligence whose characteristics are mind

the sum total of all forms or appearances, the givers of all qualities, and the- 34- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust emerging life aspect behind the tangible manifestations. they correspond, in the human family, to the three aspects of personality, soul and monad. the monad is dynamic will or purpose, but remains unrevealed until after the third initiation. the monad is life, the sustaining force, a lord of persevering and ceaseless devotion to the pursuit of a seen and determined objective. the soul is a lord of love and wisdom, whilst the personality is a lord of knowledge and of intelligent activity. this use of terms involves the realisation of an achieved goal. it is not true of the present stage as regards expression, for this

s. for the purpose of this treatise students will have to accept the hypothesis that every human being is swept into manifestation on the impulse of some ray, and is coloured by that particular- 42- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust ray quality, which determines the form aspect, indicates the way he should go, and enables him (by the time the third initiation is reached) to have sensed and then to have cooperated with his ray purpose. after the third initiation he begins to sense the synthetic purpose towards which all the seven rays are working; but as this treatise is written for aspirants and disciples, and not for initiates of the third degree, it is needless to speculate upon this ultimate destiny. the human soul is a synthesis of

s not as yet possible. the chohans of the sixth initiation have the guidance of those units of consciousness in whom their particular ray vibration and colour predominate. the vast importance of this fact is often overlooked, even when theoretically acknowledged by aspirants to initiation. hence the importance of determining the ray of the ego and of the monad, something of vital moment after the third initiation. a majority and a minority always exist in every department of life. so it is in the work of the logos, for at the end of the greater cycle (manvantara) the majority will find their way to the synthetic love ray; a small minority will find their way to the power ray. this minority are destined for an important function. they will constitute the nucleus which (in the next solar sys

synthesising ray, indigo. 4. it is of course to the human interest that a study of the rays makes its main appeal. it is this study that will vivify and awaken psychologists to the true understanding of man. every human being finds himself upon one of the seven rays. his personality is found, in every life, upon one of them, in varying rotation, according to the ray of the ego or soul. after the third initiation he locates his soul (if one may use such an inappropriate word) on one of the three major rays, though until that time it may be found in one of the seven ray groups. from that exalted attitude he strives towards the essential unity of the monad. the fact of there being seven ray types carries great implications, and the intricacy of the subject is baffling to the neophyte. a ray

en he becomes an initiate, the light of the atoms is so bright, and the light in the head so intense (with a paralleling stimulation of the centres of force in the body, that the light body appears. eventually this body of light becomes externalised and of greater prominence than the dense tangible physical body. this is the body of light in which the true son of god consciously dwells. after the third initiation, the dual light becomes accentuated and takes on a still greater brilliancy through the blending with it of the energy of spirit. this is not really the admission or the re-combining of a third light, but the fanning of the light of matter and the light of the soul into a greater glory through the breath of the spirit. something anent this light has been earlier indicated in a tre

ences, and thereby learn to enter into that world of subjective forces which is the true world wherein all occultists work. let us take these three words and seek to understand their significance in relation to the rays. as to the significance of the word "life" our task is wellnigh insuperable, for no human being has, or can have, any comprehension of the nature of life until he has attained the third initiation- 95- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust i repeat this with emphasis, and in order to impress upon you the futility of idle speculation upon this subject. disciples who have undergone the third initiation and have climbed the mount of transfiguration can from that high point glimpse the radiance of the subjective centre of energ

or continents. the planetary logos..the ancient of days. what the adept has done has been to bring his seven centres of force, located in the etheric body, into a responsive condition to the higher spiritual forces; as he progresses he will find that he will gradually and sequentially become equally responsive to the above three types of synthetic force. on the path of discipleship, and until the third initiation, he learns to respond to the energy and to the spiritual purpose of the life of his own planet. at the first and second initiations, and until the third initiation, he has been led on and initiated by the influence of the christ, and under his direction he has submitted to two expansions of consciousness and has prepared himself for a third. when ready for this, he comes under the

he mineral kingdom and the human evolutionary cycles might here be noted: 1. the base metals .p hysical plane. dense consciousness. the first initiation. 2. the standard metals. astral plane. self-consciousness. the second initiation. 3. the semi-precious stones. mental plane. radiant consciousness. the- 144- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust third initiation. 4. the precious jewels .e goic consciousness and achievement. the fourth initiation. the correspondences of fire, heat and pressure in the evolution of the human being are self-evident, and their work can be seen paralleling that in the mineral kingdom. the mineral kingdom is governed astrologically by taurus, and there is a symbolic relation between the "eye" in the head of the

onality. two rays govern each kingdom in nature, except in the case of the vegetable kingdom, where three rays indicate the nature of that kingdom's life. students will possibly find it helpful to consider this problem from the angle of analogy, and to realise that they (as well as every other human being) are governed or actuated by two rays, i.e, the personality ray and the egoic ray. after the third initiation, the disciple has three rays active in him, for the ray of the monad begins then to make its presence felt. an analogous condition is found in all the kingdoms in nature. two rays are dominant in each kingdom, but in the vegetable kingdom three rays control, for that kingdom is more evolved (along its own peculiar lines) than any other. what might be regarded as the monadic ray of

im under neptunian influences with venus and jupiter contending for control. the link with the vegetable kingdom is then strong, and hence the frequent recognition of "astral perfumes" which the disciple can note. before the first initiation, the static mineral world within him has been broken up- 155- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust at the third initiation, the moon and mars struggle to assume ascendancy, and there is his battle-ground. hence at the great transfiguration, the body is "transfigured" as the indication of triumph. at the fourth initiation, mercury and saturn act as the great translators, and bring the disciple to the door of realisation. when the final initiation is taken, it is the activity of uranus and the in-pourin

re humanity by the greatest of all the sons of god in his own body, whom i and all true disciples regard as the master of all the masters, the christ. what shall i say about this culminating event for which the entire personality of man waits? this third great initiation marks a crisis in the initiatory work, and produces a further synthesis experienced in the life of the spiritual man. up to the third initiation, man has been occupied with the process of fusing soul and body into one unity. after the third initiation (and owing to an event which takes place) man is oriented towards, and becomes occupied with, a further fusion in consciousness, that of spirit-soul-body. i speak of a fusion in consciousness. the unity is ever there, and man in evolution is really becoming aware of that whic

the ray of the ego in starting our study of the ray of the ego or soul, certain major premises might be briefly stated and incorporated into a series of propositions, fourteen in number. they are as follows: 1. the egos of all human beings are to be found upon one or another of the seven rays. 2. all egos found upon the fourth, the fifth, the sixth and the seventh rays must eventually, after the third initiation, blend with the three major rays, or monadic rays. 3. the monadic ray of every ego is one of the three rays of aspect, and the sons of men are either monads of power, monads of love, or monads of intelligence. 4. for our specific purposes, we shall confine our attention to the seven groups of souls found upon one or other of the seven rays or streams of divine energy. 5. for the m

causes a detachment from the group of souls of which the personality is an externalisation, and a constituent attachment to the form side of manifestation. the egoic ray induces group consciousness and detachment from external forms, causing attachment to the life side of manifestation and to the subjective whole. the monadic ray has an effect which can be understood only after man has taken the third initiation. we might divide what we have to say in the next section of our treatise, which deals with the egoic ray, into the four following parts: i. the growth of soul influence ii. the seven laws of egoic life iii. the five groups of souls iv. rules for inducing soul control some tabulations on the rays- 253- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 luc

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the christ, and in full waking consciousness the initiate stands in his presence and sees him face to face. browning expresses this truth in the great poem saul when he says "oh, saul, it shall be a face like my face that receives thee; a man like to me thou shalt love and be loved by, for ever: a hand like this hand shall throw open the gates of new life to thee! see the christ stand" after the third initiation, the transfiguration, when the personality has been subordinated to the soul, or the indwelling christ, and the glory of the lord can shine forth through the medium of the flesh, we are faced with the supreme achievement of the crucifixion and the resurrection. then, we are told, that mysterious being, spoken of in the old testament as melchizedek, and as the ancient of days, will

r being."13 these ideas are interesting when we realise that out of the five initiations there are three which seem, and naturally so, to be of supreme importance. in the life of christ there are episodes which- 28- from bethlehem to calvary copyright 1998 lucis trust represent great points of attainment, all climaxing cycles and initiating new ones. these are the first initiation, the birth; the third initiation, the transfiguration; and the fifth, the resurrection. there is in nature some mysterious value which is connected with the first, the third, and the fifth the beginning, the middle point and the climaxing consummation. as has been pointed out "it is the intervals, not only between the base note, the major third and the perfect fifth, or those which distinguish the quaver from the

g produced in himself one unification or at-one-ment after another, for the benefit of humanity, appears before john the baptist, and passes through the second initiation, that of purification in the waters of jordan. through the process of baptism, and through the temptations which followed, he evidenced his maturity, faced his mission, and demonstrated to the world his purity and his power. the third initiation, that of the transfiguration, testified to the fact of the at-one-ment which christ made between soul and body. integration was complete, and the consequent illumination was made apparent to his disciples. he appeared before them as son of man and son of god, and having proved to them who he was, he faced the death which lay ahead of him, and the intervening service. in the fourth

life to the soul. the second initiation stands for the demonstrated control and consecration to divinity of the desire nature, with its emotional reactions and its potent "wish life" a new factor now enters in, the discriminating faculty of the mind. by means of it, the disciple can bring the mental life under control and dedicate it to the life of the kingdom of god, which is consummated at the third initiation. through the correct use of the mind, the disciple is led to make right choice, and to balance (with wisdom) the endless pairs of opposites. we pass through the birth initiation somewhat unconsciously. the full significance of what we have undergone does not appear to us; we are "infants in christ" and as infants we just live and submit to discipline, gradually growing toward matu

way with all the liberated sons of god, he could not rest until he had shown us the way. he had to transmit the great energy of the- 83- from bethlehem to calvary copyright 1998 lucis trust love of god. perfected, serving and with a full knowledge of his mission, christ now enters into the period of active work which must precede the next initiation, that of the transfiguration. chapter four the third initiation: the transfiguration on a high mountain key thought arjuna said "the word which thou hast spoken through love of me, the supreme mystery named the oversoul through it my delusion is gone "for the birth and the passing of beings have been heard by me at length from thee, whose eyes are lotus petals; i have heard also of the great spirit, which passes not away "so i would see that s

ignorance there is no sin. in this word from the cross christ tells us two things: 1. that god is our father, and that we approach him through christ. it is the inner hidden man of the heart, the unrealised christ who can approach the father. christ had earned this right because- 133- from bethlehem to calvary copyright 1998 lucis trust of his proven divinity and because he had passed through the third initiation, the transfiguration; when we too are transfigured (for only the transfigured christ can be crucified) then we too can invoke the father and call on the spirit, which is god, the life of all forms, to adjust relationships, and to bring about that forgiveness which is the very essence of life itself. 2. that forgiveness is the result of life. this is a hard truth for the western be

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

ummates in the dominant personality. 2. with the egoic consciousness, which is that of the solar angel as it begins with the preparation for initiation on the path of discipleship and consummates in the perfected master. 3. with the monadic realisation. this is a phrase that means absolutely nothing to us, for it concerns the consciousness of the planetary logos. this begins to be realised at the third initiation, dominating the soul and working out through the personality. man, the average human being, is a sum total of separative tendencies, of uncontrolled forces and of disunited energies, which slowly and gradually become coordinated, fused, and blended in the separative personality. man, the solar angel, is the sum total of those energies and forces which are unified, blended and cont

s as they govern the various bodies, mental, emotional and physical. it should be remembered that very little egoic control need be evidenced when the first initiation is taken. that initiation indicates simply that the germ of soul life has vitalised and brought into functioning existence the inner spiritual body, the sheath of the inner spiritual man, which will eventually enable the man at the third initiation to manifest forth as "a full-grown man in christ, and present at that time the opportunity to the monad for that full expression of life which can take place when the initiate is identified consciously with the one life. between the first and second initiations, as has been frequently stated, much time can elapse and much change must be wrought during the many stages of disciplesh

e detached and uninterested onlooker. when he is definitely aware of the issues involved, and definitely throws the weight of his influence, desires, and mind on to the side of the soul, he can take the first initiation. when the ray of the soul focusses itself fully through him, and all his centres are controlled by that focussed soul ray, then he becomes the transfigured initiate, and takes the third initiation. the ray of the personality is occultly "extinguished" or absorbed by the ray of the soul, and all the potencies and attributes of the lower rays become subsidiary to and colored by the soul ray. the disciple becomes a "man of god, a person whose powers are controlled by the dominant vibration of the soul ray and whose inner, sensitive mechanism is vibrating to the measure of that

the dual ray of the soul. again, therefore, three rays are blended and fused. 4. the soul rays dominate the personality and the three become again the one, as the dual ray of the soul and the blended ray of the personality vibrate to the measure of the highest of the soul rays the ray of the soul's group, which is ever regarded as the true egoic ray. 5. then, in time, the soul ray begins (at the third initiation) to blend with the ray of the monad, the life ray. the higher initiate is therefore a dual and not a triple expression. 6. in time, however, this realised duality gives place to the mysterious, indescribable process called identification which is the final stage of soul unfoldment. it is useless to say more for what might be said could only be comprehended by those preparing for t

r spiritual man, who is using the form as a medium of expression- 11- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust b. the energy of the soul itself, or of the solar angel, as that energy pours forth upon the vehicles and produces reciprocal energy in the solar form. c. the energy of life itself, a meaningless phrase, and one that only initiates of the third initiation can grasp, for even the discoveries of modern science give no real idea as to the true nature of life. life or essential energy is more than the activity of the atom, or of that living principle which produces self-perpetuation, reproduction, motion, growth, and that peculiar something which we call "livingness. it may be possible to "create" or produce the lowest or third aspect

motion, growth, and that peculiar something which we call "livingness. it may be possible to "create" or produce the lowest or third aspect of life in the scientific laboratories so-called, but to reproduce or create the other and more essential aspects which work out as the conscious response, the intelligent embryonic purpose which seems to animate all substances, that is not possible. when the third initiation is reached, man will understand why this impossibility exists. more cannot be said, for until that initiation is experienced it would not be understood. to bring more light upon this question of the triple expansion of consciousness (for all these crises are aspects of one great unfolding purpose or process) which we call individualisation, initiation, and identification, it shoul

e outer tier of petals in the egoic lotus (see a treatise on cosmic fire) these are the- 13- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust knowledge petals. on the path of discipleship, the astral body is brought into subjection by the ray of the soul as it pours through the second tier of petals, the love petals. upon the path of initiation, until the third initiation, the ray of the mental body is subdued by the force of the petals of sacrifice, found in the third tier of petals. thus the three aspects of the personality are brought into subjection by the energy emanating from the nine petals of the egoic lotus. after the third initiation, the whole personality, composed of the three aspects, becomes sensitive to the energy of pure electric fi

es through the two final stages of initiation and identification. these three stages mark the progress of the soul consciousness from that of identification with the form to that of identification with the self. these three words individualization, initiation and identification, cover the whole process of man's career from the time he emerges into the human kingdom till he passes out of it at the third initiation, and functions freely in the fifth kingdom, the kingdom of god. by that time, he has iearnt that consciousness is free and unlimited, and can function in form or out of form according to the behest of the soul, or as the plan can best be served. the soul is then in no way conditioned by form. just as man can express himself in what is called three-dimensional living, so, by the ti

, and functions freely in the fifth kingdom, the kingdom of god. by that time, he has iearnt that consciousness is free and unlimited, and can function in form or out of form according to the behest of the soul, or as the plan can best be served. the soul is then in no way conditioned by form. just as man can express himself in what is called three-dimensional living, so, by the time he takes the third initiation, he can function actively and consciously in four dimensions, and in the final stages of the path of initiation he becomes active fifth-dimensionally. as we consider these various degrees of expanding awareness, the significant fact to be borne in mind is that through it all there is one steady, sequential unfoldment taking place. the life of the soul, in this great life cycle whi

ry stanzas which convey to accepted disciples some of the significance of the first initiation. as regards identification, the reactions of the illumined initiate are made available to his intelligence in symbolic form, but if- 28- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust these forms were described, they would be completely misunderstood. when the third initiation takes place and the wider open door looms before the initiate, he will then discover the meaning of that type of realisation which is here called (for lack of a better name) identification. ray one "the angel of the presence stands within the light divine the centre and the meeting place of many forces. these forces meet and blend. they focus in the head of him who stands before t

ive, between spirit and matter, and between the physical and the essential] the two are one. naught more remains to grasp. the word is manifest. the work is seen complete. the whole is visioned. the magic work is wrought. again the two are one. the plan is served. no word need then be said" these phrases are an attempt to express some of the realisations of the true initiate when he stands at the third initiation before the angel and sees that angel also pass away, so that naught is left but conscious knowledge and realisation. although this statement may signify but little to us at present, it will, nevertheless, serve to demonstrate the futility of dealing with the secrets of the mysteries and with initiation through the medium of words. when this is better realised, the true work of the

, will continuously approach nearer and nearer to the requirements of the pattern. it might also be stated that the pattern is relatively immutable and unchangeable in its own inherent nature, as it comes forth from the mind of either the macrocosmic deity or the microcosmic thinker, but that the process of the inner conditioning of matter is mutable and in a state of continual flux. when, at the third initiation, union of the pattern and the conditioned form is achieved, the transfiguration of the initiate takes place, leading to that final crisis wherein the two are known as one, and the form nature (including in this phase the causal body as well as the lower vehicles) then is dispersed and disappears. the early stages of human development are as in all else in nature, apparently inchoa

rdinated and illumined, and the soul can then, at will, withdraw from its physical vehicle in full waking consciousness, or stay in it as an incarnated son of god, whose consciousness is complete on the physical plane, the astral plane, and on the mental levels, as well as in the three aspects of lower mind, causal consciousness and nirvanic realisation. this process finds its consummation at the third initiation. in the life of the aspirant, the power to cause this tremendous happening is dependent upon the carrying forward of the inner subjective and spiritual work previously described as the "building of the bridge on the mental plane" between the above mentioned three aspects. for the race of men as a whole, this work began in the middle of our aryan race, and is today going forward ve

egin to swing into each others field of influence. in the early stages, this happens only occasionally and rarely. later it occurs more constantly, and thus a path of contact is established which eventually becomes the line of least resistance "the way of familiar approach, as it is sometimes esoterically called. thus the first half of the "bridge, the antaskarana, is constructed. by the time the third initiation is undergone, this way is completed, and the initiate can "pass to higher worlds at will, leaving the lower worlds far behind; or he can come again and pass upon the way that leads from dark to light, from light to dark, and from the under, lower worlds into the realms of light. thus the two are one, and the first great unison upon the path of return is complete. a second- 43- a t

cept, we might say that the energies which animate the physical body and the intelligent life of the atom, the sensitive emotional states, and the intelligent mind have eventually to be blended with, and transmuted into, the energies which animate the soul. these are the spiritual mind, conveying illumination; the intuitive nature, conferring spiritual perception; and divine livingness. after the third initiation the "way" is carried forward with great rapidity, and the "bridge" is finished which links perfectly the higher spiritual triad and the lower material reflection. the three worlds of the soul and the three worlds of the personality become one world wherein the initiate works and functions, seeing no distinction, viewing one world as the world of inspiration and the other world as

re. in the cases mentioned above, and where the antaskarana is not a consummated, established fact, the tiny thread of the partially constructed "way of escape, under tremendous pressure and excitation, shoots forward like a quivering band of light, and momentarily touches the light that is the self. hence ecstasy and exaltation. but it does not last, and cannot be consciously recovered until the third initiation has been taken. after that the "way of escape" becomes the "way of daily livingness (to translate inadequately the occult and ancient phrase. then pain is steadily transcended, and the pairs of opposites pleasure and pain have no longer any hold over the disciple. all this constitutes the theme of esoteric psychology and, when rightly understood, will explain 1. the saturnian infl

ifice .t he petals of sacrifice. the sacrificial will of the soul. 2. the law of magnetic impulse. the petals of love. 3. the law of service. the petals of knowledge. this fourth law of repulse works through the first law of sacrifice and carries to the aspirant the quality, influence and tendency of the spiritual triad, the threefold expression of the monad. its full force is felt only after the third initiation, in which the power of the spirit is, for the first time, consciously felt. up to that time it has been the growing control of the soul which was- 92- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust primarily registered. therefore we have: 1. the law of repulse. atma. spiritual will. this fourth law influence comes via the egoic petals of

p. such is the object set before all the students of the esoteric sciences at this time, provided they desire it enough, and can train themselves to work selflessly for their fellow men. as they succeed in doing this and approximate ever more closely to that which is not the pairs of opposites (and thus achieve "the central way, steadily the law of repulse begins to swing into operation. when the third initiation is taken, this law will begin to hold the dominant place in the ruling of the life. the word "repulse" has an unfortunate connotation in many minds, and this revulsion against the word itself indicates man's innately spiritual bias. repulsion, the desire to repudiate, and repulsive attitudes, words and deeds evoke in our minds all that is unpleasant to contemplate. yet, spirituall

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

; it also initiates those unfoldments that profoundly and deeply change the rhythm of the life. in these days, all working disciples must learn to use their entire equipment and every aspect of their physical nature, the whole man in the threefold world of human evolution. one point might here be noted. the extremity of the disciple in service finally draws out the interest of the soul. after the third initiation, the extremity of the soul (speaking symbolically and conveying no true meaning to the aspirant) evokes the cooperation of the monad. thus service is the scientific mode, par excellence, to evoke spiritual integration and to call forth the resources of a divine son of god. i am emphasising this to you as i seek to have you note, during this coming year, the points of crisis in you

he releasing of humanity. it is not force (as applied upon the physical plane) which is at any time wrong; it is the motive and method used, leading to and governing the use of force which are the factors of momentous import. though no person or group of persons or nation at this time knows the meaning of motive (for that is only really known and comprehended by those who have advanced beyond the third initiation) yet there are persons, groups of persons and nations in the world today who can be permitted to use force against forms and materialism because of the preponderance of pure motive to be found present in their consciousness. the right use of obstructing and of death-dealing energy can be trusted to those who are consciously endeavouring to help humanity and to liberate it, as a wh

nature's growth. the fires burn the hindering forms which seek to hold the pilgrim back and so bring release. the living waters, as a river, sweep the pilgrim to the father's heart. the fires destroy the veil, hiding the father's face" discipleship and its end there is a curious and ancient atlantean chant which is no longer used but in those far off times was chanted by the initiate who took the third initiation the consummating initiation of that period. it goes as follows. the translation of the symbols in which it was written necessitates the loss of rhythm and potency "i stand between the heavens and earth! i vision god; i see the forms god took. i hate them both. naught do they mean to me, for one i cannot reach, and for the lower of the two i have no longer any love "torn i am. spac

re is very different to that of preparing them for participation in the work of the centre which we call the hierarchy. the one involves the development of love and of group consciousness; the other involves the unfoldment of the will and the attainment of the stage to which patanjali gives the name of "isolated unity" this is a phrase which is quite meaningless to any one below the degree of the third initiation. in this discussion, i shall not be dealing with preparation for the various initiations and their specific differences. i shall be dealing with the growth of what is called "ashramic intimacy" with the approach of the disciple to the world of souls and to the unfoldment of his consciousness in relation to the hierarchy. i shall be concerned with his growth in sensitivity and his

idual. between the stages of "isolated individuality" and "isolated unity" lies one to which the name of "isolated identity" is given. it is with this stage we are concerned and its esoteric implications. isolated unity describes the stage which the master has reached; isolated individuality is that of the disciple; isolated identity (with the soul) is that of the disciple up to and including the third initiation. a. isolated unity is the consummation of the aryan consciousness. isolated identity is related to the atlantean consciousness, from the angle of the higher correspondence. b. isolated unity is connected with the mental plane, is governed by the fifth ray of concrete knowledge or science, and is a reflection of the will-to-know. isolated identity is connected with the astral plane

able karma as intelligently and consciously as possible. 2. he takes on some karma which ordinarily would be precipitated in some later life. 3. he begins to shoulder some of the general karma of humanity, thus increasing his own load of karma. 4. he begins to work with and to comprehend something of planetary karma, though as yet he undertakes no responsibility in this connection. only after the third initiation does he consciously and as an individual cooperate with the karmic responsibility of the planetary logos. i would here like to point out that i am referring to good karma as well as bad. it is the task of the helping disciple to guide the chela in the light so that he does adjust his karma. this the senior disciple does by thought impression. all karma, when consciously faced, is

ational group; it is composed of souls in incarnation and out of incarnation; it is a synthesis of initiates of various degrees and of accepted disciples. the masters do not regard those who have taken the first initiation as initiates. this is a point which needs re-emphasis. disciples who have taken the second initiation are regarded as "probationary initiates" and only when they have taken the third initiation are they truly initiate from the standpoint of the hierarchy. the first initiation is sometimes spoken of as the "lemurian initiation" and the second as the "atlantean initiation" but the third initiation that of our aryan race is technically regarded by them as the first initiation. this is a new angle upon which i would ask you to think. the term, therefore, of accepted disciple

st initiation is sometimes spoken of as the "lemurian initiation" and the second as the "atlantean initiation" but the third initiation that of our aryan race is technically regarded by them as the first initiation. this is a new angle upon which i would ask you to think. the term, therefore, of accepted disciple covers the stages of the first and second initiations; when a disciple has taken the third initiation, he is no longer technically an accepted disciple, even though he still remains in a master's group until he has taken the fourth initiation. i am pointing out these technicalities so that there may be clarity and proportion in your thinking. an ashram is, therefore, representative of all stages of unfoldment, from the most advanced to beginners, such as those who read these instr

coloured by specific quality and of a certain note, vibration, and strength. on the final stages of the path of discipleship, they are entirely controlled by the soul, via the head centre, but it should be borne in mind that after the fourth initiation and the disappearance of the causal body, there is no form aspect or vehicle which can hold the disciple a prisoner or any way limited. after the third initiation, the lower centres have no control whatsoever over the outer mechanism of response; from the standpoint of the highest occult training and when the disciple is in the ashram itself, the centres are viewed as simply channels for energy. until the time of the third initiation, they assume temporary importance in the training process because it is through them that the disciple learn

life sensed, recognised, active and utilised between the conscious disciple and 1. the disciple's heart centre. 2. the heart centre in the head. 3. the egoic lotus, which (until the fourth initiation) is the heart centre of the monadic life. 4. the master at the centre of his group. 5. the christ, the heart centre of the hierarchy. 6. the life of the monad which begins to make itself felt at the third initiation. 7. the lord of life himself, the heart centre of shamballa. the line of relationship then extends from these onward and outward, and upward (spherically considered) to the life at the very centre of our earth's "alter ego" the planet venus, to jupiter and thence to the solar lord himself and on to a point in the sun, sirius. you can see, therefore, how different this stage is fro

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

when they speak of the first initiation. it will not, in the future, be the experience of the occasional disciple but the general experience of countless thousands towards the close of the aquarian age. the purifying waters of the baptism initiation (the second initiation) will submerge hundreds of aspirants in many lands, and these two initiations (which are preparatory to true service, and the third initiation of the transfiguration) will set the seal on christ's mission as the agent of the great spiritual triangle which he represents. the major work of christ, however, as far as the disciples and the definitely spiritually-minded people of the world are concerned, plus the hundreds of thousands of advanced humanity, is so to "nourish" their spiritual consciousness and life that they wi

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

women are coming (or are being brought) into touch with the emerging ideas of the hierarchy. we can look, therefore, for the steady appearance, gradually and cautiously applied, of the will energy of the highest centre (shamballa) which is to be found upon our planet. this centre corresponds to the monadic centre which makes its power felt in the consciousness of the disciple who is ready for the third initiation. once the second initiation has been taken, the watching hierarchy can begin to note the constant reorientation of the soul towards the monad, and the attractive power of that highest aspect over the initiate. today, so many members of the human family in incarnation or out of incarnation have taken the first two initiations that the attention of shamballa is- 65- the destiny of t

has been constructed with the potency of activity and persistence. the energy thus employed will, in the majority of cases, be of three kinds: 1. the energy of the mind. this will be the dominant controlling energy used during the period of accepted discipleship and until the second initiation. 2. the energy of the soul. this will be wielded, used and creatively employed from the second until the third initiation. 3. the energy of soul and mind, blended and synthesised. this combination is of tremendous potency. after the fourth initiation, this will be augmented by energy coming from the monad. i would have you bear in mind that, though all is energy yet at the same time in correct esoteric teaching the higher impulsive activity is called energy and that which is conditioned by and swept

that the initiate can work powerfully upon the mental plane and humanity itself be lifted up and aided throughout every part thereby. c. the coming into activity of the throat centre and (because the third ray is closely connected with the first ray) the first faint orientation of spiritual man towards shamballa can take place, becoming more and more intensified and pronounced at the time of the third initiation. i would like here to point out the numerical correspondences: 1. the third great world centre humanity. 2. the activity of the third ray active intellect. 3. the third initiation which marks the consummation of the 1st, just as the 4th initiation marks the consummation of the second, and the fifth of the third. 4. the third major centre the throat centre. 5. the third race the ar

d and definitely re-oriented the energies of the third great centre, that of humanity. this release and readjustment leads to creative expression and renewed spiritual life. planetary alignment can take place and this is a planned objective for which the hierarchy is preparing and for which the avatar himself is preparing at shamballa- 76- the destiny of the nations copyright 1998 lucis trust the third initiation is connected with shamballa as a planetary centre and to the activity of the first ray. it should be borne in mind that this is the first initiation in which personality and soul are united and fused so that the two aspects form one unit. when this initiation has taken place, it happens that for the first time some of its broader group implications become a reality and henceforth

elligent activity with combined power will gather all into himself. all these qualities will focus in him, plus another quality or divine principle of which the race of men as yet knows nothing and for which there is, as yet, no name. he will be a great and potent avatar and is not along the line of our humanity at all. the numerical correspondences might be noted as follows, remembering that the third initiation is, in reality, the first initiation of the soul, after complete identification with the personality within the life and consciousness of the monad, the one and the first. 1. the first planetary centre shamballa. 2. the activity of the first ray will or power. 3. the third initiation which is the first soul initiation, relating the base of the spine to the head centre, and the sou

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ul. intuition is the synthetic understanding which is the prerogative of the soul and it only becomes possible when the soul, on its own level, is reaching in two directions: towards the monad, and towards the integrated and, perhaps (even if only temporarily) coordinated and at-oned personality. it is the first indication of a deeply subjective unification which will find its consummation at the third initiation. intuition is a comprehensive grip of the principle of universality, and when it is functioning there is, momentarily at least, a complete loss of the sense of separateness. at its highest point, it is known as that universal love which has no relation to sentiment or to the affectional reaction but is, predominantly, in the nature of an identification with all beings. then is tru

to concern itself; it is also one of the first factors which a master has to consider in connection with any aspirant and disciple. glamour, as we have seen, is of more ancient standing and of earlier emergence than is illusion. it has little in it of the mental quality and is the major factor controlling the majority. the objective of all training given on the path of discipleship and up to the third initiation is to induce that clear thinking which will render the disciple free from illusion and give to him that emotional stability and poise which gives no room for the entrance of any of the world glamour. this freedom becomes possible when there is in the aspirant no personal glamour, and no- 21- glamour: a world problem copyright 1998 lucis trust deliberately self-induced response to

as no real glamour and illusion- 25- glamour: a world problem copyright 1998 lucis trust 2. glamour arose in early atlantean times. 3. illusion arose among advanced human beings in later atlantean days and will be a controlling factor in our aryan race. 4. the dweller on the threshold arrives at full potency at the end of this race, the aryan, and in the lives of all initiates prior to taking the third initiation. 5. the subhuman kingdoms in nature are free from glamour and illusion, but are immersed in the world maya. 6. the buddha and his 900 arhats struck the first blow at the world glamour when he promulgated his four noble truths. the christ struck the second blow with his teaching of the nature of individual responsibility and of brotherhood. the next blow will be struck by the new g

rous worlds which stretch on either hand. he travels straight towards his goal. 3. the stage wherein the intelligent thinking man, whether disciple or well-meaning aspirant, or an initiate of the first and second degrees, has to learn to distinguish between the truth and the truths, between knowledge and wisdom, between reality and illusion. when this stage has been passed through it leads to the third initiation, wherein the personality (which is prone to maya, glamour and illusion) stands free. it again experiences a sense of at-one-ment. this is due to the development of the sense of the intuition which puts into the disciple's hand an infallible instrument whereby to discriminate and to discern. his perception is becoming accurate and he stands relatively free from deception and wrong

tions. therefore, it might be stated that: 1. in the first initiation the disciple demonstrates that he has resolved the dualities of the physical plane and can rightly impose etheric energy (the higher of the two) upon physical energy. 2. in the second initiation, the initiate demonstrates that he can choose between the pairs of opposites and proceed with decision upon the "middle way" 3. in the third initiation, the initiate can employ the intuition for the right perception of truth, and in that initiation he catches the first real glimpse of the dweller on the threshold and the angel of the presence. 4. in the fourth initiation, the initiate demonstrates his ability to produce complete at-one-ment between the higher and lower aspect of the soul in manifestation and sees the dweller on t

personality and of its relations, horizontal and vertical. this technique involves the unfolding of the flower of the intuition, dispelling illusion, revealing the angel, indicating the presence, and opening up to the disciple the world of ideas and the door of the higher initiations. through the disciple's grasp and application of these divine ideas or seed thoughts, he becomes initiate and the third initiation becomes possible as an immediate goal. the intuition is the applied power of transfiguration. this technique is related to the little known yoga called agni yoga or the yoga of fire. 2. the technique of light. by means of this technique, the illumined mind assumes control over the astral or emotional body and dissipates glamour. when light pours in, glamour fades out. illumination

igent and highly developed people, of those who stand on the path and who are in process of becoming rightly oriented; it is also a sin- 103- glamour: a world problem copyright 1998 lucis trust of accepted disciples as they seek to expand their consciousness in response to soul contact. when they have "seen through illusion (and i use this phrase in its esoteric sense) then they are ready for the third initiation. our theme is, therefore, the theme of revelation and i would like to make some general remarks upon the subject, because thereby the problem of world illusion can be clarified and incidentally individual illusion also. the unfoldment of human awareness has been progressive down the ages, and has been dependent upon two major and related factors: 1. the factor of the gradual devel

revealer, and some to burn those who recognise the revelation" this is a phase of agni yoga which, as you can see, is only for those who can penetrate beyond the angel into the place "where fire dwelleth" and where god, the presence, functions as a consuming fire and waits for the hour of total revelation. this is a symbolic rendering of a great truth. in the case of the individual initiate, the third initiation, the transfiguration, marks the consummation of the process. only glory then is seen: only the voice of the presence is heard and union with the past, the present and the future is reached. 9. the succumbing of the revelation to the prevailing illusion, its descent into the world of glamour, and its subsequent disappearance as a revelation and its emergence as a doctrine. but, in

ment of the sense of mystical duality through the various stages of an anthropomorphic recognition of deity to the recognition of the real in man himself, until finally we arrive at the proposition which faces the disciple. then the dweller on the threshold confronts the angel of the presence and the last and major conflict is fought out. this dualistic consciousness culminates at the time of the third initiation in the final fight between the pairs of opposites and the triumphant victory of the angel the embodiment of the forces of good in the individual, in the group and in humanity. then dualism and the desire for that which is material and not oneself (as identified with the whole) dies out. unity and the "life more abundantly" is achieved. the process followed by the disciple who is c

ification with the real as it is contacted after the dissipation of the glamour. in the added light which is now available, there will be a further recognition of still subtler glamours which in their turn must be dissipated. this process of recognition, focussing, dissipation and consequent revelation goes on continually from the time a disciple treads the path of accepted discipleship until the third initiation. the clue to all success in this process is, therefore, connected with meditation and the holding of the mind steady in the light. only through steadiness can the beam of light be formed, intensified, focussed and projected and then at the right moment withdrawn. i cannot here enter upon an elucidation of the process of meditation, based on the right understanding of the nature of

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

t this science of impression is concerned with the activity of the head centre as an anchoring centre for the antahkarana, and that the ajna centre is concerned with the process of translating the recorded intuition into a form (through recognition of and reaction to a mental thoughtform) and its subsequent direction, as an ideal objective, into the world of men. in the early stages and until the third initiation, the science of impression is concerned with the establishing of a sensitivity (an invocative sensitivity) between the spiritual triad (temporarily expressing itself through the abstract mind and the soul or the son of mind) and the concrete mind. this mental triangle is a reflection, in time and space, of the monad and of the two higher aspects of the triad, and is reflected (aft

s bequeathed to him; through all this unfoldment he can join the group who are the formulators of the plan. we are dealing here with most difficult and complex matters, inherent in the initiate consciousness and for which we have as yet no correct terminology. also, the average aspirant has no idea what is the nature of the awareness or the reactions to contact of those who have passed beyond the third initiation; these limitations of the average student must constantly be borne in mind. the science of invocation and evocation which embodies the technique of interplay within the hierarchy itself, to a certain degree between shamballa and the hierarchy, and to an increasing extent between humanity and the hierarchy is based entirely on a sense of relation. therefore only a certain level of

ant use of such phrases as "tuning in with the infinite" or "tapping the universal mind" serve only to show how very little is known in reality about the responses and the reactions of those of high initiate rank or of those on the highest levels of hierarchical life. true capacity to invoke and evoke (within initiate ranks) is based upon a mysterious development impossible before the time of the third initiation of the esoteric sense. the active use of the esoteric sense in the occult training offered to aspirants, disciples and initiates of lesser degree produces certain changes within the brain, with corresponding changes within the buddhic vehicle; these changes enable one at will (after the third initiation of transfiguration) to contact the being, life, or the monadic point of contac

d by initiates of high degree or this mode of perceptive intercourse, as it is sometimes called. within the ashrams, advanced disciples are taught how to discover within themselves and to use this new potency and thus develop the needed mechanism. they can know simultaneously both the demand and the answer or response which their invocation application has evoked. all disciples who have taken the third initiation have the power to invoke and to be evoked, and hence this technique is not permitted to those of lower status. a highly developed discriminative faculty is here needed. it is in reality an advanced part of the technique whereby in the earliest stages the disciple is permitted to attract the attention of the master. this he does through the very importunity of his desire; later, th

conscious disciple, the impression to be considered- 49- telepathy and the etheric vehicle copyright 1998 lucis trust comes from four sources: 1. from the disciple's own soul. 2. from the ashram with which he is to be affiliated. 3. directly from the master. 4. from the spiritual triad, via the antahkarana. the first two stages cover the period of the first two initiations; the third precedes the third initiation and persists until the disciple is himself a master; the fourth type of informative impression can be registered after the third initiation and reach the disciple in the ashram; he then has the task himself of impressing his mind with what he has been told and known within the ashram; eventually, as a master of an ashram, he starts upon one of the major hierarchical tasks of maste

tion to be noted in this connection: two ray energies- 77- telepathy and the etheric vehicle copyright 1998 lucis trust control this centre at this time. the throat centre of the average integrated personality is governed by the third ray and is strongly energised by third ray energies (again seven in number, whilst the throat centre of the spiritual aspirant, of disciples and initiates below the third initiation is responding primarily to seventh ray influence, and this is peculiarly the case now as the seventh ray is in incarnation. the rays which are manifesting at any particular time affect powerfully all the other centres as well as the one through which they are normally expressing. this is a point oft forgotten. it is needless for me to point out that as man progresses upon the path

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

f the spine. b. the sacral centre. c. the solar plexus centre. d. the spleen. 2. the inner group of solar systems, working in conjunction with the zodiacal signs, affect primarily those who live above the diaphragm. they, therefore, condition: a. the heart centre. b. the throat centre. c. the ajna centre. d. the head centre. 3. three of the energies work through the head centre but only after the third initiation. there are one or two other points which might be noted here also. i note them for your enlightenment. out of all the many energies which impinge upon, pass through and produce effects upon our planet, esoteric astrology emphasises the following four types of force because they affect what might be called the personality of our earth: 1. the quality of our solar system. god is a c

ations, the great bear, the pleiades, and sirius. they are intimately related to them, but their exact effect is a transmitted one and cannot be noted as producing noticeable results, as yet, upon humanity and the other kingdoms in nature. the effect of the three great constellations also cannot be noted by individual man until such time as he becomes conscious of the monadic vibration, after the third initiation. there are many potent influences playing upon our solar system and the planet all the time but as far as man is concerned his response apparatus and his mechanism of reaction remain what is called- 18- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust "occultly unresponsive" for they are not yet of a quality which will permit any noticeable r

d to all the above influences, handling them constructively, plus those potent yet infinitely subtle forces which pour into our solar- 19- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust system from the three major constellations referred to above. in the early stages, the response is in the subtler bodies and the brain fails to register them, but after the third initiation, there is a recognition of them upon the physical plane. bringing the theme back to the subject of this treatise, which is that of the seven rays, i would point out that these rays have a close connection with the seven stars of the great bear (again always the four and the three as a secondary differentiation) and to the seven sisters, the pleiades. the first constellation is the

t of crisis wherein the soul and the personality are brought face to face. the angel of the presence, distributing solar fire and holding focussed electric fire, and the dweller on the threshold, expressing and utilising fire by friction, know each other "with intimate occult knowledge" the door then stands open wide through which the life and light of the three major constellations can after the third initiation be occultly available to the initiate, be he a liberated human being or a planetary logos. when astrologers understand the true significance of the constellation gemini, the twins, and the dual forces which pour through this sign (the "forces in conflict" as they are sometimes called or "the quarrelling brothers) and beat upon our planetary life, then the true method of resolving

lising and destroying forces of vulcan and pluto. the influence of vulcan reaches to the very depths of his nature, whilst pluto drags to the surface and destroys all that hinders in these lower regions. b. at the second initiation, the candidate comes under the influence of three planets neptune, venus and jupiter. the three centres solar plexus, heart and throat are actively involved. c. at the third initiation, the moon (veiling a hidden planet) and mars bring about a fearful conflict, but at the end the man is released from personality control. d. at the fourth initiation, mercury and saturn again bring about great changes and unique revelation, but their effect is very different to the earlier experience. e. at the fifth and final initiation, uranus and jupiter appear and produce a "b

he transfiguration. the life of the spirit manifestation of divinity in our study of the interlocking system of energies, in so far as they affect and condition a human being, the theme of the three crosses is of profound and practical interest, especially as they provide those points of crisis wherein a man steps off the ordinary path of evolution and treads the path of discipleship or after the third initiation mounts a third cross. it will underlie our thought and all that i have to say. a steady recollection of the twelve basic energies (five major- 51- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust and seven minor which are in reality, and apart from astral reversion due to the great illusion, seven major and five minor) will be of value. these

phragm. c. the spleen. 2. man controlled from the astral plane. a. the base of spine. b. the solar plexus. c. the heart. 3. man controlled from the mental plane. a. the base of spine. b. the heart. c. the throat. 4. man partially controlled by the ego, advanced man. a. the heart. b. the throat. c. the head, i.e, the four lesser centres and their synthesis, the ajna centre. 5. spiritual man to the third initiation. a. the heart. b. the throat. c. the seven head centres. 6. spiritual man to the fifth initiation. a. the heart. b. the seven head centres. c. the two many-petalled lotuses. all these different periods show different triangular radiations. we must not infer from this that when the fire is centred in one triangle it is not demonstrating in others. once the fire has free- 54- a trea

f the crosses" and not simply indications of planetary influences in the twelve houses. i question whether there is any living astrologer capable of doing this as yet. these are the kind of charts by which the masters gauge their disciples and they are most interesting; i touched upon them somewhat earlier in this treatise. these "charts of the crosses" are the ones that are prepared prior to the third initiation, at which time the man begins his "approach" to the cardinal cross of the heavens. i would here remind you, e'en though it is a piece of useless information, that the fifth major initiation of our planet is the first cosmic initiation, just as the third initiation is the first systemic. the two first initiations are planetary in their implications. the above statement has deep and

in and experiences in all the signs, but the influences pouring through the mutable cross have a more potent effect upon him than those pouring in the early stages through the fixed cross. it is only when the soul is becoming more alive within the form and the man is aware of his duality that the energies of the fixed cross supersede in effectiveness those of the mutable cross, just as after the third initiation the energies of the cardinal cross begin to control the man and are of more insistent incentive than those of the other two crosses. when the soul is, therefore, becoming more active, the effect of the fixed cross will be seen working out in the four signs along with the effects of forces of the mutable cross for "that which is dominated and relinquished is held firmly and transfo

d in his reactions and awareness and yet, at the same time, preserves his individuality; he is no longer just a human being, individually self-centred and separative, but becomes humanity itself, losing his personal identity in the good of the whole yet retaining his spiritual identity. from self-service, he proceeds to world service and yet is always the individualised son of god until after the third initiation. as one studies these twelve signs, it is interesting to trace the relation of consciousness to the preceding sign and to the succeeding sign. it is peculiarly so in connection with the sign aquarius. the material, earthly quality of capricorn becomes "dissolved into the air" in aquarius. the individual "fish" of the other sign becomes eventually the soul, and soul quality emerges

serpent of desire by being forced to his knees and from that position of humility lifts up the serpent into the air, and then deliverance comes. 4. in aquarius in this sign, the long effort of the soul is consummated and concludes the- 86- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust experience of the disciple upon the fixed cross. the man then takes the third initiation and becomes free from personality control, taking the next two initiations upon the cardinal cross. i might here give you the following names for the three crosses taken from the ancient archives and therefore difficult to translate: 1. the mutable cross the cross of changing and absorbed experience. this is the place of action and of reaction, of karmic control and of response to

nt place in astrological delineation. we come now to a very interesting point in connection with aquarius. there is apparently no planet which is either exalted or "falls" in this sign. the only planet affected is the sun, whose power is lessened. what is the symbolic significance of this? it consists in the relation of aquarius to capricorn and of the fixed cross to the cardinal cross and of the third initiation to those succeeding it, of the point of balance reached between pisces and capricorn, which focus in aquarius. i am not here considering the orthodox mathematical or astronomical reasons, for they are, in reality, dependent upon the subjective and spiritual reasons, and it is with these that we are concerned. one of the facts which will emerge in our consciousness as we study alon

ce of the sun, for in leo there is an almost unique condition where humanity is concerned as the sun governs all expressions exoteric, esoteric and hierarchical. it rules the personality, the soul and- 88- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the fourth creative hierarchy. hence the sun (the physical sun) is lessened in its power in aquarius. the third initiation has been undergone and the light of the personality has been "put out" or dimmed by the light of the subjective sun, influencing the soul. there is much to think out here but little more can be directly indicated, as the curious fact of this triple control by a planet constitutes one of the mysteries of initiation. it is tied up with the relation between leo and aquarius, for leo

sting its true nature and character, in spite of the personality and the antagonism of the human being intent upon his own purposes. it is literally the attainment of certain desired objectives, towards which the units of the fifth kingdom in nature have been working for aeons, and expresses the end of the enforced task and sacrifice and planetary service. this achievement reaches its goal at the third initiation and from that time on man, liberated and free, serves from free choice and as a soul, conscious of intent and purpose upon the physical plane. the decanates in aquarius are governed (according to alan leo) by saturn, mercury and venus, and the effect that they will produce upon human affairs and world conditions is already beginning to appear. saturn is the planet of discipleship

he beginning as well as the end. it should be remembered that aries is definitely that divine manifestation to which christ referred when he said "i am alpha and omega, the beginning and the end" the significance of this can, however, only be grasped when the experiences of the mutable cross and of the fixed cross have been transcended and the cardinal cross has been consciously mounted after the third initiation. this is the "wheel which turns upon itself and rolls from north to south and then from east to west as it progresses onward and, in one moment of time, this it does" this is a symbolic way of expressing the united activity of all the states of consciousness, achieved upon the first two wheels, and which life experience, in many rounds of the zodiac, has brought to the initiate; i

d affecting the world disciples, and all of them of terrific importance and potency today, owing to the stage of development and the sensitivity of the disciples and world initiates. 3. the initiates, in their turn, are being subjected to the impact of energies from scorpio, capricorn and pisces an inflow of force from each of the three crosses. these three forces enable the initiates to take the third initiation. it will interest you to note that average humanity is, therefore, subjected to the influences of three major signs at this time and conditioned by potencies coming from each of the three crosses. these present men with the responsibility of choice, evoking their free will, their trend towards self-determination and their established decision at this time of world crisis. you will

"world salvation is possible today" pisces- 98- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the exoteric and the esoteric planetary rulers of capricorn are the same, and saturn rules the career of the man in this sign, no matter whether he is on the ordinary or the reversed wheel, or whether he is on the mutable or the fixed cross. when he has taken the third initiation and can consciously mount the cardinal cross, he is then released from the ruling of saturn and comes under the influence of venus, who is governor or ruler of the hierarchy which is that of the crocodiles. a reference to the tabulation heretofore given will show this. it is only when a man is upon the cardinal cross that the significance, purpose and potencies of the creative hie

which leads to the fusion of the greater pairs of opposite. libra guards the secret of balance, of equilibrium and finally speaks the word which releases the initiate from the power of the lords of karma. capricorn guards the secret of the soul itself and this it reveals to the initiate at the time of the- 99- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust third initiation. this is sometimes called the "secret of the hidden glory" through certain other of the planetary rulers, through the medium of which the third and fifth rays work, capricorn is connected with other constellations besides the four above mentioned, but these four are for our purposes the most important. students can work out the remaining interlocking energies for themselves, if th

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

. c. planetary evil, incident to the point achieved by the planetary logos and conditioned by planetary karma. 3. it is conditioned by the forces emanating from the plane upon which the man's consciousness is primarily focussed. 4. the five major types of disease, with their allied and subsidiary effects, can and do produce results where the disciple is concerned; he is not immune until after the third initiation. a. the diseases of mystics. however, the disciple is seldom tubercular (except when karmically conditioned, nor is he prone to succumb to the social diseases except as they may affect him physically through his sacrificial life of service. contagion can affect him but not seriously so. cancer may claim him as a victim, but he is more liable to succumb to heart complaints and to n

e and the inpouring energy of the soul. this blockage is brought about by the mystic when he succumbs to his own thoughtforms, created constantly in response to his mounting aspiration. these become barriers between him and the free life of the soul and block his contact and the consequent resulting inflow of soul energy. the disciple reverses the entire situation and falls a victim (prior to the third initiation) to the terrific inflow of soul energy the energy of the second aspect coming to him from: a. his own soul, with which centre of energy fusion is rapidly taking place. b. his group or the ashram with which he, as an accepted disciple, is affiliated. c. his master, with whom he has spiritual relation and to whose vibratory influence he is ever susceptible. d. the hierarchy, the ene

irant at various stages, and each involves progress, but at the same time certain attendant difficulties. 1. the objective before the initiate is to have every centre in the etheric body responsive to the ray energy of the soul and with all the other seven ray energies subsidiary to it. this process of stimulation, of readjustment, and the attainment of established control goes on until after the third initiation. then, when that initiation has been taken, the physical vehicle is of a totally different calibre and quality, and the rules and laws of health no longer apply. 2. the objective before the disciple is to promote control of the centres in the body, via the soul, through stimulation, elimination and eventual stabilisation. this inevitably produces difficulty, and the vitalisation o

i would also call attention to the thought which i have here interjected, that the objectives intrinsically in themselves have an effect upon that towards which man is striving. this is a thought warranting careful consideration. these generalisations will be useful only if you remember that they are generalisations. no aspirant at any stage is perfectly clear cut in his endeavour until after the third initiation, nor is he entirely particularised in his life and effort. men are at all imaginable stages of development, and many of these stages are intermediate to the five stages above mentioned. these all merge and blend into each other, and often constitute a formidable and confusing arena for thought and activity. it is only in the life of the undeveloped individual that clear simplicity

the remaining. in that way we shall not be confused. we shall consider the five centres found upon the spinal column and the two which are found in the head. 1. the head centre. this is located at the very top of the head. it is frequently called "the thousand-petalled lotus" or the brahmarandra. a. it corresponds to the central spiritual sun. b. it is brought into functioning activity after the third initiation and is the organ for the- 88- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust distribution of monadic energy, of the will aspect of divinity. c. it is related to the triple personality by the antahkarana, which disciples and initiates are in process of constructing and which reaches its full usefulness only after the destruction of the causal b

e head. this remains active during infancy and until the will-to-be is sufficiently established so that the incarnating person is firmly anchored in physical incarnation. in the final stages of divine expression in man it again comes into activity and usefulness as the agent for the accomplishment on earth of the will energy of established being. g. it is the organ of synthesis because, after the third initiation and prior to the destruction of the causal body, it gathers into itself the energies of all the three aspects of manifested life. where man is concerned, this means the energies of the spiritual triad, of the threefold egoic lotus and of the triple personality, thus again making the nine of initiation. the energies thus synchronised and focussed in, around and above the head are o

in the region of the head just above the two eyes, where it "acts as a screen for the radiant beauty and the glory of the spiritual man" a. it corresponds to the physical sun and is the expression of the personality, integrated and functioning first of all as the disciple, and finally as the initiate. this is the true persona or mask. b. it achieves this functioning activity fully by the time the third initiation is taken. i would remind you that this initiation is regarded by the hierarchy as the first major initiation, a fact which i have already communicated. it is the organ for the distribution of the energy of the third aspect the energy of active intelligence. e. it is related to the personality by the creative thread of life, and is therefore closely connected with the throat centre

oulder blades. it is an exceedingly powerful and well developed centre where average humanity is concerned. it is interesting to note in this connection that a. the throat centre is ruled by saturn just as the two head centres are ruled respectively by uranus (ruling the head centre) and mercury (ruling the ajna centre. this is only where the disciple is concerned; the rulership changes after the third initiation or before the first. these three planets constitute a most interesting triangle of forces and in the following triplicities and their inevitable inter-relations you have again only in the case of disciples a most amazing picture story or symbol of the ninefold of initiation: 1. the head centre the ajna centre the throat centre 2. the third eye the right eye the left eye 3. the pin

point for the direction and distribution of these collected energies remitting them to their receptive higher centres: 1. the energies of the solar plexus centre itself have to be directed to the heart centre. 2. the energies of the sacral centre have to be transmitted to the throat centre. 3. the energies of the centre at the base of the spine have to be transferred to the head centre. after the third initiation, these basic energies are raised, controlled or distributed by an act of the will of the spiritual triad. then "the light generated in lemuria (the sacral light) and "the light generated in atlantis (solar plexus light) will die out, and those two centres will simply be recipients of spiritual energies from on high; they will possess no direct, inherent light of their own; the lig

lines and place until such time when these terms mean little to him and he knows more. 8. these three paths of life are the channels for electric fire, solar fire and fire by friction, and are related in their usage to the three stages of the path of evolution: the path of evolution in the material, earlier stages; the path of probation, and the early stages of the path of discipleship until the third initiation; and the path of initiation itself. 9. the kundalini fire, about which so much is taught and written in the east, and increasingly in the west, is in reality the union of these three fires, which are focussed by an act of the enlightened will, under the impulse of love, in the basic centre. this unified fire is then raised by the use of a word of power (sent forth by the will of t

se of love, in the basic centre. this unified fire is then raised by the use of a word of power (sent forth by the will of the monad) and by the united authority of the soul and personality, integrated and alive. the human being who can do this in full- 112- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust consciousness is therefore an initiate who has left the third initiation behind him. he, and he alone, can safely raise this triple fire from the base of the spine to the head centre. 10. as usually interpreted by the ignorant esotericist in the various occult groups, the kundalini fire is something which must be "raised" and when it is raised all the centres will then come into functioning activity and the channels up and down the spine will be cleare

pituitary body, is related to the entire life of the integrated threefold organism. through this organism the consciousness must perforce express itself, and the physical, emotional and mental vehicles demonstrate its point in evolution. 2. the head centre (called in the hindu philosophy, the thousand-petalled lotus) conditions the pineal gland and is related to the life of the soul and after the third initiation to the life of the monad; it conveys to the centres the energy of the three major types of spiritual being of which the three forces of the personality are the reflections or physical counterparts. later, energy from the spirit aspect, the first or father aspect, will become available and will pour down through the head centre to the ajna centre, combining personality energy and s

ed into group love, and then divinity rules the life. 3. the stage of energising the entire man, via the basic centre thus bringing: a. the head centre and the basic centre, b. these two and the ajna centre, c. all the three, simultaneously and consciously, into rhythmic, coordinated expression. this is a final stage of great importance, and only takes place in its completeness at the time of the third initiation, that of the transfiguration. you can see, therefore, how three important words convey the purpose of the scientific unfoldment and the right direction of the centres- 130- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust transmutation. transformation. transfiguration. this process is wisely and safely carried out over a long period of time and

omes governed by the solar lord, the sun god, the soul, then the cycles of the moon will steadily lose their baleful effect and there will be a dying out of the various neurotic complaints and mental diseases today so prevalent. the time is not yet. it is not easy for me to give more information concerning the moon and its phases, as it constitutes one of the major mysteries to be revealed at the third initiation. on distribution of force; blood transfusion. instead of two questions, you have several. let me list them for you so that you will see what i mean, and for clarity in replying. several of these questions are inferred and not definitely posited, but if i am to deal with them they must be put in the form of questions and even then the- 203- a treatise on the seven rays- volume iv:

unique potency of the law of attraction and its relation to the law of synthesis, which governs the first divine aspect. integration eventually produces synthesis. the many cyclic integrations which are carried forward in the great life cycle of an incarnating soul lead to the final synthesis of spirit and soul, which is the goal of the evolutionary process where humanity is concerned. after the third initiation, this results in the complete liberation of the man from the "pull" of substance in the three worlds and in his consequent ability to wield, with full understanding, the law of attraction in its various phases, as far as the creative process is involved. other phases will then be later mastered. one point must be borne in mind. the words "earth to earth and dust to dust" so famili

ional phase wherein a conflict rages between personality and soul. the soul begins to seek liberation from form life and yet in the last analysis the personality is dependent upon the life principle, conferred by the soul. wording it otherwise, the conflict between the soul ray and the personality ray starts and the war is on between two focussed aspects of energy. this conflict terminates at the third initiation. c. the control by the soul is the final phase, leading, to the death and destruction of the- 298- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust personality. this death begins when the personality, the dweller on the threshold, stands before the angel of the presence. the light of the solar angel then obliterates the light of matter. the "con

incarnation and so held the soul a prisoner to form. to the soul, the personality connotes two things. a. the soul's capacity for identification with form; this is first of all realised by the soul when the personality is beginning to react to a measure of real integration. b. an opportunity for initiation. 2. that the elimination of the thoughtform of the personality, which is consummated at the third initiation, is a great initiation for the soul on its own plane. for this reason, the third initiation is regarded as the first major initiation, since the two previous initiations have very little effect upon the soul and only affect the incarnated soul, the "fragment" of the whole. these are facts which are little realised and seldom emphasised in any of the literature hitherto- 303- a tre

ence, transmuted by the angel, is such that the personality completely disappears, with its demands and its aspirations. naught is left but the shell, the sheath and the instrument through which the solar light can pour for the helping of humanity. this is true to a certain degree, but is only in the last analysis man's attempt to put into words the transmuting and the transfiguring effect of the third initiation, which cannot be done. infinitely more difficult is the attempt i am here making to depict the attitude and the reactions of the soul, the one self, the master in the heart, as it recognises the stupendous fact of its own essential liberation and realises once and for all, that it is now incapable of responding in any way to lower vibrations of the three worlds, as transmitted to

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

education in the new age copyright 1998 lucis trust aspirants of the physical plane use the sutratma as it passes through the two lower subplanes of the abstract levels of the mental plane, and are beginning gradually to build the antahkarana, or the bridge between the triad and the personality. the power of the ego can begin to make itself felt. applicants for initiation and initiates up to the third initiation use both the sutratma and the antahkarana, employing them as a unit. the power of the triad begins to pour through, thus energising all human activities upon the physical plane, and vitalising in ever increasing degree the man's thought forms. the key to the formation of the mayavirupa is found in the right comprehension of the process. a treatise on cosmic fire, pp. 959-960. it s

and directed attention. when this has been accomplished, a definite relation is established between the sacrifice or will petals of the egoic lotus and the head and heart centres, thus producing a synthesis between consciousness, the soul and the life principle. the process of establishing this interlinking and interrelation, and the strengthening of the bridge thus constructed, goes on until the third initiation. the lines of force are then so interrelated that the soul and its mechanism of expression are a unity. a higher blending and fusing can then go on. it is necessary for me to stop at this point and indicate that all the above are simply word pictures of a process of energy interrelations, and have a definite value if they can introduce and make real to you the fact of the indicate

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

en the old techniques and the newer modes of training by using a part of the ancient technique, now becoming somewhat obsolete, and give you hints as to the nature and methods of educating accepted disciples in the processes of initiation" you will note, therefore, that it is my intention to give you such hints. this i shall do from the angle of initiation and in preparation for the second or the third initiation. bear this in mind. hitherto i have not taught you from that particular angle, but i have instructed you as accepted disciples in training for preparation a much earlier stage. these hints i will convey to you in the ancient symbolic formulas which will require much deep reflection on your part and an effort to evoke the intuition and thus arrive at the three meanings which they h

disciples as you and the more advanced initiates is that your basic orientation is different to that of the masters. they are oriented to shamballa; they are relatively unaffected by affairs and happenings in the three worlds, even though that is the sphere wherein their work lies; there is nothing within them to react to these phases of planetary livingness. disciples and all initiates below the third initiation are oriented to the hierarchy. not the council chamber at shamballa or the way to the higher evolution engrosses their attention, but the life of the ashram with which they are affiliated and the way of initiation. this is a useful point to bear in mind. there is much in them which can and will react to qualities and events within the three worlds, and from the angle of the human

elation between the solar plexus and the heart. this is of great importance and serves to clarify the mind of the aspirant because it is symbolic again of the immediate present problem of the personality and the soul. 4. the relation between the ajna centre (between the eyebrows) and the thousand-petalled lotus. when these two centres are correctly related to each other, then the man can take the third initiation at which time the potency of the monad can begin to make its presence felt, linking heart and head and solar plexus. there is an intermediate stage in which the heart and the ajna centre become aligned and related. this stage is omitted from the enumeration given above owing to the fact that it is of a sevenfold nature and the method of transition and of transference is dependent

rning back for any of you, but the time factor is determined by each of you and not by me. there may be times in the process of training you and preparing you for initiation when you may temporarily fail to understand the reasons for the requests i may make and for the requirements presented to you. forget not that the aspirant to the mysteries proceeds blindly in the early stages; only after the third initiation do the scales fall from his eyes. therefore, follow obediently (though voluntarily) my requests as i endeavour to teach you the ancient rules- 87- discipleship in the new age- volume ii copyright 1998 lucis trust will you also, at this point, study anew the teaching i gave in the earlier instructions on the theme of visualisation and explained why it is the secret of all true medi

ing what you know about the technique of impression. b. the "raincloud of knowable things" what is the nature of these things? why the symbol of the raincloud? you will endeavour to bear in mind that the source of these impressions shifts steadily higher or deeper, as the case may be, and that for average disciples, such as you, the impressions to be recorded until such time as you have taken the third initiation concern: 1. the ideas, purposes and intentions which motivate the hierarchy and which are transmitted to you by the master of your ray and therefore of the ashram with which you are affiliated. 2. the quality of the inspiration which you can receive and register and which emanates from the ashram in which you find yourself. this again will have the outstanding characteristics of y

ight attitude on your part and the use of the first of the ancient formulas which it is my intention to give for deep consideration and eventual experimental use. before i give this formula, however, i would like to deal with a question which is bound to arise in the minds of those of you who are senior in this group. the question might be voiced thus "if i am in preparation for the second or the third initiation, i must have been in a group of disciples presumably the tibetan's for some lives at least. why then the need for an integrating formula" because, my chela, though you have been in a group of disciples prior to this, it was not my group but the group of either the master m. or the master k.h. owing to the fact of world urgency and the immensity of the work to be done by them and o

een his "robe of glory (symbolised by the partition of his garment by the roman soldiery) and also calling the attention of all future disciples and initiates to the disappearance of the "middle principle" the soul; he was projecting (into the world consciousness) the recognition which must come of relation to the father or the monad. this great dissolution is culminated for us at the time of the third initiation when the light of the monad obliterates the light of the soul and the material atomic light of the threefold personality. but and here is the point the recognition of this death and its effects is only symbolically enacted and recognised at the time of the fourth initiation, the crucifixion. all lesser dissolutions, deaths, renunciations and disappearances of that to which the low

oke the intuition. initiation is never taken unless the intuition is becoming active. spiritual instinct, the lowest aspect of the intuition, indicates readiness for the first initiation; an illumined mind and spiritual intelligence are the definite sign that a man can take the second initiation, whilst spiritual perception or intuitive instinct signifies preparedness for the transfiguration, the third initiation. 2. by the use of certain great formulas (one of which has already been given to you) certain definite revelations become possible. these formulas are six in number; they contain the six prerequisites for initiation, and they are sometimes in the form of words and sometimes in the form of symbols. these serve to develop the "initiate hearing" and the "initiate sight" they deal wit

o tread the "way of the higher evolution" what that way is i cannot tell you, for you would be unable to grasp its meaning; it is related to the spiritual condition and purpose of the monad whose goal is not expansion of consciousness, but of that which such expansions of consciousness will reveal a very different matter and one which is as yet entirely meaningless to anyone who has not taken the third initiation. forget not, the christ and his great brothers, and all of an even higher initiate-rank than they possess, have a definite goal, but it is one which will only define itself clearly in the third solar system, the system in which the will of god is the dominant idea, as the love of god conditions this system in which we now function. but this is not consciousness or awareness; it is

s will manifest, and your ability to use them will indicate to you, to your fellow initiates and to the- 195- discipleship in the new age- volume ii copyright 1998 lucis trust world that you are a worker, fully conscious upon the inner side of life. the initiate works from his place upon that inner side. during the early stages of the initiatory process he works in the world of meaning. after the third initiation he works consciously in the world of causes, until such time as he is advanced enough to work in the world of being. the aspirant is endeavouring to grasp the purpose of the world of meaning and to apply the knowledge gained to his daily life with understanding. the disciple is endeavouring to comprehend the significance of the world of causes and to relate cause and effect in a p

press the underlying idea the idea you can contact at your present point of development. this third formula concerns time and the consciousness of the spiritual man who is unaware of separation, of divisions in time and space or of the spell of the great illusion. it deals with the fact of immortality and with the unshatterable continuity of consciousness and life. it is this formula which at the third initiation produces the transfiguration which comes when the eternal now is realised and when the continuity of awareness and of identity is seen as an aspect of being. this formula has been called by one of the masters "the seed of all philosophies" and in that phrase you may find light on the subject provided you know what philosophy is! to the initiate who uses this formula, creating the

incoming energy, symbolically speaking, and divide it into two streams which are the correspondence in etheric matter of buddhi-manas. a. right eye. spiritual energy. buddhi. pure reason. understanding. b. left eye. mental energy. manas. thought substance. it is the conscious use of these energies and the intelligent utilisation of this triple mechanism which is the goal of the initiate up to the third initiation. he learns consciously to direct force in the correct manner through the needed organ, doing so as the soul working in full consciousness on its own level, but so fully identified with the personality that the mechanism (now developed within the personality) can be used in the work of the hierarchy. let me now expand the concept further, reminding you of the phrase so oft employed

ndicated not by the words but by the very nature of that which relates them. this is not an obvious relation but the esoteric and subtle meaning which the intuition will reveal and that the outer words hide. the sun. black. antahkarana these words constitute, and when placed in their correct order create, a most potent magical and mantric formula. it has a tenuous yet definite connection with the third initiation, but it is not this angle with which you are asked to concern yourselves but with the triangle created and the lines of force set in motion when the right word finds itself at the apex of the triangle. the clue to rightly orienting your thinking lies in the realisation of the threefold aspect of the sun, the unity of the reality and the dual nature of the antahkarana. more i must

involves the physical plane. relates to the first initiation. concerns the ajna centre and the so-called third eye. 2. the will is an expression of the law of sacrifice. involves the astral plane. relates to the second initiation. concerns the heart centre, the "advancing point of light" 3. the monad is to the planetary logos what the third eye is to man. involves the mental plane. relates to the third initiation. concerns the head centre, the light of purpose. 4. purpose itself is only an energy, released within the confines of the council chamber. there it must take shape. involves the buddhic or intuitional plane. relates to the fourth initiation. concerns the throat centre. light upon the path. there follows next the fifth revelation, which is as follows: 5. when the light of the seven

with some hierarchical group. if i say to you that the initiated disciple uses the ajna centre, i am only stating a partial truth; many of the masters work through no physical or etheric mechanism whatsoever, but utilise what might be termed "a point of projection" within the ashram; this is a point of sevenfold contact, available at all times for the use of all those initiates who have taken the third initiation. they work consequently from that high place within the hierarchy and do not need to employ the ajna centre or any other centre within the etheric body. writing as i am, for disciples and initiates who have not yet taken the third initiation and who are still "confined" within physical vehicles, the information that the "eye directs the energy" is sure and far more easily understo

s of discipleship or initiation? what you really mean when you ask this question is: is the group composed as it is of individuals taking the same initiation? are all its members at exactly the same point in evolution? by no means. a group should be (and is) composed of individuals at varying points of development; some may be preparing for the second initiation; others may be in training for the third initiation, and a few may be ready for the fourth or the fifth initiation. the nature of the initiation to be undergone is known only to the disciple and his master; it is of no interest to the group itself; the diversity of the initiations for which preparation is being made tends to enrich the group content; the more ray types which are found functioning in the group, the more valuable wil

n preparation for initiation which has led to the present basic change in the methods of the hierarchy. a would-be-initiate does not, at first, work solely under the care of the master of a particular ashram. certain of the masters (usually masters like myself who have only lately passed through the fifth initiation) have been chosen to train and instruct aspirants on all the rays until after the third initiation of transfiguration. then and only then does the disciple-initiate pass into the ashram of the master of his ray one of the senior masters in connection with the seven major ashrams. if he is a disciple in the ashram of a master who is on one of the rays of attribute, the task of that master is to prepare him for transition on to one of the major rays of aspect. this shifting and i

. he is during the first four- 266- discipleship in the new age- volume ii copyright 1998 lucis trust initiations entirely centred in consciousness upon the larger whole wherein the ashram to which he belongs is a part; he is attentive to the christ, the head of the hierarchy, because he is the initiator of the first two initiations which always seem to the neophyte of major importance. after the third initiation he is attentive to that "veiled presence of awful power who tests his fitness for working in the will of god" i would ask you to note the peculiar phrasing "working in the will of god" and to remember that that will, centred or focussed in shamballa, is one of the great basic energies; the initiate has to learn to work in and through that will. if, therefore, each initiate in the

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and the three lower. 2. the quality of the soul in the three subhuman kingdoms, with particular emphasis upon the animal and the vegetable kingdoms. the consciousness of the mineral kingdom is so far removed from the human that it is not possible for us to formulate anything about it in words, or to identify ourselves with it until after the expansion of consciousness which takes place after the third initiation that of the transfiguration. 3. a study of the plan, as it appears at this time to be working out in the five kingdoms in nature. it will be apparent to you that the teaching connected with this group will be more definitely and academically occult in its significance than will be the case in the others, for it will be based upon information contained in the secret doctrine and in

the throne of god" they include also the three agents of the divine triplicity who are known, esoterically and in the east as the three kumaras, or the three buddhas of activity. what do these names and these great individualities mean to you and to average humanity? nothing at all and this is necessarily so. they remain but names and possible hypothetical expressions of divinity until after the third initiation when the conscious recognition of the monad becomes possible; then forces and energies, personified for us in these great and stupendous lives, can be demonstrated as having true existence. on the way to these- 103- the externalisation of the hierarchy copyright 1998 lucis trust fundamental recognitions, their three representatives within the limits of the hierarchy must be accept

hy? adjustment to karma, to the personality, to the soul, to circumstances in the three worlds, to the impact of astral forces, or to the thought currents of those not oriented to the kingdom of god, does not constitute part of the training of those who are beyond the third degree of initiation. initiates on and beyond that level have transcended reaction along these lines, whilst those below the third initiation are in process of rapid adjustment. i use the word `adjustment' here definitely in the sense of reorientation, and in this sense much can be noted. for aeons and for countless cycles, the hierarchy has functioned withdrawn into a silence on the higher levels of the mental plane and on the buddhic levels where contact has had to be made with them by those disciples who have, by dis

the seven major ashrams. they constitute a group of ten to whom this task has been committed, for the reason that they are the only members of the hierarchy who possess the needed qualifications and in whom the will aspect is adequately developed. the task of pouring out the love principle in a new and dynamic manner is being carried out by all the masters and by all initiates who have taken the third initiation. this stream of love will focus itself each coming full moon in a special act or demonstration of love. you will note also how fully occupied the hierarchy is with work, preparatory to emergence, and with those plans and activities which will lead to renewed interior activity, based not on lack of previous unity and integrity, but on the absorption of new energies, made available

individual national languages in daily use in any country. two things must be realised as the interested student considers this event of externalisation: 1. the senior members of the hierarchy will not at first be the ones who will make the needed approach. under their direction and their close supervision, this approach will be made in the early stages by initiates of and under the degree of the third initiation, and also by those- 373- the externalisation of the hierarchy copyright 1998 lucis trust disciples who will be chosen and designated to implement their efforts and so will work under their direction. it is only in the later stages, and when the time has come for the return into recognised physical expression of the christ, leading to the definite restoration of the mysteries, that

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

ays and the initiations copyright 1998 lucis trust mysteries, but he is oft bewildered in the beginning and frequently questions in his mind the difference between the progress or evolution of the personality towards soul consciousness and the nature of the progress which lies ahead and which is essentially different to the unfoldment of pure consciousness. had you grasped the fact that after the third initiation, the initiate is not concerned with consciousness at all, but with the fusion of his individual will with the divine will. he is not then occupied with increasing his sensitivity to contact, or with his conscious response to environing conditions, but is becoming increasingly aware of the dynamics of the science of the service of the plan. this distinctive realisation can only com

nsive an influence that he can hold up or delay or even prevent (in time and space) the group initiation? the group need not necessarily contain members who have all taken the same initiation. by this i mean that the necessary initiation of all the members simultaneously into the same group development is not required. basically, what i am endeavouring to say anent these rules has relation to the third initiation the initiation of the integrated personality. they necessarily, however, have a correspondence to the second initiation, and are consequently of more general interest, for it is that initiation which faces so many aspirants today the demonstration of the control of the formidable emotional nature. i would ask you to think much about this point which i have just made. group initiat

innate conscience into greater control, and the steady development of the "fiery aspiration" to which patanjali*(2) makes reference. these two factors, when brought into living activity, bring the disciple into the centre of the burning ground which separates the angel of the presence from the dweller on the threshold. the burning ground is found upon the threshold of every new advance, until the third initiation has been taken. the "clear cold light" is the light of pure reason, of infallible intuitive perception and its unremitting, intensive and revealing light constitutes a major test in its effects. the initiate discovers the depths of evil, and at the same time is enticed forward by the heights of a growing sense of divinity. the clear cold light reveals two things: a. the omnipresen

entral reality, and of all its attendant implications, descends upon the one who is attempting to stand "in isolated unity" as patanjali (to quote him a second time) calls the experience*(3) the omnipresence of divinity within all forms pours in upon the consciousness of the initiate, and the mystery of time, space and electricity stands revealed. the major effect of this revelation (prior to the third initiation) is to bring to the disciple a realisation of the "great heresy of separateness" as it focusses in him, the separated fully conscious individual aware of his past, conscious now of his ray and its conditioning power, focussed in his own aspiration, and yet part of the great whole of nature. from that moment onward he knows that divinity is all there is, and this he learns through

oor of initiation has been presented as ever moving forward ahead of the initiate. he passes through door after door into a wider experience and expansion of consciousness. but in the initiate consciousness, after the first two initiations, this is not the realisation. it is simply the adhering to an old form of symbolism with the implied limitations of the truth. i would here remind you that the third initiation is regarded by the hierarchy as the first major initiation, and that the first and second initiations are initiations of the threshold. for the bulk of humanity, these first two initiations will for a very long time constitute major initiatory experiences, but in the life and realisation of the initiate-soul, they are not. after the two initiations of the threshold have been under

not always, as it would profit not. the clue to the seventh initiation which lies ahead for such high beings as the christ would be of no service to you at all. the clue to the initiation of the transfiguration can be of importance, as it involves the personality, and many of you in the not so distant future (from the angle of the aeonial life cycle of the soul) will face that. the secret of the third initiation is the demonstration of complete freedom from the claims and demands of the personality. it does not involve the achievement of a completely perfect expression of the spiritual life, but it does indicate that the service of the initiate and his life demonstration regarded in a broad and general way, from the angle of the life-tendency and of entire dedication to humanity remains u

leads man progressively onward and how the occult science brings man in touch with great mental reversals and divine paradoxes. for aeons the word of the soul and the sound of spiritual reality are lost. today, the word of the soul is being found again, and with that finding the little self is lost in the glory and the radiance of the divine self. this discovery is consummated at the time of the third initiation. the initiate and the master, along with those of higher rank who are approaching identification with shamballa, are steadily and ever more clearly hearing the sound emanating from the central spiritual sun and penetrating all forms of divine life upon our planet via our planetary logos who hears it with clarity and with understanding the sound of the lowest syllable of the ineffa

e 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 know

nt 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 tha

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. 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- 37- a treatise on the seven rays- volume v: the rays and the initiati

the service of the initiate, and it is this concept of wholeness gradually creeping into the world consciousness 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 "subst

of initiation. the goal of all the initiatory process is to admit mankind into realisation of and identification with the will or purpose of deity. the number 6 is the number of form or of manifestation, which is the agent or medium through which this realisation comes and by which the consciousness is unfolded so that it can become the foundation of the higher process which is instituted at the third initiation. that initiation is closely related to the third major centre, shamballa; it is the third, from the angle of man's perception and understanding, but the first from the angle of deity itself. again, 6 being the number of the sixth ray, it is therefore the number of idealism and of that driving force which makes mankind move forward upon the path and in response to the vision and pr

its two figures define the method of evolution; 2 equals the quality of love-wisdom, working under the law of attraction and drawing man from one point of attainment to another; whilst 4 indicates the technique of conflict and the achieving of harmony through that conflict; 4 is also the number of the human hierarchy, and 2 is the number of the spiritual hierarchy. technically speaking, until the third initiation, the initiate is "occupied with the relationship of the 2 and the 4; these, when placed side by side, connote relation; and when placed the one above the other, the initiate passes from the 4 into the 2" needless to say, there is much more to say anent these figures, but- 52- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the above

ntelligence. two of them are along the second line of force, 4 and 2. the number 8 inaugurates ever a new cycle, following after the number 7, which is that of a relative perfection. it is the number of the christ-consciousness; just as 7 is the number of man, 8 is the number of the hierarchy, and 9 is the number of initiation or of shamballa. forget not that, from the angle of the hierarchy, the third initiation is regarded as the first major initiation. these preliminary remarks are intended to convey much esoteric information to those who realise that number gives the clue to the form and purpose of the life which the form veils. at the third major initiation, the third planetary initiation (which is in fact the first solar initiation, the liberated disciple for the first time alone and

ine will, and to cooperate with the purpose aspect of manifestation. he has learnt to function through form; he has become aware, as a soul, of the divine form in its many aspects and differentiations; he now starts off upon the way of the higher unfoldment, of which the first step is contact with shamballa, involving the fusion of his self-will and his spiritual will with the will of god. at the third initiation he stands before the one initiator, the lord of the world, and "sees his star shine forth" and hears the sound which to quote the old commentary..pours forth from that central point of power where substance and the outer life have met together, where spirit utters loud the cry which drew the form to meet the highest need; where energy comes forth and blends with force and (in the

place is filled by a state of being for which we have no word but the unsatisfactory one of identification. this state of being is something very different to consciousness as you understand it. the phrase therefore means (if such a misleading form of words can be justifiably used) that the initiate leaves consciousness itself behind and the five worlds of life expression are transcended; at the third initiation the initiate grasps what is meant when the one in whom we live and move and have our being (note that expression) is referred to as fire. i elaborated this theme in a treatise on cosmic fire a book which evades understanding by all except those with initiate consciousness. fire is the sumtotal of that which destroys form, produces complete purity in that which is not itself, gener

produces complete purity in that which is not itself, generates the warmth which lies behind all growth, and is vitality itself. this initiate realisation is all brought about by the sudden appreciation or apprehension of sound, by the awakening of the inner ear to the significance of the voice, just as the disciple in the earlier stage awakened to the significance of vision. that is why, at the third initiation, the initiate sees the star and hears the sound. at the first two initiations, he sees the light and hears the word; but this is something different and is the higher correspondence to the earlier experience. it will be obvious that i can say no more upon this subject. it is essential, however, that some knowledge begin to reach the public anent the highest spiritual centre to whi

naturally a close connection between the first ray of will or power, the energies concentrated at shamballa and the law of karma, particularly in its planetary potency and in relation to advanced humanity. it will be apparent, therefore, that the more rapidly the individual- 55- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust aspirant approaches the third initiation, the more rapidly and directly will the individual's karma be worked out. monadic relation, as it becomes established, lets loose the destructive aspect of the basic energy, and all hindrances are destroyed with expedition. this is true also of humanity as a whole. two factors have, subjectively and spiritually, precipitated this world crisis: the growth and development of the hum

ALICE BAILEY THE LABOURS OF HERCULES

us, the swan, with its four stars in the form of a cross and saying "i am the soul crucified in matter from which i shall release myself" remember, the day is coming when we shall talk about the soul as we now talk- 93- the labours of hercules about the personality, as something from which we have eventually to be released. that is the problem, if i may use that word, of the man who has taken the third initiation, to release himself from soul. will you take those three constellations as your symbol: cygnus, aquila and sagittarius? aquila, the eagle in the u.s. standard; the arrows of sagittarius. and have you ever thought that wherever you go you see the cross of cygnus, the red cross? that is what the united states stands for. you have it right in the heavens. sagittarius is the ninth sig

a sense of proportion and the status of evolution. aspirants either suffer from an inferiority complex that makes them feel it is not possible to do anything, or they have an exaggerated idea of their importance; they have a touch of soul consciousness, but only a tiny touch, which they think is the whole thing and they become inflated. this shows no sense of proportion. this sign symbolizes the third initiation, the first of the major initiations. in matthew 17 we read that christ took three disciples, peter, james and john, up into a high mountain and was transfigured before them. they fell on their faces and peter said "let us build three huts. in hindu philosophy this is called "initiation of the man who builds his hut" peter, a rock or foundation, is the symbol of the physical body

god, able to work in hell, on earth, or in heaven. he carries cerberus up from hades, and through the symbolism of the three-headed dog portrays the elevation of the personality, the triple matter aspect, into heaven. thus he demonstrates that he has undergone the necessary development and experienced the strengthening tests which will enable him successfully to pass through the experience of the third initiation, that of the transfiguration. the next two signs, aquarius and pisces, show us the liberated hercules at his work, the saving of the world. his tests are no longer personal and individual, but are universal in their application and demonstrate to us the inclusiveness of the consciousness and the vastness of the methods employed by the disciple who has climbed the mountain in capri

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

tions distinguish the practice of nroogd. the first initiation, called the white cord, marks the entrance either into the nroogd community, or into a particular coven s instruction. the second initiation, called the red cord, is a full initiation into the mysteries of witchcraft. red cord initiates are elders of the tradition, and are empowered to lead their own covens and train and initiate. the third initiation is not bestowed by human hand but rather by the gods themselves, and is called a black cord, or taking the garter. this last is the most intensely personal of the three. the order holds large public ritual celebrations at each of the eight sabbats for the benefit of the greater pagan community. the most unique of these celebrations is the re-enactment of the eleusinian mysteries i

, which must be cleared away by knowledge; and superstition, which must be cleared away by the discovery of what in truth is real. after this stage is traversed, the second initiation follows, and after this comes the consciousness that earthly life will now be short; only once again will physical death be experienced and the disciple begins more and more to function in the mental body. after the third initiation, the disciple has two other fetters to unloose.desire and aversion, and now knowledge becomes keen and piercing and the disciple can gaze deep into the heart of things. after the fourth initiation, the disciple enters on the last stage and is finally freed of what fetters remain.the desire for life whether bodily or not and the sense of individual difference from fellow human bein

GNOSTIC HANDBOOK

the holy spirit and celestial confirmation (consolomentum. as can be seen from the verse below there are two distinct forms of baptism, both of which are available to those on the terrestrial path. there is the baptism of repentance (known scripturally as the baptism of water or john's baptism, and there is the baptism or anointing with the holy spirit or fire (the baptism of the holy spirit. the third initiation, that of the celestial class is a unique rite (not a baptism) and one we will not elaborate on in this study. the gnostic handbook page 99 so paul asked "then what baptism did you receive "john's baptism" they replied. paul said "john's baptism was a baptism of repentance. he told the people to believe in the one coming after him, that is, in jesus" on hearing this, they were bapt

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