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Abbreviations for
Books by Alice A. Bailey
& Books by Helen P. Blavatsky
Abbreviations for
Books by Helen P. Blavatsky

SD1 The Secret Doctrine, Vol. 1. Cosmogenesis
London: The Theosophical Publishing House, 1893-1921.
SD2 The Secret Doctrine, Vol. 2. Anthropogenesis
London: The Theosophical Publishing House, 1893-1921
SD3 The Secret Doctrine, Vol. 3.
London: The Theosophical Publishing House, 1897-1921
Also: The Secret Doctrine, Index to Vols. 1, 2, & 3
London: The Theosophical Publishing House, 1895-1921

Abbreviations for
Books by Alice A. Bailey

IHS Initiation, Human and Solar
New York: Lucis Publishing Co., 1922
LOM Letters on Occult Meditation
New York: Lucis Publishing Co., 1922
CF A Treatise on Cosmic Fire
New York: Lucis Publishing Co., 1925
WM A Treatise on White Magic
New York: Lucis Publishing Co., 1934
DNA1 Discipleship in the New Age - Volume I
New York: Lucis Publishing Co., 1944
DNA2 Discipleship in the New Age - Volume II
New York: Lucis Publishing Co., 1955
PH Problems of Humanity
New York: Lucis Publishing Co., 1947
RC The Reappearance of the Christ
New York: Lucis Publishing Co., 1948
DN The Destiny of the Nations
New York: Lucis Publishing Co., 1949
GWP Glamour - A World Problem
New York: Lucis Publishing Co., 1950
TEV Telepathy and the Etheric Vehicle
New York: Lucis Publishing Co., 1950
ENA Education in the New Age
New York: Lucis Publishing Co., 1954
ExH The Externalization of the Hierarchy
New York: Lucis Publishing Co., 1957
EP1 Esoteric Psychology I
New York: Lucis Publishing Co., 1936
EP2 Esoteric Psychology II
New York: Lucis Publishing Co., 1942
EA Esoteric Astrology
New York: Lucis Publishing Co., 1951
EsH Esoteric Healing
New York: Lucis Publishing Co., 1953
R&I The Rays and the Initiations
New York: Lucis Publishing Co., 1960
LS The Light of the Soul: The Yoga Sutras of Patanjali
New York: Lucis Publishing Co., 1927
LH The Labors of Hercules
New York: Lucis Publishing Co., 1974
CA The Consciousness of the Atom
New York: Lucis Publishing Co., 1922
SM The Soul and its Mechanism
New York: Lucis Publishing Co., 1930
II From Intellect to Intuition
New York: Lucis Publishing Co., 1932
BC From Bethlehem to Calvary
New York: Lucis Publishing Co., 1937
UA The Unfinished Autobiography
New York: Lucis Publishing Co., 1951

Words of Power and the Vortex

by Duane Carpenter

The video above will give the reader some idea how powerful and effective the science of sound can be when presented in a fourth and seventh ray format. When sound and words of power are linked to animated symbols the effect is dynamic and transformative.

Further Reading:

W ords of power are an important extension of the science of mantras—enunciated sound with spiritual intent. These words of power exist on all levels from the macrocosmic creation of our solar system to the microcosm of the humble disciple who attempts to verbally approximate some interior state of sound that is not yet known subjectively. In the third of the six stages of building the antahkarana bridge the student is given a word of power to enunciate on the high mental plane. It is this word of power enunciated through an act of will that drives the dual rays of the personality and soul and their unique coloring up onto triadic levels.

The next quote by the Tibetan outlines some key insights into the creation and use of words of power. It is particularly important to our discussion about the vortex form which these words of power will assume in their different qualities, potencies, and dynamics. The enunciated word of power must be clothed in some type of divine or sacred geometry or symbolic form. It is this divine form that qualifies and characterizes the dual vortex-vacuum dynamic that we have expanded upon in Dynamic Symbols 2.

Words of Power and Great Words

  1. "All the Words of Power are rooted in the Great Word committed to the Solar Logos at the dawn of manifestation.

  2. All the Words of Power are permutations or expansions of the three basic sounds, and increase in length as the planes are involved, until the sentences and speech of the finite unit, man, in their myriad differentiations are arrived at.

  3. Therefore, on the path of return, speech becomes ever more brief, words are more sparingly used, and the time eventually comes when the adept employs formulas of words only as required to carry out specific purposes along two lines:
    a. Definite creative processes.
    b. Specific direction of energy.
    This, of course, on the planes in the three worlds.

  4. The aspirant, therefore, has mainly three things to do when preparing for initiation:

    1. To control every activity of his threefold lower nature. This involves the application of intelligent energy to every atom of his three sheaths—physical, astral, and mental. It is literally the shining forth of the Brahma, or third aspect, of the inner God.
    2. To control his speech every minute of every day. This is a statement easily made, but most difficult to make practical. He who achieves it is rapidly nearing emancipation. This applies not to the reticence, the moroseness, the silence, and the voicelessness which often distinguishes natures but little evolved, and which are in reality an inarticulate condition. It refers to the controlled use of words to effect certain ends, and the retention of speech energy when not needed,— a very different matter. It involves a realization of cycles; of times and of seasons; it supposes a knowledge of the power of sound, and of the effects produced through the spoken word; it involves an apprehension of the building forces of nature and their due manipulation, and is based on an ability to wield mental matter, and to set it in motion, in order to produce results in physical matter, consonant with the clearly defined purpose of the inner God. It is the shining forth of the second aspect of the Self, the Vishnu, or form-building aspect, which is the prime characteristic of the Ego on its own plane. It would be well to ponder on this.
    3. To meditate, and thus arrive at the purpose of the Ego. By thus meditating the first aspect comes steadily into greater prominence, and the conscious will of the inner God can make itself felt on the physical plane.

  5. Every Great Word includes within itself its differentiations, its expansions and permutations, and by its utterance the initiate sets in motion the lesser, through the vibration of the greater. Hence the terrific responsibility and the magnitude of the results achieved. Each Word is committed to the initiate orally and visually. It is spoken to him first in the form of seven syllables, each of which he has to memorize as a separate Word. Then he is shown how to blend these seven so as to make a threefold sound and thus produce more united and far reaching results. Finally the three are blended into one Word which is committed to him. The seven words which form the Great Word at any initiation are communicated to the initiate by the initiates of equal rank with his own. This group divides itself into seven groups, according to subray or ray formation, and each group then chants one word in rapid rotation. Simultaneously, the colors and symbols of the various sounds pass in front of him, so that he hears and sees that which is committed to him. The more advanced group around the throne of office (the three Departmental Heads at the first two initiations, and the Pratyeka Buddhas at the final ones) chant then for him the triple Word which blends the seven, and again he sees it before his inner eye. Finally the Initiator sounds it forth, and the initiate becomes aware within himself, in practical experience, of the one great sound, and knows in one particular center what its vibration is. As is well known, every center is connected with some plane, scheme, ray, and other septenary divisions, and thus the significance of its inner reaction will be apparent.

  6. The Masters and initiates, in their work of aiding the evolution of the three worlds, concern themselves principally with the seven syllables of the Word of their degree or initiated grade. The three Words which blend the seven are seldom used except under the direct sanction of one of the departmental heads (according to the syllable involved each Word is directly connected with the triple AUM, and therefore with the Brahma, Vishnu, or Shiva aspect, of which the three Heads are the Planetary representatives).

    When any initiate desires to use, for evolutionary purposes, the entire Word as a unit, the sanction of the assembled Lodge has to be gained, for such a Word affects the matter of an entire plane within a planetary scheme, and consequently the matter of those planes which are subsidiary to the one involved. For instance, an initiate of the third degree, in sounding the Word of his degree, affects the matter of the lower mental subplanes, and subsequently the matter of the astral and physical planes. An initiate of the second degree similarly affects the astral plane, and subsequently the physical. Far reaching results are thus achieved, and the work of many is thus affected.

  7. Every Word, differentiated or synthesized, affects the deva kingdoms, and hence the form-building aspects of manifestation. No sound is ever made without producing a corresponding response in deva substance, and driving multitudes of tiny lives to take specific forms. These forms persist and carry out their functions just as long as the sound which caused them is prolonged, and the specific will-energy of the one who initiated the sound is directed towards the living form. This is equally true of a Solar Logos enunciating the AUM, and thus producing the solar system; of a Planetary Logos sounding his planetary Word, and producing a planetary scheme; of an adept producing results for the helping of humanity on the physical plane; and of an ordinary human being, who—in much differentiated diversified speech—expresses an inner purpose or state of mind, and thus builds a form or vehicle in deva substance. The majority of human beings as yet build unconsciously, and the form constructed is either of a beneficent or maleficent agency, according to the underlying motive or purpose of the man, and will carry out his will as long as its term of being persists.

  8. Every Word sounded is distinguished by:
    a. A specific colour.
    b. A particular tone.
    c. A special form.
    d. A degree of energy or activity.
    e. The nature of the ensouling life, self-conscious, conscious, or unconscious, God, man, or deva.
    The student, again, will find this equally true of a solar system, of a planetary scheme, of a human being, of a thought form ensouled by an elemental life, and of the atom of the physicist or chemist. In the knowledge of these facts, and in their conscious realization, may be known the true occultist. The Solar Logos sounded forth a Word, the form of our solar system came into being, its color being blue and its note a particular cosmic musical tone. Its degree of activity is of a specific mathematical notation beyond the grasp of the human mind at this stage of development; and the nature of its great ensouling Life, that of the triple Logos, is active, intelligent Love.

  9. The Great Word of our solar system keys in, if it might be so expressed, with other Words, and is but one Word of the sevenfold Word, known to that great Existence who stands in the same relation to the Solar Logos as the latter does to the Planetary Logos. The sacred Words of seven solar systems (of which ours is but one) make up this septenary sound, which vibrates at this time in the cosmic spheres.
In these nine statements are very cursorily summed up the major truths anent the creative processes in the solar system."

All words of power or group formulas given out by the Tibetan to his students are approximations students will use until they are able to ascertain these truths directly. At that point the formulas, words of power, and summarizing propositions will be "self-ascertained" and modified according to one's unique ray make-up and polarization.

There are passages in the Tibetan's works where he says different things about the use of sound, and it is necessary to understand the context in which he is making the statements. Referring to soul levels, he says this in A Treatise on Cosmic Fire:

"Each Identity concerned proceeds to sound a WORD. This sound expands into a mantram and the solar angels vibrate in response. There is a point of interest to be noted here.

a. The first aspect works through a Word of Power.
b The second aspect works through mantric combinations.
c. The third aspect works through mathematical formulas.

Having sounded the Word the first aspect, represented by the electric fire at the centre of the lotus, sinks back into quiescence, and becomes an abstraction as far as the self-conscious unit is concerned. The work has been begun, the necessary vibration has been set up, and the whole process then proceeds under law. The solar angels have begun their activity, and until their work has reached a very high stage, the Spirit aspect must become, in the causal body, an analogy to the Silent Watcher. As the solar Angels continue sounding out the mantram which is the basis of their work, the lunar Pitris respond to certain sounds in that mantram (not to all by any means at first) and gather out of those sounds the formula under which their work must proceed. So the Word is the basis of the mantram, and the mantram is the basis of the formula.

At each incarnation, finer forms are required, and the formulas therefore grow more complicated, and the sounds on which they are based become more numerous. In time, the formulas are completed, and the lunar Pitris respond no more to the sounds or mantrams chanted on the mental plane. This is indicative of the stage of perfection, and shows that the three worlds have no more a downward pull for the jiva concerned."

When the Tibetan's statements about words of power are gathered together, they reveal that words of power also relate to other areas of divine expression—i.e., the spiritual hierarchy, the level of the soul, and even personality levels in which the initiate speaks verbally from some deeper level of alignment in his esoteric statements.

Click to see larger image.
Figure 1
The Great Invocation

The different stanzas of the Great Invocation are great mantric formulas or words of power and are enunciated first on inner planes by the Christ or Bodhisattva before they are grounded in the world of humanity by a corresponding verbal and mental use on physical levels. Members of the Hierarchy swell the power of the mantra by passing it through their bodies of flame. The Tibetan also states that he had to first enunciate a great word of power before he could begin to coalesce the necessary energy to initiate his advanced group work with which we are all so intimately involved as students and disciples.

When the Christ overshadowed Master Jesus to carry out His high purpose, many of the statements that he enunciated verbally on the physical plane were words of power that came from a deep and divine source. The purpose of the science of invocation and spiritual contact is to create a direct and unimpeded line of descent from the highest interior levels of sound and energy right down to the most mundane and exoteric though the spoken word. This is why an initiate or master on the physical plane can be said to "occultly save the lesser lives" he has come to serve. It is because of the unbroken continuity of this sound. A Master can enunciate a word of power that is first and foremost a cosmic principle and later becomes a proclamation on the form side that can help build a bridge for those who can listen and be attentive to the greater revelation within. This bridge is essentially a radiation or auric vibration of the inner vortex of the initiate's life.

When a high initiate or master of wisdom speaks on the physical plane, his words will "be like fire" and have the potential to awaken the latent seeds of love that exist within all of humanity and all living organisms. There is much controversy surrounding the identity and name of "the one for whom the whole word waits" and why he has failed to manifest externally or publicly at this time. Perhaps the whole concept of avatars and the externalization of the Hierarchy needs to be reinterpreted in the light of a greater group dynamic or occult event in which many will participate simultaneously. If humanity is destined to become the savior of the planet, we must emphasize the power of the group when we think of the doctrine of avatars, and not just an individual person however advanced.

The consciousness thread which is attached to the head, the life thread which is attached to the heart are the dual threads which when conjoined with the thread of creative activity make up the completed rainbow bridge. When seen in their more esoteric and expanded context they are essentially threads of projected light that create the dual-vortex-sphere. There are seven levels of the vortex sphere, one for each of the rays and one for each of the planes. All seven of these different levels of creative life will be connected by these energy currents or threads. Eventually these threads merge into the One life.

Click to see larger image.
Figure 2
Shamballa: The All-Seeing Eye

There are three parts to every rotating and cylindrical life on the inner planes, which reflect the three aspects of deity: (1) the first aspect which is the initiating Will hidden at the center; (2) the second aspect which is the consciousness aspect, the divine builder, or the light-bearing intermediary; and (3) the third aspect which is the chalice-crucible-container that supplies the form to hold the other two aspects temporarily in time and space. All three of these interconnected aspects go into the creation, sustaining, and eventual dissolution of all occult spherical forms on the inner planes.

The various types of triangular geometric shapes and polyhedral forms that are presented in Dynamic Symbols Part 2 are very important for the advanced disciple to study, because they are the mediating link between the second and third aspects or principles, and if properly constructed according to certain occult standards become an invocative bridge that can direct the student towards intuitive realms.

A properly constructed symbol that is first rendered on the high mental plane and later infused with the soul's warmth and inner light can contain both the second and third divine aspects in some variation. Any sound—be it the OM, words of power, or some mantra—enunciated on the high mental plane with prolonged intention will galvanize these three principles into a spherical or toroidal form.

On soul levels we find there are seven egoic color-groups with their unique notes. When one's unique soul note is known and blended with the personality note, these two blended energies can be further driven by the use of the meditator's will up onto triadic levels through the use of their unique "word of power".

A "word of power" is an interior enunciation by the disciple within the meditative state. The three upper triadic notes—atma, buddhi and manas—must eventually become blended with the three lower notes of the personality. This "word of power" used by the disciple at this point to project his fused personality and soul rays up onto triadic levels should not be confused with the great "words of power" that are used by Cosmic or Solar entities to initiate some type of advanced work at the beginning or end of some major cycle.

Looking from above down and following the descent of spiritual energy and sound into the material realms we see that the seven egoic notes or words will eventually descend into sacred languages such as Sensa, becoming even further diminished in potency and power as they fragment into a multiplicity of sounds.

One day color and sound will be seen as the highest modes of communication on the physical plane. Why is that so? Because color and sound are the closest approximations to the seven ray lives or groupings as they exist on their own planes. (Read the descriptions of the Celestial Artisans in The Urantia Book.)

The sounding of the Om on the correct note, the use of "ray words of power", and the use of ray mantras, although occupying somewhat different places in the hierarchy of invocative work, all have one common goal—to link the meditator, the invoking agent, via the creation of a dual-vortex-vacuum first to the soul and later to the upper triad and One monadic life.

It must be kept in mind that all of these seemingly diverse principles that we have outlined in Dynamic Symbols 2 are intimately connected through the matrix of sound and light and do not actually occupy such separate places as may first appear by an analysis of the lower mind. Nor should we think that these geometric shapes we have discussed are actual physical things, as we understand the term, but rather geometric patterns of exquisite inner light and beauty that are moving and shifting all the time.

Sensory Evolution
From A Treatise on Cosmic Fire, pp. 188-189.
Microcosmic Sensory Evolution
From Alice A. Bailey. A Treatise on Cosmic Fire, pp. 188-189.

Physical plane 1. Hearing
2. Touch, feeling
3. Sight
4. Taste
5. Smell
5th - gaseous
4th - first etheric
3rd - super-etheric
2nd - subatomic
1st - atomic
Astral plane 1. Clairaudience
2. Psychometry
3. Clairvoyance
4. Imagination
5. Emotional idealism
Mental plane 1. Higher clairaudience
2. Planetary psychometry
3. Higher clairvoyance
4. Discrimination
5. Spiritual discernment
    Response to group vibration
    Spiritual telepathy
7th (form)
6th (form)
5th (form)
4th (form)
3rd (formless)
2nd (formless)
1st (formless)
Buddhic plane 1. Comprehension
2. Healing
3. Divine vision
4. Intuition
5. Idealism
Atmic plane 1. Beatitude
2. Active service
3. Realization
4. Perfection
5. All knowledge
It can be noted that we have not summed up the two planes of abstraction on the atmic and the buddhic planes, the reason being that they mark a degree of realization which is the property of initiates of higher degree than that of the adept, and which is beyond the concept of the evolving human unit, for whom this treatise is written. We might here, for the sake of clarity, tabulate the five different aspects of the five senses on the five planes, so that their correspondences may be readily visualized, using the above table as the basis:
  1. The First Sense - Hearing.
    1. Physical hearing.
    2. Clairaudience.
    3. Higher clairaudience.
    4. Comprehension (of four sounds)
    5. Beatitude.
  2. The Second Sense - Touch or feeling.
    1. Physical touch.
    2. Psychometry.
    3. Planetary psychometry.
    4. Healing.
    5. Active service.
  3. The Third Sense - Sight.
    1. Physical sight.
    2. Clairvoyance.
    3. Higher clairvoyance.
    4. Divine vision.
    5. Realization.
  4. The Fourth Sense - Taste.
    1. Physical taste.
    2. Imagination.
    3. Discrimination.
    4. Intuition.
    5. Perfection.
  5. The Fifth Sense - Smell.
    1. Physical smell.
    2. Emotional idealism.
    3. Spiritual discernment.
    4. Idealism.
    5. All knowledge.

The idea of something being "formless" is a relative statement used by members of the human kingdom when they attempt to describe those levels of revelation that are simply unknown or outside their field of reference and sensitivity. All seven subplanes of the cosmic physical plane must be composed of some type of lighted substance however ethereal, transparent or radiatory.

The Tibetan suggests to those who have the eyes to see that even Shamballa situated on the high logoic plane still retains some type of form however tenuous:

"It is a world of pure energy, of light and of directed force; it can be seen as streams and centers of force, all forming a pattern of consummate beauty, all potently invocative of the world of the soul and of the world of phenomena; it therefore constitutes in a very real sense the world of causes and of initiation."  (DNA2:293)

"Purpose itself is but energy released within confines of the Council Chamber, there it must take shape. Behind it looms that which has brought it into being." (The fourth point of revelation.)  (DNA2:348)

Figure 3 below gives some idea of this hierarchy of interconnected sound. The cone-shaped images to the left of this chart are modified from a chart taken from The Rays and the Initiations, and on the right side there are some generic ideas about how they might relate to the three spiritual principles (AUM) as sound and the different initiations. The right side of this chart, which outlines the dynamics of sound, should be taken only as an approximation.

Nada Sound
Click to see larger image.
Figure 3