Mercury Transmissions relating to the Word of Power

22 September 2005 Equinox

The Word Of Power

Before beginning to give specific words or formulas I want to discuss the origins of language and in particular the Senza ‘language’. It is little realised that written language as we know it today has developed along with the mental life of humanity. This mental life provides a great capacity for objectivity, analysis and particularisation – an objectivity that is reflected in language. With language we are able to distance ourselves from experienced phenomena in the inner and outer sense and to contemplate abstractions in quite a different way than earlier races. The fifth root race has made this possible and living as he is, inside this racial experience it is difficult for the disciple to comprehend of a different form of linguistic expression. I have said that Senzar is older and in some sense the precursor of Sanskrit – the oldest written language of India and the language of the Vedas. I have also indicated that Sensar was a universal language used by initiates all over the world – a language of the mysteries.

In essence it is a fourth root race language and as such was far more intuitive and fluid than modern language forms. It used pictographs, sounds and movement to convey, not so much and idea, but an experience.

The mysteries of initiation in earlier times were primarily experiential mysteries and still today the first and second initiations have a strong ritual component because ritual is a symbolic language. The third initiation represents freedom from the mental plane but it must be remembered that the mental plane of humanity in the fifth sub race of the fifth rootrace is a very different thing than it was in the fourth rootrace. The great ‘approaches’ by which the initiate moved his consciousness and identity from the mental plane to the buddhic were far less cluttered and complex than they are now. The accumulation of thoughtforms that have developed over the last several hundred thousand years has filled the mental plane resulting in both an increased capacity for man to climb out of it while at the same time a greater veiling of the buddhic son by the clouds and fogs of both manas and kama manas.

The third initiation then as now was the experience of the fusion of soul and personality however both these entities , or in reality aspects of the one entity, were far less invested in the mental plane than they are today. The language of the initiates was in a peculiar sense the only abstract symbolic language. For most of humanity then as now, communication needs were mostly met by a simple language of sound and gesture occasionally accompanied by writing that focused primarily as an accounting system for trade.

Those who were experienced in the mysteries communicated that experience or ‘represented it’ through symbols – symbols that conveyed the underlying patterns of the energies and forces with which they were dealing. The hieroglyphics of Egypt, the pictographs and ideographs of China, Japan and south America, the runes of Scandinavia and the Sumerian cuneiform tablets are all examples of the descent of ideas from the prototypical Senzar language into the many outer forms that were then developed for mundane purposes. The glyphs of astrology and the planetary gods had similar origins and are examples of what I mean by ‘depicting the movement of energies”

The glyph for the earth for example is a most ancient symbol , and like other symbols is experientially rather than conceptually derived. Throughout history men have been drawing a circle on the ground with a stick , making two perpendicular diameters and sitting down or standing in the centre for ritual work. This is not something that needs to be taught ( although it often forms part of indigenous shamanic cultures ) nor is it something that is derived from an abstract ‘thought’. It is a direct response to energy patterns existing on the buddhic plane and evokes a natural and automatic response from the human soul It is an often forgotten point that the human soul has in built all the patterns for initiation and that this is a natural process that would spontaneously arise even when a human community was left without the stimulating and yeasting effects of initiates among them.

Those who trace the history of writing morphology, just as those who trace the history of biological morphology must learn to take into consideration the inner archetypes from which all life springs instead of placing all their attention on environmental factors, themselves a significant factor in the third aspect.

The human body itself is a potent form of language, revealing many things about its inner correspondence and when in the control of an initiated or initiating disciple it can become a living medium of expression . Some of this ‘language’ has come down to us in the mudras of India and the sacred dances and rituals of many different cultures. Actions, as well were a potent form of communication as the mind/body split evidenced by modern man was not experienced. Harvesting, climbing a mountain, crossing a river, nurturing a child - all activities can be conducted within a sacred landscape filled with gods and goddesses and imbued with meaning. Initiates taught as much through their life expression as through abstract symbols and ideas. The written language of the adepts , derived from the energetic patterning already latent in the human soul developed as a way of conveying experiences and information that could not be readily transmitted in a more direct manner through the presence of a teacher and also as a way of sharing common experience between initiates of different races and cultures.

To understand the language was not a question of following language ‘rules’ – these were devised later with alphabets - but was a direct result of the similarity of inner experience between communicators. This is a rather foreign experience to modern language when it is assumed that one can understand someone who speaks the same language and it is merely necessary to learn what symbols relate to what consonants and vowels in order to communicate. Even today the language of symbols is used by adepts and a brother will recognise a brother across language, racial and cultural divides.

The sacred language of the adepts was derived from the top down. It arose out of a shared experience or communion at soul levels and was an attempt to materialise a transverbal understanding. Our modern communication is largely an attempt, in its higher reaches to bring consciousness that experiences itself as separate and unique into a common ground for a shared experience of meaning by definition. It works from the bottom up. We assume that different words ‘mean’ different things to different people and the more distinctions we make the more words we need. We focus on meaning and have lost the significance of language. For a language to be truly sacred it must be synthetic and by this I mean its form, its meaning and its significance must all form part of the communication. Indeed the communication itself is not a ‘transaction between two subjects but the natural flow of energy forming patterns undisturbed by the ahamkaric principle of those involved. Indeed the coming together of individuals at different times and places in order to communicate was itself part of the communication. For two adepts for example, the applied purpose, the time and location of their meeting would form part of the significance of their meeting. The meaning of their meeting would be as much a function of an experienced inner communion as any outer exchange of words, symbols or artefacts. Language as we know it these days is therefore really a part of the form or third aspect of communication. It is a means of conveying ideas and thoughtforms which are themselves third aspect phenomena. The third aspect contains its own form of intelligence and it is with this type of intelligence that our linguists and philologists largely deal. For the second and first aspects that lie behind and within outer language we must look deeper and we must include the level of consciousness and vibrational identity of the person or culture doing the looking.

With this necessary preamble let me now turn to the subject of a ‘word of power’. A word of power is an expression where the outer form of the word, the inner meaning of the word and the purpose for which the word is used form one whole. One of the main reasons for keeping the outer forms of the word ‘sacred’ is to protect the divine approaches from the accumulation of thoughtforms. In reality the pronouncing of certain words or mantrams by those with unenlightened consciousness is going to have little real effect for the form is only one component. It is true that certain words, mantrams and ritual have powerful devic lives associated with them that can cause havoc by inappropriate invocation by the uninitiated. However no real or lasting effect is experienced in the world of meaning as a result of activity in the world of effect. The very idea that all one needs to have an initiatory experience is to be told certain secret formulas or words is itself a part of the world of illusion and glamour. An initiate is so because of his inherent achieved vibration. Nothing can prevent him from entering the mysteries when he , through his essential livingness makes the right demand and nothing that has its origin in the three worlds can assist him in gaining entry when the necessary soul development is lacking.

A word of power then is a word that has its origins in the world of meaning whch is itself imbued with significance or planetary purpose. It is an extension of spirit into matter and not the reverse.It is uttered by the soul as an act of affirmation and creates effects in the world of the personality, not the reverse.

Registering in the brain of the disciple it is a sign that he has cleared his vehicles and lifted his consciousness to a required degree so that the word of the soul can clothe itself in an outer form accurately enough for the presence of the soul to be fully felt in matter. This is particularly the case for the word of power under our current consideration which is associated with the fusion of soul and personality that occurs at the third degree. The fusion of the energies of the rising sign and the sun sign, with the resultant awakening to the energy of the opposite sign are the astrological correspondence to the fusion of the soul and personality which opens the individual initiate to the experience, in consciousness of the monad.

I have said that it is possible for initiates of the first and second degree to have undergone initiation without the registering of the event in brain consciousness. This is not possible for the initiate of the third degree because the anchoring of soul consciousness within the physical brain of the initiate is an essential effect of the initiation itself. The initiate knows who he is as a soul, registering that knowledge in full waking consciousness. He knows himself as the ‘word made flesh”.

He is himself an expression of the living language of the soul and the sense of subject and object is dissolved. For there to be communication and relationship between the soul and the personality or between two individuals requires an experience of duality – a duality which is not recognised by the soul of an initiate.

The word of power associated with these astrological meditations is the same for each duality of sun and rising signs because it is essentially the word associated with the fusion of soul and personality. It is also related to the so called ‘lost word’ of masonry which is used to ‘raise the master’. By now enough has been said to realise that it is not just the form of the word that has been lost but the experience of the meaning and significance of the word of the soul. It is the soul that sounds the word as it masters its instrument. This word is registered in the physical brain of the instrument in the same way that iron filings form patterns in a magnetic field or moist ground receives the imprint of a human foot.

The word is the same for all signs because it is synthetric. The initiate will appreciate that all the twelve meditations which are really 144 different meditative forms when all the combinations of sun and rising signs are included are in effect one synthetic experience in the life of the initiated soul.

19.10.05

The first syllable of the 'word' is composed of a pictogram as follows:

This pictogram conveys the idea of lightning striking a cross upon a mountain top. The lightning symbolises the first aspect, the mountain the third with the cross representing the second aspect of the soul as it stands between the integrated personality and the monad. The cross is the human hierarchy as it fulfills its role as intermediary culminating eventually in the fourth initiation. This symbol was beautifully outpictured as a living symbol by the life of the initiate Jesus on Golgotha. The symbol did not originate there however - an initiate merely brings forth into the consciousness of humanity a living energy energetic pattern which already exists in the soul of the race. The sun rising over a mountain peak is another simple symbol that represents the second aspect rising over the third and is evocative to the human soul. In english we might use the syllable 'zat' or 'sat' which places the order of the symbols in such a way that emphasises the empowerment of the second aspect or soul as the result of bringing the first and third aspects into relationship.

The second symbol of the 'word of power' under consideration, for it is a word of two syllables, can be expressed as follows:

Here we have the intersecting mountain peaks or the double cross which is peculiarly a symbol associated with the fourth ray and the human hierarchy. It represents the balancing or at-oneing of spirit and matter through the agency of the human soul. The first syllable of the word denotes the activity aspect and indicates therefore the action required to be taken by the initiate - he must climb the mountain of initiation, stand on the peak of the three worlds of his personality, become the cross - the living bridge or way between worlds and then he must call down the electric lightning fire of spirit. The second syllable denotes the result expected as a consequence of the activity correctly undertaken. The initiate will fuse within himself the energies of soul and personality , and eventually those of spirit and matter.

It is important to grasp that this 'word' is first and formeost a delineation of a pattern of energy - a pattern which the disciple himself forms a part of and which he is trying to invoke. As a personality he attempts to visualise this energetic pattern at the ajna centre. As a soul he is attempting to precipitate this pattern within the consciousness of the personality. When the two aspects, which are really one, coincide then we have the bursting forth of light and the culmination of an educational process.

If we want to further precipitate this energetic pattern into language we might use the english form of the sanskrit word 'satva' which can be derived from the above symbols as follows:

It is important to remember that meaning does not derive from languange but language unfolds from meaning. Like the concrete mind it may be used to veil or reveal. Let not the scholar complain that the evolution of language must be traced only backwards in time. Language not only devolves from past revelation but is also evolving to reveal future revelation - for indeed that which is revealed in both cases lies outside the evolutionary process itself. Synthesis is not created but is the revelation of that which lies behind the creative process.

It should not surprise the intuitve student that the 'number' of this 'word' is '63' made up of '40' for the first syllable and '23' for the second and when combined derives the '9' or the number of initiation.

If the disciple is going to 'sound' the word in his consciousness he should endeavour to enunciate the two syllables with separate emphasis - Sat - va . As a soul he is affirming his direction. "I go to the real" "I reach for that which is beyond being". Sat is Be-ness. Satva is the rhyhmic realisation of Be-ness by Being. But Sat and Satva are only words - words that attempt to convey a process for touching a reality which cannot be conceptualised.

The three aspects of personality, soul and spirit which are symbolised by mountain, cross and lightning in the pictogram for 'Sat' are esentially 'three in one'. They do not exist independently but are the triple form of a single reality. Something lies behind the triplicity of monad, soul and personality just as a fourth quality of deity lies behind the three revealed of will, love and activity. This fourth quality or synthetic energy that expresses through the three, on a planetary level is the 'saving force' which operates through the three planetary centers of Shamballa, Hierarchy and Humanity once they have been bought into mutual functioning relationship. It is revealed 'after' the three centres are related but exists 'prior' to their formation. Thus it is both the cause and the result of their evolution. It is the alpha and the omega of the creative process itself.

There is an evolved form of the above pictogram or 'word of power' which expresses this truth.

The peculiar property of this "word" is that it can be reflected through either axis of the central cross and the same five letters will result although they are arranged in three possible combinations.

These five "letters" symbolise the fivefold makara and the five planes of systemic evolution. The initiate must reveal within his own life that these five are three and the three, one. At the third initiation he brings the energy of the third plane, the atmic into direct relationship with the seventh or physical plane via the agency of the fifth or mental plane. At the fifth initiation he has synthesised the lower five planes into atma, which is itself the third aspect of the threefold monad.

When the five letters that make up these three words are all bought into the central point then they form the following symbol:

When placed within the ring pass not ( properly represented by a snake eating its tail ) of manifest creation we have :

This synthetic representation is then a poor rendering of how the 'word of power' is represented in the akasha and in the ancient books of the Masters once the two-syllabled 'word' has done its work.

It is up to each disciple to utilise the word as a key to unlocking his own revelatory process and each will find it a rich source of potency if he places it consciously in the appropriate centre while performing the zodiacal mediation that is relevant to his astrology.

In effect it brings the earth and the sun into direct relationship through the revelation of the monad. It should be remembered that earth has a first ray monad which complements the first ray soul of Vulcan and the first ray personality of Pluto. This planet, and in a peculiar way the fourth hierarchy as a whole has a unique task to perform in the revelation of the Will in the threefold solar system. One other point of interest I can give you. Astronomically when the earth and sun are conjunct with respect to the moon we have a lunar eclipse. This is symbolic of the solar life through the agency of the human soul mastering the lunar life. When this happens in the inner life of the disciple the third initiation can be taken. In the life of mass humanity the times of the eclipses are particularly valuable in making the collective approach to divinity. The higher octaves of these eclipses that will be utilised by initiates occurs twice a year when the sun/earth axis also forms a relationship with the direction of the galactic centre in Sagittarius. When the higher and lower alignments are both present ie a lunar or solar eclipse occurs when the sun or earth is aligned with the galactic centre an opportunity of peculiar potency is available.

An extension of the 'word of power' symbol can be used to obtain the OM, the AUM and indeed it is the simplest form for deriving all 26 letters of the western alphabet. Much can be revealed to the intuitive mind about the origin, meaning and significance of language thereby.

26 October 2005

I want to give you some information about modes of working with Hierarchy. As you are aware there are two primary methods by which a group on the outer plane may work with the inner ashram. Both work according to the occult law of supply and demand.

The united ashram works under the impress of purpose emanating from Shamballa. This purpose is stepped down through the Master at the centre of an ashram where it is held at a point of tension. This purpose is then 'coloured' by the particular note of the ashram and clothed in buddhic and manasic sheaths as it works its way outward into the three worlds. In order for this purpose to work its way outwards it requires groups that are receptive to its impress. These groups begin by being receptive to manas and the world of ideas - the esoteric thoughtform. Gradually they become more able to perceive the buddhic flows behind the ideas and then begin to grasp the purpose that lies back of the presentation. As they equip themselves to be instruments of that purpose consciously they in effect become outreaches of the inner ashram within the three worlds. The demand is the demand of the Master for the purpose that he is responsible for to 'work out'. The supply in this case is the group seeking to come under impression and become energetically stimulated and purified as the result of an increasingly high level of vibrational flow entering their field. The clearer and more fitting a sheath the group becomes for the sword of the will the more they will be utilised within the field of the Master's work. The keynote of these type of groups is "surrender to the will of God". They are evocative to the Will.

The other way of working with the law of supply and demand is when the demand is made by the outer group or working disciple. Here the group comes together and formulates its own reflection of purpose upon the mental plane. It creates a 'mental proposition' usually accompanied by a clear thoughtform of how this purpose may be expressed through achievable goals upon the outer plane. To the extent that this outer vitalised thoughform is in alignment with the purpose of the ashram then it invokes a downflow of that purpose and is thus inspired. This mode of working is more akin to 'taking heaven by storm'. The demand is made for the energy of purpose to support that which has been initiated in the outer field of activity and the supply is forthcoming. These two modes of working form the dual expression ( invocation and evocation ) of a single electrical process.

We might express them visually as follows:

It should be remembered that the buddhic plane is the central subplane of the seventh cosmic plane and as such form the meeting place for the dual energies of spirit and matter ( so called ). The ashram to be found there ( with its 49 divisions ) is one great vortex allowing the passage of energies from the unmanifest to the manifest and vice versa. You will note that the swastika as the symbol of the seventh ray has relevance to this dual movement of energy as it occurs on the fourth subplane of the seventh plane. Which way the swastika turns will depend upon whether invocation or evocation is occurring. When both processes harmonise you have the 'wheel turning in both directions and upon itself' which is indicative of fourth dimensional movement. It is important to realise that everything that occurs in the three worlds is the result of energy flow precipitated from the inner archetypes. Those archetypal patterns exist upon the buddhic plane as energy flows. When there is no consciousness or middle principle the buddhic plane operates as a great reflector mirroring the patterns that exist on the higher three planes into the lower ( demon est deus inversus ) resulting in what we call the 'intelligence of matter'. This is best seen in the geometrical patterns present in the natural world from shells to leaves to the human brain. Once consciousness is introduced the capacity for the lower forms to become self aware begins to come in to play. As they become self aware they are able to consciously choose which patterns they 'will' emphasise. They are also able to distort the patterns in a number of ways and to resist them. The human soul upon the buddhic plane is himself a vortex or meeting place where the higher archetypes and the lower reflections of them can be 'atoned'. Thus one of the names for the fourth ray is 'perfector of the form'. The jewel in the lotus is the perfect 'form' within the microcosm carrying as it does the 'seed' of the monadic pattern or archetype. The jewel itself is a holographic seed component of a larger jewel composed of all three triadal energies and bridging the three planes of the triad. All individual 'jewels' are then in a real sense part of one 'jewel' as in the mythology of indra's net. This central jewel forms the means for transmitting the purpose of the planetary logos via the seven ashrams of the monadic plane throughout his manifest system on the cosmic physical plane.

The 'Word of God'

The Word of God is an energetic blueprint - an archetypal energetic pattern which expresses His purpose and forms a corporate part of the purpose of the greater Being in which He forms a part. The seventh purpose of the Solar Logos makes up a seven fold word 'written' upon the buddhic or central plane of the cosmic physical. The Purpose of our Planetary Logos is likewise a sevenfold purpose - each syllable of this 'word' is the central energetic pattern of one of the seven great ashrams. Each soul is 'seeded' with an aspect of one of these syllables so for a man to know and sound the word of his own soul he is also sounding the note of his ashram. When he is able to 'sound' the synthetic seven-fold note of the ashram as a whole he is beginning to know himself as the 'triple monad'. It remains for him to find the three words which synthesise the seven and the one word or root sound that has given rise to the whole world in which he has played his part.

A 'word of power' then is essentially the manifestation of an inner energetic blueprint into a formulation designed to achieve a particular purpose - in this case the bringing together in fusion of the second and third aspects of a human being. There are indeed many 'forms' that this energetic formulation can take in the consciousness of a disciple but the essential significance arises from 'pattern instilled with purpose'. It is up to the disciple himself following his particular stage of development and ray make up to develop this esential pattern into a formula for himself. The energetic pattern registers in his consciousness as a symbol which becomes a word which gives rise to a phrase or seed thought. By giving 'voice' or expression to the word or thought he merely demonstrates his capacity to bring through purposeful pattern from the ashram on to the physical plane via his consciousness. When this is done effectively he sets up the correct geometrical vibration between his seven head centres and the 'word' of his soul becomes 'flesh'.