We have looked in detail at the first major initiation that a disciple takes (i3) on their way home. HP Blavatsky describes the first three initiatory stages in a different way than the Adventures of the Monad has proposed. She states that the first initiation expands the consciousness of the disciple into the Buddhic plane (46). This marks the beginning of a new spiritual life where:
– Direct intuitive knowledge of spiritual truths is gained
– The eyes of the Spirit are opened
– The ego/Soul starts reaching upwards into the buddhic plane of unity
- The initiate begins to cast off the delusion of self
We will stick with this theme as this series of presentations on the four envelopes of incarnation is based on Blavatsky’s teachings. Intuitively, I feel that what Blavatsky describes as the first, second, and third initiations would, in my opinion, be wrapped up in the (i3). It is interesting to note that the Theosophical school focuses the whole initiatory process on gaining buddhic/Unity consciousness when the first major hurdle to cross is building the Antahkarana and uniting the mental envelope to gain continuity of consciousness.
According to general Theosophical teaching, when an aspirant begins to walk the Path proper, it is divided into four steps:
The first is known as the “way.” During this stage, the student strives to cast off the fetters that obscure the path’s direction.
The second is the fruits of their efforts: The individual begins to see the results of their hard work in organising their lives towards a single dedicated purpose: walking the path.
The third step is consummation: At this stage, the results have culminated, and the individual can satisfactorily fulfil the work associated with this stage along the path.
The fourth stage is when the disciple has reached a state where they are ready to receive the next initiation, indicating complete freedom from the fetters of their current stage on the Path. This cyclic process is repeated at each stage of consciousness expansion.
Three major fetters hold a student back from progressing along the path. The first of the three fetters that must be discarded before the candidate can undergo the Second Initiation is the delusion of self. This is the consciousness of “I-am-I” associated with the personality, which is essentially an illusion and must be relinquished at the beginning of the true upward Path. However, completely discarding this fetter goes beyond this, as it entails the realisation that individuality is, in truth, one with the All. Understanding this constraint starts with altruism but extends to the realisation that serving others is serving oneself. Therefore, seekers after the truth can never have interests contrary to those of their brethren, and they make true progress by most effectively aiding the progress of others.
The second fetter relates to doubt or uncertainty. The candidate must attain a conviction based on personal experience or logical reasoning. According to esoterics, belief comes from self-evident facts, not just from being told something. This is the only way to resolve doubt. Hylozoic principles are foundational to this process, as they give the disciple a robust framework to encompass any scenario thrown its way.
The third fetter that needs to be shed is superstition. This encompasses all forms of irrational and mistaken belief, as well as reliance on external rites and ceremonies to purify the heart. A person must recognise that deliverance must be sought from within and that, while ceremonies may be valuable in developing will, wisdom, and love, they can never replace the personal effort necessary for achievement. Understanding the spiritual permanence of the true soul leads to reliance on one’s own spiritual strength and dispels superstition. This accords with the Law of Self-Development.
Buddhic or Unity consciousness (46) is closely linked to these three fetters, as they are all dispelled by that level of consciousness, but you can not rely on Unity consciousness to release you from your shackles. Those shackles have to be broken before one can experience the bliss of plane 46. When people recognise unity, they cannot be deluded by a sense of separateness. By witnessing the great laws of life in action, one can no longer doubt. That is the theory. One can be excused from having the odd wobbly, especially when discarding the causal envelope and stepping into Unity consciousness (46), but we are getting ahead of ourselves. By discarding doubt, the disciple sees paths that lead to ultimate happiness and understands that all paths are valid, so they no longer hold on to the superstition that any particular belief system is necessary for someone who has reached that level. Religions, which are firmly rooted in emotions, thrive on superstitions and exclusivity. Since the monad walking the path has spent countless lifetimes under the spell of various religious belief structures, it is difficult to shake off old paradigms.
The Second Initiation (i2) occurs in the lower mental world (47:4-7), so the candidate must have developed the ability to operate freely in their mental envelope. Most of us are currently focused through our 48:1 permanent atom, and we are entangled in kama-manas in our emotional envelopes. Our entry into our mental envelopes happens after death, and this world is subjective to us. Having the ability to move freely in this world implies that this constraint has been lifted.
This Initiation rapidly advances the development of the mental envelope. Emotions are brought under stricter control, and the mind is able to direct emotional energy rather than drowning in it and being led by it. Arthur Powell suggests that at or around this stage, the student learns to use the mayavirupa. I find this highly unlikely. That ability begins to develop when the monad calls their Unity envelope their home and does not come to full fruition until the monad becomes an adept or 45-Self.
According to Powell, the Key of Knowledge is given after the Second Initiation. The Initiator pours out rays of power from His own mental and causal bodies, which stimulate the latent powers within the mental and causal bodies of the Initiate, causing them to suddenly and splendidly unfold. This allows intuition to play freely, releasing a great new power to work. Laurency is more cautious in highlighting the outcomes of taking the (i2). He says that the first and second initiations are automatic and are not proceeded by any fanfares. That is not to say that the candidate does not experience a marked improvement in mental capacity and is now functioning at the level of universal or systemic consciousness.
The period after the Second Initiation is often the most dangerous on the Path. Any weakness in a candidate’s character will become apparent at this stage, and pride is a common source of danger. This is illustrated in the Gospel story by the temptation of Christ in the wilderness. It is when a candidate reaches this waypoint along the path that they are mostly likely to be tempted by the Dark Side and decide that a quicker path to more knowledge and power is to discard selflessness and major on selfishness and aggrandisement.
Just as the First Initiation represents a new birth, the Second Initiation can be compared to the baptism of the Holy Ghost and Fire, as it involves the outpouring of the power of the Third Person of the Trinity in a flood of fire. At this stage, the student is known to the Buddhists as “the man who returns but once,” indicating that he should need only one more incarnation before attaining Arhatship (46), the Fourth Initiation (i4). The Hindu name for this step translates as the man who builds a hut, or he who has reached a place of peace. In my opinion, this is not feasible at all, reinforcing the conclusion that the Theosophical model of initiation and those presented here are at variance, at least in the first three stages along the path.
After establishing monadic focus in the 47:4 permanent molecule, no additional fetters are cast off, but it is usually a period of significant psychic and intellectual advancement. The individual must have emotional consciousness at their command during physical waking life, and the heaven-world will be open before them during sleep.
After passing the Third Initiation, according to Theosophy, the individual is described as “he who does not return”, as it is expected that they will attain the next Initiation in the same incarnation. This is wishful thinking. Even after becoming an initiate, there are plenty of loose ends to clear up and many services that can be done for those on the ladder’s lower rungs. The processes of initiation are not a race; if one leaves a step vacant on a ladder, one should help someone else occupy that space before ascending further.
The third initiation is symbolised in Christian tradition by the Transfiguration of Christ. He went up to a high mountain alone and was transfigured before His disciples. His face shone like the sun, and his clothes became dazzling white. This description suggests the Augoeides, the glorified man, and accurately depicts what happens at this initiation. Just as the Second Initiation is primarily concerned with the quickening of the lower mental envelope, the causal envelope is especially developed at this stage. The soul is brought into closer contact with the Monad and is truly transfigured.
Even the personality is affected by this wondrous outpouring. The higher and lower self becomes one this initiation, and this unity is never lost. However, the development of the higher self at this stage cannot be fully measured in the lower worlds of form, even though the two are essentially one to the greatest extent possible.
At this stage, the individual is brought before the Spiritual King of the World, the Head of the Spiritual Hierarchy, who either confers the initiation Himself or delegates one of His Pupils, the three Lords of the Flame, to do so. In the latter case, the individual is presented to the king soon after the initiation has taken place. Thus, the “Christ” is brought into the presence of His “Father”; the buddhi in the Initiate is elevated until it becomes one with its origin on the nirvanic plane, creating a remarkable union between the first and second principles in humanity and here for principles, think of the 1st and 2nd Selves.
The initiate experiences all the wonderful possibilities of the higher mental plane as they go about their daily work. During sleep, they enter the buddhic/Unity plane. How can they do this? If you remember a much earlier presentation, this diagram showed how a person is subjectively conscious, half a plane above where they are objectively conscious. This is the pull that a monad experience that draws it towards higher levels of consciousness.
At this stage, the initiate needs to let go of any remaining attachment to earthly pleasures and any potential for anger or hatred. They must become free from being controlled by external things. They must rise above personal considerations, recognising that the affection experienced on the Path is between souls, making it strong and permanent without fear of diminishing or fluctuating, as it is the “perfect love which casts out fear.”
The initiate is now set up to take the fourth initiation, which will be discussed in the following presentation.