Initiation (theosophy)

Initiation is a concept of human evolution in Theosophy and the Ageless Wisdom teachings of Alice Bailey and others, which state that there are five major and several minor steps of spiritual development (expansions in consciousness) that human beings progress through as they evolve.


 * For other uses, see Initiation (disambiguation).



Quotes

 * Initiation – A practice of admission into the Mysteries of Life as practiced in Ancient times. Since most of the mysteries have long since been forgotten by mankind in general, the term has evolved a new meaning for the Occultist and student of Truth and now refers to gradations or degrees of attainment or advancement into the World of Higher Truths, each new entry or Initiation being marked by an actual Ray of Illumination sent by Hierarchy, and corresponding with the degree of purification that has been reached by the Initiate. Of course, initiations do not take place on the physical plane, but within the individual, on the ‘inner’ planes, and each successive one is accompanied by a broadening of consciousness and the fiery transmutation of the centers. (LHR I, p 384)
 * Agni Yoga Glossary: A Treasury of Terms and Thoughts from the Agni Yoga Teachings (1924)


 * Treason is judged not by its causes but by its effects. Each one is free, but is judged by his deeds.Initiation is not found through heartless action.Happiness is gained through labor.
 * Agni Yoga, Leaves of Morya’s Garden I, The Call, 384. (1924)


 * Since the heart is an accumulator and transmuter of various energies, there must be more favorable conditions for arousing and attracting these energies. The most fundamental condition is work, mental as well as physical. In the motion of work, energies are gathered from space; but one must understand work as a natural process that enriches life. Thus, every kind of work is a blessing, while the vagaries of inaction are extremely harmful in a cosmic sense. Love for the endlessness of labor is in itself an initiation of considerable degree; it prepares you for the conquest of time. Being in a condition where you have conquered time guarantees you a place in the Subtle World, where work is an unavoidable condition, just as it is in the body. A complaint about having to work can only come from a slave of the body.
 * Agni Yoga, Heart, 79. (1932)


 * Only the bond with the Hierarchy of Light can kindle inextinguishable fires. So the opposition of the heart to all the dark forces will be a sign of victory. I am confirming the power of the heart, and you know for yourself how near at hand and powerful this weapon of light is. One cannot approach the fiery domain without the flame of the heart. Initiation by fire is only for the pure of heart.
 * Agni Yoga, Heart, 556. (1932)


 * Why wonder that the development of vision demands moderate lighting? It is quite clear that sharp light does not permit the increase of inner light. Yet only striving for self-perfection provides a solid foundation. Therefore, in ancient times the initiations into the Mysteries were accompanied by prolonged stays in darkness, until the eye overcame the obstacles of darkness by its inner sight.
 * Agni Yoga, Fiery World I, 316. (1933)
 * How can one attain fiery initiation without actual struggle? How can one pass through life without a real battle? Only a low understanding can have a conception of higher attainment without tension. To pass through life and attain means to pass along the edge of the abyss, means to pass through sorrow and tension. Just as the Cosmic Laboratory transmutes these energies of the heart, so do human souls pass through purgatory on Earth. Without this fiery attachment to Cosmic Fire the heart cannot know initiation into the Higher World. On the path to the Fiery World one must remember about the purgatory of life.
 * Agni Yoga, Fiery World III, 381. (1935)


 * When rocks begin to crumble people break them up and remove them for the security of the road; and so it is with certain human definitions. In the course of centuries a term may lose its original meaning and should be replaced by a word closer to the current period. This has happened with the word initiated. Together with anointment, its original meaning has been relegated to the past. Instead of initiated and uninitiated, let us say knowing and unknowing, or cognizant and ignorant. But it is better to express initiation itself by the word education. Thus it can be expressed without belittlement, in a word closer to contemporary times.  In no way is it right to conceal something good in outmoded words when it is possible to express it more comprehensibly for broad masses of people. Surely, knowledge is not for the elect but for all! Therefore, we should not reiterate outworn morals, but rather, designate the best conditions for scientific cognizance. Only the ignorant will not understand that for the successful advancement of science the best conditions of life must be established.   Science cannot go beyond the limits of the mechanistic circle so long as this wall remains unsurmounted by the understanding of the Subtle World.
 * Agni Yoga, Brotherhood, 10. (1937)


 * Urusvati knows what initiation is. There is much confusion about this concept. Some think that initiation is the acquisition of knowledge, but it is only a path. Others think that the act of devotion in itself is initiation, but that, too, is only a path. Still others state that to be initiated is to guard a secret: even that is but a path. Initiation is daring to approach the Image of Light and not fearing to look at It. Uniting with Light requires courage and a high degree of self-denial; this fearlessness is in itself a beautiful initiation.  The Teacher imparts many wise truths, but finally He will say, “Now walk alone, without fear.” A particular tension of consciousness is required toward the end of the path. Intellectual knowledge breaks up and vanishes, and the pilgrim remains alone on the cliffs of ascent. Only the flame of the heart can warm when the accumulated coverings have been rent by the storm. Voices are heard, but they do not resemble the Call of the Beloved. Be prepared beforehand to face the Light and to accept It without fear.  It is impermissible to speak in the marketplace about the awareness of Light. An initiate will not disclose his precious experience. No one can compel him to utter the unutterable. This is the difference between an initiate, and a deceiver, who knows how to roll his eyes and sing sweetly about visions that only he can perceive. True messengers are not talkative.
 * Agni Yoga, Supermundane, 232. (1938)


 * Pay attention to those who are committed to true advancement. They do not impose their beliefs. They avoid claiming degrees of initiation. They always know that it is better not to speak about even their most sacred encounters. They are always kind and ready to offer help. The first task for the true seeker of the sacred knowledge is to cultivate goodness. In doing this he will attract good, like a magnet.
 * Agni Yoga, Supermundane, 581. (1938)


 * Initiation is in the nature of a great experiment which our planetary Logos is making during this round. In earlier and perhaps in later rounds the whole process will follow natural law. . . . The whole process is optional, and a man may - if he so choose - follow the normal process, and take aeons of time to effect what some are choosing to do in a briefer period, through a self-chosen forcing process.
 * Alice Bailey, A Treatise on Cosmic Fire, p. 829, (1925).


 * The mark of the initiate is his lack of interest in himself, in his own unfoldment, and his personal fate, and all aspirants who become accepted disciples have to master the technique of disinterestedness.
 * Alice Bailey, A Treatise on the Seven Rays: Volume 1: Esoteric Psychology I, (1936)


 * Christ gives us a definite picture of the entire process in His own life story, built around those major initiations which are our universal heritage and the glorious (and for many) the immediate opportunity. These are: 1. The Birth at Bethlehem, to which Christ called Nicodemus, saying, "Except a man be born again, he cannot see the kingdom of God."... 2. The Baptism in Jordan. This is the baptism to which John the Baptist referred us, telling us that the baptism of the Holy Spirit and of fire must be administered to us by Christ... 3. The Transfiguration. There perfection is for the first time demonstrated, and there the divine possibility of such perfection is proven to the disciples. The command goes forth to us, "Be ye therefore perfect even as your Father which is in heaven is perfect."... 4. The Crucifixion. This is called the Great Renunciation, in the Orient, with its lesson of sacrifice and its call to the death of the lower nature. This was the lesson which St. Paul knew and the goal towards which he strove. "I die daily," he said, for only in the practice of death daily undergone can the final Death be met and endured."... 5. The Resurrection and Ascension, the final triumph which enables the initiate to sing and to know the meaning of the words: "Oh death, where is thy sting? Oh grave, where is thy victory?"... Such are the five great dramatic events of the mysteries...
 * Alice A. Bailey, From Bethlehem to Calvary, Ch. I,  (1937)


 * Initiation might be defined in two ways. It is first of all the entering into a new and wider dimensional world, by the expansion of a man's consciousness, so that he can include and encompass that which he now excludes, and from which he normally separates himself in his thinking and acts. It is, secondly, the entering into man of those energies which are distinctive of the soul and of the soul alone - the forces of intelligent love, and of spiritual will. These are dynamic energies, and they actuate all who are liberated souls.
 * Alice Bailey, A Treatise on the Seven Rays: Volume 2: Esoteric Psychology II, p. 12, (1942)


 * The partial subjugation of glamour, and escape from the complete thralldom of illusion, are indications to the watching Hierarchy that a man is ready for the process of initiation.
 * Alice Bailey, Glamour: A World Problem, p. 126, (1950).


 * The concept which has to supersede the one at present extant, is that of group initiation, and not that of the initiation of an individual aspirant. In the past, and in order to get the idea of initiation into the minds of the people, the Hierarchy chose the mode (now obsolete) of holding out the prospect of initiation before the earnest disciple; upon this they placed an early emphasis of its peculiarity, its rewarding nature, its ritual and ceremonies, and its place in the scale of evolution. Since the fact of initiation had been grasped by many, and achieved by some, it has become possible today to reveal what has always been implied, that initiation is a group event.
 * Alice Bailey, A Treatise on the Seven Rays: Volume 5: The Rays and the Initiations,  p. 341, (1960)


 * No one is admitted (through the process of initiation) into the Ashram of the Christ (the Hierarchy) until such time as he is beginning to think and live in terms of group relationships and group activities. Some well-meaning aspirants interpret the group idea as the instruction to them that they should make an effort to form groups - their own group or groups. This is not the idea as it is presented in the Aquarian Age, so close today; it was the mode of approach during the Piscean Age, now passed. Today, the entire approach is totally different. No man today is expected to stand at the centre of his little world, and work to become a focal point for a group. His task now is to discover the group of aspirants with which he should affiliate himself, and with whom he must travel upon the Path of Initiation - a very different matter, and a far more difficult one.
 * Alice Bailey, A Treatise on the Seven Rays: Volume 5: The Rays and the Initiations,  p. 344, (1960)


 * An Ashram has in it disciples and initiates at all points of evolutionary development, and of all grades and degrees; these all work together in perfect unison, and yet - within their differentiated ranks, for each degree stands alone, yet united with all the others - with their own established rapport, their coded telepathic interplay, and a shared occult secrecy and silence, which guard the secrets and knowledges of one grade from another and from the unready. Similarly, when an aspirant, seeking upon the physical plane to find those who will share with him the mystery of his next immediate step or demonstrated expansion, discovers his own group, he will find that it has in it those who have not reached his particular point of wisdom, and those also who have already left him far behind. He will be drawn into a vortex of force and a field of service simultaneously. Ponder on this statement. He will learn, therefore, the lessons required by one who is to work in an Ashram, and will know how to handle himself with those who may not yet share with him the secrets which he already knows, and with those who have penetrated deeper into the Mysteries than he has. (18 - 346).
 * Alice Bailey, A Treatise on the Seven Rays: Volume 5: The Rays and the Initiations,  p. 346. (1960)


 * Initiation has been so frequently presented as being a ceremony, that I have felt it necessary to offset strenuously that erroneous significance. If, however, you are to comprehend that which I have to say, you will have to call in what measures of enlightened understanding you may possess. Initiation is only a ceremony in so far that there comes a climaxing point in the initiatory process, in which the disciple's consciousness becomes dramatically aware of the personnel of the Hierarchy, and his own position in relation to it. This realisation he symbolises to himself - successively and on an increasingly large scale - as a great rhythmic ceremonial of progressive revelation in which he, as a candidate, is the centre of the hierarchical stage...  I am not here saying that the teachings given in the past by various occult groups, or in my book Initiation, Human and Solar, are not correct, or do not recount accurately what the candidate believes has taken place. The point I seek to make is that the ceremonial aspect is due to the thought-form-making capacity of the disciple.
 * Alice Bailey, A Treatise on the Seven Rays: Volume 5: The Rays and the Initiations,  p. 530/1, (1960)


 * Periods of search, periods of pain, periods of detachment, periods of revelation producing points of fusion, points of tension, and points of energy projection - such is the story of the Path of Initiation. Initiation is in truth the name given to the revelation of the new vision which ever draws the disciple onward into greater light; it is not something conferred upon him or given to him. It is a process of light recognition and of light utilization, in order to enter into ever clearer light. Progress from a dimly lighted area in the divine manifestation, into one of supernal glory, is the story of the Path of Evolution.
 * Alice Bailey, A Treatise on the Seven Rays: Volume 5: The Rays and the Initiations,  p. 538, (1960)


 * The teachings contained in it were given to him by his Master in preparing him for Initiation, and were written down by him from memory — slowly and laboriously, for his English last year was far less fiuent than it is now. The greater part is a reproduction of the Master's own words; that which is not such a verbal reproduction is the Master's thought clothed in His pupil 's words... If the example be followed as well as the precept, then for the reader, as for the writer, shall the great Portal swing open, and his feet be set on the Path.
 * Annie Besant, Preface to At the Feet of the Master, by Jiddu Krishnamurti


 * When Blavatsky occasionally calls someone an Initiate, just what does she mean? As with many terms, Initiation also must have several meanings. One meaning is to be given privy knowledge or teachings in an esoteric school. Another meaning is to go through a ritual or ceremony as an entrance or stage in a fraternity, genuinely esoteric or not. Yet another meaning, and the most important I believe, is to undergo a certain level of mystic experience. The latter in other traditions is called "Enlightenment," "Moksha," "Satori," "Cosmic Consciousness," "Christ Consciousness" and many other terms and allusions. It is probably not arguable that there are different levels of mystic experience and not all of these should be correctly labeled Initiation.
 * M. R. Jaqua, What Is Initiation? Fohat magazine (Summer 1999)


 * The teachings contained in it were given to him by his Master in preparing him for Initiation, and were written down by him from memory — slowly and laboriously, for his English last year was far less fiuent than it is now. The greater part is a reproduction of the Master's own words; that which is not such a verbal reproduction is the Master's thought clothed in His pupil 's words... If the example be followed as well as the precept, then for the reader, as for the writer, shall the great Portal swing open, and his feet be set on the Path.
 * Annie Besant, Preface to At the Feet of the Master, by Jiddu Krishnamurti
 * The qualifications for admission to the Great White Brotherhood, which have to be acquired in  the course of the work in the earlier part of the Path, are of a very definite character, and are  always essentially the same, although they have  been described in many different terms during the last twenty-five centuries. But the latest and  simplest account of them is to be found in  Mr. J. Krishnamurti’s wonderful little book. At  the Feet of the Master,  Although Mr. Krishnamurti puts this book before  the world, the words which it contains are almost entirely those of the Master Kuthumi. ‘‘ These are not  my words,” the author says in the Foreword; " they  are the words of the Master who taught me.” When the book was written, Mr. Krishnamurti’s body  was thirteen years old, and it was necessary for  the Master’s plans that the knowledge requisite for Initiation should be conveyed to him as quickly as possible. The words contained in the book are those in which the Master tried to convey the  whole essence of the necessary teaching in the simplest and briefest form.
 * Charles W. Leadbeater, The Masters and the Path (1925) p. 63


 * As it was said, "The purification of consciousness and of the Teachings is the greatest task of our time." There are now so many "initiates," "hierophants" and "great incarnates," etc. But it is not so difficult to recognize the impostors. First of all, they lack simplicity. While the true initiates or entrusted ones are entirely simple in their lives, trying not to be different in outward ways and to be silent about their achievements, all the self-deceiving ones are very fond of acting mysteriously and talking about their high initiations, as well as of using high-sounding titles and names, although they themselves do not even know what real initiation means. Real initiations have nothing to do with any kind of ritual invented for the masses; initiation can take place in diverse places and dwellings, and there is only one condition necessary—the readiness of spirit in the disciple. And this readiness is ascertained by the "thermometer" in the hands of the Great Teachers. Initiation consists of the assimilation of the higher rays of various strength and qualities. Often, those who sincerely aspire toward the good are under the influence of these higher rays, though at the beginning they do not even suspect it. The stage of preparation for the assimilation of the higher rays is sometimes very long; all depends on the accumulations of the disciple.
 * Helena Roerich, Letters Volume I,  (1929-1935),  (12 August 1934)


 * Many think that they possess cosmic consciousness, that they have been through the highest degrees of initiation, etc. etc. The self-conceit of people is a most tragic page in the history of humanity.
 * Helena Roerich, Letters Volume I,  (1929-1935),    20 December 1934


 * Tara is a goddess, the feminine equivalent of the Arhat, or a Sister of the White Brotherhood. But please do not be too much interested in the names of various initiations; this will not lead you anywhere. In ancient times, each religio-philosophical school, or sacred brotherhood, had its own gradations or degrees, and had special names for them. But you may be sure that the true degrees were not designated by the names we now see in books. If you are interested in this, take the beautiful definitions of the degrees of spiritual advancement given in Agni Yoga. Indeed, among some who study occultism, there are those who are convinced that the Sun-initiation takes place on the physical sun! All degrees of initiation are in ourselves. When a disciple is ready, he receives a Ray of Illumination, which corresponds with the degree of purification he has achieved, as well as of the broadening of his consciousness and the fiery transmutation of his centers.
 * Helena Roerich, Letters Volume I,  (1929-1935),  16 January 1935


 * What is, in reality, the Book of Enoch, from which the author of Revelation and even St. John, the author of the fourth Gospel, so largely draw in their writings? It is simply a book of Initiation, which, in allegorical and cautious phraseology, presented the outline of certain archaic Mysteries that took place in the inner temples. The so-called "Visions" of Enoch concern his (Enoch's) experiences during initiation and what he had learned in the Mysteries.
 * Helena Roerich, Letters  Volume II (1935-1939),  18 January 1936


 * It is ridiculous to read about the highest degrees of initiation that can be attained in contemporary occult schools. The highest degrees are attained only through inner perfectment, which no contemporary esoteric school can give. Initiations take place face to face, between a Great Teacher and the disciple; the next degree of perception of the higher energies, or rays, is the result. Therefore, such Initiations always take place unexpectedly and often simply in the bedroom or workroom of the disciple. And this Festival of the Spirit remains unforgettable in the consciousness and heart of the disciple. These Festivals of the Spirit have nothing in common with the trappings of the initiations described in some occult books.
 * Helena Roerich, Letters  Volume II (1935-1939), 7 January 1937

Initiation, Human and Solar, by Alice A. Bailey (1922)



 * A man who has taken the first step into the spiritual kingdom, having passed out of the definitely human kingdom into the super-human. . . . He has entered upon the life of the spirit, and for the first time has the right to be called a "spiritual man" in the technical significance of the word. He is entering upon the fifth or final stage in our present fivefold evolution. p. 10


 * Each initiation marks the passing of a pupil in the Hall of Wisdom into a higher class, marks the clear shining forth of the inner fire and the transition from one point of polarisation to another, entails the realization of an increasing unity with all that lives and the essential oneness of the self with all selves. It results in a horizon that continually enlarges until it includes the sphere of creation; it is a growing capacity to see and hear on all planes. It is an increased consciousness of God's plan for the world, and an increased ability to enter into those plans and to further them. It is the honour class in the Master's school, and is within the attainment of those souls whose karma permits and whose efforts suffice to fulfil the aim. p. 13


 * Initiation leads to the mount whence vision can be had, a vision of the eternal Now, wherein past, present, and future exist as one. p. 13


 * Initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the Lord of the World, to the feet of his Father in Heaven, to the feet of the three-fold Logos... It leads through the Hall of Wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. It reveals the hidden mystery that lies at the heart of the solar system. It leads from one state of consciousness to another. As each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is "moving and unmoving", as phrased by an ancient Scripture. p. 14


 * At the first initiation, the control of the Ego over the physical body must have reached a high degree of attainment. "The sins of the flesh", as the Christian phraseology has it, must be dominated; gluttony, drink, and licentiousness must no longer hold sway. The physical elemental will no longer find its demand obeyed; the control must be complete and the lure departed. A general attitude of obedience to the Ego must have been achieved, and the willingness to obey must be very strong. The channel between the higher and the lower is widened, and the obedience of the flesh practically automatic. p. 82


 * After this (first) initiation...He passes, at this initiation, out of the Hall of Learning into the Hall of Wisdom... A long period of many incarnations may elapse before the control of the astral body is perfected, and the initiate is ready for the next step. p. 84


 * This ceremony of initiation marks a point of attainment. It does not bring about Initiation... It rests upon his inner attainment. The initiate will know for himself when the event occurs and needs no one to tell him of it. . . . It is quite possible for men to be functioning on the physical plane and to be actively employed in world service, who have no recollection of having undergone the initiatory process, yet who, nevertheless, may have taken the first or second initiation in a previous or earlier life... A man may be able better to work off certain karma and to carry out certain work for the Lodge, if he is free from occult occupation and mystic introspection during the period of any one earth life. p. 102


 * The first initiation is within reach of many, but the necessary one-pointedness and the firm belief in the reality ahead, coupled to a willingness to sacrifice all rather than turn back, are deterrents to many. If this book serves no other purpose than to spur some one to renewed believing effort, it will not have been written in vain. p. 111


 * There is a great distinction between the terms "aspirant to the Path" and "applicant for initiation". He who aspires and strives towards discipleship is in no way pledged to the same specific attitude and discipline as is the applicant for initiation, and he can, if he so choose, take as long as he desires in the treading of the Probationary Path. p. 192


 * The disciple's attitude of mind must be that he cares not whether he takes initiation or not. Selfish motive must not enter it... When the lower life upon the physical plane is fertilised, the emotional stabilised, and the mental transmitted, then naught can prevent the latch on the door being lifted, and the disciple passing through. p. 193/4

Initiation, The Perfecting of Man, by Annie Besant (1923)
(Full text online, multiple formats)
 * There is nothing new in these lectures, but only old truths retold. But the truths are of  such vivid and perennial interest that, though  old, they are never stale, and, though well  known, there is always something to say  which seems to throw on them new light and  new charm. For they touch the deepest recesses of our being, and bring the breath of heaven into the lower life of earth... May these reminders of the ancient facts  of discipleship and Masterhood nerve some to  effort, encourage others to perseverance. May  they help some to realize the possibility of  obeying the command: "Be ye therefore perfect, even as your Father in heaven is perfect."  Foreword


 * There is a Path which leads to that which is known as Initiation, and through Initiation to  the Perfecting of Man; a Path which is recognized in all the great religions, and the chief features of which are described in similar  terms in every one of the great faiths of the  world. You may read of it in the Roman  Catholic teachings as divided into three parts: (1) The Path of Purification or Purgation; (2) the Path of Illumination; and (3) the Path of Union with Divinity. You find it among the Mussulmans in the Sufi —  the mystic — teachings of Islam, where it is known under the names of the Way, the Truth and the Life. You find it further eastward still in the great faith of Buddhism, divided into subdivisions, though these can be classified under the broader outline. It is similarly divided in Hinduism; for in both those great religions, in which the study of psychology, of the human mind and the human constitution, has played so great a part, you find a more definite subdivision. But really it matters not to which faith you  turn; it matters not which particular set of  names you choose as best attracting or expressing your own ideas; the Path is but one;  its divisions are always the same; from time immemorial that Path has stretched from the  life of the world to the life of the Divine.


 * The Path of Purification is the Probationary Path, on which certain qualifications must be developed; the Path of Illumination is the Path of Holiness, subdivided into  four stages, each of which is entered by a special Initiation,  symbolized among Christians as the Birth, Baptism, Transfiguration, and Passion of Christ; the Path of Union is the attainment of Masterhood, Liberation, Final Salvation.


 * It is the Path by which, to use a simile often used, instead of going round and round the mountain by an ever-climbing spiral, man climbs straight up the mountainside regardless of cliff and precipice, regardless of gulf and chasm, knowing there is nothing that can stop the Eternal Spirit, and that no obstacle is stronger than the strength that is omnipotence, because it has its source in Omnipotence itself.


 * We must assume, at least for the time, the existence of certain great facts in Nature. I do not mean that our man of the world, in taking his first step towards the Path, need either know or recognize these facts. Facts in Nature do not change either with our believing or non-believing. Facts of Nature remain facts whether we know them or not, and since  we are here in the realm of Nature, and under the order of law, the knowledge of the facts and the knowledge of the law are not essential for the steps which lead man to the Path.


 * Sunshine does not cease to warm you because you may not know anything of the constitution of the sun. Fire does not cease to burn you, because, unknowing its fierceness, you thrust your hand into the flame. It is the security of human life and human progress that the laws of nature are ever working and carrying us on with them, whether we know of them or not. But if we know them, we gain a great advantage.


 * To know is the difference between walking in the darkness and in the light, and to understand the laws of Nature is to gain the power of quickening our evolution by utilizing every law that hastens our growth, by avoiding the working of those that would retard and delay.


 * Now, one of the great facts which underlie the whole possibility of a Path of Human Perfecting, that I must take for granted throughout the lectures — for to deal with it as a matter for argument would lead us far away from our subject — one of the fundamental facts in Nature, is the fact of reincarnation. That means the gradual growth of man through many lives, through many experiences of the physical world, of the intermediate world, and also of the world called heaven. Evolution would be too short to enable a man to grow from imperfection to perfection, unless he had many opportunities, a long, long road to lead him upward.


 * The fact of reincarnation, then, is taken for granted, for not one of us could possibly tread the whole of that long course, could reach divine perfection, in the limits of a single life. But our man of the world need not know of reincarnation. He knows it in  his spiritual memory, although his physical  brain may not yet have recognized it, and his past, which is a fact, will push him onwards until Spirit and brain are in fuller communication, and that which is known to the man himself becomes known in the concrete mind.


 * The next great fact, necessary and taken for granted, may be put into a single phrase of your own Scriptures: "Whatsoever a man soweth that shall he also reap.'' It is the law of causation, the law of action and reaction, by which Nature brings inevitably to the man the results of that which he has thought, which he has desired, which he has done.


 * Next, the facts are that there is a Path and that men have trodden it before us; that the swifter evolution is possible; that the laws of it may be known, the conditions of it understood, the stages of it be trodden; and that at the end of that Path there are standing Those Who once were men of the world, but now are the Guardians of the world, the Elder Brethren of our race, the Teachers and the Prophets of the past, stretching upwards in ranks of ever-more dazzling light from the ending of the Path for man to the highest Ruler of the world in which we live.


 * These are the great facts in Nature, existing, whether recognized or not, on which the possibility of treading the Path depends: Reincarnation, the law of Karma, the fact of the Path, the Existence of the Teachers. p. 15


 * The first step of all, absolutely necessary, without which no approach is possible, by which achievement ever comes within reach of realization, may be summed up in four brief words: the Service of Man.


 * There is the first condition, the sine quanon. For the selfish no such advance is possible; for the unselfish such advance is certain. And in whatever life the man begins to think more of the common good than of his own individual gain, whether it be in the service of the town, of the community, of the nation, of the wider joinings of nations together, right up to the service of humanity itself, every one of those is a step towards the Path, and is preparing the man to set his feet thereon.


 * There is no distinction here between the kinds of service, provided they are unselfish, strenuous, moved by the ideal to help and serve... I cannot give you one by one the numerous divisions of the Way of Service. Anything that is of value to human life is included on that way. Choose then what way you will, because of your capacities and your opportunities; it matters not as regards the treading of the first steps. p. 20


 * Learn, then, that the service demanded is that unselfish service that gives everything and asks for nothing in return; and if you  find that in you it is a necessity of your nature, not a choice but an overmastering impulse, then you may be sure that you are one of the men of the world who are taking the first steps towards the Path. (I need hardly say that when I say men I mean women too, but I cannot keep on saying "man and woman'' each time..)! p. 29


 * When a man has sufficiently distinguished himself by service, and by acquiring and accepting the theoretical views that were glanced at in 'Seeking the Master' then he finds his Master — or rather his Master finds him. During all the time of his struggle those gracious eyes have been upon him watching him progress; in many lives in the past he has come under the same influence which now is to become the dominant influence in his life. He has reached a point where the Master can reveal Himself, can place him definitely on probation, can help to prepare him for Initiation. That is the first stage: a particular Master chooses a particular aspirant and takes charge of him, in order to prepare him for Initiation; for you must remember that Initiation is a quite definite thing, that only Those who have already attained can enable others to enter on the Path which They Themselves have trodden. p. 61


 * Quickly or slowly, according as that probation is lived nobly or poorly, another summons comes to him, when the Master sees that he has gained to a considerable extent the Qualifications which are necessary, and needs a further fuller teaching in order that he may apply his knowledge more efficiently to life. Again he is called; again he sees his Master. And then the Master accepts him as disciple, no longer on probation, but accepted and approved; now his consciousness is to begin to blend with the consciousness of his Master, and he is to feel His presence more clearly. p.63



The Masters and the Path, by Charles W. Leadbeater (1925)

 * Most people when they think of Initiation have in mind a step to be gained for themselves. They think of the Initiate as a man who has developed himself very highly, and has become a great and glorious figure, as compared with the man of the outer world. That is true; but the whole question will be better understood if we try to look down on it from a higher point of view. The importance of Initiation does not lie in the exaltation of an individual, but in the fact that he has now become definitely one with a great Order, the Communion of Saints, as it is very beautifully put in the Christian Church, though few ever pay attention to the real meaning of those words.


 * The stupendous reality that lies behind Initiation into the Brotherhood will be better understood after we have considered the organization of the Occult Hierarchy and the work of the Masters, to be dealt with in later chapters.


 * The Candidate has now become more than an individual man, because he is a unit in a tremendous force.... There is a marvellous and incomprehensible plan by which the One, having become many, is now becoming One again; not that any unit in the whole scheme will lose the least fraction of his individuality or power as a unit, but that he has added to it something a thousand times greater; he is part of the Lord, part of the body that he wears, the weapon that he uses, the organ upon which he plays, the implement with which he does his work.


 * This is a very wonderful moment in the candidate’s spiritual life, as was explained by the Master Kuthumi, when accepting a pupil not long ago. He said to him:Now that you have attained the immediate goal of your aspiration, I would exhort you at once to turn your attention to the far greater requirements of the next step. That for which you have now to prepare, the ‘entering upon the stream’ which the Christians call salvation, will be the salient point in the long line of your earthly existences, the culmination of seven hundred lives. Ages ago, by individualization, you entered the human kingdom; in a future which I trust is not remote, you will quit it by the door of Adeptship, and become a Superman; between these two extremes is no point of greater importance than that Initiation towards which you should now turn your thoughts. Not only will it make you safe for ever, but it will admit you to that Brotherhood which exists from eternity unto eternity—the Brotherhood which helps the world. Think then with how great care so wondrous an event should be approached. I would have you keep the glory and the beauty of it constantly before your mind, that you may live in the light of its ideals. Your body is young for so mighty an effort, but you have a rare and splendid opportunity; I want you to take it to the full.


 * For a long time the new Initiate will not be able to understand all that this union implies, and he must penetrate far into the sanctuaries before he can realize how close is the link, and how great is that consciousness of the King himself, which all Brothers to a certain extent share with him. It is incomprehensible and inexpressible down here; metaphysical and subtle it is beyond words, but nevertheless a glorious reality, real to such an extent that when we begin to grasp it everything else seems unreal.


 * So wonderful is the expansion of the Initiate’s consciousness that it is most apt to speak of the change as a new birth. He begins to lead a new life “as a little child,” the life of the Christ; and the Christ, the intuitional or buddhic consciousness, is born within his heart. He has also now the power to give the blessing of the Brotherhood—a tremendous and overwhelming force, which he is able to give or send to anyone, as he judges to be most appropriate and useful. The power of the Brotherhood will flow through him just as much as he will let it flow; it is for him to use the power and to remember that he has the entire responsibility of directing it for whatever purpose he may choose.


 * The benediction given by the Officiant at Initiation means: “I bless you; I pour my force and benison into you; see that you in your turn constantly pour out this good-will upon others.” The more confidence the new Initiate has the greater will be the flow of force through him. If he feels the least hesitation, or is weighed down by the responsibility of letting such a tremendous power flow  through him, he will not be able to use this wonderful gift to the full...


 * The consciousness of the Great White Brotherhood is an indescribably wonderful thing. It is like a great calm shining ocean, so strangely one that the least thrill of consciousness flashes from end to end of it instantaneously, and yet to each member it seems to be absolutely his own individual consciousness, though with a weight and a power and a wisdom behind it that no single human consciousness could ever have.


 * As the band of pupils is all one in the Master, so is the Brotherhood all one in its Lord. The members may freely discuss a point among themselves, yet it is as though different aspects of a case presented themselves in the same mind, and were by that mind weighed one against the other; but one is all the time in the presence of a tremendous, an almost awful serenity, a certainty which nothing can ever disturb. And yet somehow in all that every suggestion is welcomed; indeed, there is the sensation that the whole Brotherhood is alertly and eagerly waiting for each individual’s contributions to the subject before it. There is nothing down here to which this consciousness can be adequately compared; to touch it is to come into contact with something new and strange, yet inexpressibly wonderful and beautiful, something which needs no evidence and no comparison, but asserts itself to be of a higher and unknown world.


 * Though individualities are so strangely merged in this, yet are they at the same time sharply separated, for the assent of each Brother is required to every decision of importance. The rule of the King is absolute, yet he carries his vast council with him, and is at every moment willing to consider any point that occurs to any member of it. But this great governing body differs utterly from any parliament of earth. Those who stand above the rest in positions of authority have not been elected, nor have they been appointed by some party organization; they hold their positions because they have won them—won them by superior development and greater wisdom.


 * In such an organization there should surely be no possibility of failure or trouble of any sort; and yet, because humanity is frail, and because not all members of this great Brotherhood are yet Supermen, failures do sometimes occur, although they are very rare. “Great ones fall back even from the threshold, unable to sustain the weight of their responsibility, unable to pass on,” as is said in Light on the Path, and only the attainment of Adeptship ensures perfect safety.


 * The Initiator tells the candidate that now he has entered upon the stream he is safe for ever; but although that is so, it is still possible for him to delay his progress to a most serious extent, if he yields to any of the temptations that still beset his path.


 * There is no eternal condemnation; it is, as the Christ said, simply aeonian; there are some who cannot go in this age or dispensation, but they will follow along in the next, precisely as a child who is too dull to succeed in this year’s class will drift comfortably along in next year’s, and will probably even be at the head of it.

The Rays and the Initiations, by Alice A. Bailey (1960)

 * The concept which has to supersede the one at present extant, is that of group initiation, and not that of the initiation of an individual aspirant. In the past, and in order to get the idea of initiation into the minds of the people, the Hierarchy chose the mode (now obsolete) of holding out the prospect of initiation before the earnest disciple; upon this they placed an early emphasis of its peculiarity, its rewarding nature, its ritual and ceremonies, and its place in the scale of evolution. Since the fact of initiation had been grasped by many, and achieved by some, it has become possible today to reveal what has always been implied, that initiation is a group event.


 * The soul - in its own nature - is group conscious, and has no individual ambitions or individual interests, and is not at all interested in the aims of its personality. It is the soul which is the initiate. Initiation is a process whereby the spiritual man within the personality becomes aware of himself as the soul, with soul powers, soul relationships, and soul purpose. The moment a man realises this, even in a small measure, it is the group of which he is conscious.


 * Only the man whose sense of identity is beginning to expand and become inclusive, can "take initiation" (as it is erroneously termed). If initiation were a purely personal achievement, it would throw the man back into the separative consciousness, out of which he is endeavouring to escape. This would not be spiritual progression. Every step upon the Path of Initiation increases group recognition.
 * It dawns on the initiate, as he proceeds from one initiation to another, that each time he moves forward on the path, or penetrates into the heart of the Mysteries in company with those who are as he is, who share with him the same point in evolution, and who are working with him towards the same goal, that he is not alone; that it is a joint effort that is being made. This is in fact the keynote of an Ashram, conditioning its formation. It is composed of disciples and initiates at various stages of initiate-unfoldment, who have arrived at their point of ashramic consciousness together, and who will proceed together until they arrive at that complete liberation which comes when the cosmic physical plane drops below the threshold of consciousness, or of sensitive awareness, and no longer holds any point of interest for the initiate. p. 342


 * No one is admitted (through the process of initiation) into the Ashram of the Christ (the Hierarchy) until such time as he is beginning to think and live in terms of group relationships and group activities. Some well-meaning aspirants interpret the group idea as the instruction to them that they should make an effort to form groups - their own group or groups. This is not the idea as it is presented in the Aquarian Age, so close today; it was the mode of approach during the Piscean Age, now passed. Today, the entire approach is totally different. No man today is expected to stand at the centre of his little world, and work to become a focal point for a group. His task now is to discover the group of aspirants with which he should affiliate himself, and with whom he must travel upon the Path of Initiation - a very different matter, and a far more difficult one. p. 344


 * An Ashram has in it disciples and initiates at all points of evolutionary development, and of all grades and degrees; these all work together in perfect unison, and yet - within their differentiated ranks, for each degree stands alone, yet united with all the others - with their own established rapport, their coded telepathic interplay, and a shared occult secrecy and silence, which guard the secrets and knowledges of one grade from another and from the unready.


 * When an aspirant, seeking upon the physical plane to find those who will share with him the mystery of his next immediate step or demonstrated expansion, discovers his own group, he will find that it has in it those who have not reached his particular point of wisdom, and those also who have already left him far behind. He will be drawn into a vortex of force and a field of service simultaneously. Ponder on this statement. He will learn, therefore, the lessons required by one who is to work in an Ashram, and will know how to handle himself with those who may not yet share with him the secrets which he already knows, and with those who have penetrated deeper into the Mysteries than he has. p. 346