Initiation, Human and Solar: Chapter XIV. The Administration of the Oath

We now come to the most solemn part of the initiation ceremony. This ceremony, from one point of view, divides itself into three parts:—

First. That in which the initiate is concerned and in which he realises his own august Self, the Presence, and sees the vision and the plan.

Second. That in which the Initiator is concerned, in which He wields the Rod of Fire, and effects certain specific results in the body of the applicant.

Third. That in which certain words and formulas are committed to the initiate by the Hierophant, and which he carries away within his consciousness in order the better to carry out that portion of the plan which concerns himself.

During the whole procedure the Lodge of Masters, congregated without the Triangle of force, has been occupied with a three-fold work, Their aim being to produce certain results in the consciousness of the initiate and thus to aid the Hierophant in His strenuous endeavour. It must be remembered that under the law of economy wherever there is an application or a transmission of force from one force centre to another there is a consequent diminution in the centre of withdrawal. This is the basis of the set times and seasons in connection with the initiation ceremony. The sun

is the source of all energy and power, and the work of the Initiator is facilitated when advantage is taken of favourable solar conditions. The times and seasons are ascertained through esoteric solar and cosmic astrology; this being based, of course, on the correct figures, the true mathematical conception, and a real knowledge of the basic facts concerning the planets and the solar system. The horoscope of the initiate is also invariably cast so as to check the time for an individual initiation, and only when the individual signs blend and coincide with the ceremonial chart by which the Initiator is guided, is it possible to perform the ceremony. This is the reason why sometimes initiation has to be postponed to a later life, even when the initiate has done the necessary work.

The threefold work of the Lodge during the ceremony may be described as follows:—

First: The chanting of certain mantrams sets loose energy from a particular planetary centre. It must be remembered here that every planetary scheme is a centre in the body of a Solar Logos, and embodies a peculiar type of energy or force. According to the energy desired at a particular initiation, so it is transferred, via the sun, from that planetary centre to the initiate. The procedure is as follows:—

a. The energy is set in motion from the planetary centre through the power of the Planetary Logos, aided by the scientific knowledge of the Lodge, and the utilisation of certain words of power.

b. It passes thence to the sun where it mingles with pure solar energy.

c. It is transmitted from the sun to that particular chain in our Earth scheme which corresponds numerically to the particular originating planetary scheme.

d. From there it is transferred to the corresponding globe, and thence to the dense physical planet. By the use of a particular mantram the Initiator then focuses the energy in His own body, using it both as a receiving and a transmitting station. Eventually it reaches the initiate, via the Triangle and the Sponsors. It will be apparent, therefore, to the student that when the Initiator is the Lord of the World, or the physical reflection of the Planetary Logos of our scheme, the force comes more directly to the initiate than at the first two initiations, wherein the Bodhisattva is the Hierophant. Only at the third initiation will the initiate be in a condition to receive direct planetary force.

Second: The concentration undertaken by the Lodge assists the initiate to realise within himself the various processes undergone. This is accomplished by working definitely on. his mental body, and thus stimulating all the atoms, through the united thought power of the Masters. The work of apprehension is thus directly aided. This concentration in no way resembles hypnotic suggestion, or the powerful impress of stronger minds upon the weaker. It takes the form of a strenuous meditation by the assembled Masters and initiates upon the realities concerned and upon the Self; through the force thus liberated the initiate is enabled to transfer his consciousness more easily away from the not-self to the divine essentials wherewith he is immediately concerned. The thought power of the Masters succeeds in shutting out the vibration of the three worlds and enables the applicant literally to "leave behind him" all the past and to have that far-seeing vision which sees the end from the beginning and the things of time as though they were not.

[paragraph continues] Lodge greatly assists in the work of initiation. Just as in the Wesak Festival, results in force demonstration arc brought about by the use of chanted mantrams and the sacred ceremonial pacing and interweaving of the assembled crowd in the formation of geometrical figures, so in the initiation ceremony a similar procedure is followed. The geometrical figures appropriate for the various initiations differ, and herein lies one of the safeguards of the ceremony. The initiate knows the set figure for his own initiation, but no more.

All these three aspects of the work of the Masters and initiates in Lodge assembled, occupy them until the moment when the Rod has been applied. Through its application the initiate has become a member of the Lodge, and the entire ceremonial then changes, prior to the taking of the oath and the revelation of the Word and Secret.

The Sponsors drop back from either side of the initiate and take Their places in the ranks, whilst the three Buddhas of Activity (or Their representatives at the first two initiations) take Their stand behind the seat of office of the Hierophant. The Lodge members are grouped differently, and initiates of the same degree as the newly admitted applicant place themselves around him, and assist in the final part of the ceremony; the remainder of the initiates and adepts stand in their various grades.

The earlier three stages of the initiation ceremony are the same for all initiations. In the final two stages those who are not of equal rank with the newly made initiate (such as first degree initiates at the initiation of a third degree member) drop back to the rear of the Hall of Initiation at Shamballa, and a "wall of silence" is built up through mantric energy between the two groups; a vacuum, so to speak, is formed, and nothing can then be transmitted from the

inner group to the outer. The latter confine themselves to deep meditation and the chanting of certain formulas, and in the inner group around the Hierophant a dual performance is taking place:

All oaths connected with the occult Hierarchy may be divided into two groups:—

1. The Oath of Initiation, in which the initiate binds himself by the most solemn pledges never to reveal, on pain of summary punishment, any occult secret, or to express in words outside the Initiation Hall that which has been committed to his keeping.

2. The Oath of Office, administered when any member of the Lodge takes a specific post in Hierarchical work. This oath deals with his functions and with his relations to

a. The Lord of the World,

b. His immediate superior,

c. His fellow workers in the Lodge,

d. The world of men whom he is to serve.

It is needless to say more here regarding this latter type of oath, as it concerns only officials of the Hierarchy.

The Oath of Initiation, with which we are dealing now, is divided into three sections, and is administered by the Hierophant to the initiate, being repeated after the Initiator

phrase by phrase; it is punctuated at various points by the chanting, by initiates of the same degree, of words in Sensa equivalent to "So let it be."

1. A solemn phrase embodying the purpose actuating the initiate, a protestation as to his unchangeable will-attitude, and a solemn declaration as to his realisation, coupled with a promise to reveal no part of the realised purpose except in so far as his daily life in the world of men and his service for the race will proclaim it. This involves an oath as to secrecy concerning the revealed part of the Logoic plan seen in the "revelation of the vision."

2. An undertaking of a profoundly solemn nature concerning his relation to his other selves, the Lodge of which he is a member, and the selves of men everywhere. This involves his attitude to his brothers of all degrees, and includes also a serious undertaking never to reveal the true nature of the Self aspect as it has been shown to him in initiation. This includes an oath of secrecy as to the realised relationship of the Solar Logos to the Planetary Logos, and of the Planetary Logos of our scheme to the scheme itself.

3. The enunciation of a solemn undertaking never to reveal to anyone the knowledge that has come to him as to the sources of energy and of force with which he has been brought into contact. This is a triple oath to retain complete silence as to the true nature of energy, as to its laws of manipulation, and a pledge only to use the force placed at his disposal through initiation for the service of the race and the furthering of the plans of the Planetary Logos.

This great oath is couched in different terms, according to the initiation undergone, and, as earlier said, is taken in three sections with an interlude between each part occupied by certain ceremonial work of the initiated group around the newly admitted brother.

It might here be noted that each section of the oath really concerns one of the three aspects of divine manifestation, and as the initiate takes his pledge, one of the three Heads of Departments collaborates with the Initiator in the work of administration. In this way energy of a triple nature becomes available according to the different sections of the oath taken. This energy flows down from the three major rays, through the Hierophant and the corresponding departmental head at the first two initiations, to the initiate, via the group of initials of the same degree, so that each initiation is a means of stimulation and expansion to all. At the final five initiations the force flows via the three Buddhas of Activity instead of the departmental heads.

It might be of interest to point out here that during this part of the ceremony the group is bathed in colour, corresponding to the type of energy and its originating planetary scheme, and it is the work of the Initiator to put the initiate in touch with this energy. This pours down upon the group from the moment that segregation has been effected, and is brought about by the Initiator using certain words and elevating His Rod of Power. The three Buddhas of Activity, Who are the great energy centres upon our planet, then touch the tip of the Rod with Their staffs of office, a certain mystic Word is jointly uttered by Them, and the downpour begins, continuing to the end of the ceremony.

The question may be asked whether any initiates break their oath. Very rarely, for we must remember that no

initiation is taken until a certain stage has been reached. A few cases have occurred, but as the Lord of the World is cognisant of all that transpires, the future, as well as the present and the past, no opportunity is ever given to an initiate to reveal that which is hidden. Intent may exist. but opportunity will lack. The initiate who thus sins in intention will be struck dumb, and sometimes dead, prior to thus failing.

CHAPTER XIV

THE ADMINISTRATION OF THE OATH