Groupinitiation

The Universality of Initiation - Initiation & Revelation - The Path of Initiation
The Door of Initiation - Initiation and energies - Groupinitiation - Method of Initiation

Membership in the Hierarchy and new factors in hierarchical methods

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. If clear thinking had taken the place of a selfish individual aspiration, the fact of group initiation would have been obvious and for the following reasons, inherent and implied in the whole situation:

1. The soul - in its own nature - is group conscious. It is the soul which is the initiate and it has no individual ambitions or individual interests, and is not at all interested in the aims of its personality. 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.

2. Only the man whose sense of identity is beginning to expand and become inclusive can "take initiation". 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. Initiation is essentially an expanding series of inclusive recognitions.

3. Initiation admits the aspirant into membership in the Hierarchy. This involves, speaking esoterically, the relinquishing of all separative personality reactions in a series of progressive renunciations; these culminate in the fourth initiation, and are again mysteriously emphasised at the ninth initiation.

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.


This is one of the new factors in hierarchical methods and techniques for which we have the responsibility of bringing it to public attention. The Chohan K.H. gave a hint to aspirants when He said that so many of them were so "spiritually selfish." This spiritual selfishness has led the average esoteric student to appropriate initiation and to make it personal and individual. Yet one of the prime prerequisites for initiation is a clear and concise recognition of one's own group, not through a process of wishful thinking, but through factual cooperation and work upon the physical plane. Group, my brother, and not organisation, for they are two very different things.

Groups being prepared for initiation

Have carefully in mind, therefore, the fact of group initiation, and forego the process of considered thought anent your preparation for initiation. Some groups are being prepared for initiation in which the following factors control - as far as the individual is concerned:

I.   A group of men and women whose souls are on some one ray are gathered together subjectively by a Master on the same ray, for group training.

II.  Opportunity is given to such people to contact on the physical plane some of those who are thus subjectively linked, and thus mutually convey a sense of group solidarity.

The subjective relationship is assured by an objective contact. Recognition is therefore a preliminary test of initiation, and this should be remembered.

III.  Such people thus being trained and related are, from the angle of the initiation to be taken, at the same point in evolution. They are taking the same initiation and are being subjected to the same tests and difficulties.

These tests and difficulties are due to the fact of the personality ray which may be (and usually is) quite different to the soul ray. It is the personality ray which works to prevent contact, to mislead in recognition, to retard progress and to misinterpret information. As long as a disciple in training is focussed in his personality, group initiation will not be possible for him, his recognition of co-aspirants will be fleeting and rapidly disturbed by the critical lower mind, and a wall of thoughtforms, created by the personality, anent the group members, will be thrown up and prevent a united moving forward through the Door of Initiation.

IV. Group initiation cannot be achieved by a group in training until the members, as a group, have developed their particular "spiritual enterprise."

It is the law of the spirit that the disciple must appear before the Initiator empty-handed, but that in group-formation the group members unitedly contribute something to the enrichment of the Ashram. This may take the form of some considered project in line with the Plan, whereby they testify to their comprehension of that Plan and demonstrate to the initiate-company in which they find themselves, and those senior disciples to whose contact they are to be admitted, that they have already proven their fitness for acceptance and have proven it along the line of service. It has to be a group enterprise, a group service and a group contribution. The specific contribution of the individual does not appear.

This thought of group initiation must be remembered, for it will colour all that we seek to convey to your minds and will hasten the day of your own acceptance.

No one is admitted (through the processes of initiation) into the Ashram of the Maitreya (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. He needs to bear in mind the meaning of the following words from the Archives of the Masters, given in question and answer form. The questions are addressed to the neophyte who is getting his first glimpse of group relations leading to group initiation:

"And dost thou see the Door, O Chela in the light?
I see the door and hear a calling voice. What should I do, O Master of my life?


Go through that Door and waste not time in backward glances at the road just trodden. Go forward into light.
The door is far too narrow, O Master of my life. I fear I cannot pass.


Go closer to the Door and take the hand in thine of another pilgrim on the way of life. Go closer to the Door; seek not to enter it alone.
I cannot see the door, now that I grasp the hand of the brother on the right and the brother on the left. I seem surrounded by the pilgrims on the way. Alike they seem, their note is one; they seem like unto me, and press around on every side. I cannot see the door.


Move forward on the Path, O pilgrim in the light, and stand together, hand in hand, before the Door of Light. What seest thou?
T
he door again appears, and wide it seems, not narrow as before. What was that I saw before? It was not like the door which now confronts this band of brothers as we stand together on the Path.


The door you saw before was a figment of your mind; a thoughtform of your separative creation, something that cuts you off from truth - too narrow for your passing yet full of wrong allure. Only the man who holds his brother's hand can see the Door in truth; only the man, surrounded by the many who are one, can enter the Door which shuts itself upon the man who seeks to enter it alone."

Initiations and the ashram(s)

The effects of ray impacts in the first three initiations come via the soul, and the initiate is - during this period - a struggling aspirant, under the inspiration and the stimulation of the Hierarchy of which he is becoming increasingly aware.

After the third initiation, which is in reality as you well know, the first major initiation, the ray energy is applied (if I may use such an inadequate word) via the Spiritual Triad, utilising the antahkarana.


After the fourth initiation, the effects are felt predominantly in the initiate's group and in his field of service; there, he constitutes a point of tension and precipitates great points of crisis.

His own points of crisis and of tension are existent but, mysteriously, only in relation to his consciousness of the group in which he plays an increasingly potent part.

The groups affected by the progressive initiatory process to which the disciple is being subjected are three in number, and these effects differentiate and condition his group service, according to the initiation being undergone; it is from this angle we must study the initiation, the ray effects, and the results produced within the three groups. These are:

1. The group in which the initiate is working upon the physical plane and which is an externalisation of some phase of work sponsored by the New Group of World Servers. All disciples and initiates in physical manifestation are at this time members of that group, which is the focal point of the present effort being made by the Hierarchy.

Through it spiritual energy from five of the Ashrams is flowing:

• The Ashram of the Chohan K.H. - particularly in regard to the work of education - ray II (Love-Wisdom).
• The Ashram of the Master D.K. - particularly in regard to aspirants for initiation - ray II (Love-Wisdom).
• The Ashram of the Mahachohan R. - particularly in regard to the reorganising and the reconstruction of     Europe (from the point of view of economics for instance) - ray III (Active Intelligence or Adaptability) and ray VII (Ceremonial Order or Magic).
• The Ashram of the Chohan Morya - as He seeks to find, influence and direct the activities of workers in
   the esoteric schools (groups) and political field throughout the planet - ray I (Will or Power).
• The Ashram of the Master Hilarion - as He supervises the discoveries (and the application of such
   discoveries) of the scientific movement in the world today - ray V (Concrete Knowledge or Science).

You will note, therefore, the profound and widespread interest of this field of energy wherein ray energy is now active.

2. The group which may regard itself consciously as the initiate's own group, in the sense that he is slowly influencing those around him, collecting the personnel and forming the nucleus of the Ashram by means of which he may some day serve the world.

All those who are taking initiation do not necessarily create their own ashrams, though a large number do so. The work of those initiates who do not form an ashram is mysterious in the extreme, from the point of view of aspiring humanity. These initiates work in connection with plans emanating from Shamballa, of which humanity can know nothing; they work with the three subhuman kingdoms in nature, each of which has its own peculiar and specific band of initiate-workers. If they do not do this, they transfer into certain groups of workers who are engaged in activities connected with the deva or angel evolution, or in relation to the manifestation of certain energies. We shall here deal only with the expansion of consciousness and the experience of those initiates who remain - in their activities and aims - related to humanity and to the Hierarchy. It might here be pointed out that:

• The work of the deva evolution comes under the ray energy of the third Buddha of Activity.

• The work with humanity comes under the influence of the ray energy of the second Buddha of Activity,
  Who embodies in a most peculiar sense the conditioning energy of the Hierarchy.

• The work with the subhuman kingdoms of nature is under the energy stimulation of the first Buddha of
  Activity. Who embodies the conditioning energy of Shamballa.

Each of these great energising Lives works through certain Masters and Initiates of the sixth initiation; these Masters work in full consciousness upon the atmic plane, the plane of the spiritual will; from that high level, They function as transmitting agents for the energy of one of the three Buddhas of Activity. These three Buddhas are the creative Agents of the planetary Logos and are Wielders of the Law of Evolution.

3. The ashramic group of which the initiate is a part and within which his influence or spiritual radiation is increasingly felt.

A close study of these developing ranges of activity and of expanded consciousness will indicate why and how our planetary life is one immense synthesis of ordered activity.

As you know by now, 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.

Monadic energy and three stages after the third initiation

The awareness of the initiate and his ability to work consciously within this triplicity of groups becomes the major objective of all his efforts, once the third initiation is left behind. His magnetic radiation and the expression of his controlling energies-prior to this stage of unfoldment - is that of the soul, working through the personality. After the third initiation this radiation and the energy expressed become increasingly monadic and subject to three stages:

1. The stage wherein the lowest aspect of the Spiritual Triad - that of the abstract mind - becomes potent as the conveyor of ideas; these are transformed by the initiate into ideals for the service of humanity.

2. The stage wherein pure reason, plus the spiritual will makes him an effective server of the Plan and a transmitter, in a progressive manner, of the Purpose underlying the Plan.

3. The stage wherein pure monadic energy pours through him, focussing the Will-to-Good, as registered by the Hierarchy, and the sense of universality (not a vague phrase, but a specific potency) upon the physical plane.

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