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)
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.
The human Monad is an electric spark of a
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.
We are being told that at the third initiation
the initiate is brought into conscious contact with the electric spark of his
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)
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 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 may hold much interest for the student who is focussed on understanding the manner in which he presently expresses.
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.
In relation to this petal, we cannot reasonably say
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”.
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:
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.”
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).
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.
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
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.
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.
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.
There is definitely a heart emphasis at this
petal. The heart is the middle chakra and the fifth petal is the middle of nine
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.
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.
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.
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.
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.
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)
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.
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.
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.
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?
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.