Fellowship of Cosmic Fire
Commentary Semester V Section IX
TCF 536-549: S5S9
30 July -
(Most of the
Tibetan’s text is put in font 16, to provide better legibility when projected
during classes. Footnotes and references from other
AAB Books and from other pages of TCF are
put in font 14. Commentary
appears in font 12. Underlining, Bolding
and Highlighting by MDR)
It is
suggested that this Commentary be read
with the TCF book handy, for the
sake of continuity. As analysis of the text is pursued, many paragraphs are
divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph.
1.
We begin on a subject of the utmost
psycho-spiritual importance. Perhaps we shall learn more about our development
as human beings and disciples by studying the egoic
lotus than in any other way.
III. THE
EGOIC LOTUS 76
FOOTNOTE 76: The
Egoic Lotus "...the laws of karma are adjusted, the clue being found in
the mastery of the sixteen rays of the Ego, for which sixteen rays sixteen
mantras or words are given, the real pronunciation being however reserved for
initiates only."—Kali Upanishad.
2.
We do not know how the sixteen rays of the Ego
have been derived in the Upanishads, but in our own Teaching we can find ways
to support this numbering.
3.
If we number the part of the egoic lotus as
following we shall arrive at the number sixteen:
a. One
"Jewel in the Lotus"
b. Three
synthesizing petals
c. Three
sacrifice petals
d. Three
love petals
e. Three
knowledge petals
f.
Three constituents of the atomic triangle
4.
From the number sixteen it is clear that the
egoic lotus is associated with the throat center in which there are sixteen
petals.
5.
There are yogic mantra
for the sixteen petals of the throat center and we can wonder whether there
would be a relation to the sixteen rays of the Ego and their respective mantra.
6.
The number sixteen sums to seven which tells of
its importance in the act of manifestation.
7.
Words are produce through the throat center and
the “Word” issues from the soul aspect of which the sixteenfold egoic lotus is
for man the representative.
8.
In the egoic lotus all three aspects are
represented—through the "Jewel in the Lotus" (first aspect), the
petals of the egoic lotus (second aspect) and the atomic triangle (third
aspect).
9.
In general we have the second aspect represented
in the egoic lotus because the lotus is the vehicle of the middle principle,
the soul principle. The third aspect is represented by its connection to the
throat center and by its connection with the mental plane and the fifth ray.
10.
The knowledge petals represent the third
sub-aspect of the second aspect and the sacrifice petals the first sub-aspect
of the second aspect.
11.
Five is a potent number of manas, and we shall
find this number represented by the egoic lotus (revealing its manasic
function) if we count as follows:
a.
The three constituents of the atomic triangle
considered as one
b.
The three knowledge petals considered as one
c.
The three love petals considered as one
d.
The three sacrifice petals considered as one
e.
The central bud of three synthesizing petals and
the "Jewel in the Lotus" considered as one.
12.
If we wish to correlate the egoic lotus with the
number six we shall simply consider the three synthesizing petals as one and
the "Jewel in the Lotus" as yet another one.
13.
The number twenty-two also can emerge as
representative of the egoic lotus as follows:
a.
The three members of the atomic triangle and
their radiation
b.
The three knowledge petals and their radiation
c.
The three love petals and their radiation
d.
The three sacrifice petals and their radiation
e.
The three synthesizing petals and their radiation
f.
The seven radiations of the "Jewel in the
Lotus". Sometimes there are considered to be seven and sometimes eight.
It
should be remembered in this connection that there is a jewel at the heart of
every atom. Every jewel has seven facets
which are the seven doorways to the seven Paths. (TCF 1245)
At the heart of the sphere is a central blaze of light, emitting
these rays are given as seven in number, and play upon these points or
circles (analogous to the electrons in the atoms of science) and at this stage produce most effect upon
the astral permanent atom. (TCF 513-514)
The Jewel itself
remains occultly static, and does not circulate. It is a point of peace; it pulsates
rhythmically as does the heart of man, and from it ray forth eight streams of living fire which extend to
the tips of the four love petals and the four sacrifice petals. This eight-fold energy is atma-buddhi.
(TCF 1118-1119)
14.
The first aspect motion is association with
pulsation and the heart (although associated qualitatively with the second
aspect) is the home of the first aspect. Thus the "Jewel in the
Lotus" (representing the first aspect) pulsates.
This reminds one of one of the names of the First Ray Lord—“The Power that
touches and withdraws” (EP I 64)
15.
If we wish the "Jewel in the Lotus" to
represent Shamballa, the number of which is twenty-four, we shall do it this
way:
a.
The three members of the atomic triangle and
their radiation
b.
The three knowledge petals and their radiation
c.
The three love petals and their radiation
d.
The three sacrifice petals and their radiation
e.
The three synthesizing petals and their radiation
f.
The eight
radiations of the "Jewel in the Lotus".
g.
The radiation of the entirety of the egoic lotus
and all its parts taken as a unit, making the twenty-fourth unit
"The mystery of the sixteen rays of the Ego will be revealed
when the force of the Sacred Tetraktys is merged with that of the Holy
Twelve."—The Old Commentary.
16.
We have quite a difficult statement here. What
are we talking about?
a.
The sixteen rays of the ego (summing to seven—and
we have no trouble justifying the seven emanations of the sevenfold "Jewel
in the Lotus") may have their origin as specified in the sixteen parts of
the lotus.
b.
There are ten parts to the Sacred Tetraktys, but
when we examine the number of “rows” we find only four. Thus the Tetraktys is a four
as well as a ten.
c.
The “Holy Twelve” can be any of the many
twelvefold structures. The zodiac is one of the principal such.
d.
The “Holy Twelve” can also represent the heart
center which is the chakra representative of the heart center.
e.
Obviously the four and the twelve sum to sixteen,
but which four and which twelve?
17.
The Tetraktys, of course, can mean many things.
In its structure, a tenfold constitution of man is indicated. It includes all
the principles usually associated with man:
a.
The first dot: the Monad
b.
The two dots in the second row: atma-buddhi
c.
The three dots in the third row of the wheel:
three minds—abstract mind (manas), Son of Mind (within the causal body) and
lower mind
d.
The four dots in the fourth row: kama-manas, kama, prana, the etheric body.
18.
We can also look at egoic structure as follows:
a.
The first dot in the first row of the Tetraktys
represents the "Jewel in the Lotus" and the first ray
b.
The two dots of the second row of the Tetraktys
represent the three synthesis petals produced by buddhic energy (hence the
number two)
c.
The three dots of the third row of the Tetraktys
represent the ninefold structure on the higher mental plane. Often the egoic
lotus is referred to as wheel with nine spokes or a nine-petalled lotus.
d.
The four dots of the fourth row of the Tetraktys
represent the three members of the atomic triangle which precipitate the fourfold personality.
19.
From another perspective we may be talking about merging
the twelve of the heart center with the sixteen of the throat center. This is
another way of saying the merging of soul (twelve and the heart) with
personality (sixteen and the throat).
20.
There may even be a twelveness to be seen in
relation to the Monad. The twelfth sign Pisces “I leave the Father’s Home and
turning back I save”, is certainly connected with the Monad. There must
necessarily be a connection between the Monad and the major twelve petals of
the head center.
21.
Another perspective shows that the “Holy Twelve”
when added to the Tetraktys (not considering it as a ten but as a four) yield
sixteen—the number we have been looking for.
22.
There is much more to be said here and pondering
will be required to determine which
twelve and which four must be summed
to yield the sixteen rays of the egoic lotus.
The Primordial is the Ray and the direct emanation of the first
Sacred Four.—S. D., I, 115, 116.
The Sacred Four are:—
Father Spirit. Existence. Unity.
The Son Soul. Love-Wisdom. Duality.
Mother Matter. The trinity.
and their united manifestation making
The active evolving solar system, the logoic ring-pass-not.
This is the Macrocosm.
23.
In this tabulation the Holy Sprit is not
differentiated from the “Mother”, “Matter”
24.
“Mother” is so often the fourth term.
25.
In this case, the fourth is created by summing
the first three and considering their unity as another unit.
26.
The term “Unity” can be associated with either
the second ray and aspect or the first ray and aspect.
27.
Unity is oneness, hence its association with the
first aspect.
28.
Unification is that towards which the second ray
and second aspect strive through the Will-to-Unify (the second ray aspect of
the will).
29.
We are reminded that, for our purposes, the Solar
Logos is the Macrocosm.
30.
The statement in the text is interesting. The
Primordial Ray is, when considering our Solar Logos, the third ray expression of Brahma. One of the principal numbers of
Brahma is five.
31.
If we sum the Primordial Ray and the “direct emanation of the first Sacred Four” we shall have
the requisite five of Brahma.
We must now deal with the subject of the causal body on its own
plane from the point of view of FIRE.
32.
This will mean that we are studying the causal
body from the perspective of the first aspect.
We have studied it briefly
from the more ordinary angle, and in materialistic terms, considering it as a
vehicle of rarefied substance, containing
within itself the seventh principle of each of the two lower sheaths of the
microcosm, and the mental unit.
33.
The astral and physical permanent atoms are
considered the seventh principle respectively of the astral body and the
physical body.
34.
It is clear that the mental unit cannot easily be
considered the seventh principle of the mental body. This distinction would be
reserved to the manasic permanent atom.
35.
To study in terms of substance is to study in “materialistic terms”. To study in terms
of fire is not.
This latter is that which embodies the first aspect in manifestation,
and which is analogous to the first logoic aspect—one that in this solar system
does not come to full demonstration.
36.
The mental unit is not a complete permanent atom and so signifies (in the realm of personality manifestation) the first aspect which in this second ray solar
system will not come to full demonstration.
37.
The general principle to realize is that mind is
a conduit for will.
I would like to point out here that in studying the solar
system as the physical manifestation of a solar Logos, we are
investigating:
a. The physical permanent atom of a solar Logos
as contained within the logoic causal body on its own plane.
38.
Although the physical permanent atom of the Solar
Logos can be said to be “contained within the logoic causal body” on the higher
mental plane, it is composed of substance of the logoic plane, the first cosmic
ether.
39.
This is analogous to the idea that although the
human physical permanent atom is contained within the human causal body on the
systemic mental plane, that permanent atom is composed of etheric substance of
the systemic atomic etheric plane.
40.
It is the expanse
of the two types of causal bodies which makes it correct to say at the members
of the atomic triangle (if the Solar Logos has a mental unit!) are contained within the periphery of the
causal body. Substantially the
material composition of the physical permanent atoms in either case, is not of causal substance—i.e., substance of the
higher mental plane—either the systemic higher mental plane or the cosmic
higher mental plane.
b. The seven types of force, or the seven logoic
spirillae within that permanent atom. This, if realised, [Page
537] gives a new outlook upon the subject of plane vibration.
41.
We shall find that those states of vibration we
call the seven systemic planes are the vibrations of the seven spirillae within
the physical permanent atom of the Solar Logos.
42.
The same could be said in relation to the astral
permanent atom of the Solar Logos and the cosmic astral plane.
43.
Since Saturn is a correspondence to the physical
permanent atom of the Solar Logos, there must be a strong connection between
Saturn and the “seven logoic spirillae”.
Uranus and Neptune are
reflections of the logoic astral and mental permanent atoms. Saturn is in fact
the correspondence to the logoic physical permanent atom. This is an occult mystery and must not be
separated from its allied truth in the cosmic scheme. (TCF 406)
c. The
close correspondence between the planes and the seven spirillae in the
permanent atom of a solar Logos.
44.
Effort should be made to imagine this.
45.
We will have to establish whether the seven
systemic planes are only correspondences to
the seven spirillae in the physical permanent atom of the Solar Logos or
whether the seven planes are the
seven spirillae of the logoic physical permanent atom.
through the medium of the planes which are the correspondences to
the seven spirillae of the physical permanent atom of a human being. (TCF 1180)
We have touched upon these spirillae and their function very
briefly, and can now approach the question of the egoic Ray and the fire of
mind from the subjective point of view, or in terms of fire.
46.
Work in the realm of fire is always subjective work.
47.
Fire is God and God is subjectivity.
1. Centres or Wheels
of Energy.
a. Centres of force. We shall
again reach the clarity of vision desirable if we study the subject of monadic
development from the angle of vision of the human unit.
48.
We study the microcosm as a practical measure.
From there we may be able to generalize meaningfully to larger contexts.
It has been taught in many
occult text books that man has seven centres of force (or ten, according to
some calculations);
49.
The tenfold calculation must be considered
carefully as it applies to the number of planetary schemes in a solar system,
the number of chains in a planetary scheme and, perhaps, the number of globes
in a planetary chain.
50.
We have also been taught how in a permanent atom,
which has ten parts, three superior and seven inferior, the ten may be
transformed into a seven by considering the lower three simply as reflections
of the higher three.
that
three of these centres are paramount, and eventually synthesise the other four, or absorb their force or energy.
51.
The synthesizing centers have usually been
considered the head, heart and throat.
52.
The three major centers in the head can also,
from another perspective, be considered synthesizers.
This produces their
eventual obscuration, or
their passing out of manifestation; they occultly 'die.'
53.
We see that the process of synthesis precedes
that of obscuration. This has sometimes been questioned.
54.
The stage of absorption has also to be factored
into this sequence. Shall absorption be considered a part of synthesis, or
shall absorption (with its sense of finality) follow obscuration?
55.
The sequence we have been using is: synthesis → obscuration → absorption, but we
may not be justified in making these terms utterly distinct.
This is paralleled in the
logoic centres, the planetary schemes, which also in
due course of time pass into obscuration, and transmit their energy to
the major three schemes.
56.
It would seem that in this transmission following
obscuration, we have what we might call absorption.
57.
The major three schemes, as we should well-know
by now, are Saturn, Neptune and Uranus, with a double emphasis given to the
Saturn-scheme (which can, from one perspective, simply be considered a normal
planetary scheme or, in a larger sense, can be considered the entirety of all
schemes to be absorbed into the third aspect). The Chart on TCF 373 can help
clarify this.
The three main centres in
the Microcosm are the Head, the Heart and the Throat.
1. The Head centre The
Monad Will Spirit.
2. The Heart centre The
Ego Love Consciousness.
3. The Throat centre The
Personality Activity Matter.
58.
We are well familiar with this tabulation.
59.
In the disciplic microcosm, the throat is ruled
by Saturn, the heart by Jupiter and the head by Vulcan. (cf. EA 517)
60.
Between the first and third initiation (which
should include the stage of discipleship) the head center is ruled by Uranus,
and can we say that
a. The throat centre is ruled by Saturn just as the two head
centres are ruled respectively by Uranus (ruling the head centre) and
Mercury (ruling the ajna centre). This
is only where the disciple is concerned; the rulership changes after the
third initiation or before the first. (EA 151)
It will, therefore, be apparent that just as in man these centres
are related to the threefold spiritual man in his total development, so the three types of centres—microcosmic
or macrocosmic—come gradually more and more under the vitalising power of one
of the three aspects of the Logos.
61.
We have been told that by the time the first
initiation is taken, one of the three major centers comes into greater
prominence depending upon the monadic ray of the microcosm (as the monadic ray
has much to do with chakra dynamics).
This is effected definitely at the first Initiation when
the polarisation
becomes fixed in one or other of the three higher centres,—which
centre being dependent upon a man's ray. (TCF 124)
62.
If the monadic ray is the third, the throat
center will receive extra vitalization; it the second ray, then the heart
center; if the first ray, then the head center.
These centres are recognised also as focal points of active force,
manifesting to the vision [Page 538] of the clairvoyant as fiery wheels or the flaming
petals of a lotus.
63.
The wheel and the lotus are two ways which in
which the Solar Angel appears to the candidate passing through the first four
initiation ceremonies. An angelic appearance is also conferred, we are told.
64.
It is important to realize that the petals are as
“flaming petals”. The chakras are manifestations of different fires.
65.
From a deeper perspective, substance is fire and
not material.
b. The causal body . . . monadic heart centre.
66.
Because the causal body is the monadic heart center, the number twelve must be
prominently associated with it. All heart centers with which we are familiar
are twelvefold.
67.
Viewing the causal body as twelvefold can be
accomplished if the "Jewel in the Lotus" which represents the first
aspect and the three units in the atomic triangle representing the third aspect
are eliminated.
68.
Twelve petals would remain and petals always
emphasize the second aspect.
In studying the egoic body
it should be remembered that the causal body is the correspondence in the
monadic manifestation to the heart centre.
It is a flaming wheel of fire within the monadic auric egg,
69.
Again, the causal body is within the periphery of the monadic auric egg, but
is not co-substantial (of the same substance) as the monadic auric egg.
70.
In gaining some clear idea about the ‘anatomy’ of
man’s inner vehicles, location of a factor within another factor may not depend
upon the co-substantiality of the first factor with the second. The members of
the atomic triangle are located ‘within’ the causal body but are not co-substantial
with any part of it; the causal body is located ‘within’ the monadic auric egg
but is not co-substantial with it.
which
embraces the five planes of monadic manifestation;
71.
The five planes of monadic manifestation are the
atmic, buddhic, manasic, astral and etheric-physical.
72.
The monadic auric egg includes within its
periphery the sheaths to be found all the five brahmic planes, including the
buddhic and atmic sheaths as they become organized or coordinated.
73.
On the surface this text statement seems straightforward,
but there could be problems associated with it. Much depends on how we read the
previous two sections of text.
74.
We can easily fathom that the monadic auric egg
would embrace the five planes of monadic manifestation.
75.
It would be much more difficult to justify that
the causal body would embrace these five planes, which could be one
interpretation (not the best, really)
76.
Atmic substance and buddhic substance are not co-substantial with the higher
manasic matter out of which the causal body is composed. So in what matter
could the causal body embrace the
five planes of the monadic plane?
77.
Perhaps we can say that the force of atma and buddhi makes its way into the causal body via the
petals of the causal body. As we can see from Chart VIII, TCF 817, atma
influences the three sacrifice petals and buddhi the three love petals.
Probably each of them influences one of the synthesizing petals as well.
78.
We have sometimes seen within the causal
periphery a triangle representing atma, buddhi and manas. Certainly the energy of the spiritual triad is playing
through or translated into the egoic lotus.
79.
From this perspective, then, it would be possible
to say that the causal body embraces or
encompasses, (if not the five planes
of monadic manifestation, then,) at least three of the brahmic planes (etheric
physical, astral and mental planes) and two additional energies pertaining to
the two highest planes of monadic manifestation.
80.
The preferred reading, however,
is that it is the monadic auric egg embraces the five planes of monadic
manifestation.
it
is also seen as the twelve-petalled Lotus.
81.
This is the way it is most frequently depicted
and preserves its heart-center association.
Of these twelve petals, the
innermost three are unrevealed, or are embryonic, and hence the causal body is frequently considered
as a nine-petalled Lotus, or as a wheel of fire with only nine
spokes or whorls.
82.
This is a good explanation and suggests how the
lotus can be considered both
twelvefold and ninefold.
83.
The innermost three petals are no longer
embryonic for one who has begun to tread the Path of Planetary Initiation
This is essentially true as
regards the evolutionary process, but when a man has succeeded in awakening or
unfolding the nine petals, or in arousing the fire of the nine spokes or whorls
(which is practically consummated at the three major Initiations) the inner three are revealed.
84.
The majority of the evolutionary process involves
nine petals, spokes or whorls.
85.
DK tells us that the unfoldment of the nine is
“practically consummated at the three major initiations”. Does this mean that
the unfoldment of all the nine is completely
consummated by the time the third initiation is taken or almost so? It would seem that some small degree of unfoldment of
the last tier of the nine remains to be accomplished between the third and
fourth initiations.
86.
The inner three petals are called synthesis
petals and when they are in process of unfoldment, the consciousness of the
initiate is in process of achieving a relatively complete synthesis (at least
in terms of the human kingdom) in knowledge, love and power. The many items of
knowledge he has experienced through his long evolutionary journey are being
synthesized into what we might call ‘knowledge of wisdom’; the many loves are being
synthesized into the love of the divine; the many skills, faculties or powers
are being synthesized into a great adequacy when facing the normal conditions
of human living and his ability to wield spiritual will is becoming
‘consummate’—at least with respect to his development within the fourth kingdom
(which is rapidly leaving behind).
They respond to the monadic
vibration, to the aspect of pure Spirit;
87.
Since the greatest stimulation of these
synthesizing petals occurs at and between the third and fourth initiations, it
is reasonable to think of them as stimulated by and responsive to monadic
vibration which becomes conscious and focal at and following the third
initiation.
88.
Chart VIII (TCF 817) shows a line of monadic
power descending to stimulate the "Jewel in the Lotus" and probably,
as well, the three synthesizing petals which are drawn around the central
jewel.
89.
Each of the three synthesizing petals can be
conceived as correlated to one of the aspects of the spiritual triad.
90.
The three inner petals as a whole arose as a
result of buddhic stimulation. (cf. TCF 709)
91.
The "Jewel in the Lotus" would seem to
be directly responsive to the Monad and to atma as the principle of man closest
in nature to the monadic nature.
it is the stimulation or revelation of these inner petals, by
the One Initiator at the third and
fourth Initiations which brings about the final conflagration and the
blazing up of the causal body with the subsequent liberation of the central
positive Life or Fire.
92.
We are, we will recognize, speaking of the
alchemical liberation of the “central positive Life or Fire”.
93.
Between the third and fourth initiation the Jewel
is revealed, and it is the opening of the synthesizing petals that reveals the
Jewel. As the Jewel is progressively revealed its power is unleashed in the act
of destroying the causal body.
94.
The causal body is destroyed in a number of ways
and from different agencies. Among them are:
a. From
the touch of the Rod of the Initiator
b. From
triadal and monadic impulse
c. From
‘below’ as a result of the intensely heated activity of the atomic triangle
95.
The stage of synthesis (achieved from the time of
the third to the fourth initiation) signals impending destruction.
96.
We realize that the Christ as Initiator is not so
much involved with the stimulation of these central petals; this is the task of
Sanat Kumara as the One Initiator.
2. The
Twelve-Petalled Egoic Lotus
Solar Fire is
dual. It is the fire of matter or
substance and the fire of mind blended.
97.
This is an interesting statement. Very often
solar fire is simply called the fire of mind.
98.
When we speak here of “matter or substance”, we have
to decide whether the lower substances are involved (i.e., the substance-fires
of the personality) or only the matter/substance-fires
of the higher mental plane.
99.
It does not seem accurate to consider the
matter/substance of the planes of personality when considering solar fire, so
we discuss the fires of matter/substance primarily in relation to the higher
mental plane.
100.
Solar fire, however, is also, we have earlier
established, active on the triadal levels and so the “substance” there found
will also be involved in the expression of solar fire.
Man demonstrates as electric fire on the second
plane, or the second cosmic ether; as
solar fire on the third, fourth and the three higher subplanes of the fifth plane,
and as fire by friction on the lower subplanes of the fifth, on the sixth, and seventh planes. (TCF 521-522)
101.
We do not have to address this complication in
this context.
This makes man the six-pointed Star of Light, for each of these
fires is triple.
102.
DK is telling us that the fire of mind is triple
and that the fire of matter/substance is also triple. The two together make the
dual solar fire.
103.
From one perspective, it is the three fires of matter/substance
(fire by friction considered as a triple fire) and the three fires called “the
fire of mind” which make the Star of Light.
104.
There are number of ways to render the fires of
matter/substance into a triplicity. We will try to keep things simple by
focusing on the higher mental plane and stating that the three fires of
matter/substance here discussed are related to the three higher sub-planes of
the mental plane.
105.
We will also affirm that the fires of
matter/substance (even matter/substance of the higher mental plane) are not the
same as the fires of mind.
106.
The fires of matter/substance and of mind can
also be seen as both dual and triple.
107.
In fact, we must say of both these kinds of
fires—i.e., of matter/substance and of mind
a. They
are unitary
b. They
express through duality
c. They
express through triplicity
108.
Generally, probably one of the best ways to view
the fires of matter/substance as triple is as follows:
The internal fires of the system, of the planet, and of man are
threefold:
1. Interior
fire at the centre of the sphere, those inner furnaces which produce
warmth. This is latent fire.
2.
Radiatory fire. This type of fire might
be expressed in terms of physical plane electricity, of light rays, and of
etheric energy. This is active fire.
3. Essential fire, or the fire elementals who are themselves the essence
of fire. They are mainly divided into two groups:
a. Fire
devas or evolutionary entities.
b. Fire
elementals or involutionary entities. (TCF 52)
109.
This threefold division of fire is usually used
in relation to the eighteen lower sub-planes—the planes of the personality.
110.
If we try to apply the triple division to the
three levels of the higher mental plane, then interior fire would be
analogically associated with the third sub-plane, radiatory fire with the
second and essential fire with the first.
111.
It sounds as if solar fire (described above as a dual fire) is formed by the triple fires
of mind each blending with one of the three
fires of higher mental substance.
112.
The six-pointed star is a very generic figure in
occultism and can be formed in many ways; blending substance and mental fire is
one.
113.
When we read all this, we can only agree with the
Tibetan when He states:
It is, therefore, obvious that
this matter of fire is as complex as that of the rays. (TCF 59)
The fire of mind is also
in essence dual, bringing in another triplicity, thus making the nine.
114.
If the fire of mind is essentially dual, then
each member of this duality can be divided into a triplicity.
115.
Examining the fire demonstration on the higher
mental plane we would have:
a. The
threefold fire of substance/matter relating to the three sub-planes of the
higher mental plane
b. The
threefold fire of one division of the
fire of mind
c. The
threefold division of the other
division of the fire of mind
116.
How shall we understand the duality of the fire
of mind?
117.
One easy way is to think of the fire of concrete
mind and the fire of higher mind.
118.
But when dealing with solar fire, we are thinking
of fire upon the higher mental plane and not of the elemental fires of concrete
mind, so our division of the fire of mind into a duality must occur in relation
to the higher mental plane.
119.
If we concentrate upon developments upon the
higher mental plane and seek to divide the fire of mind there found into a
duality, we can have:
a. The
fire which animates the normal nine petals of the egoic lotus
b. The
fire which animates the "Jewel in the Lotus" and the three inner
petals of the egoic lotus
120.
It would appear that each member of the
triplicity of fires which animate the three tiers of petals of the egoic lotus
is further divisible into a triplicity, because each tier of the egoic lotus
has three petals.
121.
We have to remember that even though the inner
petals are buddhically derived and the "Jewel in the Lotus" is
monadically (and probably atmically) derived—these energy structures are, nevertheless found upon the higher
mental plane, and, thus, are necessarily related to the energy of the higher
mental plane. In this case, it is probably the manasic permanent atom which is
that particular energy of the higher mental plane which is related to the inner structure of the egoic lotus.
122.
We can begin to wonder about the ‘substantial
positioning’ of the "Jewel in the Lotus" and the inner or synthesis
petals. Are they ever located on the
third and second sub-planes of the higher mental plane, or are they always to
be found upon the first sub-plane even when the other aspects of the egoic
lotus may be focussed on the third sub-plane or second sub-plane.
123.
We can see how much intricacy there is in these
considerations and how little of a truly technical nature is known.
124.
Confining ourselves to the higher mental plane in
this discussion of the fires of the egoic lotus, we can suppose (whether
correctly or incorrectly remains to be seen) that the essential dualism of the
fire of mind mentioned in the section of text above refers to a fire focussed
in relation to the third and second sub-planes of the higher mental plane and
another fire focused in relation to the first sub-plane.
125.
The mental fire focussed in relation to the third
and second sub-planes is
a. First
triple, because it has to animate three tiers of petals of the egoic lotus
b. And
then, ninefold, because each of the tiers is triple
126.
The higher of the divisions of that portion of
the fire of mind confined to the higher mental plane, is the division we will
associate with the manasic permanent atom and all that that point of force
animates. This fire is, in a way, the representative of the threefold fire of
the triad. Since the spiritual triad is expressing within the ‘World of
Brahma’, its three fires are, in a way, mental or manasic.
127.
This whole question of divisions and
sub-divisions into dualities and triplicities is not easy to understand. It
would be easy to gloss over the inherent difficulties in these first few
sentences on “The Twelve-Petalled Egoic Lotus”, but we must not allow ourselves
to do so.
128.
Triplicities evolve out of dualities. One member
of an original duality divides again, and thus a triplicity is formed.
129.
From a psychological point of view this method of
division can be seen in relation to how from the second type of second ray
soul, a third type is created through subdivision, yielding, in all, three major subtypes of second ray soul.
(cf. DINA II 518)
When a man has awakened
the nine fires, and has unfolded the nine petals,
130.
If we tabulate the nine fires (at least according
to the present hypothesis) we will have:
a. Three
fires of matter/substance relating to the matter/substance of the three highest
sub-planes of the mental plane
b. A
type of mental fire (in three and nine divisions) which animates the three
tiers and nine petals of the egoic lotus
c. A
higher type of mental fire which is associated with the three synthesis petals
(and, in some manner difficult to determine) with the "Jewel in the
Lotus".
131.
If we remember that solar fire expresses through
the spiritual triad as well as through the higher mental plane, we can relate
the three higher mental fires connected with the manasic permanent atom to the
spiritual triad. Atma, buddhi and manas are all
manasic! They express in the ‘World of Brahma’ and Brahma is manas—from the perspective of the
greater Logoi.
a. Atma
expresses on the third systemic plane and is thus a blend of mind and will
b. Buddhi
is called “transcendental mind”
c. The
fire associated with the manasic permanent atom is obviously manasic
132.
We should be cautious in realizing that the nine
fires (which have been discussed) do not have a one-to-one correspondence with
each of the nine petals, but that the interplay of these nine fires (three
fires each divided into three) ensures that the nine petals will be opened.
and
when he has received the stimulus which is imparted at initiation, through
being brought into conscious contact with the electric spark of his own
particular Heavenly Man, they all blend and merge.
133.
The human Monad is an electric spark of a
particular
134.
In one way we are speaking of the Heavenly Man of
the Earth-scheme, but in another, each Monad may be particularly related to one of the other Heavenly Men—a Heavenly
Man Who expresses through a different planetary scheme.
135.
Because the manasic permanent atom is the highest
structure to be found
upon the mental plane, it will be analogically related to the
Monad (considering the Monad as the highest of the three aspects of man’s
constitution).
136.
One analogy would be as follows: Monad, soul and
personality correspond respectively to manasic permanent atom, the fires which
animate the nine petals of the egoic lotus, and, then, the mental unit.
137.
We are being told that at the third initiation
the initiate is brought into conscious contact with the electric spark of his
own particular
138.
The third initiation, therefore, is one in which
electric fire is definitely involved. Some references tell us that the third
initiation is taken on the ray of the Monad.
139.
At the moment of climax (in this case the third
degree) there is a blending and merging of nine fires, with the energy of the “electric
spark” via the "Jewel in the Lotus"—though not the entirety of that
energy, for still more is released at the fourth initiation.
140.
In this respect, the third initiation is
characterized by the number ten. To
the degree that the energy of the three synthesizing petals are involved in the
fusion of the nine-fires of the egoic lotus at the third initiation, such
energy is considered one with the energy of the "Jewel in the Lotus"
through which the energy of the
“electric spark of his own particular Heavenly Man” reaches the
initiate.
141.
The number ten
is appropriate in the context of the third initiation, considering that the tenth sign, Capricorn, is the sign
archetypally associated with the third initiation.
142.
Another enumeration of ten can be conceived in
relation to the fourth initiation:
a. The
destruction of the three members of
the atomic triangle
b. The
destruction of the three tiers of
petals (each of them threefold)
c. The
destruction of the three inner or
synthesis petals
d. The
destruction or translation of the one
"Jewel in the Lotus"
143.
It would seem that the manasic aspect of the “electric spark” (of the Monad) reaches the
third degree initiate (via the "Jewel in the Lotus"), and the aspect
related to love-wisdom at the fourth
degree.
The [Page 539] inner three [petals]
which complete the twelve, and which are concerned with the final, and
essentially spiritual stages, of his evolution, are really related more
intimately to the evolution of the Heavenly Man,
144.
That which is “spiritual” pertains to the spiritual triad. In the initiation
process, the initiations which specifically pertain to the focal influence
spiritual triad begin at the third.
145.
Once the third initiation is reached one has
entered more consciously, more intimately, into the evolution of the Heavenly
Man.
and are connected with the stimulus which He receives Himself in
contacting the logoic electric spark, or the pure Spirit aspect of the Logos.
146.
When the term “Logos” is used here, it suggests
the Solar Logos.
147.
We have a parallel process. The human being when
reaching the third initiation contacts the “electric spark” of his own
particular Heavenly Man, and when the synthesis petals of the man are
stimulated it reflects the stimulation which the Heavenly Man receives from
contacting the Spirit aspect or “electric spark” of the Solar Logos.
148.
We could question to what degree different
Heavenly Men contact the Spirit aspect of the Logos, as some of them are not
even cosmic initiates of the second degree, but apparently it does happen.
It should here be noted that this ninefold development is hinted
at in the Secret Doctrine in the
various places where H. P. B. deals with the Kumaras77 or the
Heavenly Men, of Whom the microcosm is a reflection.
149.
The term “Heavenly Men” can mean many things.
Here the Kumaras are called “Heavenly Men”. If They
are the systemic Kumaras, one can understand this, for the systemic Kumaras are
Planetary Logoi. There are also intra-planetary Kumaras, and perhaps They are to be called Heavenly Men as well.
150.
In any case, we can say that the microcosm, man,
is a reflection of a Heavenly Man. Perhaps it is even more true to say that the
microcosm is a reflection of the Solar Logos.
She calls Them the Lords of Knowledge, the Lords of Love and the Lords
of Sacrifice.
151.
It appears that the Heavenly Men considered as
Kumaras (according to HPB) come in three categories: Lords of Knowledge, Love
and Sacrifice.
152.
The categorization may well depend upon not only
on Their rays, but on the degree of unfoldment of the
tiers of their egoic lotus. Some of these Lords are more “sacred” than others.
Their degree of spiritual maturity and of unfoldment is unequal.
Each of Them is a nine-petalled Lotus in
the logoic body.
153.
As in the case of man, perhaps they are
nine-petalled from one perspective and twelve-petalled from a more advanced
perspective.
154.
We have another issue which surfaces. In the
human being each chakra has a different number of petals. The Planetary Logoi
(as Kumaras) are chakras within the energy system of
the Solar Logos. Here it would seem that they each can be represented as a
nine-petalled lotus and perhaps a twelve-petalled lotus. Why do
each of Them not have a distinctive number of petals? Or do They, when viewed from a different
perspective?
155.
Perhaps we can solve this question by thinking of
Their causal nature as numerically uniform (consisting of nine, three and one),
even though the numbers of petals in Their Chakras (found upon the cosmic
ethers, as well as upon that part of the cosmic astral and cosmic mental planes
which accord with the cosmic ethers) may vary.
156.
In any case, we seem to be given a hint
concerning the structure of the egoic lotuses of the Planetary Logoi.
They are the flaming
Wheels,
157.
The “Wheel” is the other way of viewing chakras.
So these great Kumaras are lotuses, wheels and (may it be said?) Angels—in fact
“Archangels”.
158.
It is important to realize that not only are
Planetary Logoi called “Heavenly Men”,
but, according to HPB, They are Angels (Archangels) as well.
159.
The causal body of man upon the higher mental
plane can also be seen as a lotus, a wheel and an Angel (in this case the Solar
Angel). (cf. IHS 115-116)
160.
It is as if the Solar Angel associated with a
human being is a reflection of a Heavenly Man (Who is an
161.
We can infer that just as there are great Solar
Angels associated with the causal bodies of the Solar Logos, so this must be
the case in relation to the causal bodies of the Planetary Logoi.
162.
Along this line of thought, we do know that Solar
Angels (in groups) endeavor to become Heavenly Men.
and in Their various names, as found in the Secret Doctrine, may be
discovered the clue to the mystery.
163.
Of what “names” are we speaking? Here are a
number of them which should reveal some “clue to the mystery”.
1. The seven
Rays,
2. The seven
Spirits before the Throne,
3. The seven
planetary Logoi,
4. The seven
great Lords,
5. The seven
Aeons,
6. The seven
Emanations,
7. The seven
Prajapatis, (LOS 268)
a. The seven
planetary Logoi or Spirits.
b. The
Prajapatis.
c. The seven
Lords of the Rays.
d. The Dhyan
Chohans.
e. The seven
Spirits before the Throne.
f. The seven
Archangels.
g. The seven
Logoi.
h. The seven
Builders. (TCF 233, note)
The
Divine Manasaputras
"The Manasaputras, the Prajapatis, the Kumaras, the Primordial Seven, the
Rudras, the Heavenly Men, the Rishis, the Spirits before the Throne. (TCF 270)
164.
Sometimes They are said
to be seven, but sometimes ten. They are also called the Rishis. (cf. TCF 743)
165.
With so many names given to the Heavenly Men, a
number of valuable hints regarding Their nature can be
gathered.
Let us realise this
clearly, nevertheless, as regards the microcosm, and later extend the idea to
the Heavenly Men.
166.
That which is now stated pertains to man, the
microcosm.
Let us picture the
nine-petalled egoic lotus, the heart centre in the monadic consciousness,
167.
DK speaks of the egoic lotus as a nine-petalled
lotus, even though it is a heart
center in the monadic consciousness. Behind this thought, as previously stated,
is that fact that it is also, more essentially, a twelve-petalled lotus.
unfolding each of its petals in groups of three upon the three subplanes of the higher mental.
168.
This statement is one to which we have carefully
to attend. Usually, it is conceived that the causal body is located only on subplanes three and two of the
higher mental plane. But here the unfoldment of the petals seems to occur on all three subplanes.
169.
It is hard to imagine when this would occur, as there is reason to believe that so
advanced an initiation as the fourth is taken with the causal body still upon the second sub-plane.
170.
The following makes this clear:
The causal body of
the average man is on the
third subplane, and as a man becomes fit for the merging into the Triad, that
causal body has to be discarded and done away with. Under
the Law of Sacrifice and Death, the disintegration is begun on the third level
and is consummated on the second, when the man merges with the Triad, preparatory
to the final merging with the Monad. (TCF 581-582)
171.
We may recall a question posed a little earlier
in this commentary: “Might the synthesis petals of the egoic lotus and the ‘Jewel
in the Lotus’ be ‘located’ on the highest mental
sub-plane regardless of where the rest of the causal body was focussed”?
172.
This may not be as strange as it seems when we
think of the fact that the chakras in the human etheric system are located on
different etheric sub-planes. Four chakras on the lowest ether, the throat
center on the super-etheric, the heart chakra on the sub-atomic and the head
chakra on the atomic etheric level. Yet they are all part of the same chakra system and they all work
together simultaneously even though expressing through different etheric
levels.
173.
Analogously, various parts of the egoic lotus
could be focussed on different sub-planes of the higher mental plane and,
nevertheless, still be part of the same
egoic lotus system.
174.
So we are asking, “are all parts of the causal body/egoic lotus always focussed together
on the same sub-plane of the higher
mental plane?”, or “are there parts of the causal body (the synthesis petals
and "Jewel in the Lotus", for instance) which may be focussed, for
instance, on the highest of the sub-planes of the higher mental plane while
other parts (the knowledge petals, for instance) may be focussed simultaneously
on the lowest of the three sub-planes of the higher mental plane”?
175.
This brings us to a very fundamental question:
“What does it really mean that a causal body is focussed on one sub-plane or
another?”
Their unfoldment [i.e.,
the unfoldment of the petals]
is worked out through the evolutionary process, undergone on the three planes
in the three worlds, or within the three Halls of Ignorance, of Learning, and
of Wisdom.
176.
We are speaking of a very gradual unfoldment.
177.
We might say that the Hall of Ignorance is
associated with the tier of knowledge petals; the Hall of Learning
with the love petals; and the Hall of Wisdom with the sacrifice petals.
178.
Of course, there is some
degree of overlap, nor is experience within the Hall of Wisdom consummated when all the nine petals are
unfolded. We might say that a Master is still very much in the Hall of Wisdom
and a Master has dropped (or ‘translated’) the energy of causal body and its
petals.
179.
The following material will be linked with that
found from TCF 820-823. Taken together we will have much information on the
meaning of the petals in the egoic lotus and their process of unfoldment.
180.
For now quite a bit of rayological and
astrological information will be given along with information touching on
psychological processes.
a.
First Group of Petals—Knowledge Petals:
1. The Petal of
Knowledge for the physical plane.
181.
This can be viewed as the first petal in the
knowledge tier.
182.
Since there are twelve petals the twelve signs of
the zodiac are naturally related to them.
183.
We can associate this petal with the astrological
sign Aries or possibly with Pisces (if we choose to use the method of
travelling clockwise through the zodiac.
184.
Much can be learned by choosing Pisces (“Go forth
into matter”) as the first petal, but it is preferable to choose Aries because
the clockwise method of proceeding would not correlate optimally with those
petals involved in the initiation process (presumably after the “reversal of
the wheel”. The anti-clockwise method of progression is truly progressive and
leading to the initiation process.
185.
Laying the zodiac out on the petals can work for
either assignment (beginning counter-clockwise with Aries or clock-wise with
Pisces) as there are advanced and more primitive ways of interpreting all
signs. The interpretation related to primitive response to the zodiacal
energies can be used in relation to the earlier petals and the more advanced
modes of interpreting the zodiacal energies to the later petals.
186.
It is also possible to start with Aries, and move counter-clockwise as DK seem to be in His Esoteric Astrology book.
187.
When different signs are assigned to various
petals much is learned about the potential of the petals.
188.
This first petal of the knowledge tier of petals
represents the third subdivision or aspect of the third aspect. It is the most
deeply material petal.
Through the breaking of the Law and the ensuing suffering the
price of ignorance is paid and knowledge is achieved.
189.
Zodiacally, the breaking of the Law comes under
Aries (in which the planet of law, Saturn, falls) and the ensuing suffering
under the sign Pisces. We can begin either way.
190.
The earliest human experiences are lived under
this petal. The mantrams “Go forth into matter”, and “Let form again be sought”
are both apt.
191.
It is also possible to assign the different
elements to the three tiers of petals. Earth signs could be assigned to the
knowledge tier; water signs to the love tier; fire signs to the sacrifice tier;
and air signs to the synthesis tier (remembering that this inner tier was
produced by buddhic energy and that the element of “air” is associated with the
buddhic plane.
192.
From this perspective, we would be dealing with
the three earth signs of the knowledge tier—Capricorn, Taurus and Virgo, in
that order (which is the natural order—Cardinal, Fixed and Mutable—the order in
which occurs progress through the signs beginning with Aries).
193.
We will assign Capricorn (a strongly karmic sign)
to the first petal.
194.
Capricorn, we have been told, represents the best
and worst in human nature. It represents sublime heights and supernal light as
well as the depths of matter. We can see how the idea of the ‘depths of matter’
would correlate with the first petal.
195.
Capricorn also represents the Law which is broken
during first petal processes.
196.
Interestingly, the two planets most associated
with the first petal (Mars and Saturn) are, respectively, exalted in Capricorn
and the exoteric ruler of Capricorn.
197.
Capricorn is the hardest and most materialistic
of the signs—again fitting with first petal processes. The hardness of
ignorance must be broken. The depths of lightless gloom must be penetrated by
some degree of knowledge.
198.
Capricorn represents the “earthbound soul”, a
perfect description to the individual who is still limited by first petal
possibilities.
199.
One more sign should be considered—Libra, the
sign of karma and the sign opposite to Aries. In as much as some knowledge of
karma is gained during the development of the first petal and, to a small
degree, consequences of actions are understood, Libra can be seen as related or
involved.
200.
Saturn is also very strong in Libra and Saturn,
as will be seen, is very prominent at the opening of this first petal.
201.
The sign opposite Capricorn is Cancer and it
rules the very first incarnation of the
human being and probably is extremely prominent. Man lived in a ‘darkened
house’ which Cancer initially rules
even as it rules the “lighted house” which appears when man begins to awaken.
202.
Cancer distributes the third and seventh rays,
which are described below as important to first petal processes.
203.
Cancer, as well, is a deeply instinctual sign
(the Moon, its ruler, represents instinct), and rules, from one perspective,
the deepest immersion of the Spirit. It shares this rulership with Capricorn.
204.
Cancer probably has much to do with the strictly
physical elemental as this elemental is so closely associated with the Moon.
The Moon, we are told in Esoteric
Astrology, rules the dense physical body.
205.
The Law is broken because the primitive human
being is blind. Cancer produces a groping
kind of behavior impulsed by instinct but not by conscious intelligence. Of the
primitive Cancer individual it is said: “The blind unit is lost.” The Leo
influence will have to grow stronger before intelligence begins to show itself
noticeably.
206.
During the immense period of time during which
the first petal is stimulated, organized, unfolded and fully opened, the man
will be born over and over again in all the signs of the zodiac and under them all. Each of the twelve signs will have something of significance to
contribute to the development of the human being at the first petal stage, and
the same could be said for development undertaken as a number of the petals
unfold (though perhaps not the final two petals of the nine).
207.
There may arise an opportunity to develop the
idea of how each sign of the zodiac
contributes to the opening of each petal. The study of the earliest petals in
this regard may prove interesting historically, while the study of petals
208.
Mars (with Earth, for Earth is one of the ‘planet
of rebellion’) is, in early days, a ‘lawbreaker’. Mars particularly rules the
physical body to which this most material petal of the knowledge tier refers.
209.
The Law comes under Saturn (the ‘planet of Law
and karma’) and paying the price of ignorance is definitely Saturnian.
210.
Some degree of knowledge of the consequences of
action is learned under the regime of this first petal knowledge petal.
211.
Saturn is also a manasic plane associated very
much with the third ray, and should be associated with the “knowledge achieved”
as a result of paying the price of ignorance.
212.
The fifth ray is new to the newly individualized
man, and this petal is concerned with overcoming the densest ignorance.
213.
Mars is associated with the fifth ray because it
rules the five senses as well as concrete science, and hence the crudest
aspects of the concrete mind.
214.
So we have both Mars and Saturn as planets of
concrete manas. They are called the two “malefic” planets (though, really, they
are not. They simply rule the “school of hard knocks” and, certainly, this
first petal is involved in hard experience. We recall the ‘hardness’ of
Capricorn with which we are hypothetically associating this petal.
215.
Interestingly, both Saturn and Mars are closely
associated with dense physical plane on which this petal focuses.
216.
From the chakric perspective, both the base of
the spine and sacral center are involved. The sacral center is Martian, for
Mars rules sex and the physical body. Mars also rules “kundalini latent” which
is the basic heat at the based of spine involved in warming the physical frame.
Mars, however, is closely related to the “fight or flight” response of the
adrenal glands (which are the glands which are the external, physical
expressions of the base of the spine).
217.
As for Saturn, it is also a planet of physical
survival and survival, and the intelligence needed for survival is one of the
main issues concerning the process of three-world living which go to the
opening of the first petal.
218.
Saturn is also a very material planet involved in
‘grounding’ the primitive man. For this reason it is associated with the base
of the spine and the first petal.
219.
In a strange way, it may also be associated with
the sacral center, because it is the action of this center which produces the
concrete (Saturn) physical (Saturn) form (Saturn).
220.
We cannot forget the influence of the Earth
itself. In all the first three petals, especially petals one and two, Earth
will be prominent.
221.
Earth also is found ruling the base of the spine
center which is so important for the first petal.
222.
Earth represents physical weight and earthiness
and captivation by instinctual life.
223.
Some degree of etheric response will begin to
come through here. We are told that the first initiation for humanity involved
the union of the etheric and physical body. It is not the case that initiates
would be produced during first petal processes, but the struggle to unite
etheric and physical nature would have its rudimentary beginnings.
224.
The planet Vulcan, although a sacred planet, also
has its place in first petal processes. Vulcan represents the ‘stubborn’
obduracy of matter and its ‘instinctual insistence’. It is, in a way, the ‘will
of matter’ to be exactly what it is and do what it is instinctually inclined to
do.
225.
Vulcan (with Capricorn) signal
the ‘hardness’ of this lengthy period and the strictly earthbound physical
processes which characterize it.
226.
The Moon which rules the physical body and which
corresponds to the influence of Cancer must also be mentioned as inevitably
prominent. The Moon was a great power in those early, primitive, physical days.
The rhythms of the Moon correlate with a number of aspects of the instinctual
nature which was so prominent at the time.
227.
From the ray perspective, the first, third,
fifth, and seventh rays would all be prominent.
228.
The first and third rays can only be involved astrologically because at this stage of
development, none of the Rays of Aspect can form a part of ‘ray chart’ (such as
it might be) for the primitive man.
229.
Ray one has to with survival and the base of the
spine. The instinct to prevail over adversaries will be highly developed, and
there will be an inherent, instinctual selfishness which can only be associated
with ray one.
230.
The third ray will show itself as animal cunning
and the ability to begin to learn about the environment, circumstance and
consequence. This ray is associated with both Capricorn and Libra (both of
which have a role to play in first petal processes). We must also remember the
numerology—this first petal of the knowledge tier represents the third aspect of a tier representing the third aspect. The number three (though
hardly related to abstract thought) is inescapable.
231.
The fifth ray is that of concrete mind, and we
have during first petal processes the gradual unfoldment of intelligence, as
instinct slowly gives way to dim mental realization—very dim.
232.
This is the period of early Lemurian man. The
third root race is connected with the third ray, obviously, but also with the
fifth, as individualization has occurred under Leo, Venus (a fifth ray planet)
and the fifth ray in general—and under the supervision of the Fifth Creative
Hierarchy. So many fives necessarily make first petal processes very dependent
upon the nascent development of the fifth ray which reveals, among other
things, the true nature of cause and effect, and hence the consequences of
actions. Libra (a karmic sign, which teaches consequences) has for its exoteric
ruler Venus which transmits the fifth ray and sheds light upon the results of
actions (initiated blindly in Aries and in relation to Mars).
233.
As for the seventh ray, the primitive rituals of
the bodily cycles control the man. Natural rhythms (the seventh ray rules
rhythms) are expressed, and life is lived to fulfill the cravings of rhythmic
appetites—the appetites for food and procreativity being paramount.
234.
Again, these petals of the first tier open up
over such a long period of time that all
the rays (either working out in the ray chart of the individual or, at this
stage, almost exclusively through astrological influences, would have their
part to play).
235.
Rays two, four and six, however are related to
subjective life and particularly to the development (at first) of the astral
plane. There is not much astral development during the unfoldment of the first
petal. Man is pretty much a physical
being and such emotion as there might be is very much tied up with physical
processes. So the emphasis is not on the soft line of development.
236.
We will discuss the color references to these
petals some three hundred pages further into the book.
This unfoldment is brought
about through physical plane experience.
237.
This sentence of text supports what has just been
discussed. There is no petal more associated with physical plane experience and
instinctive living.
238.
For the processes of this petal, the desires of
Mars are tied to physical plane instincts and appetites. The life of desire
does not have a life independent of the promptings of the physical body. We
will have to wait until the Atlantean period for this independence to arise.
239.
Those egoic lotuses with one petal unfolded are
said to be “Brahmic lotuses”, and those in whom “the second petal is showing
signs of opening” are called “Lotuses of Brahman”.
240.
There is so much that could be said of each
petal. A book is planned to include what can be said (given the scope of our
present knowledge). What is said here will go to the content of the book and
will give indications of how the subject can be developed.
2. The Petal of Love
for the physical plane.
241.
When the word “love” is used in this context, it,
of course, means “desire”. There is no true love (which is ever, minimally, soul love) expressed through grossly
physical man at this early point in human unfoldment.
242.
The “love” involved here is instinctual love, and is closely associated with sacral center
processes.
243.
Some degree of creativity may also show forth
during this very lengthy stage.
244.
The opening of the first three petals takes, by
far, the longest time—millions of years compared to the much more rapid opening
of the later petals. This should be constantly held in mind and there should
come a realization of the great diversity of experiences which the human unit will
experience during the immense time taken to open the first, second or third
petal.
Unfolds through physical
relationships,
245.
We are speaking of sacral center relationships
which produce family and tribal relationship. We may also be speaking of
relationships which form to ensure survival.
246.
When considering the customary or counter
clockwise progression of the signs, the sign Taurus will be assigned to this
petal.
247.
Taurus is a very earthy sign having much to do
with the sacral center.
248.
It is a sign in which physical/animal magnetism
takes on a large significance.
249.
On the clockwise wheel, the sign Aquarius would
be prominent emphasizing its more primitive mantram, “Let desire in form be ruler.” This early Aquarian tendency (with primitive,
sexual Taurus) would contribute to the sexual promiscuity to be expected at
this stage of development.
250.
At this point we must refer to the idea (offered
by the Tibetan) that early man does not respond to the signs Aquarius and
Pisces—that these signs only enter his consciousness when he is more fully
developed. It should be said that Pisces and Aquarius will be active unconsciously. There are twelve petals
and twelve signs are necessarily involved, even though man cannot respond to
the higher possibilities of these signs.
251.
The mantram “Go forth into matter” (the more
material mantram for Pisces) relates precisely to the experiences of the first
petal, as “Let desire in form be ruler” does to second petal unfoldments.
252.
If we begin the clockwise wheel with Aries, then
Pisces becomes the sign in question, with its emphasis upon desire and
attachment, and the initial cultivation of the emotional nature. Pisces is a
water sign and hence its association with astrality, desire and emotion.
253.
From the earth-sign perspective (remembering that
we assigned the three earth-signs to the three petals of the knowledge tier),
again it is Taurus (a sign with much more animal magnetism in it than
Capricorn, the proposed elemental-ruler of the first petal.
254.
The ruler of Taurus, orthodoxly (as esoteric rulers
do not count at this stage) is Venus. This time Venus would emphasize the lower,
attractive and sexual impulses, drawing human beings together on the basis of
physical desire. Some appreciation of what is seen as ‘beauty’ and creativity would
also begin to be present.
255.
We cannot forget the power of Aries and Libra,
both of which initiate physical relationship. Regarding the early expression of
the Libras energy, we are given the phrase: “unbalanced fiery passion”. The
fiery aspect is a reflection of the polar opposite Aries and of the ruler of
Aries, Mars.
and
the gradual growth of love from love of self to love of others. [Page 540]
256.
This signifies that “love of self” characterized
first petal processes completely, and probably most of second petal processes.
But the animal magnetism of Taurus and the power of attraction characteristic
of this sign can begin to reorient desire so that it is not so entirely bound
to the instinctual nature. The ‘other’ can be experienced as having ‘value’ in
itself. (We remember the relation of Taurus and Venus to the experience of value.)
257.
As an interpolation, when we speak of “love of
self” we cannot omit the early influence of Leo (the sign of ‘self-love’) and
of the Sun, which, in early ‘ahamkaric’ days, tends to contribute to the glorification
of the lower self. We recall that in the Atlantean period, the most
materialistic of all signs, Leo, must have been intensely prominent, for the
self-love of some powerful, intelligent and wicked individuals rose to
unparalleled heights and brought on a great war between the forces of light and
of darkness.
258.
It is said that such individuals erected
stupendous statues of themselves as part of the cult of self-adulation (Leo).
Of course the individuals capable of doing such things were more highly
advanced than the individual working through two petals. The Leo power they
used could easily have related to the fifth petal in the second tier.
259.
The movement from love of self to love of others is
a movement from Leo to Libra and from the Sun to Venus.
260.
Let us remember that all these zodiacal and
planetary factors have energies which can be utilized at many strata of development.
So one energy can express in a great variety of
ways—some very low expressions and some on the very highest end of the
spectrum.
261.
Since desire becomes an issue in this second
petal, the water signs must have
something significant to do with it.
262.
We have already mentioned Pisces, but what of
Cancer and Scorpio?
263.
Cancer would give the instinctual tendency to
cling to that which is desired, to that which is seen
to be of value.
264.
Scorpio would feed the connection between desire
and sexuality.
265.
We remember than man did not respond to all the signs of the zodiac in those
early days—at least his response could not have been a high or conscious response.
266.
Zodiacs of eight signs, of ten signs or eleven
signs are perhaps something of an enigma to us today. They are based, I
believe, not on the appearance and disappearance of certain constellations (and
their vehicles of expression, the signs), but on man’s power to respond to various influences.
267.
Returning to Taurus, we know Taurus is one of the
paramount signs of desire and so this petal is surely a desire petal—physical desire.
268.
Venus, as the ruler of Taurus, emphasizes in
terms of second petal processes not so much the fifth ray but the sixth and
second (both expressed by Venus on one level or another).
269.
Mars, of course, is the planet of sexuality and a
non-sacred planet much associated with deeply material processes. It is
extensively involved in second petal processes, for the love of others is
largely the desire for others
(sexually especially)—though it is expected that the influence of Mars would
gradually give way to some Venusian process as unfoldment continued.
270.
We might say that magnetic Venus would make
possible some of the first human groupings. They would come to be valued as
fulfilling primitive community needs. People need other people (even if only to
fulfill instinctual needs) and magnetic Venus would induce this gathering together
in relative harmony.
271.
Venus’ relation to Libra is related to the
formation of primitive community, with emphasis upon the possibility of harmony
and cooperation in community and not merely Martian aggressiveness and
competition.
272.
Earth as a planet closely associated with Taurus
continues to be emphasized, for the desires of second petal individuals
(especially during the early part of the unfoldment of this petal) is for that
which is earthy, obvious, tangible (i.e., sensorily revealed) and close at hand.
During later stages of unfoldment, it can be hypothesized that astrality became of importance and that
desire shifted away (to a degree) from that which is revealed by the outer
senses.
273.
It seems important to note that there are still
many people on our planet who have not yet fully unfolded the second petal (the
unfoldment of which covers what we loosely call the “Atlantean” period of human
development). So we must not conceive of second petal processes as being
entirely primitive.
274.
Desire does become more refined as the second
petal continues to open and Venus shows her truer colors.
275.
From this perspective, the sign Sagittarius
enters, reorienting desire from a
strictly physical preoccupation to higher and wider possibilities.
276.
Sagittarius (indicating the Centaur), we
remember, can be very much a sign of animal man, but by the time the true
Atlantean period is reached, the human being is ‘lifting his sites’ and
envisioning that which is more than the physical body can provide.
277.
Let us examine the rays which would have been
prominent in times when physical relationships were so important and when the love
of self (i.e., desire for the fulfillment of one’s own desires) was beginning
to be transformed into the love of others.
278.
Certainly, the sixth ray begins to come into
prominence, for it is ray that rules the astral body, and during the huge
expanse over which this petal is opened, the astral body becomes an important
center of focus.
279.
In relation to this petal, we cannot reasonably say
that
280.
We would, however, find the man beginning to
desire something other than his own physical satisfaction and beginning to love
something other than himself.
281.
Taurus, we know brings in the fourth ray and so
we would find the beginning of the struggle between opposing desires of which
the fourth ray is the representative.
282.
We are speaking of the second petal and so, to some small extent (because of numerical
affinity) the second ray must be
involved—at least in a general sense. We have already noted that it is not
possible for an individual before the stage of spiritual aspirant to have a
personality on the second ray, but then, at this period, there would be no
personality in expression (though it is suggested that in a latent and interior
sense, the personal ray would, at least, exist).
283.
Yet the Law of Attraction comes under the second
ray, and it is at this point that the Law of Attraction begins to work through
a more intense manner through the astral body.
284.
With regard to the chakras involved in second
petal functioning, the emphasis upon the base of the spine continues, but there
is extra emphasis upon the sacral center (physical desire between human beings)
and also on the solar plexus center (the seat of the desire life).
285.
We know to what extent Taurus (in its more
primitive expressions) is associated with sexual expression and with the desire
nature (both before this desire nature has developed into the aspirational
nature and afterwards).
286.
Those egoic lotuses with two petals open are said
to be “Lotuses of Passion and Desire”.
287.
3. The Petal of
Sacrifice for the physical plane.
288.
This is the third petal of the third or knowledge
tier. It relates to first ray just as the first petal relates to the third ray
and the second to the second ray. All of these rays are to be considered as
subrays of the third ray which rules the third tier as a whole.
289.
We should recall at this point that Mars,
generically, rules all three knowledge petals, as Venus rules all three love
petals and Mercury all three sacrifice petals.
290.
From the perspective of the synthesizing planets,
we could say that Saturn generically rules the tier of knowledge petals,
Neptune the tier of love petals and Uranus the tier of sacrifice petals. When
we speak of this kind of rulership, we are not speaking of the expression of
the very highest characteristics of these synthesizing planets.
291.
There is no hard and fast rule here and always
there are overlaps. All of the signs and planets are contributing their energy
to every process in the development of man over his very long history. The
emphasis changes, however, at different points in the developmental process.
This unfoldment is brought
about through the driving force of circumstances, and not of free will.
292.
What energies come to mind when one thinks of the
“driving force of circumstance”? Saturn is certain, as Saturn with its strong
third ray represents circumstance (that which ‘stands around’, i.e., is
peripheral as the third ray suggests) and the “driving force” of the first ray
(correlated with the sacrifice petals in general, since the first ray is always
associated with the sacrificial
aspect of divinity).
293.
We are looking for the forces of compulsion
(since free will is not involved) and our thought centers on both Saturn and
Pluto (planets through which the first ray in its forcing or compelling aspect
is expressed).
294.
In a moment we will be more systematic about the
energies involved in third petal processes, but for the moment we will simply
list what comes to mind as related.
It is the offering up of
the physical body upon the altar of desire—low desire to begin with, but
aspiration towards the end, though still desire.
295.
The development of the second petal takes place
over millions of years, so the words “to begin with” and “towards the end” can
be separated by a vast span of time.
296.
The physical body is represented principally by
Mars and the Moon. Under the processes of Saturn, both tendencies (Martian and
Lunar) and the physical body they represent are sacrificed to a larger process.
297.
The higher part of Mars is involved here as Mars
can generate aspiration, especially after its objectives have been adjusted
through exposure to the refining aspect of Venus, experienced in second petal
processes.
298.
We are being reminded that in third petal
processes desire is not yet transcended; it has not yet become real love in any
significant sense.
299.
There is a constellation called “The Altar”. This
constellation is found in Sagittarius and is reasonably associated with its
second decanate of that sign. In the “Picture Book of the Heavens”, an offering
is being placed upon the Altar; it is the speared form of Lupus the Wolf. This
offering suggests the physical body.
300.
DK is suggesting that although selfish love may
have characterized life as very much focussed on the systemic physical plane,
by the time the third petal is developing, some degree of aspiration is in
process. The quality of desires is being elevated and there is aspiration towards
mental development and acquisition.
301.
We must not suppose that simply because the first
petal accords with the physical-etheric body, the second with the astral body
and the third with the mental body, that physical development stops when astral
development begins or that astral development stops when mental development
begins. The lower vehicle continues to be developed even as the process for
developing the next higher vehicle is set in motion. The principal of overlap is
operative in all evolutionary processes.
As man in the early stages
of his evolution is polarised on the physical, much of this is undergone
unconsciously and without any realisation of what is being consummated,
302.
We are reminded that the polarization of
consciousness during first tier stages of development is still largely
physical. (It is the third tier numbering from the center to the periphery and
the first tier if we number from the periphery to the center.) Some degree of
astral polarization enters as well during second petal processes. But it is
only very much later in the developmental process (even though third petal
processes focuses to a degree on the mind) that we can say that polarisation
has really become mental. In fact,
true mental polarisation is said to occur only between the second and third
initiations. This mean that many actively mental people are not considered
(from the occult perspective) “mentally polarized”.
but
the result in the causal body is seen in a twofold increase of heat or of
activity:
303.
While the personality is unfolding, so is the
causal body—through its petals and through the members of the atomic triangle
which are contained within the periphery of the causal body.
304.
DK must be speaking of a time of consummation
when the twofold increase in heat can
be noticed.
The physical permanent atom becomes radioactive or a radiant point
of fire.
305.
It is clear that the petals in the first tier are
tied to or associated with principally the physical permanent atom. There may
be further development of the physical permanent atom as the remainder
of the petals unfold, but by the time the third petal of the knowledge
tier has unfolded, the physical permanent atom is highly stimulated.
The lower three petals become vibrant and begin
to unfold until fully developed.
306.
Unfoldment precedes full development:
307.
We may look at the process of the opening of the
petals as followed:
a.
Stimulation
b.
Organization
c.
Unfoldment/opening
d.
Openness or full development
308.
Following the counter clockwise mode of assigning
zodiacal signs to the petals, the sign to be studied is Gemini. Gemini always
signifies duality and, so often, mentality. There is no mental process (in
fact) unless there is a dualism in consciousness—in fact a triplicity: the
thinker, the thought and that which is the means of thought.
309.
The third petal signifies the power to begin
developing the concrete mind. When this petal opens we have the man who can
think. He would have moved out of the category of “Lotuses of passion and
desire”—those in which the second petal is in full flower and whose attention
is turned to the third.
310.
During the unfoldment of the third petal, the
individual may still be largely under the sway of kama-manas, but its power
will be lessening at that petal becomes more fully open. Much, however, will
depend upon the personality ray (and especially, the soul ray) of the
individual. These rays guide processes unconsciously to the man possessing
them.
311.
Since mentality and astrality are so minimal in
first petal processes, individuals focussed in first petal unfoldment cannot be
considered kama-manasic. Those passing through the experience of the first part
of the second petal are largely kamic,
but those passing through the experience of the later part of the second petal
can be considered to express kama-manasically. Mind began to enter in the
Atlantean period (and the second petal correlates with the Atlantean phase of
consciousness).
312.
If we consider the zodiacally clockwise manner of
understanding the petals, the sign Capricorn would be assigned to the third petal
of the knowledge tier or, should we being with Aries, then Aquarius.
313.
Capricorn with its ruler Saturn is much
associated with the concrete mind and with the process of sacrifice—especially compulsory sacrifice under the Law. We
all know of the forcing, regimenting qualities found in the Capricorn
individual. We might say that a measure of Capricornian reality (which depends
upon the power to think—at least to a degree—is entering the consciousness).
314.
Should Aquarius characterize this petal (as would
be the case if we began with Aries), Aquarius is an air sign and is easily associated with mentality. The higher
Aquarian qualities would not be in evidence, but the beginning of the ability
to ‘put things together in the mind’ would demonstrate.
315.
The kind of sacrifice experienced is not
self-originated but “at the mercy of circumstance”, and very much the result of
group pressure. In this way, Aquarius
could be seen as somewhat involved in the process.
316.
We recall that the earth signs can be reasonably
associated with the knowledge tier, since this tier concerns consciousness upon
the physical plane (even if that consciousness is at times emotionally driven)
and, also, the physical permanent atom. Even in relation to the process for the
mental petal of the knowledge tier,
there is an offering up of the physical
body.
317.
Capricorn was associated with the first petal
(the most physical), Taurus with the second petal (in which desire and emotion
become significant developmental factors) and now Virgo will be assigned to the
third petal.
318.
Virgo (in the early stages of human development)
is experienced as a very materialistic sign but also hold much promise for the
development of mentality. The rays of Virgo in relation to the previous solar
system are hypothesized as the third and the seventh.
319.
The beginning of mental discrimination is
therefore to be expected in the process of third petal development. We remember
that Virgo is ruled by the very mental planet, Mercury.
320.
With Virgo enters the possibility of the
manipulation of the environment and the possibility of distancing oneself,
somewhat, from the imperative urges of driving desire.
321.
From the planetary perspective, Mars and Saturn
are constants throughout the unfoldment of the first tier of petals.
322.
When we speak of the “driving force of
circumstances”, Mars and Saturn feature strongly, for Mars drives, and circumstance (and the fate arising from its pressures)
pertain to Saturn.
323.
If there is a sacrifice of the physical body,
then the planet of death (Pluto) will be somewhat involved.
324.
Probably, in relation to all the sacrifice petals
and the sacrifice tier altogether, Pisces, the sign of sacrifice should be
considered as present.
325.
Pluto, of course, is the esoteric and
hierarchical ruler of Pisces.
326.
We cannot forget Mercury as the exoteric ruler of
both Gemini and Virgo (two signs reasonably associated with petal three of the
knowledge tier).
327.
In this instance, Mercury is the planet of the concrete mind and gives new
understanding and control over the environment (the quite material environment with which the individual of growing intelligence, finds himself surrounded).
328.
What of the role of Venus? We cannot dismiss it
from the developmental processes of any
of the petals of the first tier (even though its association with the second tier
is definite). Venus was instrumental in the individualization process; first
tier developments followed immediately upon individualization. Venus
contributes to the heightening sense of values (promoted by the second petal)
when physical self-centeredness became desire for other things. The magnetic
attraction to “people, places and things” of greater or lesser values
contributes to a growing sense of discrimination which will eventually become
the mental discrimination of the
third petal. In relation to the third petal, Venus is very must the bestower of
the fifth ray with its relation to the concrete mind. The development of the
concrete mentality is Venusian as well as Mercurian (and Saturnian and
Martian). Through Venus the mind begins to be magnetized by and select
objectives of a more refined nature.
329.
From the ray perspective we will always have the
first ray where a sacrifice petal is found, but since it is the third petal and
has to do with the development of mentality, the third ray must be included as
must the fifth ray of concrete mind. Mercury in its lower aspect is closely
associated with the third ray and in its higher aspects, with the fifth (as
well as the third—in a very high sense).
330.
We also recall the following, which hints at a
ray important for third petal processes.
It is the offering up
of the physical body upon the altar of desire—low desire to begin with, but
aspiration towards the end, though still desire.
331.
The sixth ray is associated directly with desire
and is the ray of Mars (at least exoterically). Ara the Altar is in the second
decanate of Sagittarius (as we have noted)—a decanate, interestingly, ruled by
Mars. There is a sacrificial aspect of Mars related to high courage. At this
stage of development, the sacrifice may be relatively unconscious, but it
represents a preparation for the type of sacrifice which will be both conscious
and willing.
332.
From the chakric perspective we have the sacral
center as the seat of the mental elemental (EP I 304). The sacral center is, in
once sense (since it provides for the birth (i.e., manifestation) of the
physical body) a peculiarly earthy chakra, and will naturally be associated
with all the petals of the knowledge
tier (which, we recall, we have associated with earth signs.)
333.
The sacral center is related to developing
mentality; mentality increases in its development as sacral energies are
elevated to the throat center.
334.
We must naturally include the solar plexus center
in relation to the third petal since desire (and even aspiration) is prominent
in the third petal of the knowledge tier. The physical body is offered up on
the altar of desire. This means that the man begins to care more for what he
desires (or for that towards which he aspires) than for the fate of the
physical body per se.
335.
We can see that some of the sacrifices entailed
in the process of war relate to this third petal.
336.
One more center has some initial development here
and that is the throat center which can be closely related to both Mercury and
Saturn (and to the Earth as well).
337.
“Primary Lotuses” (cf. TCF 841) are those largely
from another planet, who have come to Earth for development of the second
petal. They already have the third petal developed (and they are intelligent).
A number or the intelligent but emotionally unresponsive scientists are found
in their ranks. This substantiates that considerable development can accompany
the unfoldment of the third petal.
338.
If there is growing and even considerable
intelligence, then the throat center must also be unfolded. Mercury (prominent
through Gemini and Virgo) and Saturn (prominent through Capricorn—with its
initial emphasis upon concrete mentality) are both planets related to the
throat center. Earth is, for average man, the throat center ruler(cf.
EA 517). Earth is somehow connected with all
the Earth signs, for all of them emphasize materiality (as does the Earth).
339.
The mind provides a degree of detachment and
vision. It is possible to abstract to a degree from the kama-manasic mind as
the third petal continues to unfold and, on the basis of this abstraction,
sacrifice becomes possible (even if the larger spiritual reasons for the
sacrifice are not known by the human unit who is more sacrificed than sacrificing).
340.
We can see that many human units are caught up in
this type of sacrifice. Circumstance forces the sacrifice, and the units who
are sacrificed do not fully understand the reason. “Ours is not to reason why,
ours is but to do or die.”
341.
In any case, when one a superior principle or
aspect of the human constitution (for instance
342.
Later the mind, when intensely exercised, will
lead to the sacrifice of emotionality and later still, the intuition when
exercised will see the mentality sacrificed.
343.
When pondering these thoughts we should remember
that “sacrifice” means to “make sacred”, so the sacrifice of the lower
principle is not necessarily its elimination, but rather its elevation through
sacredization. Of course, some habitual patterns associated with the principle
to be sacrificed will be eliminated.
344.
All aspects of man find their true position
through this process of sacrifice of the lesser to the greater. From another
perspective the opposite process is also true and there comes a time with the
greater is sacrificed for the elevation of the lesser. As the Church would have
it (somewhat distorting the truth), “Christ died for our sins.”
345.
We now leave the knowledge tier of petals
temporarily, to consider a more advanced tier—the tier love petals.
b. Second Group of
Petals—Love Petals:
346.
We remarked earlier that although these petals
are called love petals, they have
much more to do with desire than
love.
347.
Whereas the knowledge petals open under the
symbolic influence of the number 700, the love petals open under the influence
of 70.
348.
Can we say then that the love petals open ten
times faster than the knowledge petals?
349.
And can the sacrifice petals, symbolically
associated with the number 7, be said to open ten times faster than the love
petals and, thus, one hundred times faster than the knowledge petals.
350.
It would be convenient if one could make this
case, but the proportion will be, I think, found too small. At least this will
be the case for the sacrifice petals which could open, perhaps, 3000 times
faster than the knowledge petals. This figure is highly speculative and
extremely approximative, and based on the idea that perhaps thirty lives can be
found between the first and third initiations (less are possible) and perhaps
6000 years (a high figure) is required to make this progress. We remember that
(symbolically at least) thirty years separated the birth of the Initiate Jesus
from the time the Christ demonstrated (through Him) the meaning of the second
initiation. The second, third and fourth initiations were taken within three
years. Each year can be considered, symbolically, as a life time. There is much
that can be learned from these particular figures, but the learning must be
indicative and symbolic rather than be taken literally.
351.
If the six thousand year figure is taken, then
the individual living some thirty lives between the first and second initiation
(and some ‘three’ lives between the second and fourth) would incarnate, on the
average every two hundred years.
352.
A rough division of 18,000,000 yrs/6000 yrs =
3000. Does it make any sense to say that the sacrifice tier opens some three
thousand times faster than the knowledge tier?
353.
How long does it take for the first tier to open?
Eighteen million years have passed since the individualization of man on the
Earth-chain and still there are many who have not opened it. Others have moved
faster. So, in dividing eighteen million
by six thousand (a very speculative period required for the opening of
sacrifice tier) a comparison is begin set up which can reveal (however crudely)
the degree to which the time required for the knowledge tier to open is greater
than the time required for the sacrifice tier to open.
354.
Even if these figures prove to be erroneous (and
they almost certainly are—intended only to be indicative of a very general
proportion), I think it will be found that the sacrifice petals open much, very much, faster than the knowledge
petals and considerably faster than the love petals.
1. The
Petal of Knowledge,
for the astral plane;
355.
This sentence (mentioning the astral plane)
confirms that the love petals are petals in which the principle of desire plays
a very significant role.
356.
We are dealing here with the fourth petal over
all.
357.
We will deal first with energies which the words
of description bring to mind and later will attempt to be more systematic.
unfoldment
is brought about by the conscious balancing of the pairs of opposites,
358.
Dualism is suggested and the work of the
constellation Libra in relation to the astral plane.
359.
The power of the conscious mind is also suggested
because the balancing is not just a feeling process (which of course is one way
to achieve balance), but seems to suggest the application of mentality.
360.
We remember that a significant degree of
mentality has been built with the opening of the third petal, even if the
unfoldment of the fourth petal begins before the third petal is completely
opened.
and
the gradual utilisation of the Law of Attraction and Repulsion.
361.
Here we have the second aspect of divinity in
demonstration as it is related to the second cosmic law: The Law of Attraction
and Repulsion.
362.
Since this petal is the fourth we would expect to
find much conflict between the dualities.
363.
Numerologically the numbers two and four are
resonant.
The man passes out of the
Hall of Ignorance where, from the egoic point of view, he works blindly
364.
The implication is that throughout his experience
within the three knowledge petals, the evolving man has been passing through
the Hall of Ignorance.
and
begins to appreciate the effects of
his physical plane life; by a realisation of his essential duality he begins to comprehend causes.
365.
What is the essential duality of the man? Will it
not be his personality and soul? It would seem that at this point in his
development, he begins to realize (probably faintly and towards the end of
fourth petal development) that he has an inner, higher or soul nature.
366.
From another perspective, the mentality seems
accentuated in this petal. The causes which the man begins to appreciate are
not simply those which are at work between things in the world of effects, but
which originate from a world beyond the world of effects.
367.
Immediately, the fourth ray, Mercury, the fifth
ray, Venus and Libra come to mind, and we will elaborate below their
significance in relation to the fourth petal.
368.
Using the counter clockwise method of assigning
zodiacal signs to the petals, the fourth sign Cancer appears in relation to the
fourth petal.
369.
Cancer, like all water signs, may be considered
one of the rulers of the astral plane, the plane on which dual forces are found
in conflict under the influence of the Law of Attraction and Repulsion.
370.
Cancer is also much associated with incarnation
upon the physical plane (for it is the fourth sign and the dense physical plane
is the fourth or lowest vibratory level among the four vibratory strata of the
personality).
371.
Cancer is ruled by the Moon which is directly
correlated with the dense physical body (which is not a principle).
372.
In any case, it is suggested that the man begins
to appreciate the nature of incarnated life, with all its limitations and its
distinction from something higher and more subtle.
373.
The number four is also a number particular
associated with man, and the human kingdom, the fourth kingdom. Man as
personality (something more than man as merely mind) begins to emerge here
through fourth petal processes. The process of blending and fusing his many
aspects is set in motion. The fourth petal does not represent the full
integration-in-power of the fifth
petal, but it is the beginning of making of man an integrated being.
374.
We remember that it takes intelligence to engage
in the integration process. Fourth petal processes are based on intelligence
and utilize intelligence.
375.
One of the rays coming through Cancer is the
third Ray of Active Intelligence.
376.
If we begin with Pisces on the clockwise wheel we
shall have Sagittarius representing the fourth petal. Sagittarius is also a
sign of integration, making of many the one, especially through the process of
alignment. The “straight arrow” of Sagittarius symbolizes the ‘straight
alignment’ which must be achieved.
377.
In this sign we find the reorientation of desire,
in this case towards something more subtle than material effects.
378.
The two signs Cancer and Sagittarius are
intimately associated with the Creative Hierarchy of Lunar Lords. The
personality, itself, is a fourfold elemental lord, and this particular petal
has much to do with the emergence of these four elementals as forces to be
reckoned with.
379.
The number four,
we remember, can be a very material number. Four represents the square, of the foundational, material
basis of life.
380.
If we begin the clockwise wheel with Aries, we shall
arrive at Capricorn, the polar opposite of Cancer, and also a sign of
structural integration. Under the sway of logical, realistic Capricorn, the
effects of life upon the physical plane can increasingly be appreciated.
381.
Water is definitely associated with emotionality
and fire can also be thus associated—to a degree. It is harder to associate an
earth sign like Capricorn with the love petals, but water imagery can
definitely be associated with Capricorn the “Sea Goat”—the goat with the tail
of a fish.
382.
Capricorn is also the “one who crosses the
water”, and is thus moving into greater mentality—a process required as the
personality becomes integrated.
383.
From the Capricornian perspective, the man
passing through fourth petal processes is no longer the “earth-bound soul” (cf.
EA 333), but has begun to climb toward the pinnacle or summit of personality
integration (a partially Capricornian task).
384.
Continuing our zodiacal associations with the
fourth petal, we have already mentioned Libra—the sign through which the “pairs
of opposites” are balanced. We might say that the forces of the mental plane
are balanced against those of the astral plane. The mental life will tend
towards the apprehension of a factor deeper within the human being while the
astral life is still full of desire (though also of aspiration for elevation).
And yet it may be assumed that the power of
385.
In order to be balanced, the pairs of opposites
have to be recognized. This is the
function of the sign Gemini which can reasonably be thought to have influence
here.
386.
According to our theory, the three water signs
are to be associated with the three love petals just as the three earth signs
were associated with the three knowledge petals. Again, Cancer seems that one
of the water signs which has the best fit with fourth petal processes. We
recall that in earlier times (earlier than fourth petal developmental
processes) it was said of the undeveloped Cancerian human being, “the blind
unit is lost”. At this point of development, however, some of the blindness is
lifted. The man has entered the Hall of Learning. We remember the strong mental
focus of the previous petal, the third.
387.
It is not that mentality is dropped when entering
fourth petal processes. If anything, it is enhanced. We may remember that
mental Mercury is not only to be associated with the third ray but very much
with the fourth. The fourth petal, the fourth ray and Mercury are all allied,
and contribute to the recognition of and balancing of the pairs of opposites.
388.
Mercury (a fourth ray planet from the soul perspective) is a planet of discrimination. Interestingly, the faculty
of discrimination is associated with
the fourth level of the mental plane;
four is definitely a mental number.
389.
We would expect a degree of harmonization to
occur in relation to this petal, as a number of factors are to be “brought
under one roof” (Cancer) and reconciled (fourth ray, through Mercury). Fourth
ray forces work through the Moon (ruler of Cancer) to reconcile the various
forces gathered by Cancer.
390.
From the planetary perspective, Mercury is very
important. Mercury is a significant planet of integration bringing the factors
to be integrated (gathered by Cancer) into relationship and contributing to
their harmonization.
391.
The appreciation of the effects of physical plane
life is facilitated, as well, by Mercury. Venus is the paramount planet of “appreciation”
and contributes to the ability to evaluate and assess.
392.
The fourth ray Moon as ruler of Cancer and symbol
of the fourfold personality is to be contrasted with fourth ray Mercury.
Mercury represents is the intelligent fourfold personality and the Moon
represents the instinctual tendencies within the personality which are
recognized at this point as pulling in a direction different from that of
mentality and greater “light”. The gradually integrating personality (subject
in its higher aspects to the sense of a growing inner light) is working against
the strictly lunar tendencies.
393.
We might say that the fourth petal is the last of the petals to be associated more
with the Moon than with the Sun. Interestingly (in the ninefold structure of
petals) we have a division between four below (petal one to four) and five
above (petal five to nine). Four in this respect is a lunar number, and five a solar
number (associated with the fifth kingdom—a significantly ‘solar’ kingdom,
associated with the ‘Sun-bearing’ Solar Angels).
394.
Whenever the process of balancing is found, the
planet Saturn (foremost ruler of Libra) is also implicated. We recall that
there is a way to associate Capricorn with the fourth petal and so Saturn is
doubly emphasized.
395.
From a certain perspective, third ray Saturn
facilitates the integration of the four personality elementals. Just as Cancer
draws a kind of ring-pass-not around the forces of the personality so does
ringed Saturn—the planet of the ring-pass-not.
396.
From the glyph of Saturn we see that the glyph of
the Moon is part of its construction. Saturn can represent the limited,
materialistic personality but also the increasingly intelligent, purposeful and
constructive personality.
397.
If, in third petal processes, a relatively high
degree of intelligence could be reached, how much more so under the influence
of the fourth petal. But the intelligence associated with the fourth petal is
not yet solar as is the intelligence
of the fifth.
398.
The third ray is the “Builder of the Foundation”
and there is no question that in this fourth petal phase, the personality (the
square—based on the number four) is built. Because the fourth petal individual
can appreciate “the effects of his physical plane life” that building can occur
intelligently.
399.
The building process connected with the fourth
petal and Cancer is further strengthened by the seven ray
of Organization and Magic which also expresses through Cancer.
400.
Just as Mars is one of the general rulers of the first
tier of petals (and Saturn as well) so Venus is one of the general rulers of
the love petals (and
401.
Perhaps
402.
The light continues to grow as man opens one
petal after another. As we enter the second tier we are dealing with those
petals through the processes of which man will become definitely oriented
towards the soul—that spiritual ‘something’ in his nature which promises escape
from lunar, material, sense-bound living. In this respect, the influence of
Venus makes itself felt. If the fifth ray (analyzing cause and effect) is
significant in fourth petal processes, then Venus is as well.
403.
From the ray perspective, the fourth ray has been
mentioned—focusing upon the conflict between the constituents of the
personality and contributing to the necessity of their harmonization. We recall
that the fourth ray is expressed through both Mercury and the Moon.
404.
The fourth ray will surely contribute to the fourth
petal process called “realization of [one’s] essential duality”. One way of
looking at this essential duality is the contrast between solar and lunar life.
405.
Interestingly, in the Labor of Hercules related
to the sign Cancer, the Sun (expressing partially through Diana, though more
fully through Apollo) and the Moon (expressing through Artemis) are at war.
406.
We might presume that the fifth ray continues to
develop through the appreciation of
the effects of physical plane life.
407.
Because Cancer is a strong influence in relation
to this petal, the sixth ray of
408.
Another aspect of Cancer related to the Law of
Attraction and Repulsion is what we might call the ‘Law of Affiliation’. The
fourth petal (so closely related to family
and the human family as a whole) has to preside over the processes of ‘human
grouping’. Group formation is accomplished very much through attraction and
repulsion—functioning at this point on a quite personal level. Advances in social living can be presumed at this
point of development.
409.
We are still, however, somewhat in the realm of
“mass consciousness” associated with Cancer. Those with this unfoldment
proceeding are not yet true individuals—the
self-determining individual who really thinks for himself instead of being
standardized (Cancer expressing the regimenting seventh ray) emerges through
fifth petal processes.
410.
Because the fourth petal is the knowledge petal of the love tier, the
rays associated with knowledge must be significant. We have already pointed to
the fifth ray, and also to the third which must be important (since it is so closely
associated with the sign Cancer as well). The third ray will contribute to the
gathering and blending of forces and to the intelligent fusion of the persona.
411.
We have been told that the third ray cannot
really express (as a factor independent from its astrological expression) until
the human being has reached the stage of real intelligence. In relation to the
fourth petal, this is happening.
412.
The number four is related to ‘grounding’ upon
the fourth plane of personality, the dense physical plane. It is related to all
things that stand foursquare. The number seven, as well, is related to
establishment upon the physical plane as is the fourth sign Cancer through
which the seventh ray is expressed. Seven is a number of integration and the
fourth petal is a petal of integration (even if that which is integrated is
only the lunar aspect of the personality). There is a solar aspect to the
personality; it is ruled by the Sun and confers a strong sense of “I-ness” or
ahamkara. This aspect will emerge with the activation of the fifth petal.
413.
From the chakric perspective the solar plexus
center will continue to be important through all love petals, especially if, as
proposed, these petals are related to water signs. The astral plane is the
plane of water and access to this plane is controlled by the solar plexus
center.
414.
Within fourth petal processes there is some
transcendence of the sacral and base of the spine centers (in relation to their
lower functions). The predominantly third ray throat center (which promotes
integration of the personality) is becoming influential. The strength of
Mercury would signal this, as would the strength of third ray Earth and third
ray Saturn.
415.
The throat center (of the three major centers) is
particularly associated with personality, and through fourth petal processes
the elementals of the personality are brought into an increasingly harmonized,
integrated and fused state. Intelligent processes are at work, and let us not
forget that Libra, so important in the balancing of the pairs of opposites,
distributes (almost exclusively) the third ray—a ray which is also associated
with Gemini by numerical affinity.
416.
We cannot really say that the heart center has
become active in fourth petal processes. The attention is on the growth of
personality even if that personality has not yet become dominant and masterful
as it well may through fifth petal processes.
417.
Heart is solar and in relation to the fourth
petal, we are still very much in a world dominated by lunar considerations. But
at least the sense of essential duality is increasing. Man is beginning to
sense something that lies beyond lunar living even if he is not especially oriented
in that direction.
2. The Petal of Love for the astral plane;
418.
Here we have a double emphasis upon the soft line
rays. This is one of the most important petals of the nine and may be
considered the first of the solar
petals.
419.
We will think first of general impressions.
unfoldment
is brought about through the process of gradually transmuting the love of the
subjective nature or of the Self within.
420.
This is perhaps a strange sentence. In occultism,
the subjective nature is the soul nature and it is definitely mentioned. It is
too early to be speaking of Spirit; the “Self within” must indicate the soul.
421.
With fourth petal processes the man began to
understand that he was an essential duality. Through fifth petal processes he
actually begins to know himself as an inner Self, as
soul.
422.
The sentence of text is worded in an unusual
manner. Of what sort of transmutation are we speaking? Usually it is the lower nature that needs transmuting not
the higher, and yet here the man is to transmute “the love of the subjective
nature or of the Self within”. Is he (as it were) to ‘transmute downwardly’. Is
his task similar to that in Rule IV for Applicants—“Let the disciple tend the
evocation of the fire and thus keep the wheel revolving”? Is this act of
transmutation really a kind of evocation which brings the fire of the inner
Self into contact with the gradually integrating personality? This is certainly
a possibility and it is hard to imagine what else might be indicated.
423.
Or, if we look for an ‘upward’ transmutation, can
the love of the “subjective nature” be the love of the subtle nature? Can we be speaking of the transmutation of the human
psyche and its customary ‘loves’ into something higher? This, of course, must
be done, but it is not certain that the wording warrants this type of
interpretation.
424.
If we are simply speaking of the orientation of
the inner self (whether towards the personality or the soul) the fifth petal
process can easily be understood.
This has a dual effect and
works through on to the physical plane in many lives of turmoil,
425.
When the influence of the Higher Self is brought
into contact with the personality, many lives of turmoil are possible.
Symbolically, the Sun and the Moon are passing through their first intensive
clash.
426.
From another perspective, when the inner, subtle
self begins to approach the soul or Higher Self in earnest, turmoil results.
of
endeavour and of failure as a man strives to turn his attention to the love of
the Real.
427.
From the wording of the section of text
immediately above, it would seem that the orientation of the inner man who
“strives to turn his attention to the love of the Real” is a definite
consideration in fifth petal processes. This means that in relation to fifth
petal processes is not only a question of how the Higher Self intervenes in the
life of the lower man, but how the lower man orients himself towards the soul.
428.
Through fifth petal processes man is attempting
to “turn his attention to the love of the Real”. He is not only recognizing the
Real (which he may have begun to do during the later part of fourth petal
processes, but he is attempting to love
the Real).
429.
So during fifth petal processes, the Real has
become a significant factor in his inner life. A major reorientation has taken
place and a process of redemption has begun.
430.
From one point of view this is a kind of
“reversal of the wheel”, even though there is a later kind (a final kind) which pertains to the
processes which occur between the second and third initiation.
431.
The energies and forces symbolized by the Sun and
Moon struggle, and the Sun begins to prevail.
432.
It is during the opening of this fifth petal that
the Solar Angel gives its first really conscious attention to the struggling
personality. From this point, spiritual evolution can be consciously hastened
if the man (the personality) acts correctly and orients himself properly to the
“downward gazing soul”. (cf. DINA I 714)
433.
We are also told that a man can express as a
“genius” once the two petals of the love tier are open.
Creative work can be
carried forward when two of the "knowledge petals" of the egoic lotus
are unfolded. The man can produce, through knowledge and
creative energy, something upon the physical plane which will be expressive of
the soul's creative power. When two of the "love petals" are
also unfolded, then a genius makes his appearance. This is a technical piece of information for
those students who are studying the science of the Ageless Wisdom, but it is
of no value to those who do not recognise symbology, or the fact of the higher
ego or soul. (ENA 18)
434.
It is clear that “genius” involves the expression
of the “higher ego or soul” and where that expression is missing or
insufficient there can be nothing of that which the world recognizes as genius.
435.
We might call the fifth petal the ‘pivotal petal’
in human development. It is the fifth
petal and signifies (at a certain point in the many lives of turmoil) a genuine
reorientation towards the fifth
kingdom of nature, the
436.
From an astrological perspective, zodiacally
considered, and in relation to the counter clockwise wheel (the wheel of
consciousness), the fifth petal is a Leo petal. This fits remarkably well
considering—
a.
That at the particular point in evolution under
discussion the fifth kingdom of nature is coming into view. The Light of the
Soul” is the particular kind of light which comes to the human kingdom through
the sign Leo.
b.
That the Solar Angel becomes “interested” in
personality development. Leo is closely related to these Solar Angels and the
individualization process which occurred under the impulsion of the Solar
Angels occurred in Leo (along with Sagittarius and Gemini).
c.
That the stage of dominant personality is reached
under the influence of Leo. The fact that a powerful, dominant personality is
forming during fifth petal processes is the reason for the many lives of
turmoil. There is a struggle between a powerful personality and an increasingly
insistent soul.
d.
Leo is said to be the “most human sign of all”
(EA 161). It is during the fifth petal processes that the human personality
steps forth in all its glory, and yet with the potential for resisting the
lighted, solar, spiritual impulses which are also closely associated with Leo.
437.
From the clockwise perspective, we may consider
the fifth petal either a Scorpio petal or a Libra petal depending upon whether
we begin with Aries or Pisces.
438.
Interestingly, both these signs are related to
Uranus (which rules Libra esoterically and which is exalted in Scorpio) and
Uranus is directly implicated in the “reversal of the wheel”.
439.
In the same way the fifth petal represents the
transition from lunar to more solar living, so it represents the transition
from limited Saturnian living (in the lower sense of Saturn) to a greater
capacity for Uranian living.
440.
Libra is the balance between solar and lunar
life. The idea is that, during fifth petal processes, the balance will be
tipped in favor of the soul.
441.
Scorpio clearly represents struggle and the will
to dominate the
Hydra. The will to dominate is also strongly associated with Leo.
442.
The struggles of Hercules are intense during
fifth petal processes, and interestingly the two “labours” for which Hercules
was best known were the slaying of the Nemean Lion in Leo and the conquest of
the Lernean Hydra in Scorpio.
443.
From another perspective, when comparing Leo and
Scorpio, it is said that “Scorpio stages the release of Leo”. To some extent
(and later at the second initiation which involves the eighth petal) we can see
this process working out at the fifth petal unfolds. By orienting rightly
towards the Leonian Higher Self the consciousness is being released from the
lower expression of Leo which emphasizes the personal ego.
444.
Scorpio is one of the transmutative signs and so
is Virgo (the glyphs of both signs suggesting the “M” of Matter). Under the
influence of the soul the quality of matter in the vehicles of the substance is
gradually improved and the consciousness beings to be released from
preoccupation with the form. This is even more the case in relation to the
sixth petal which is a Virgo petal if one begins counter-clockwise numbering
with Aries, and a Scorpio petal if one numbers clockwise beginning also with Aries.
445.
We remember that the water signs in general
(according to our hypothesis) are related to the love tier. We related Cancer
to the fourth petal and will relate Scorpio to the fifth. This gives Scorpio a
kind of double emphasis at the fifth petal.
446.
For the first two tiers our progression through
the triplicities has been: cardinal, fixed, mutable: Capricorn—Taurus—Virgo;
Cancer—Scorpio—Pisces. It remains to be seen whether this sequence beginning
with a cardinal sign can be applied with the same confidence to the sacrifice
petals and the synthesis petals.
447.
Because the fifth petal marks a point of
reorientation, we could say that Aries (opposite Libra) is also involved. There
is a kind of “fresh start” in the human developmental process as the man turns
towards his soul nature and becomes increasingly aware of the Solar Angel
(although he may not know it is the Solar Angel, but may simply call it a
“Higher Power”.
448.
When we count clockwise beginning with Aries,
Sagittarius is assigned to the fifth petal. The ‘arrow of the consciousness’,
the direction in which it is turned, must be oriented towards the soul.
449.
From a planetary perspective, this is obviously a
very solar petal. The Sun rules Leo.
The Sun stands of the dominant personality. The Sun stands also for the Higher
Self, now emerging into greater prominence. The Sun is a distributor of the
second ray which obviously becomes important when the Solar Angel is exerting
its influence.
450.
The planet Venus should also be associated with
the fifth petal because Venus represents the Solar Angel which becomes an
increasingly magnetically influential factor during fifth petal processes.
Venus expresses the fifth ray and we
are dealing with the unfoldment of the fifth
petal.
451.
Mercury, the planet of the fourth ray (at least
in the soul nature of this planet)
represents the conflict and turmoil experienced by the individual passing
through fifth petal processes. Mercury also has much to do with the fifth ray
and this is the fifth petal.
452.
Mercury is also the hierarchical ruler of Scorpio
which features strongly in relation to the fifth petal. Mercury assists here is
overcoming some of the earlier stages of illusion. Since there is an attempt during
fifth petal processes to love the “Real”, discriminative Mercury is necessarily
involved as the man makes the effort to discriminate between the Real and the
unreal.
453.
Two ancient mantrams begin to become meaningful
during fifth petal processes: “Lead us from darkness to Light”.
“Lead us from the unreal to the Real”.
454.
Some theorists have suggested the value of
Jupiter in relation to this petal. The regime of ‘limited, materialistic Saturn’ is in process of concluding and second ray
Jupiter, representing the soul is growing in strength. Also, Jupiter is the
ruler of Sagittarius, which can be associated with this petal if we begin
counting clockwise with Pisces.
455.
The power of Uranus (involved in the “reversal of
the wheel”) is definitely implicated. Let us remember that the fifth petal is a
petal of transmutation and seventh ray Uranus is the great Alchemist.
456.
Both Jupiter and Uranus seem to take over from
Saturn (when Saturn represents form, limitation and materialism). We remember
that Jupiter with Uranus suggest “beneficent organization” (cf. EA 71), the
emergence of a new and better order—the ‘order of the soul’.
457.
On the solar side of the equation we have the
Sun, Venus, Jupiter and Uranus and during fifth petal processes, they struggle
against Mars (ruler of Scorpio) and Saturn (in its materialistic expression)
representing all that holds the soul a prisoner of form.
458.
459.
There is definitely a heart emphasis at this
petal. The heart is the middle chakra and the fifth petal is the middle of nine
petals.
460.
As Scorpio is so important at this petal, Pluto
will also be found playing its part, contributing to a general catharsis
arising from the conflict between the Sun and the Moon and which sometimes
manifests as a dramatic, Leonian expressivity. It is Pluto which applies the
powers of death to bring the regime of strictly lunar living to an end as the
capacity for solar living increases in strength.
461.
From a ray perspective, this is a petal of struggle and so the fourth ray will be
prominent. The fourth ray is the ray expressing most powerfully through
Scorpio—a sign doubly prominent at the fifth petal.
462.
Because the soul aspect (representing the Real)
is coming into increased prominence, the second ray so distinctly correlated
with the Higher Ego and with the Solar Angel will be of importance here. The
“love of the Real” is a distinctly second ray tendency.
463.
Because this petal will see the emergence of many
dominant personalities, we cannot ignore the potent influence of the first ray.
The constellation Leo is expressive of the first ray. The first ray also
expresses powerfully through Scorpio, not only through one of its rulers,
Pluto, but implicitly through the constellation itself.
464.
Some sixth ray may be present in the Neptunian
yearning to move from focus upon the personal self to engagement with the
Higher Self, the “Real”.
465.
The fifth petal is not expressive of the third ray (except that the personality in
general is expressive of the third ray and this is the petal of the integrated,
dominant personality—integrated in its own nature but not yet integrated with
the soul).
466.
If anything, the third ray (associated as it is
with all things lunar) is in process of being overcome—at least by those who
utilize the spiritual opportunity the fifth petal presents.
467.
The fifth
ray is of importance in fifth petal
processes because it introduces the presence of the fifth kingdom of souls. The luminous mind is important at the fifth
petal stage, but even more important is the emerging presence of the Venusian
Higher Self.
468.
It seems that we have listed almost all the rays
and probably, even the seventh ray could be justified as important. Over the
many lives required for the unfoldment of the five petals we have thus far
discussed, all the rays have a particular
significance. Probably there is a way of listing the rays (or any astrological
factor) in some relative order of importance for the processes of each petal.
This would be a difficult achievement and somewhat arbitrary, but would, at
least, give some idea of the most important energies in any petal process.
469.
The lists could be made in the two following
general categories:
a.
These energies particularly
b.
These energies in addition.
470.
From the chakric perspective, the fifth petal is
certainly a heart petal. The Ego is
the heart of the monadic system. Contact with the soul (considered as the Real)
requires the heart.
471.
The heart is related to the numbers two, four and
one—the numbers of the rays which we have considered prominent in fifth petal
processes.
472.
The battle at the fifth petal is between the
heart representing the Sun and the solar energies and the solar plexus center (a
sub-diaphragmatic center which is the synthesis of all the sub-diaphragmatic
centers) representing the Moon and the lunar forces. Along this line, the fifth
petal represents a kind of “dividing line” between an emphasis which focuses
below the diaphragm and one that focuses above. As we reach the fifth petal the
emphasis is super-diaphragmatic,
which does not mean that the centers below the diaphragm have yet been
completely regulated and subdued.
473.
One other center would be of considerable
importance here—the ajna center, correlated with Venus and Mercury and with the
fifth and fourth rays.
474.
The dominant personality found at this petal
requires a strong expression of the directing ajna center. Admittedly, this is
not its highest expression but the
ajna is definitely involved in personality integration and personality
assertion.
475.
The individual who is achieving unfoldment of the
fifth petal has the power to integrate the personality and direct himself forward—whether
more deeply into the world of form or towards the world of the Real.
476.
The number four
is associated with the ajna (given the four colours which express through it).
The integrated personality is fourfold.
477.
There are a number of chakric triangles
associated with the expression of human life at various stages of unfoldment.
The processes involved with each petal implicate a particular triangle or
triangles.
478.
The fifth petal for instance can reasonably be
associated with the ajna/heart/solar plexus or the ajna/heart/throat.
479.
In the fifth petal we have the energetic focus
during which the white magic of the soul begins to emerge, consciously, in
human living.
3. The Petal of
Sacrifice for the
astral plane;
480.
We remind ourselves that every knowledge petal
relates to the third ray, every love petal to the second, and every petal of
sacrifice to the first.
481.
The petal under discussion can be considered the sixth petal, overall. By numerical
affinity, it would be associated with the sixth ray, the first ray, and with
the second ray because all love petals are associated generically with the
second ray.
482.
We will first consider general impressions.
unfoldment
is brought about by the attitude of man as he [Page 541] consciously endeavours
to give up his own desires for the sake of his group.
483.
We see that those passing through sixth petal
processes have a definitely spiritual orientation, even if they are unconscious
of the actual spiritual realities.
484.
The early stages of group consciousness are appearing.
It may not be a spiritual group
consciousness of the kind we study in the Ageless Wisdom Teaching, but it
promotes the relinquishment of selfishness and the attempt to advance the welfare
of others.
485.
In the ongoing battle between heart and solar plexus,
the heart is gaining the upper hand.
His motive is still
somewhat a blind one, and still coloured by the desire for a return of that
which he gives and for love from those he seeks to serve,
486.
This means that the man (although oriented
towards something higher and more spiritual) is still subject to personality
energy. This will mean that in relation to this sixth petal the center through
which the sixth ray pours, the solar plexus center (expressive of personality)
will still be very active. The “desire for a return of that which he gives” and
“for love from those he seeks to serve” is a solar plexus desire.
487.
We notice that (because we are dealing with a sacrifice petal) the man is relinquishing
something, giving up something of lesser value for something of greater value,
even though pain may be involved in the process.
but
it is of a much higher order than the blind sacrifice to which a man is
driven by circumstances as is the case in the earlier unfoldment.
488.
We are contrasting the approach to sacrifice as
expressed through two petals—the sacrifice petal of the knowledge tier and the
sacrifice petal of the love tier. The sixth petal process is much more conscious.
489.
To be driven by circumstance to sacrifice is of a
lower order than to consciously choose
sacrifice for the sake of others. Saturn as a planet of choice is active at the
sixth petal and as a planet of compulsion and fate, at the third petal.
As this threefold
enlightenment or unfoldment proceeds, again a dual result is seen:
490.
The unfolding of the three love petals is called a “threefold enlightenment”.
491.
Whenever we have passed through the unfoldment of
three petals in the same tier, the Tibetan offers us a summary of the process.
The astral permanent atom comes into full activity and radiance,
as regards five of its spirillae, and the two atoms of the physical and the astral planes are
equally vibrant.
492.
Here we have an important hint. We recall that
the activation of the fifth and sixth spirilla related to egoic development. We
are clearly in the process of egoic unfoldment but we have not reached that
point in the process which occurs once the initiatory process has begun.
The
fifth and sixth spirillae are more specifically under the egoic Ray, whatever
that Ray may be. (TCF 531)
493.
This means that the fifth spirilla is activated
during the process which sees the unfolding of the love petals and that the
sixth spirilla is activated during the initiatory process when the Planetary
Logos is stimulating spiritual group consciousness.
494.
We are learning that egoic unfoldment is
definitely a part of the unfoldment of the love petals (probably the unfoldment
of the latter part of the fifth and all of the sixth), but that such unfoldment
is not sufficient to indicate that the stage of initiation, per se, has begun (a
stage which commences, so it seems, with the development or unfoldment of
seventh petal).
The three petals of the central ring of the egoic lotus come also
into full unfoldment, and the heart centre of the Monad is seen as a wheel
of fire with six of its spokes in full display of energy and rapidly rotating.
495.
When two tiers and six petals are fully unfolded,
the human being stands on the periphery of the process of initiation, per se.
496.
The view of the egoic lotus as a “wheel” is here
put forward. This wheel is in increasingly rapid rotation as the evolutionary
process advances.
497.
We are reminded of an important consideration:
the egoic lotus is the “heart centre of the Monad”.
498.
From the counter clockwise perspective of the
zodiacal signs, beginning with Aries, the sixth petal is ruled by the sixth
sign, Virgo. We know that in Virgo, the Christ Consciousness is deliberately
cultivated and that man begins to learn consciously to serve a will higher than
his own. Virgo (like Pisces) is a sacrificial sign. In Virgo one learns (often
because one has little choice in the matter) to put others first. Significant
lessons in humility are brought home.
499.
From the clockwise perspective we have Scorpio if
we begin with Aries and Libra is we begin with Pisces.
500.
Scorpio (a sign of sacrifice and relinquishment)
fits well with this particular sacrifice petal in which the man finds himself
slowly and painstakingly winning the battle with selfishness.
501.
Libra accords well with processes which place the
group and its needs before the individual and his desires.
502.
We might also say that the unfoldment processes
of this sixth petal see the beginning of Aquarian attitudes. The words “for the
sake of the group” are important here. Libra also brings forth altruism which
is required for the development of true group consciousness.
503.
Remembering that the water signs have been
hypothesized as related to the love tier, we will assign Pisces (a sign of service,
relinquishment and sacrifice, and opposite to Virgo)
to this sixth petal. Pisces is a sign most useful in overcoming selfishness and
introducing the dynamic of “self-effacement” (later to be developed in great
measure).
504.
Pisces is also a sign critical in the aspirant’s
movement from the Mutable Cross to the Fixed Cross, and we may hypothesize that
the sixth petal is the area of activity in which this transition is made. Life
upon the Fixed Cross begins with the first initiation, which is the province of
the seventh petal.
Then the second series of petals
are opened, during a period of time covering his participation intelligently in
world affairs until he enters the
spiritual kingdom at the first Initiation; and a final and briefer
period wherein the three higher or inner ring of
petals are developed and opened. (TCF 543)
505.
We should be reminded that both Virgo and Pisces
are associated with the process of service—and
it is in relation to this sixth petal that the human being is learning conscious service—not the enforced
servitude which prepares the way for later service. Further, Pisces,
is the sign associated particularly with the Law of Service—the third Law of
the Soul.
506.
From a planetary perspective, that which the Moon
(esoteric ruler of Virgo) represents (i.e., the lunar vehicles) is continually
purified, and the personal tendencies induces by Mars (the planet of
selfishness) are overcome.
507.
508.
In the ongoing drama between the solar plexus
center and the heart center, the heart is beginning to win. This will signify
the emergence of the power of Jupiter (ruler of the heart center for advanced
human beings, aspirants and disciples, and also the hierarchical ruler of Virgo).
Somewhere during sixth petal processes, the individual is definitely becoming an
aspirant. He aspires to that unfoldment which will be consummated at the first
initiation—the “Birth of the Christ in the Cave of the Heart”. Sixth petal
processes, therefore, as spiritually ‘pre-natal’.
509.
The influence of the Solar Angel continues to
grow. That Angel has ‘looked down’ with attentiveness from the time the fifth
petal has been the individual’s focus
and is now gaining a greater grip upon the personality. This will signify the
continued importance of the planet Venus, which works against the selfishness
of the personality (ruled by Mars).
510.
The soul’s grip upon the personality is
represented by Vulcan (also a ruler of Virgo—veiled by the Moon).
511.
Pluto, the esoteric ruler of Pisces and a ruler
of Scorpio (both of them signs associated with this petal) cuts the ties
between the Mutable Cross and the Fixed Cross. The man is preparing to leave
behind (Pluto) the life of the personality. Pluto, needless to say, is also a
planet of sacrifice.
512.
The influence of Saturn must also be discussed.
Saturn (in its higher expression as duty and responsibility) is the opponent of
the selfishness of Mars. Where the man consciously disciplines himself to give
up that which stands in the way of the welfare of the group, Saturn is
involved. Saturn is also one of the rulers of Aquarius the energy of which
begins to have some importance because the group begins to be is considered of
more importance than the individual. Saturn is doubly potent in Libra, the sign
of altruism. The needs of the aspirants “brother” are not yet of “greater
moment than his own”, but those two forms of need are being balanced and the
trend is in the direction of altruism. In this case, Saturn compels the
altruistic response.
513.
The sixth petal is definitely a petal of
preparation—preparation for initiation and the disciplic treading of the Path.
There is a growing intelligence indicated by Mercury regarding those
adaptations which are demanded in the personality nature if it is to fit itself
to respond as required to the Higher Self. Intelligence is needed for
purification and Mercury provides that intelligence. We note that Mercury is
the orthodox ruler of Virgo (the sign most prominently associated with this
sixth petal).
514.
From the ray perspective, we have a growing
second ray as the soul looms as a factor increasingly real. The second ray is associated with Virgo, Pisces and even
Libra (esoterically)—all signs we have associated with sixth petal processes.
515.
Because the sixth petal is a petal of sacrifice
and purification, the sixth ray is necessarily involved, along with the
aspirational aspect of Mars (not its selfish aspect). Each of the sacrifice
petals is a kind of “burning ground” which anticipates entry into the next
higher tier. The sixth ray (related to fiery Mars) is always part of burning
ground processes (at least the earlier ones, as later Uranus is involved with
the “final burning ground”).
516.
All sacrifice petals involve the first ray in
some manner of expression. The first ray is involved with destroying the past
and entering the future. Sacrifice is the process in which the past is
relinquished and the future penetrated. In this respect the sacrifice petals of
the knowledge and love tier are both transitional and involve such
relinquishment and penetration. The entire
sacrifice tier is transitional and prepares for entry into the buddhic
plane.
517.
In general, the third ray must be mentioned. This
sixth petal is the third petal of the second tier, and the numbers six and
three are closely related. We recall that much preparation for the first initiation
occurs on the third ray, and petal six sees such processes of preparation
instituted.
518.
From the chakric perspective, we have a growing
emphasis upon the heart and upon the solar plexus center in its aspirational
aspect. We might say that the higher solar plexus related to
519.
The main interplay is between solar plexus and
heart—negating the lower solar plexus and stimulating the higher. The two signs
Virgo and Pisces both emphasize the
heart and solar plexus through the second and sixth rays which express through
them.
520.
Naturally there will be a growing intelligence as
the third aspect (with the assistance of the throat center) is integrated and
prepared for submission to the soul and a growing sense of spiritual direction
through the ajna center as the personality continues its reach towards the
Higher Self.
521.
It is important to realize that all chakras are
active to a specific degree at all times. Ours is the task of discerning the
chakric emphases and relationships at any particular time.
c.
Third Group of Petals—Sacrifice Petals:
522.
It must be increasingly obvious that the entire
evolutionary unfoldment of the human being is greatly illuminated by a close
study of the egoic lotus—its energy/force associations and unfoldments.
523.
The unfolding ‘subjective flower’ reveals to the
astute eye (the eye of the initiate) the exact condition of the evolving human
individual. If we can understand with a degree of detachment exactly where we
stand on the “ladder of evolution” we can do something constructive about
improving our position.
524.
We are now entering a study of those petals which
have specifically to do with the process of initiation—the first through third
initiations.
525.
If the knowledge tier can be considered the
Lemurian Petals and the love tier the Atlantean, then the sacrifice petals are
to be correlated with the Aryan stage of development. Naturally, this cannot be
a hard and fast division, but is reasonably indicative.
526.
The knowledge tier is associated with the
physical-etheric plane; the love tier with the astral plane; the sacrifice tier
with the mental plane.
527.
The great initiations which we commonly study are
the manasic initiations—the
initiations of manas or of man.
528.
We will first offer general impressions before
becoming specific in terms of astrological, rayological and chakric factors.
1. The Petal of
Knowledge for the
mental plane;
529.
It will be obvious that the third and fifth rays
will be important here.
530.
From another perspective, there is a numerical
ray progression which should be observed as we move from petal to petal. Since
this is the seventh petal, we shall have to explore the meaning of the seventh
ray in relation to it. This applies to all the foregoing petals, beginning even
with the first, in relation to which the first ray (however primitive its
expression) must be important.
its
unfoldment marks the period wherein the man consciously utilizes all that he
has gained or is gaining under the law for the definite benefit of humanity.
531.
The factor of utilization (with the implication
of practicality) suggests both the third and seventh rays. The third ray
expresses what has been called “the process of the utilisation of the many for
the use of the one”.
When the egoic ray is
the third or Activity-adaptability Ray, the method is somewhat different. Not so much the driving forward, not so much
the gradual expansion as the systematic adaptation of all knowledge and of all
means to the end in view. It is in fact the process of the utilisation of the
many for the use of the one; (LOM 16)
532.
The thought of “gain” or “acquisition” is again
to be related to the third ray. Those egoically upon the third ray destroy the
causal body through systematic acquisition leading to an excessive fulness.
533.
The orientation is definitely towards service and
much intelligence is involved in expressing that service. We remember that the
Law of Service is the third law of
the Seven Soul Laws.
Each of the groups of petals is distinguished by a predominant colouring; Knowledge,
on the physical plane, with the colouring of the other two subsidiary; Love, on
the astral plane, with the light of sacrifice weaker in tone than the other
two, which practically show forth in equal brilliancy.
534.
During the unfoldment of the love tier, DK is
telling us that knowledge and love show forth with equal brilliancy. Only
sacrifice is weaker.
535.
During the unfoldment of the knowledge petals,
knowledge is strongest. Love and sacrifice are present but to a subsidiary
extent.
536.
May we infer that when the sacrifice tier
unfolds, knowledge, love and sacrifice will demonstrate more or less equally?
537.
Knowledge and love are called “colouring(s)”.
They are the divine qualities which qualify the first and second tiers.
On the mental plane, the
light of sacrifice comes to its full display, and all that is seen is coloured
by that light.
538.
It is interesting to consider the “light
of sacrifice” (just as we can consider the “light of knowledge” and the “light
of love”).
539.
When thinking of the “light” of sacrifice, the
mind turns to Mercury, expressing the fourth ray—the ray ruling the first Law
of the Soul—the Law of Sacrifice.
540.
Light always reveals. Light brings forth the
emergence into consciousness of that which had been concealed. It is obvious
that the light of knowledge brings forth still more knowledge. Love however is
also a great revealer and there are many important things that can only be seen by those who love.
541.
Carrying the idea further, sacrifice is the same.
Sacrifice has its own revealing light and there are many important revelations
which will only come to those who sacrifice. We might say, ‘sacrifice and you
will understand’ just as we have said, ‘love and you will understand’. We have
been told that “those who do the will of God (i.e., those who sacrifice) shall
know”.
542.
The light of sacrifice is, from one perspective, yellow, and associated with both Mercury
(yellow) and with the fourth ray (yellow). The fourth ray, as stated above, rules
the Law of Sacrifice.
543.
The knowledge petal in the sacrifice tier is the
seventh petal, overall.
544.
Following our usual method of assigning a petal
to a sign of the zodiac, we will have Libra, the seventh sign, associated with
this seventh petal (considering a counter clockwise zodiacal progression
beginning with Aries).
545.
Libra is the “Hub of the Wheel” and signifies a
synthetic process in which the gains of the first six signs are gathered
together.
546.
We noted the strong third ray emphasis in
relation to this seventh petal. We realize that Libra (at this time) is said to
transmit only the Third Ray of Active Intelligence, so the correspondence
applies. We might consider Libra a sign promoting skillful manipulation. It
also has its altruistic tendencies, so the manipulation is accomplished on
behalf of those who are served—in the case of the seventh petal, a growing
number of beings.
547.
From the counter-clockwise perspective, beginning
with Aries, we have Libra again, contributing to a double Libran emphasis.
548.
When we begin with Pisces (working clockwise),
the sign is Virgo, signifying the purificatory processes related to the first
initiation, and the self-denying disciplines of discipleship.
549.
With regard to the three petals of the sacrifice
tier, we can apportion the seventh petal to the first initiation, the eighth to
the second initiation and the ninth to the third. There is much hidden
complexity in this assignment, but in general it will serve to indicate a
necessary truth.
550.
Just as we assigned earth signs to the three
petals of the knowledge tier and water signs to the petals of the love tier, so
it is reasonable to assign fire signs
to the mental or sacrificial tier. In some astrological systems, air is
associated with mentality and there is justification for this assignment, but
in occultism, the realm of air is more specifically associated with the faculty
of intuition. The association of fire with mind is also explicit.
551.
Shall we continue, however, with listing the
cardinal sign first and the mutable sign last as we have in relation to the two
earlier tiers? There are qualities of Aries which seem to fit seventh petal
processes but the fit is not exact. Aries is mental and synthetic, but also
extremely wilful.
552.
Sagittarius might be a better fit as with
Sagittarius there is a definite association with the higher mind and with a broad
expanse of application.
553.
While Aries can be associated with the first
initiation (because one is, as it were, ‘breaking into’ the
"Intuition governing aspiration—Sagittarius. Soul
consciousness in the early stages. Initiation 1 and 2.
I vision". (EA 178)
554.
It might be better to use the
progression—Mutable, Fixed, Cardinal (Sagittarius—Leo—Aries) than the sequence
we have been using when looking at the tiers from the perspective of the four
elements.
555.
The utilization of Aries in relation to the ninth
petal and the third initiation seems correspondentially accurate as the third
initiation involves a realization of pure being, to which realization Aries is
related.
1. The secret of Aries is the
secret of beginnings, of cycles and of emerging opportunity. At the third
initiation, the initiate begins to understand the life of the spirit or the
highest aspect; until that time, he has expressed first the life of the form
and then the life of the soul within that form. This experience is of so
high a nature that only those who have passed through it could in any way
comprehend anything I might say. (EA 387-388)
556.
The assignment of Leo to the central petal seems
secure.
557.
It cannot be denied that the energies of Gemini
and Aquarius can also be reasonably associated with the seventh petal.
558.
For one thing, Gemini is directly related to the
Secret of the First Initiation to which seventh petal processes admit.
3. The secret of Gemini has to be
grasped at the first initiation because it is the mystery of the relation of
Father, Mother and Child. The birth of the Christ-child upon the physical plane
is the consummating glory of the Gemini force. (EA 388)
559.
Since, in general, we are dealing with the
process of initiation, the sign of initiation, Capricorn must be included—not
only in relation to this first petal in the sacrifice tier but in relation to
all three, and beyond.
560.
From the planetary perspective, the entire
sacrifice tier is ruled by Mercury or by Uranus (depending on whether we are
considering rulership of the tiers in relation to the triangle
Mars—Venus—Mercury, or to the synthesizing triad Saturn—
561.
Because the process of initiation is ruled, in
general, by Venus (representing the Solar Angels), Venus will naturally be
important in relation to this seventh petal which indicates the first
initiation.
562.
Jupiter rules the expansion of consciousness
equated with entry into causal consciousness (which initiation signifies).
Jupiter, a second ray planet will contribute to that considerable expansion of
conscious which the first initiation represents—the sight (and Jupiter is a planet associated with sight) within the
“chamber of initiation” of the Solar Angel.
563.
If we associate the three synthesizing planets
with the three sacrifice petals, Saturn (the major ruler of Libra) will be
connected with the seventh petal. Saturn is also a third ray planet
representing the use of gathered resources on behalf of the Divine Plan. Saturn
is at once a planet of “gain” or “accumulation” and definitely a planet of
utilization—utilitarianism.
564.
Since the first petal (the knowledge petal) in
the sacrifice tier is a mental petal the
third ray will naturally be important.
565.
Saturn is also a planet through which the first
ray expresses (as in the triangle Leo/Saturn/Shamballa. We are dealing with the
first initiation and the first ray of commencement is naturally important.
566.
A significant transformation begins with
initiation. For all of the initiations Uranus is important, but especially for
the first and third initiations more than for the second. Uranus is expressive
of the seventh ray (prominent at the first degree because the etheric body must
at that time demonstrate considerable control over the physical elemental) and
is the ruler of the sacral center (which must be transformed at the first
initiation). (cf. EA 517)
567.
Mercury in relation to the first sacrifice petal
suggests the knowledge accumulated and to be shared.
568.
Vulcan represents the increasing control of the
personality by the soul. This begins in earnest at the first degree and, hence,
during seventh petal processes.
569.
From the ray perspective, we have already spoken
of the third and seventh rays.
570.
The process of initiation signifies that the
second ray (generically the ray of the soul) is beginning to dominate the ray
of the personality (generically the third). So the second ray through Jupiter
and Venus will be prominent at this petal and increasingly so as the causal body
gains in scope and brilliance.
571.
Because the first initiation is the first, the first ray will be important
in relation to it (at least in terms of preparation). Thus Vulcan and Pluto
(both first ray planets) are prominent in the preparation period preceding the
first degree. As stated, Saturn has its first ray component and Uranus is a
deeply first ray planet.
572.
Sixth ray aspiration naturally continues,
building towards the second degree.
573.
Initiation is taken through the power of the
fifth ray and Venus, so the light of the fifth ray (coming through Venus, ruler
of Libra) has much to do with the growth of the first petal.
574.
The seventh petal is not so much one in which the
fourth ray will be prominent except for the general processes of conflict and
the attempt to harmonize that conflict which is the lot of all disciples.
575.
From the chakric perspective, both the sacral and
throat centers are strongly involved. The goal of the first initiation is the
transfer of sacral energy to the throat. Both of these centers have correlation
with both the seventh and third rays (both prominent
in seventh petal processes).
576.
The heart center, also, is especially stimulated
during the unfoldment of the seventh petal.
577.
A major question arises here: must the seventh
petal be completely unfolded before
the first initiation occurs, or does the unfolding of that petal suggest the
period between the first and second initiation?
578.
If we work backwards, we will realize that the completely unfolded ninth petal
represents the completion of the third initiation. Thus, the completely unfolded eighth petal would
represent the completion of the second initiation.
579.
If we work analogically, then the completely unfolded seventh petal would
represent the completion of the first initiation. This is possible, but is not
ascertained.
580.
Using inference then, we would understand the
unfolding seventh petal to indicate a process of preparation for the first
initiation.
581.
We are told of the seventh petal that “its
unfoldment marks the period wherein the man consciously utilizes all that he
has gained or is gaining under the law for the definite benefit of humanity.”
This does not mean that its stimulation
represents this conscious utilization, nor does its organization, but only its unfoldment.
It seems to be the case that the first initiation takes place sometime during
the “unfoldment” of the seventh petal and not during the earlier phases of
stimulation/vivification or organization.
582.
If the second petal of the sacrifice tier
achieves complete unfoldment only once the second initiation is taken, then the
stimulation, organization and unfoldment of the second petal must take much
longer than the same process in relation to the third petal. The third petal
can complete its unfoldment in one life as the second and third initiations are
commonly taken in the same life. But the first and second initiations are not taken in the same life—usually quite
a number of lives separate them.
583.
It is clear (considering the principal of
overlapping development) that when the first petal achieves complete unfoldment
and is completely open, the second petal is already stimulated, organized and
perhaps in process of unfoldment. When the second petal achieves complete
unfoldment and is completely open, then the third petal of the sacrifice tier
is already simulated, organized and probably in process of unfoldment.
584.
It is hard to match exactly the degree of
unfoldment to the moment of initiation; working backwards, however it seem that
the third degree marks the point of full unfoldment of the sacrifice tier, and
thus we would not expect that the first initiation would be taken when the
seventh petal is only beginning to be opened. And yet…
585.
Yet the picture is not clear. The main problem is
this one:
a.
Does initiation occur following the organization
of the petal and before the process of unfoldment is fully matured?--
b.
OR, does initiation occur only once the petal
which corresponds to that initiation is completely unfolded?
586.
From the following statement, one could think
that initiation occurs when the petal is organized and about to unfold:
In this fashion the work of the disciple is carried forward, and his
testing and training carried out until the two circles of petals are unfolded, and the third is
organised. Thus
he is brought, through right direction of energy and wise manipulation of force
currents, to the Portal of Initiation, and graduates out of the Hall of
Learning76 into the great Hall of Wisdom—that Hall wherein he
gradually becomes "aware" of forces, and powers, latent in his own
Ego and egoic group. (TCF 867)
587.
If this is the case the Rod of Initiation would
stimulate the unfoldment and would not be the seal of certification that the
petals had been unfolded.
588.
When the third tier is organized, in general, we
might ask “to what extent is the seventh petal in the process of opening?”
589.
The unfoldment of the third petal of the
sacrifice tier is probably a very rapid affair, possibly occurring in part of
one life-cycle. Is the Rod of Initiation applied by the Lord of the World as
the ninth petal is about to unfold, while it is unfolding or only after it has
unfolded completely? Whichever is the correct answer we have such references as
the following to guide us:
By the time the third Initiation is
reached, a
wondrous transformation has transpired.
The outer sphere is palpitating with every colour in the rainbow, and is
of wide radius; the streams of electrical energy circulating in it are so
powerful that they are escaping beyond the periphery of the circle, resembling
the rays of the sun. The nine petals are fully unfolded,
forming a gracious setting for the central jewel,…(TCF
763)
By the time
the third Initiation is taken, the
inner circle of petals is opened and the full-blown lotus in all its beauty can
be seen. At the fourth
Initiation the inner bud bursts [fully] open through the effect of the
electrical force of the Rod, which brings in the power of the synthetic ray of
the solar system itself; the inner jewel is thus revealed. (TCF 830)
590.
It is suggested that the “inner circles of petals”
is opened are we speaking of the sacrifice tier (it seems so) and are these
petals fully opened? From the
reference on TCF 763, it seems so again.
591.
One can wonder whether the Rod of the Bodhisattva
starts the unfoldment going for both
the first and second initiation, and whether the Rod of the One Initiator confirms the resultant opening of the
ninth petal and the third tier rather than inaugurating this opening.
592.
Were this the case, the
Bodhisattva would stimulate the opening of the first petal of the sacrifice
tier (which would take a very long time), and would stimulate the opening of
the second petal of sacrifice tier which, comparatively, might not take long at
all. The third petal of the sacrifice tier would already be vitalized,
organized and partially unfolded. Then, perhaps, the Rod of the One Initiator
would be applied towards the end of the ninth petal’s unfoldment. It is only
with reference to the third initiation that we have text confirming the
complete unfoldment of the petal associated with it.
593.
Importantly, we might also consider that the Rod
of Initiation is applied when a given petal is open to a sufficient degree to prove some mastery of the requirements
associated with that petal, and that the application of the Rod promotes
further and rapid unfoldment until the petal is completely open. Let us keep this in mind as we examine some contrasting
possibilities.
594.
We have somewhat contradictory references under
consideration and perhaps they can be reconciled by considering that there are—
a.
Two orders of initiation here—one supervised by
the Bodhisattva and the other by the One Initiator
b.
The intervals between the second and third, the
third and fourth and the fourth and fifth are much shorter than that between
the first and second. Perhaps the third, fourth and fifth initiations
(administered by Sanat Kumara) function according to other ‘rules’.
595.
Yet, we cannot forget that, essentially, the
initiate is initiate before he is initiated, and that, therefore,
‘initiation is confirmation’.
596.
Yet, as a balancing thought, initiation is also
‘commencement’.
597.
Or as we have suggested, maybe there is a “middle
road” in this consideration, with the Rod of Power being applied well after
unfoldment has commenced but somewhat before it is complete. In this case
initiation would not only be confirmation
but a gift, a bestowal and addition, rapidly stimulating unfoldment until
unfoldment is complete.
598.
We are probably dealing with the fact that the
exact moment the Rod of Initiation can be applied is a highly technical and secret
matter. The degree of petal unfoldment may not be exactly the same for each
candidate, as other factors of timing (astrological, for instance) have to be
considered.
599.
However, let us summarize the pertinent questions
in the line of speculation we have been following. Could it make sense that the
Bodhisattva gives (through the first and second initiations) the impulse
towards unfoldment whereas the Lord of the World (in relation to the third,
fourth and fifth initiations) sets the seal of confirmation?
600.
The matter is not easy to solve. If the first
initiation comes only when the unfoldment of the seventh petal is complete; if
the second initiation comes only when the unfoldment of the eighth petal is
complete—then the unfoldment of the eight petal will take a very long time, for there is a long
interval between the first and second initiations.
601.
If the first and second initiations are given before the first and second petals are
completely unfolded (and perhaps when they are organized and about to unfold or
somewhat unfolded), then it will be the unfoldment of the seventh petal which
takes a very long time when compared to the unfoldment of the eighth and ninth
petals, but not in relation to the unfoldment of petals earlier than the
seventh.
602.
This latter solution seems the most appealing to
the intuition even though some references might seem to contraindicate the
possibility.
603.
Probably each initiation has a number of steps in
it, and these steps correspond with the various stages of the unfoldment of a
given petal.
604.
We are presented only the most symbolic picture.
First hand, reliable, clairvoyant observation will be required to correlate the
degree of petal unfoldment with steps in the initiation process.
605.
We can summarize very generally by saying that
the seventh, eighth and ninth petals (i.e., the three petals of the sacrifice
tier) are associated with the first, second and third initiations,
respectively. At some time in the unfoldment of these petals (either earlier or
later or upon almost complete or complete unfoldment) the Rod of Initiation is
applied.
606.
I would suggest that we continue to ponder the
matter and see if the intuition can confirm the moment in the process of petal
unfoldment when the Rod of Power is applied.
607.
Continuing with chakric unfoldment, we would
imagine the ajna center to continue developing from the first to third degree.
At the third degree it will be fully functioning for that degree is ruled by
the fifth ray which expresses through the ajna center and the ajna center is
the chakra directly associated with the third degree.
608.
If there are five of the seven head centers
functioning at the time of the first initiation (cf. TCF 170), then these four
will be correlated with seventh petal processes. The unfoldment of all seven
head centers will be complete (or relatively complete—because the fourth
initiation (ruled by Vulcan, just as the seven head centers are) looms ahead—by
the time the third degree is taken.
609.
In all occult processes the highest head center
is to a degree active. We can expect the growth of crown center stimulation as
the initiatory process moves from the first through the third initiations and
beyond.
610.
We will not expect crown center stimulation to
any significant extent before the first degree, and we must expect it to a considerable
extent at the third degree.
611.
This is fitting as the crown is the seventh chakra and the first initiation
is associated with the seventh petal.
612.
We now continue with the unfoldment of the second
petal of love, the eighth petal, overall.
2. The Petal of Love on the mental plane is unfolded [Page 542] through the conscious steady application
of all the powers of the soul to the service of humanity with no thought of
return nor any desire for reward for the immense sacrifice involved.
613.
This is the eighth petal, the second petal in the
sacrifice tier.
614.
The level of sacrifice is intensified compared to
that which exists in seventh petal processes.
615.
We note the steadiness required. The zodiacal
energy of Scorpio is suggested by the “steadiness” of the application of the
powers of the soul. This steadiness also suggests the influence of the
planetary potencies of Vulcan and Saturn.
616.
If would seem that by the time this second petal
is unfolded, a considerable degree of selflessness is achieved, and the demands
of the lower ego have been greatly reduced in significance, for there is “no
thought of return nor any desire for reward for the immense sacrifice involved”.
We certainly notice the contrast with the expectation of reward as it exists in
sixth petal processes.
617.
From the zodiacal perspective on the counter
clockwise we have the fitting application of Scorpio to this eighth petal.
Scorpio is a power sign and in eighth petal processes we have “the conscious
steady application of all the powers of the soul to the service of humanity”. This
sounds very much like the attitude of one who is achieving or has achieved the
second degree.
618.
It is obvious that the powers of the will have
been sufficiently developed to hold the application of powers steady. Scorpio is a sign of the will,
with much expression of the first ray implied (constellationally).
619.
Scorpio, ruled by Pluto, is also a sign of death
and sacrifice. This fits with the requirements of eighth petal expression.
620.
This seems the place to mention Leo, the second
of the fire signs (since we are applying the fire signs to the sacrifice tier).
Leo represents the lower ego which is negated by the powers of Scorpio (staging
the release of Leo—cf. EA 333). Leo also represents the powers of the Heart of
the Sun which promote love and selflessness in the astral body.
621.
The “death of desire” is achieved in relation to
the eighth petal. Scorpio supervises this death, and the Leonian Higher Self
inspires a more heart-filled astral response.
622.
Using the clockwise wheel and beginning with
Aries, the eighth petal will be assigned to Virgo, contributing to the
development of selflessness and the emergence of the energy of love and wisdom.
623.
Using the clockwise wheel and beginning with
Pisces, again we have the Leo emphasis, emphasizing the sense of ahamkara
(working through the astral nature) which must be negated. The ‘feeling’ of
being a lower self must give way to the ‘feeling’ of being a Higher Self.
624.
Again the power of Capricorn (ruler of the five
major initiations) must be applied to the eighth petal generically just as it was to petal seven and will be to petal
nine.
625.
All initiates are distributors of that which they
have received, and so the generic application of Aquarius is also required,
pouring forth in selflessness.
626.
The following is important in relation to both
Leo and Aquarius in relation to the eighth petal:
“5. Aquarius-Leo.—Personality
interests as an expression of the individual are submerged in the good of the
whole. Selfish individual man becomes the world server. Heights of noted
service are then reached in both signs.” (EA 339)
627.
Pisces is a sign of great sacrifice, and given
the descriptions attached to the eighth and ninth petals, the application of
the Pisces energy seems fitting.
628.
It can be assumed that a second degree initiate
is a confirmed server. Having passed through a great purification, there is
little in the way to stop the outflow of serving energy. Aquarius and Leo
represent this great outpouring from the Heart of the Sun (and both of these
signs can reasonably be associated with the second initiation). The astral body
has been transformed and is now a vehicle for the outflow of the energy of love
to a needy world.
629.
From the planetary perspective,
630.
Jupiter, also active at the second degree,
reflects the heart and the Heart of the Sun. A lovingly expansive expression of
emotion is to be expected.
631.
Venus, too, figures prominently at the second
degree. Mental illumination and spiritual intelligence are two requirements for
the second degree. We can see their correlation with the nature of Venus. As
well, the astral body must be submitted to the light and love of the soul,
represented by Venus. Venus also has its correlation with the “Heart of the
Sun”.
632.
If glamor is finally to be overcome (and it must
be to a considerable
extent at the second degree) the power
of Venus will contribute significantly to this overcoming.
633.
The power of Pluto is active here as the death of
desire is required. We will find a considerable cutting from attachment to
lesser things in preparation for the powerful and sustained outpouring in
service.
634.
As previously stated, the willful steadiness in
the application of all the powers of the soul suggests the presence of Vulcan.
635.
Mercury acts powerfully in relation to Scorpio to
achieve mental polarization and the control of the astral nature. Intuitive
response also opens rendering the astral vehicle responsive to the power of
buddhi.
636.
This is also a petal in which the soul is
“by-passed” (cf. R&I 216). Symbolically, the Sun (ruler of Leo) is by-passed
by Mercury (which, hierarchically, is so closely related to Scorpio).
637.
We are told that the antahkarana can be
successfully commenced at or preceding the period of the second initiation. The
full building of the bridge, however,
takes longer.
638.
The power of Mars has been harnessed here and is
subdued at the second initiation; selfishness is dealt a mortal blow.
639.
When speaking of “immense sacrifice” (and at this
point the promise of sacrifice even more
immense than can be experienced through eighth petal processes) the power of
Saturn must be invoked. Saturn and sacrifice are inseparable.
640.
Interestingly, the power of the Lord of the World
is invoked following the second initiation. The Lord of the World is,
symbolically, Uranus—the Hierophant.
Eventually
(after the second Initiation) the Lord of the World comes in as a factor,—the
Lord of world power, fully expressing itself in love. (TCF 870-871)
641.
As stated earlier, we can find a way to involve all the planets in all initiatory
processes, but as we ascend towards more synthetic states involving the later
and higher petals, it is much easier to see the place for all planets.
642.
From the ray perspective, the first ray is
entering through powerful and steady application of all powers of the soul in service. The first ray also contributes to
the necessary self-abnegation—to willingly
relinquish so much yet ask for nothing in return.
643.
We can see how this eighth petal approach is in
contrast to the description of the approach for the sixth petal, in which
process something in return was still expected.
644.
The second ray continues to grow as the Ego
(embodying the second principle, generically) becomes ever more powerful in the
personality life.
645.
The third and fifth rays are involved in the
establishment of mental illumination and spiritual intelligence.
646.
The fourth ray represents the disciple’s contest
with himself, as an increasingly sacrificial attitude is required.
647.
The sixth ray (its simulation and then its
harnessing or overcoming) is definitely involved in second initiation
processes. The sixth ray is expressed through Mars (orthodox and esoteric ruler
of Scorpio) and thus would be strongly represented in a petal conditioned by
Scorpio.
648.
From the chakric perspective, the integrating and
force-directing power of the ajna center will continue to grow.
649.
The power of the heart is what will give strength
to undertake the necessary sacrifices.
650.
The solar plexus is definitely rendered
subservient to the heart center.
651.
More than five of the seven head centers are
awakening. Perhaps the emphasis is on the sixth head center just as during
ninth petal processes the emphasis would be on the seventh and at the first
initiation (when the fifth kingdom of nature is entered) upon the fifth.
652.
The subtleties of the Hindu chakra system must be
consulted. Certain head centers not specifically named by the Tibetan are there
names and their nature specified. It is these chakras which are receiving
stimulation as the sacrifice petals are being opened.
653.
The crown center receiving occult power is
definitely activated.
654.
As the integration of soul and personality
continues there will be an increasing interplay between crown and ajna. The alta major center will be fully involved by the time the
next initiation is taken.
655.
The next petal is the final petal in the
sacrifice tier—the ninth petal.
656.
Its full (or penultimately full) unfoldment will
take us to the point of the third initiation. Perhaps it continues to unfold
into some final or ultimate state in the period between the third and fourth
degrees. This thought regarding the continuing unfoldment of a chakra after
initiation is taken should be pondered.
657.
Does the third initiation happen “all at once” or
are there different phases in the process? This may be the case. Saul of Tarsus
was blinded during one phase of the third degree process, but for years
afterwards he seemed to continue within that third process of unfoldment,
reaching out towards the light when he was writing the Letters to the Hebrews.
658.
We are told of Paul:
“…he was brought to the feet of
the Initiator through the effect of love,…(R&I
193-194)
659.
But when he was blinded on the Road to
660.
These considerations are of relevance when we
consider whether one meets the One Initiator before the ninth petal is
completely unfolded or only afterwards.
3. The Petal of
Sacrifice for the
mental plane: demonstrates as the
predominant bias of the soul as seen in a series of many lives spent by the
initiate prior to his final emancipation. He becomes in his sphere the "Great
Sacrifice."
661.
Throughout his development during the unfoldment
especially of the sacrifice petals, the bias of the evolving man has been
increasingly towards service and sacrifice.
662.
The implication in this section of text is that
this “predominant bias of the soul” is demonstrated in the expression of the
ninth petal.
663.
He becomes in his sphere the “Great Sacrifice”.
He stands as a reflection of Sanat Kumara.
664.
From another perspective, he is Aries, the
“Sacrificial Lamb”. Aries, we shall see, is a sign fittingly associated with
the ninth petal.
665.
We may wish to ask whether his demonstration as
the “Great Sacrifice” is really complete at the third initiation, or only
established to a degree. It would seem that in the processes following the
third initiation, the sacrificial process would gain momentum and would
culminate in the “Great Renunciation”—for the sake of service.
This stage can be seen objectively to the eye of the clairvoyant
as dual in effect:
a. The mental unit becomes a radiant point of
light; its four spirillae transmit force with intense rapidity.
666.
We remember that following the completion of the
knowledge tier process, the physical permanent atom became a radiant point of
light. Following the completion of the love tier process, it was the astral
permanent atom that became radiant. In both instances, five of their spirillae
were strongly stimulated.
667.
Now, following the completion of the sacrifice
tier process, it is the mental unit (with its four spirillae) that becomes a radiant point of light.
668.
When the spirillae are stimulated (whether the
spirillae of the physical permanent atom, the astral permanent atom, or the
mental unit) these spirillae “transmit force with intense rapidity”.
b. The three higher petals unfold, and the nine-petalled lotus is seen
perfected.
669.
We have the perfecting of the nine-petalled lotus but not yet of the
twelve, though the innermost petals are said to be visible (either unfolding)
or revealed in bud-form surrounding the central Jewel.
670.
Before continuing with a description of this
relative consummation we will consider the energy and chakra relationships
which may concern the ninth petal.
671.
From the zodiacal perspective considered counter
clockwise, the ninth petal will be ruled by the ninth sign, Sagittarius.
672.
Sagittarius here will indicate the completely
one-pointed, soul-infused personality. Sagittarius points its arrow towards the
still higher consummation at the fourth degree.
673.
We must also remember the relation of Sagittarius
to the mentally-completed antahkarana and, thus, to the abstract mind. The
bypassing of the egoic lotus is complete. The Sagittarian ‘great adventure’
involving the antahkarana has made this possible.
674.
From the clockwise perspective beginning with
Aries, we have Leo. The Sun-god shines for in resplendent glory at the
Transfiguration initiation.
675.
From the clockwise perspective beginning with
Pisces, we have Cancer. The “Whole is seen as One”. One great unit of
evolutionary development is complete. A fusion occurs.
676.
Capricorn, as the ruler of all initiations, has a
particular association with this ninth petal, for Capricorn rules especially
the third initiation with which the ninth petal is closely associated.
677.
Aquarius also is frequently associated with the
third initiation. The third degree initiates pours forth all he has for the
helping of the world, revealing the Unity
he has seen in the realization of Oneness achieved. This Universality, this
Oneness, is understood by the highly developed Aquarian.
678.
The predominant bias towards sacrifice is represented by Pisces, which sign continues to power
as the fourth initiation is reached. Pisces is a sign of consummation, and
certainly one type of consummation is reached at the third degree; another is
reached at the fourth.
679.
If fire signs can be associated with the mental
or sacrifice petals, then Aries will be placed in relation to the ninth petal.
680.
We have already reviewed the association of Aries
with pure being, with the first ray and hence with the Monad. Aries and Pisces
are like one sign (the Alpha and Omega), and thus they are found at this point
of relative consummation.
681.
The third initiation introduces the man to the
World of Spirit with which Aries has a special affinity.
682.
We cannot forget the relation of Scorpio to the
first three initiations (even if it is most related to the second initiation).
683.
From the planetary perspective, it is hard to
conceive how any of the planets could be eliminated from this point of
synthetic development.
684.
Vulcan offers the blinding light of the Transfiguration.
Vulcan represents the impact of the Monad which is to be expected at this
degree. This impact comes via the "Jewel in the Lotus", the crown
center with its jewel and also via the seven head centers which Vulcan is
hypothesized to rule.
685.
At the third degree, there is a new capacity to
work with the spiritual will. Vulcan is one of the planets representing this
will.
686.
Mercury offers an extremely high point of mental
illumination which is translated into intuitive perception and pure reason. The
abstract mind becomes the buddhic “transcendental mind”.
687.
Venus reaches one of her highest points of
expression as the hierarchical ruler of Capricorn, the sign most associated
with the third initiation. The soul now dominates the personality through the
power of love-wisdom.
688.
The Earth (symbolizing the candidate for
initiation) is uplifted and transfigured.
689.
Mars achieves its exaltation in Capricorn; now
His energies are thoroughly committed to the expression of the Divine Plan and
of the oneness achieved.
690.
From the mountain top (
691.
Saturn represents the fact that the mountain of
personal karma is under foot, and that the initiate, through the abstract mind
and spiritual will, is equipped to work with the Divine Plan (to which Saturn
is closely related). There is a strong atmic component to the third initiation
and the atmic plane is ruled by Saturn. Nine is also the number of the third
ray, and so the unfoldment of nine petals indicates a kind of third aspect
consummation.
692.
From another perspective, Time and Space (both
ruled by Saturn) have been negated in a consciousness for which the most
frequently presented aspects of the Great Illusion have been overcome.
693.
Uranus is the Hierophant Who one meets at the
third initiation.
694.
Uranus is also the energy which conquers the
illusions over which Saturn (in its lower expression) presides. Uranus is the
planet by means of which Time and Space (considered as illusions) are overcome.
695.
As for
696.
Pluto is an non-sacred yet “esoteric planet”
signifying the cutting free from illusion and the leaving behind of the ‘world
of form and figure’
697.
From the ray perspective, the fifth ray rules the
third initiation. The power of Venus in relation to Capricorn correlates with
the power of the fifth ray at this initiation.
698.
The second ray is powerful in relation to the
ninth petal as the third initiation represents a significant triumph for the
second or soul aspect.
699.
The first ray plays is role as representative of
the Monad (no matter what the Monad’s ray) at the time of its first conscious apprehension by the
soul-infused personality.
700.
The third ray will naturally correlate with the
third initiation. Usually the third ray is prone to illusion, but the intuitive
light conferred at this degree, makes the third ray not the victim but
increasingly the master of the formerly perceived illusions of time and space.
The third ray confers at this point of configuration “the acute energy of
divine mental perception”.
701.
The fourth ray suggests the growing influence of
the buddhic plane now that three minds have united.
702.
While the sixth ray is not so potent at this
degree, the seventh ray can well represent the synthesis of the Spirit, soul
and physical aspects of the human being. The brain is definitely impacted by
Spirit-soul. The “Highest and the Lowest” have met significantly.
703.
From the chakric perspective, the highest head
center is stimulated in a manner more potent than ever before.
704.
The seven head centers are also highly stimulated
and are all of them operative though not necessarily completely unfolded. The fourth degree ruled by Vulcan (which rules
these seven head centers) looms ahead.
705.
The ajna center (expressing the fifth ray under
Venus and fourth ray under Mercury) is the representative center of this
initiation.
706.
The throat center (as intelligence) reaches a
climaxing point and begins to give way to the intuition. The knowledge tier of
petals ruled by the third ray generically, begin the process of disintegration.
707.
The heart center is open to the reception of
buddhi and perceives or realizes the Unity that Is.
708.
The lower centers are held in their place and
their energies are used to feed the higher chakras.
709.
The base of the spine center begins a new
relationship to the crown center as the curriculum of the will is undertaken in earnest.
710.
Many energy-relationships have been discussed as
we have assessed the petals and their interrelationships, and this is just the
beginning. There is much more in TCF which needs to be correlated with what is
here found in order that a more complete picture to emerge.
711.
The whole question of colour has yet to be considered in relation to the nine or twelve
petals, as do the various kinds of egoic lotuses, the various crises of the
soul, the various stage of adaptation to soul life, the stages of human unfoldment
as described in other tabulations—these among other pieces of information which
must be correlated with petal unfoldment.
712.
We will now continue in our analysis of text. The
proportion of commentary to text will be less expanded.
The causal body is then (expressed in terms of fire) a blazing
centre of heat, radiating to its group warmth and vitality.
713.
We are speaking here of the interchange between
causal bodies. We remember that causal bodies occur in groups seven and in
seven groups of seven informed by the life of certain solar beings who express
through these groups.
714.
When the nine petals have been fully opened, the
causal body becomes “a blazing centre of heat”.
715.
The warmth and vitality represent the solar fire
which is now fully infusing the causal body.
Within the periphery of the
egoic wheel can be seen the nine spokes rotating with intense rapidity
716.
The causal body is a wheel in rapid rotation. We
can see that the powers of the petals are being blended and fused by this
rotation.
and
— after the third Initiation — becoming fourth dimensional, or the
wheels "turn upon" themselves.78
717.
We have previously discussed the fourth
dimensionality of the chakras of different vehicles preceding certain
initiations. Now we speak of the fourth dimensionality of the wheel(s) found
within the egoic lotus.
718.
Such fourth dimensional rotation is always a
prelude to a state of ascension.
In the midst forming a certain geometrical triangle (differing
according to the ray of the Monad) can be seen three points of fire,
719.
Here we have an example of the extraordinary
symbolizing power of Nature.
720.
It has been suggested that the triangle for the
first ray Monad will be equilateral; that for the second ray Monad isosceles;
that for the third ray Monad, the 3—4—5 triangle of Pythagoras.
721.
It is the members of the atomic triangle which
form the three types of triangles.
or the permanent atoms and the mental unit, in all their glory;
722.
We are speaking of a time which follows the third initiation. Judging
from the glorious display, we are approaching the fourth degree.
at the centre can be seen a
central blaze of glory growing in intensity as the three inner petals
respond to the stimulation.
723.
The three inner petals are likened to a “central
blaze of glory”. The response of the three synthesizing petals to such
stimulation occurs after the third
initiation.
724.
The term “glory” suggests a great display of
light, heat and magnetism.
When the fire of matter, of "fire by friction," becomes
sufficiently intense; when the fire of mind of solar fire (which vitalises the
nine petals) becomes equally fierce, and when the electric spark at the
innermost centre blazes out and can be seen, the [Page 543] entire causal body becomes radioactive.
725.
We have here a brilliant description of the radioactivation
of the causal body preceding its destruction.
726.
There are three requirements which we will
tabulate for emphasis:
c.
The fire of matter—fire by friction—must become
sufficiently intense. This refers to the burning of the atomic triangle
d.
The fire of mind or solar fire must become
“equally fierce”. We note that it is solar fire that vitalizes the nine petals.
e.
The electric spark at the innermost center (i.e.,
the Monad’s influence through the "Jewel in the Lotus") must blaze
out visibly.
727.
We can assume that the radioactivity of the
causal body precedes its destruction.
Then the fires of substance (the vitality of the permanent atoms)
escape from the atomic spheres, and
add their quota to the great sphere in which they are contained;
728.
We are speaking here of an occult process by
which the energy of the lesser permanent atoms and mental unit is absorbed by triadal
permanent atoms. This will happen eventually.
729.
Our task is to understand whether “The great
sphere in which they are contained” is the egoic body or the three triadal
bodies.
730.
Given the nature of the liberation and the fact
that fire at the center of the "Jewel in the Lotus" must be
transferred into the triad, one would be led to suspect that the “great sphere”
is (eventually, at least) the triadal sphere. There may be a mediated transfer
of the fire/vitality of the permanent atoms—first, in general, to the sphere of
the causal body and then, as that causal body is destroyed to the permanent
atoms of the spiritual triad.
the
fire of mind blends with its emanating source, and the central life escapes.
731.
If the “fire of mind” is considered solar fire,
then the Solar Angel is the emanating source of that fire. The Solar Angel,
too, must return to its emanating Source.
732.
The “central life” which “escapes” is the fire at
the center of the "Jewel in the Lotus". It is the fire of the Monad
which may not immediately return to the Monad, but which may be first absorbed
by the spiritual triad.
733.
It would seem that the initiate now living
focussed within the spiritual triad (and not yet focussed within the Monad) has
need of the experience gathered in the incarnational process, and so the
central life which has been confined within the causal body would (in a
mediated manner) be temporarily confined within the spheres of the spiritual
triad.
734.
The escape of the “central life” (we remember) is
an alchemical, transmutative process.
This is the great
liberation.
735.
This is liberation as it is achieved at the
fourth degree.
The man, in terms of human endeavour, has
achieved his goal.
736.
The temporary goal of the fourth kingdom (the human) is the fourth initiation.
He has passed through the
three Halls and in each has transferred that which he gained therein to the
content of his consciousness;
737.
The three Halls are correlated with the three
tiers of petals: the Hall of Ignorance with the knowledge tier; the Hall of
Learning with the love tier; the Hall of Wisdom with the sacrifice tier. We
might say that the Hall of Wisdom continues even to the fifth initiation, for a
Master is a Master of the Wisdom.
he
has in ordered sequence developed and opened the petals of the lotus—first
opening the lower three, which involves a process covering a vast period of
time.
738.
The sequence is “ordered” but there are
necessarily overlaps and sometimes anomalies and irregularities.
739.
The opening of the first three petals can take,
perhaps, ninety percent of the time allotted to human evolution. It is a
process covering many millions of years.
Then the second series of
petals are opened, during a period of time covering his participation
intelligently in world affairs until
he enters the spiritual kingdom at the first Initiation;
740.
The processes connected with the opening of the
second series of petals are intelligent.
This opening also assumes of man that he is the participant in world affairs.
741.
The entry of the “spiritual kingdom”, the
742.
The opening of the first six petals take us to
the point at which the first initiation can be taken. Before the first
initiation is taken, it is necessary that the seventh petal be at least
vitalized and organized. To what
degree it must be unfolded, we do not know.
743.
Once there is entry into the spiritual kingdom a
period of abstraction has slowly begun.
and
a final and briefer period wherein the three higher or inner ring of petals are
developed and opened.
744.
In this case the “inner ring of petals” is the
sacrifice tier and not the innermost tier—the synthesizing tier.
745.
This “final and briefer period” is really, much briefer, even than the period
during which the central three petals in the love tier opened.
746.
We tried to suggest that its opening could occur a few thousand times faster than the opening of the
knowledge tier.
In closing what may be said on this subject of the egoic Ray and
fire of mind, I would request the student to bear the following points in mind:
747.
We remind ourselves (amidst all the detail) that
we have been talking about the “egoic Ray and the fire of mind”.
First. That the order of the development of the petals and the stimulation
of the fires depends upon the Ray of the Monad, and the subray upon which the
causal body finds itself.
748.
The ray of the Monad is the chief factor and,
secondarily, the egoic ray—i.e., “the subray upon which the causal body finds
itself”. Both rays, we are told, contribute to the order of development of the
petals.
749.
We can remind ourselves that this subray is the
same as the ray (or, really, subray) upon which the spiritual triad finds
itself (i.e., the ray which qualifies the permanent atoms of the spiritual
triad).
This thought would bear
expansion, and would prove a fruitful source of study to the occult
investigator.
750.
During the course of these commentaries we have
speculated upon the order of activation of the different points in chakric
triangles according to the ray of the Monad. The ray of the Ego will modify
this order of activation.
751.
For instance if a first ray Monad would tend to
stimulate only as a last resort the triangular point in a triangle representing
love, then a first ray Monad with a
second ray Ego would hasten the stimulation of that love-related point of
the triangle.
Second. That
this unfoldment proceeds slowly in the early stages, and only
proceeds with rapidity as the man himself works at it with
conscious effort.
752.
Conscious application adds to the speed of
unfoldment. One can rely solely upon the natural process, but intelligent
attentiveness to process hastens the process.
The Ego takes no
active interest in the development until the second petal in the second series
is beginning to open.
753.
While the Ego is responsible for the overall
progress of the process, its individual interest is not piqued until its
personality has made sufficient progress.
754.
This fact tells us much about the solar fifth
petal and its relationship to the great second aspect.
755.
We note that the Ego’s interest occurs at the beginning of the opening of the fifth
(or second) petal in the second series.
756.
We can assume that for most individuals this
interest occurred well within the last million years (and perhaps much closer
to our present time). Given the long expanse of human development over many
millions of years, the Ego, we may presume, has been ‘standing by’ awaiting its
proper moment for engagement.
757.
We note that as the term “Ego” is used here, it
appears to be equivalent to the “Solar Angel”. One must closely examine the
meaning of the term “Ego” as it can mean different things in different
contexts. Sometimes it refers directly to the Solar Angel and at other times it
carries a meaning more related to the inner spiritual life of the human being,
per se.
Before that time, the work proceeds under the [Page 544] law of
its being and through the inherent
life of the second Logos which is the life of the petals of the lotus.
758.
Not only does the Ego take no active interest in
the development of its personality until a certain point of development has
been reached, but, as well, no interest in the unfoldment of the petals of the
egoic lotus!
759.
It is of interest to note that it is the life of
the “second Logos” which is responsible for the sustainment of the causal body.
760.
We must compare the thought that the second Logos
“is the life of the petals of the lotus” to the idea that manasadevas are
involved with each petal. This comparison will be important.
It
is of interest to note here that, as the petal substance is deva substance and
as the energy of the petals is the energy of certain manasadevas (one
of the three higher orders of Agnishvattas) the initiate is overshadowed (the
word is not entirely satisfactory in explaining the type of deva service here
necessitated, but it must suffice) by a great deva who represents the
equilibrium of substantial vibration which is brought about by the efforts of
the initiate, aided by the adepts who present him, and who each represent one
of the two polarities of force. This is
temporarily stabilised by the Initiator. (TCF 884)
The life of the first
Logos, working through the SELF (who
dwells in a form built by the life or energy of the second Logos out of
force-substance animated by the life of the third Logos) only responds
to opportunity when the above mentioned stage is reached.
761.
The work of the second and third Logoi must
precede the work of the first.
762.
Since the causal body was build at a time
relatively recent in planetary history, we could say that the work of the
Second Logos was not completed at the Second Outpouring, but continued and
continues until the present time.
763.
The Second Logos is the form builder while the
Third Logos is the substance ‘animator’.
Finally: The
ceremony of initiation is only undergone when the causal body is in a condition
to respond to the Will aspect of the Heavenly Man (the first aspect) and to
do this through the glad co-operation of the fully conscious self.
764.
We may presume that the “fully conscious self”
here referenced is the soul-infused human being.
765.
Our work in building the antahkarana is allowing
us to access the will aspect of the Heavenly Man more rapidly.
766.
We are not told which initiation is here under
discussion, but it may well be initiations one through four. Even at the first
initiation, the Monad influences the causal body.
767.
When the man mounts the Fixed Cross, we can say
that the causal body has arrived at a condition sufficient to respond to the
Will aspect of the Heavenly Man.
More on this is not now possible, but enough has here been
indicated to open up various lines of study.
These, if followed, will lead the student to much of practical value
and application.
768.
The Tibetan has given us much—so much more than
we know for ourselves. How will we
avail ourselves of the treasure bestowed?
3. Summary.
Our next subject concerns itself with the elementals of the
mental plane, with the thought forms they animate, and with the
consideration of them as force centres, capable of producing
results—constructive, if rightly directed; destructive, if left blindly
to follow their own course.
769.
In speaking of these begins we are not speaking
of Agnishvattas who express solar fire. We are speaking of the fires of lower
mind.
770.
Either constructive or destructive results may
eventuate from such elementals depending upon how they are directed.
771.
A large question remains: are these mental
elementals related to the Creative Hierarchy called Makara or are only
Agnishvattas related to the Makara?
Before taking up this
matter, however, I want to gather together some threads of thought in
connection with the matter just dealt with.
772.
In this gathering together we deal with Mercury
and the third ray. The attempt at cohesion pertains to the second ray.
773.
The Tibetan is attempting to leave as few ‘loose
ends’ as possible.
If we have carefully
followed the data given about the egoic manifestation on its own plane, and
the fires of the causal body, we
shall have noted the close resemblance between that egoic body, viewed as a
force centre, and certain aspects of logoic manifestation.
774.
The idea here is that if we study the egoic
vehicle we shall learn much about the life of the Planetary Logos and/or Solar
Logos.
775.
Both the Heavenly Man and the Solar Logos are in
possession of a causal body which can be presumed to function in a relatively
similar manner to the egoic lotus of the human being.
The causal body has been seen as a wheel of fire, containing
within its periphery three focal points of energy, the permanent atoms.
776.
Literally, the atomic triangle with the two lower
permanent atoms plus the mental unit…
They are analogous, as
earlier pointed out, to the seventh
principle of each of the three aspects—will or power, love-wisdom, and
active intelligence.
777.
As these aspects express within the personal
sphere…
778.
The permanent atoms are not inconsequential. They
have a high rank among the forces of substance. They are conduits for the
highest of the seven principles in relation to the substantial sheaths.
779.
Holding their place upon the atomic sub-plane of
each of the five planes on which they manifest, this high (and directive)
position would be expected.
[Page 545] Each of these
focal points has its own internal economy, as seen in the spirillae, which are
essentially streams of force, responding to stimulation and vibration, aroused
within and without their limiting ring-pass-not.
780.
Spirillae are not so much structures as they are
“streams of force”—responsive
streams, responding to inner and outer stimulations.
The internal life of
the permanent atom, and that which animates and produces its activity, is the
life of the third aspect; the force playing upon it and through it is the life
of the second aspect.
781.
We recall that the deva kingdom is largely a
combination of third and second aspect forces.
782.
This is true also for the permanent atoms.
783.
The internal life of the permanent atom derives from
the third aspect; the external force playing upon it derives, we are told, from
the second aspect.
As evolution proceeds the intensity of the life forces from within
and those which affect it from without,
784.
We are speaking of the third and second aspects
respectively.
grows
gradually stronger and stronger, and the light of the permanent atoms
increases, the petals of the lotus unfold, and the spokes of the radiatory fire
come into action.
785.
Parallel processes are under discussion. One
process concerns the permanent atoms and their increasing light. The unfoldment
of the petals of the egoic lotus parallels the increasing light of the
permanent atoms.
786.
As the petals are stimulated, their dynamic
aspect as “spokes of radiatory fire” makes its appearance.
Bear in mind here, that the permanent atoms
are concerned with the substance aspect of Existence or Becoming, while the
petals of the lotus, or the fiery spokes of the wheel, deal specifically with
the psychical aspect, or the development of consciousness; the central nucleus,
or the three inner petals, embodies the aspect of pure Spirit.
787.
Here is one of those important synthetic
statements. DK wants us to keep the three aspects clearly in mind:
a.
Permanent atoms are not concerned with psyche or
Spirit.
b.
The petals of the lotus or the fiery spokes of
the wheel are not concerned with substance or Spirit
c.
The central nucleus (the three inner petals,
plus, presumably, the Jewel) is not concerned with substance of psyche.
All three lines of evolution are proceeding simultaneously, and
have a reflex action the one upon the other;
788.
The focus of each is clear but they do affect one
another by reflex action.
789.
When a triangle representing the three aspects
goes into rapid rotation, the interplay of the three aspects is indicated.
it
is this which produces the consequent perfection of unfoldment.
790.
If there is to be perfection or unfoldment the
three aspects must enter into dynamic interplay.
It is neither possible
nor desirable to follow each line of this threefold evolution separately, nor
to consider them as dissociated from each other.
791.
Their constant interplay (obvious and otherwise)
is too great.
The interplay is too
accurate, and the mutual stimulation too important to be neglected by the
student of egoic evolution.
792.
We see that the interplay is not casual or
‘happenstantial’.
793.
We have to learn to think relationally—not just as regards one level of divine
expression, but in terms, especially, of the three principle levels—Spirit,
soul and matter.
It is, as stated
elsewhere, through the permanent atoms that the Ego comes en rapport with his
objective world;
794.
The permanent atoms are the instruments of the
Ego. They are its method of influencing the objective world and of transmuting
the experience gathered in the three worlds into something useful to the Ego.
he works upon and through his environment successfully or blindly
just in so far as he can energise his permanent atoms, and bring the spirillae
out of latency into potency.
795.
We must be aware of the importance of what is
being said. The permanent atoms are the bridge
between the Ego and the objective worlds.
796.
Of course the Ego’s relationship with the
permanent atoms is, in a way, ‘its own business’. With this process we cannot
interfere nor should we.
797.
We should pause: does the term “Ego” as here
used, still mean what it meant a little earlier in the text—i.e., the “Solar
Angel”?
This only becomes possible
as he unfolds the petals of the lotus.
798.
The Ego’s increasingly effective relationship
with its permanent atoms is indicated and assisted by the unfoldment of the
petals of the egoic lotus.
799.
Apparently such unfoldment makes it possible for
the Ego to energize the permanent atoms and bring the spirillae from latency to
potency.
It must be remembered that
the three lower petals when fully unfolded affect, through [Page 546] their
vitality, the three major spirillae
in the physical permanent atom.
As the second ring of petals gradually opens, the astral permanent atom
undergoes a similar process, leading up to the full arousing of the spirillae
within the mental unit.
800.
The correspondence is what we might expect.
801.
Have we noticed, however, that the three
knowledge petals influence the three major
spirillae in the physical permanent atom (and not, principally, all the
others). This seems to be the case for the love petals—that they would affect
the three major spirillae in the
astral permanent atom.
802.
There are no “three major spirillae” in the
mental unit. If we follow the analogy, however, we would expect the three
sacrifice petals to be connected in some way with the manasic permanent atom
and perhaps with its three major spirillae (the only ones it has).
7. The
closer the approach to reality the simpler will be found the arrangement of the
spirilla. These streams of force show a
septenary arrangement in the lower three permanent atoms of man, while the higher three contain but
three spirillae—the major three. (TCF 531-532)
803.
The manasic permanent atom, however, may be on a plane higher than that on
which the three sacrifice petals are found. The sub-plane ‘placement’ of the
various factors in the causal body has to be further studied.
Here I would point out that there is a slight difference in the
case of the mental unit, for the four
spirillae of the mental unit are aroused to full activity when the knowledge
petal of the final three opens.
804.
Here is the explanation. The power of the
knowledge petal of the sacrifice tier is sufficient to arouse the four
spirillae of the mental unit to full activity.
805.
To what degree does this opening correspond to
the achievement of mental polarization? Or would true mental polarization
appear later—only as the ninth petal was opening?
806.
We can see a definite connection here between the
first initiation (related to the opening of the knowledge petal of the
sacrifice tier) and the arousal to full activity of the four spirillae of the
mental unit.
The opening of the remaining two reveal the glowing threefold flower
which lies at the centre of egoic manifestation.
807.
Here we have an amazing piece of occult
information.
808.
It has been suggested that at the third
initiation the bud surrounding the "Jewel in the Lotus" is revealed,
but a more gradual form of revelation of the three innermost petals is also
suggested in the section of text immediately above.
809.
In the reference below it is suggested that at
each of the first three initiations, one of the petals of the inner three is
opened as follows:
At the first, the second, and the third Initiations, one of
the three petals opens up, permitting an ever freer display of the central
electric point. At the fourth Initiation, the jewel (being
completely revealed) through its blazing light, its intense radiatory heat, and
its terrific outflow of force, produces the disintegration of the surrounding
form, the shattering of the causal body, the destruction of the Temple of
Solomon, and the dissolution of the lotus flower. (TCF 883)
810.
These two thoughts seem slightly contradictory.
In one, the first synthesis petal opens with the first initiation and is
somewhat displayed, and in the other, the opening of the eighth and ninth petal
reveal “the glowing threefold flower”. Then there is the thought that only at
the third initiation is the central tier of petals revealed.
811.
There can be no doubt that “ever freer display”
suggests that from the time of the first initiation the innermost petals are
progressively revealed.
812.
Perhaps the seventh petal was somewhat opened at
the first initiation but not sufficiently open to reveal very much of the
“glowing threefold flower”.
813.
The indications are ambiguous.
It would be wise to sound a note of warning here in connection
with this question of egoic unfoldment. What has been said here has been but the
formulation of the general plan of egoic unfoldment as interpreted in terms of
consciousness or of fire.
814.
That which is a “general plan” may admit of many
modifications in specific instances.
In studying the subject with due personal application, the student
should bear in mind the following facts:
First, that according to the Ray of the Monad, so will
the petals unfold.
815.
But we do recall in previous text that the subray
of the Monad (i.e., the egoic ray) also had some
influence on when the petals would open.
For instance, if the Ray
of the Monad is the second Ray, the knowledge petal will be the first to open,
but the second petal of love will almost parallel its development, being for
that particular type of Ego the line of easiest unfoldment; the knowledge
petal will be for it the most difficult to open.
816.
We have discussed this process in previous
Commentaries.
817.
One wonders why the Tibetan switches from plural
to singular—first discussing the opening of the petals and then of the petal
only.
818.
In this commentary we have speculated on the
relationship between the moment of the application of the Rod and the degree of
unfoldment of the seventh, eighth or ninth petal when the Rod is applied. Now
we see there is a complication. The Ray of the Monad will also influence the
rapidity (or lack thereof) of petal unfoldment and thus will influence the
moment when the Rod is to be applied.
819.
For the first ray type, the love petal is hardest
to open and the will type the easiest, even if (due to normal procedure) the
knowledge petal will be the first to open. DK tells us how difficult it is for
the first ray Monad to be loving.
The Monads of power have a much greater
struggle, and hence the fact so often apparent that people on what we term the
power Ray, have so often a hard time, and are so frequently unlovable. They have to build in on all the six planes
the love aspect, which is not prominent in their development. (TCF 578-579)
820.
For the second ray type, the knowledge petal is
the hardest to open (even though it will be the first to open) and the love
petal the easiest.
821.
For the third ray type, the will petal will be
the hardest to open and the knowledge petal the easiest. This is an inference.
Second, that the effects of one circle of petals
opening will be felt within the next circle at an early stage and will cause a
vibratory response, hence the greater rapidity of the later stages of
unfoldment as compared with the first.
822.
An opening tier will stimulate the next tier and
hasten the opening of that stimulated tier.
823.
We see that the opening of the tiers has an
exponential quality.
824.
Each tier of petals opens faster than the
previous tier. The rate of opening of a succeeding tier is actually very much faster.
Third, that there exist many cases of uneven or
unequal unfoldment.
825.
Hence the danger of generalization when it comes
to specific cases.
Quite frequently people are
found with perhaps two petals unfolded in the first circle and one still in
latency, while a petal within the central or second ring may be in full
development.
826.
What comes to mind is the unfoldment of the first
and second petal with the fifth petal unfolded. This type might be found upon
the soft-line rays and might tend to avoid mental development.
This is the explanation
frequently of the power in service along [Page 547] certain lines displayed by
some, coupled with a comparatively low stage of development or of consciousness
(egoically speaking).
827.
High powers can be accessed by people who are not
very well rounded out. They are highly developed along one specific line of
expression and have arrested development along more normal lines.
828.
Some time for rounding out will probably have to
be provided. To perpetuate a lopsided development is ultimately dangerous to
the integrity of the individual.
This is due to varying
causes, such as the karma of the Monad itself on its high plane and the
strength of the monadic grip upon the ego;
829.
DK proposes some rather occult causes for such
developments.
830.
It is important to note that Monads do, indeed, have
karma. Some people think that when
they reach the high consciousness of the Monad they will be “beyond karma”.
831.
These factors are beyond our understanding, but
interesting nevertheless.
many lives given to a particular line of action, resulting in the
setting up of a strong vibration—one so strong that it renders the development
of response to subsidiary vibrations difficult of attainment;
832.
Excessive focus in a particular direction makes a
more rounded out development difficult. We all prefer to use a well established
function than go through the pain of cultivating an underused function.
833.
It strikes one that the dark brothers have
exactly this difficulty. They do not want to go through the pain of developing
the vastly underused vibration of love.
certain peculiar conditions hidden in the evolution of any particular
Lord of a Ray, and the effect of that condition upon a particular group of
cells;
834.
The cause may lie with the “Lord of a Ray”
Himself. One might not expect the problem to exist in relation to the more
abstract rays which are more inclusive.
the
group karma of a collection or congery of causal bodies, and their mutual
interplay. Every egoic unit or
monadic force centre has a definite effect upon the group or community of Egos
in which it may have a place, and as the interaction proceeds results are
sometimes produced of a temporarily unexpected nature.
835.
For the sake of clarity let us tabulate the
reasons given for uneven development of the petals in the egoic lotus:
a.
The karma of the Monad on its own high plane
b.
The grip of the Monad upon its Ego
c.
Many lives given along a particular line of
action
d.
Peculiar conditions in the evolution of a
particular Ray Lord
e.
The group karma of a collection or congery of
causal bodies.
f.
Unexpected results cause by egoic interplay
within a community of Egos.
836.
It is probably best to reserve judgment on many
matters concerning the apparently even or uneven development of those we
encounter. We know too little.
These points should be carefully borne in mind by the student of
egoic evolution.
837.
Are we that? Students of “egoic evolution”? One
can see what an incredibly fascinating subject it is!
This whole subject is of
interest in that it is the next step ahead for the students of occult
psychology.
838.
We are reminded that A Treatise on Cosmic Fire is essentially a psychology text. I think
we can see how much a clear knowledge of the developmental phases of the egoic
lotus would add to our understanding of many human beings who might be seeking
our assistance.
Much will be eventually ascertained which will throw new light upon
the possibility of work upon the physical plane for man.
839.
We seem to be dealing with an occult form of
vocational guidance—finding the right mode of expression for the human being
considered as a soul.
The whole secret of success
in any endeavour or enterprise is primarily based on two things:
First, the ability of the Ego to work through
the personality, using it simply as the medium of expression.
840.
We recall the recently mentioned importance of
the permanent atoms as the instruments through which the Ego can reach and
influence the objective planes.
Second, the karma of the egoic group as it becomes more apparent
on the physical plane. Hitherto, much has been said and taught about
individual karma. Group karma in the
future will slowly assume its rightful place in the thought of students, and
this will lead to more intelligent co-operation, to a more sympathetic
understanding of group responsibilities, and to a more adequate solution of
group problems. [Page 548]
841.
Perhaps we do not think as often as we should about
the karma of the egoic group to which we belong.
842.
Our own individual success is of far less
importance than the success of our egoic group.
843.
Groups, too, can succeed or fail. The dynamics
leading to group success or group failure often evade understanding. But this
will change as we move into the group Age—the Age of Aquarius.
844.
Let us tabulate the results of a deeper
understanding of group karma:
a. a more
intelligent co-operation,
b. a
more sympathetic understanding of group responsibilities,
c. a
more adequate solution of group problems
The study of occult psychology involves a true conception
of the nature of the Ego, or the arousing of the Ego to full activity in
manifestation;
845.
How shall the Ego be studied? How shall the Ego
be aroused to full activity in manifestation?
846.
We are speaking of the rightful expression of the
Ego upon the physical plane.
847.
The Tibetan has offered us much concerning
esoteric psychology in His two books entitled by that name. The energetic
underpinnings of the study, however, are given in A Treatise on Cosmic Fire.
848.
Following are a number of avenues necessary to
the study and understanding of true occult psychology.
it will necessitate the sound formulation of the laws of egoic
unfoldment, of the methods whereby, petal by petal, the lotus may be brought
to perfection, and of the triple nature of its evolution;
849.
Some of the laws of egoic unfoldment have been
presented to us in the Seven Laws of the Soul. Also, the Rules for Inducing
Soul Control, also found in Esoteric
Psychology Vol. II, will be of value.
850.
We note that specificity of the proposed
methods—“petal by petal”.
851.
Each petal will have its own curriculum and close
attention will be paid to the necessary process.
852.
We are only in the earliest stages of setting up
such a program of achievement.
it
will bring about an eventual apprehension of the true meaning of force, and of
energy in its dual aspect—internal vibration and external radiation;
853.
Already, in the study of the more subtle forms of
psychology, this distinction is meaningful. “Is what I am experiencing coming
from within me, or from without?” The question seems easy but discernment is
often lacking.
it
will produce the centering of the attention of all advanced students upon the
centres—in this case not the physical centres on etheric levels but upon the
psychical centres, such as the Ego in the causal body and egoic groups.
854.
The instructions are clear: we are to center our
attention not so much within the etheric centers as within centers which are
etheric for our Planetary Logos or Solar Logos.
855.
If we achieve ashramic focus, the correct
activation of our etheric, astral and mental centers will occur correctly.
This will produce later a better comprehension of the effect of
one consciousness upon another consciousness on the physical plane, and this
knowledge will be scientifically utilised to produce specific results in group
evolution, and thus some of the world problems will find solution.
856.
How does one consciousness affect another? What
type of consciousness could best be brought into relation with another type to
produce the best results?
857.
We are dealing here with a form of ‘psychic
chemistry’ which presently is little understood in any factual way, though
people may have ‘feelings’ about how to handle such influences.
Finally, the laws of fire will be studied, the nature of heat, of
radiation and of flame will be occultly investigated, and the action of one
fire upon another fire, the result of radiation from one conscious sphere to
another will be realised; the method of arousing consciousness on the different
planes by action upon the fires of the causal body and their stimulation will
be gradually revealed.
858.
This is a most occult promise. Let us tabulate:
a.
The laws of fire will be studied
b.
The nature of heat will be studied
c.
The nature of radiation will be occultly
investigated
d.
The nature of flame will be occultly investigated
e.
The action of one fire upon another fire will be
realized
f.
The result of radiation from one conscious sphere
to another will be realized
g.
The methods of arousing consciousness on the
different planes by action upon the fires of the causal body and their
stimulation will be revealed.
859.
All these are the technical developments of the
future and they hold for humanity presently incredible possibilities.
The whole question is slowly, very slowly, coming to the fore in
human thought (even though this is little realised) through the study of vocational education, business efficiency, and
the place of the human unit in any trade or enterprise. Men are being spoken of and considered in
terms of potential force factors, and this is a step in the right direction.
860.
Even today occult psychology is making its
appearance in rather mundane settings.
861.
People are being understood in terms of energy
and force and this is the correct approach.
862.
We can feel the hand of the Manu in all this,
seeking that individual human units (and group units) will find themselves
doing the right thing (for which they are ideally suited) in the right place
and at the right time.
Approaching the same question from the personality standpoint and
not the egoic, the time is fast
approaching when the emphasis will be laid in education upon [Page 549] how
best the young can be taught to contact their own ego or higher energy;
how best they can be led to appropriate the knowledge and ability of their
higher self for use on the physical plane; how best they can ascertain their
group formation, and thus work along with their group, and in unison with the
total energy of that group; how best
their threefold lower self—physical, astral, and mental—can be brought into
direct alignment with their higher centre of force, and thus draw down a
continuous supply of energy for the strengthening of their three vehicles, and
their wise manipulation; how best the various spirillae can be awakened
and the energy within their own cells released for action.
863.
Here are promising possibilities. Some of them
have already been developed.
864.
Some of these unfolding possibilities are quite
technical, but others have been the very substance of the modern
human-potential movement.
865.
Let us tabulate. The education of the future will
emphasize:
a. Contact
with one’s own Ego or higher energy
b. Appropriation
of the knowledge of the Higher Self for use upon the physical plane
c. The
ascertainment of one’s group formation
d. How
best to work along with one’s group
e. How
best to work with the total energy of one’s group
f.
How best to create alignment of the threefold
lower self with the higher center of force
g. How
best to draw down a continuous supply of egoic force for the strengthening of
the three lower vehicles and their wise manipulation
h. How
best the various spirillae can be awakened and their energy best released
866.
There is an all-powerful source of energy within
every one of us; it is the true source of our nourishment, strength and
confidence. It is imperative that we learn how it may be contacted and
utilized.
867.
In occult psychology lies one of the great hopes
for humanity.
All this will be a thing of gradual evolution, but I have here
outlined the trend of the future study, as
in the formulation of possibility lies its eventual realisation. Such a process must necessarily be slow. The
powers of the ego are stupendous and if released now through the agency of an
unready personality would lead to dire disaster.
868.
By this we may mean the powers of man himself
(upon the higher mental plane) and stimulated by the power of the Solar Angel.
869.
Or we may mean, the powers of the Solar Angel
considered as the Ego.
870.
We can see the need for personality preparation.
Humanity must enter a great period of purification leading to the building of
bodies which can withstand the “powers of the ego”.
But the time will come, and
in the meantime a due apprehension of inherent capacity will profit all who
have the intuition to recognise the goal.
871.
There is tremendous optimism in the thought that
within our very natures we have that which will strengthen, sustain and lead to
undreamt achievements.
872.
In dark times we need constantly to remind
ourselves of our inherent possibilities.