Alice Bailey & Djwhal Khul - The Rays and the Initiations - Part I

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The Rays and the Initiations - Part One - Fourteen Rules For Group Initiation

The Word has now gone forth from the great point of tension: Accepted as a group.

I would like here to call your attention to the progressive nature of the esoteric science; it is nowhere better illustrated than in this phrase; nowhere is it more clearly shown and yet, unless the intuition and the sense of correlation are functioning, the idea might escape recognition.

In all the teaching given to the aspirant and to the disciple in the early stages of their training, the emphasis has been upon the "point of light" which must be discovered, brought into full illumination, and then so used that the one in whom the light shines becomes a light-bearer in a dark world. This, the aspirant is taught, becomes possible when contact with the soul has been made and the light is found. This is familiar teaching to many and is the essence of the progress to be made by aspirants and disciples in the first part of their training.

We now, however, pass on to another expression and to the next development in the life of the initiate, which is learning to work from a "point of tension." Here lies the new emphasis, and I am bringing it to the attention of humanity as mankind nears the close, the terrible but liberating finale, of his great test in this modern burning-ground. Now men can pass on into the clear cold light, and from there begin to hold that point of tension which will be evocative of the needed "understanding will-to-move forward" along the line of human will-to-good - the first phase of the development of the will aspect. It is the higher sublimation of the aspirational stage which precedes the attainment of the "point of light" through contact with the soul.

The point of tension is found when the dedicated will [50] of the personality is brought into touch with the will of the Spiritual Triad. This takes place in three clearly defined stages:

The stage wherein the lower will aspect which is focused in the mental body - the will-to-activity of the personality - is brought into contact with the higher abstract mind; this latter is the interpreting agent for the Monad and the lowest aspect of the Triad. Two things can be noted in this respect:
1. This contact becomes possible from the moment that the first thin strand of the antahkarana, the rainbow bridge, is completed between the mental unit and the manasic permanent atom.
2. This demonstrates in an absorbing devotion to the Plan and is an effort, at any cost, to serve that Plan as it is progressively understood and grasped.

This expresses itself in the cultivation of goodwill, as understood by the average intelligent human being and put into action as a way of life.

The stage wherein the love aspect of the soul is brought into touch with the corresponding aspect of the Triad, to which we give the inadequate name of the intuition. This is in reality divine insight and comprehension, as expressed through the formulation of ideas. Here you have an instance of the inadequacy of modern language; ideas are formless and are in effect points of energy, outward moving in order eventually to express some "intention" of the divine creating Logos. When the initiate grasps this and identifies himself with it, his goodwill expands into the will-to-good. Plan and quality give place to purpose and method. Plans are fallible and tentative and serve a temporary need. Purpose, as expressed by the initiate is permanent, farsighted, unalterable, and serves the Eternal Idea.
The stage wherein - after the fourth initiation - there is direct unbroken relation between the Monad, via the Triad, and the form which the Master is using to do His [51] work among men. This form may be either His temporary personality, arrived at along the normal lines of incarnation, or the specially created form to which Theosophists give the technical but cumbersome word "mayavirupa." It is the "true mask, hiding the radiant light and the dynamic energy of a revealed Son of God." This is the esoteric definition which I offer you. This stage can be called the attainment of the will-to-be, not Being as an individual expression but Being as an expression of the Whole - all-inclusive, non-separative, motivated by goodness, beauty and truth and intelligently expressed as pure love.

All these stages are achieved by the attainment of one point of tension after another, and the work thus carried forward into the realm of the dynamic steadfast will. This will, as it is progressively developed, works ever from a constant point of tension.

We come now to the consideration of a subject which always proves exceedingly difficult to students: The nature of the Word, the AUM, and its later developments, the OM and the Sound. Much confusion exists as to its significance or the necessity for its use. The phase of its recognition through which we are now passing is a purely exoteric one of accustoming the general public to the fact of its existence. This has been brought about in three ways:

Through the constant use in all the Christian Churches of the word "Amen," which is a western corruption of the AUM. The AUM is here the lowest aspect of the originating Sound.
Through the emphasis laid in Masonry upon the Lost Word, thus subtly drawing the attention of humanity to the OM; the Sound of the second aspect, the Soul.
Through the growing emphasis laid by the many occult groups throughout the world upon the use of the OM, its frequent use by these groups in public, and by those intent upon meditation.

The soundest approach is that of the Masonic tradition, because it deals primarily with the world of meaning and [52] with a phase of the esoteric teaching. The use of the Amen in the ritual of the Christian Church will eventually be discouraged, because it is basically a materialistic affirmation, being usually regarded by the average churchgoer as setting the seal of divine approval upon his demand to the Almighty for protection, or for the supply of his physical necessities; all this is, therefore, related to the life of desire, of aspiration, of dualism and of request. It involves the attitude of giver and recipient.

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