Alice A. Bailey - 30 Aug

That we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumors, as such; nor writings by sages, because sages wrote them: nor fancies that we may suspect to have been inspired in us by a Deva (that is, in presumed spiritual inspiration); nor from inferences drawn from some haphazard assumption we may have made; nor because of what seems an analogical necessity; nor on the mere authority of our teachers or masters. But we are to believe when the writing, doctrine, or saying is corroborated by our own reason and consciousness. "For this," says he in concluding, "I taught you not to believe merely because you have heard, but when you believed of your consciousness, then to act accordingly and abundantly."

The subject of Initiation is one that has a great fascination for thinkers of all schools of thought, and even those who remain sceptical and critical would like to believe that this ultimate attainment is possible. To those who do not believe that such a goal is possible this book is offered for what it may be worth as a formulation of an interesting hypothesis. To those who anticipate such a consummation of all their endeavours, this book is tendered in the hope that it may prove an inspiration and a help.

Among occidental thinkers at this time there is a wide diversity of view upon this momentous subject. There are those who think that it is not of sufficient immediate importance to engross their attention, and that if the average man adheres to the path of duty and high-minded attention to the business in hand, he will duly arrive at his destination. This is undoubtedly true, yet as capacity for increased service, and the development of powers to be used in the helping of the race are the reward of the man who is willing to make the increased effort and to pay the price which initiation demands, perhaps this book may spur some on to attainment who might otherwise have drifted slowly towards their goal. They will then become givers, and not the recipients of help.

There are those again who consider that the teaching hitherto given out in various books concerning initiation, vii is erroneous. Initiation has been made out to be fairly easy of attainment, and to call for no such rectitude of character as might have been anticipated. The following chapters may serve to show that the criticism is not unmerited. Initiation is profoundly difficult of attainment, and calls for a strenuous discipline of the entire lower nature, and a life of self-effacing and self-abnegating devotion. At the same time, it must be remembered that the earlier teaching is right in essence, though belittled in interpretation.

Again, there are some who are interested, yet who feel the possibilities involved are too far advanced for them. and that they need not occupy themselves with them at this stage of their evolution. This book seeks to make it apparent that here and now the average man may begin to build that character and to lay those foundations of knowledge which are necessary before even the Path of Discipleship can be trodden. Due preparation may now be made, and men and women everywhere mayif they choosefit themselves for the condition of discipleship and tread the Probationary Path.

Hundreds in the East and in the West are pressing onwards towards this goal. and in the unity of the one ideal, in their common aspiration and endeavour, they will meet before the one Portal. They will then recognise themselves as brothers, severed by tongue and apparent diversity of belief, hut fundamentally holding to the same one truth and serving the same God.

Alice A. Bailey.

New York 1922.

Before entering upon the subject matter of the following articles on Initiation, on the Paths that open before the perfected man, and on the Occult Hierarchy, certain statements may be made which seem essential for the judicious study and comprehension of the ideas submitted.

It is to be recognised that throughout this volume facts are alleged and definite statements made which are not susceptible of immediate proof by the reader. Lest it be inferred that the writer arrogates to herself any credit or personal authority for the knowledge implied she emphatically disavows all such claims or representations. She cannot do otherwise than present these statements as matters of fact. Nevertheless, she would urge those who find somewhat of merit in these pages that they he not estranged by any appearance of dogmatism in the presentation. Nor should the inadequacy of the personality of the writer act as a deterrent to the open-minded consideration of the message to which her name happens to be appended. In spiritual issues, names, personalities, and the voice of external authority, hold small place. That alone is a safe guide which holds its warranty from inner recognition and inner direction. It is not, therefore, material whether the reader receive the message of these pages as a spiritual appeal in an idealistic setting, a presentation of alleged facts, or a theory evolved by one student and presented for the consideration of fellow students. To each it is offered for whatever of inner response it may evoke, for whatever of inspiration and of light it may bring.

In these days of the shattering of the old form and the building of the new, adaptability is needed. We must avert the danger of crystallisation through pliability and expansion. The "old order changeth," but primarily it is a change of dimension and of aspect, and not of material or of foundation. The fundamentals have always been true. To each generation is given the part of conserving the essential features of the old and beloved form, but also of wisely expanding and enriching it. Each cycle must add the gain of further research and scientific endeavour, and subtract that which is worn out and of no value. Each age must build in the product and triumphs of its period, and abstract the accretions of the past that would dim and blur the outline. Above all, to each generation is given the joy of demonstrating the strength of the old foundations, and the opportunity to build upon these foundations a structure that will meet the needs of the inner evolving life.

The ideas that are elaborated here find their corroboration in certain facts that are stated in the occult literature now extant. These facts are three in number, and are as follows:

(a) In the creation of the sun and the seven sacred planets composing our solar system, our Logos employed matter that was already impregnated with particular qualities. Mrs. Besant in her book, "Avataras," (which some of us think the most valuable of all her writings, because one of the most suggestive), makes the statement that "our solar system is builded out of matter already existing, out of matter already gifted with certain properties " (page 48) . This matter, therefore, we deduce, held latent certain faculties that were forced to demonstrate in a peculiar way, under the law of Cause and Effect, as does all else in the universe.

(b) All manifestation is of a septenary nature, and the Central Light which we call Deity, the one Ray of Divinity, manifests first as a Triplicity, and then as a Septenary. The One God shines forth as God the Father, God the Son, and God the Holy Spirit, and these three are again reflected through the Seven Spirits before the Throne, or the seven Planetary Logoi. The students of occultism of non-Christian origin may call these Beings the One Ray, demonstrating through the three major Rays and the four minor, making a divine Septenary. The Synthetic Ray which blends them all is the great Love-Wisdom Ray, for verily and indeed "God is Love." This Ray is the indigo Ray, and is the blending Ray. It is the one which will, at the end of the greater cycle, absorb the others in the achievement of synthetic perfection. It is the manifestation of the second aspect of Logoic life. It is this aspect, that of the Form-Builder, that makes this solar system of ours the most concrete of the three major systems. The Love or Wisdom aspect demonstrates through the building of the form, for "God is Love," and in that God of Love we "live and move and have our being," and will to the end of aeonian manifestation.