Fellowship of Cosmic Fire

(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. So please read an entire paragraph and then study the Commentary

(d.) The Petals and the Etheric Centres. It remains now to point out the close connection between the unfoldment of the petals in the egoic lotuses and the etheric centres in man. It is through the centres that psychic energy flows.

1. A Master can look either at the etheric body or the egoic lotus to determine the degree of spiritual unfoldment of the human being.

2. ”Psychic energy” is the energy of the true psyche or soul. It is not so much the energy of the personal psyche—the union of emotions and lower mind.

3. Psychic energy is qualified energy. The energy of the still higher center—the Monad—can also flow through the centers.

Students should carefully bear in mind the two following facts:

First, the etheric body is vitalised, as we know, by prana. Pranic energy is the stimulator of animal activity, and of physical plane development.

4. “Animal activity” is the movement of the dense physical body and its various organs.

5. Without animal activity and the vitalization of the dense physical body, there will be no physical plane development.

6. Prana, as a principle, is directly concerned with the activity aspect of divinity, yet it also brings about coherence and is, thus, related to the second aspect. As well it conveys “life”, or that which sustains the ‘presence-in-being’ of the etheric body and dense physical body.

Its effect is primarily upon the atoms of the physical body and it has a triple effect upon the substance of the physical body:

7. We can presume the prana also has an effect upon the etheric body.

8. Its effect upon the dense physical body is notable. That body will collapse and disintegrate without it.

a. It preserves the animal health of the body.

9. “Animal health” is simply the correct functioning of all organs of the animal body.

10. Here we are talking simply of vitalization—the sustainment of all functions.

b. It constructs and builds in the body, through its energy and force currents, what is needed to replace the daily wear and tear.

11. Here we see a second ray function—that of supplying supplementation for that which is outworn. Through magnetism, the substance needed to replace that which has been damaged, destroyed or worn away, is attracted and supplied.

c. It is the medium whereby man comes into physical touch with his brother man. Physical magnetism is largely, even if not wholly, dependent upon prana.

12. When a person is in a devitalized condition, physical magnetism subsides.

13. Prana induces the exchange of subtle substances which keeps people in physical touch. Death (which is completed physical devitalization) removes the individual from the possibility of all reciprocal physical touch.

The etheric centres are the force vortices formed in etheric matter by astral impulse, transmitted via the [Page 858] astral centres.

14. Here we see the interdependence of force centers on two levels. The impulses arising from astral force vortices induce etheric vortices. We would expect to find that mental impulses arising from mental plane vortices induce astral vortices.

These astral centres in their turn are the transmitters of still higher energy, and thus the statement is technically true that the etheric centres are the source of man's psychic energy,

15. The implication is that energy from the egoic lotus induces mental plane vortices which, in turn, induce astral plane vortices, these being responsible for the induction of physical plane vortices.

and are therefore affected by the unfoldment of the petals.

16. As the petals of the egoic lotus unfold, the amount and quality of the energy transmitted through the chakras on various levels increases.

17. With small petal unfoldment, very little psychic energy will be translated down the chakric concatenation. With considerable petal unfoldment, there will be a proportionally greater transmission.

Every petal is in its turn a type of force centre,

18. Every petal expresses a distinct type of force governed by a particular type of Agnishvatta. Not much is said about the differentiated quality of the Agnishvattas substanding the twelve petals of the egoic lotus, but one can probably induce something of their nature or at least something of the kind of energies which they must express.

19. In the human being there are number of different kinds of force centers:

a. Chakras are force centers

b. Permanent atoms are force centers

c. Petals are force centers

20. Usually only chakras are considered force centers, per se.

and the energy emanating from it affects the etheric centres, and produces every type of psychic energy of the true kind.

21. Psychic energy of the “true kind” emanates from the true psychic center—the soul within the causal body, i.e., the Ego.

22. The energy of the astral vehicle, per se, is sometimes called “psychic energy”, but it is not “true psychic energy”.

23. We are gathering that there is very close interdependence between petal energy and the energy of the chakras found on all levels of the human personality.

The energy flowing from the Ego is but little felt in the early stages of development.

24. Here we are speaking of the energy pouring from the petals of the egoic lotus. The Ego is more than the causal body/egoic lotus. It is also a center of consciousness, whereas the egoic lotus/causal body is a vehicle of expression of the consciousness centralized it.

Man follows his allotted path through animal and racial instinct,

25. ‘Instinctivity’ impels as a result of both animal and animal-human tendencies. Man’s path is “allotted” because it is limited and directed by instinct—an unthinking directionality and patterning of behaviour.

and can be safely left to the stimulation emanating from his group centres,

26. Group centers are shared by all who are in the mass and who are subject to mass consciousness.

27. From this perspective, the lower centers are group centers.

and to the ordinary driving force inherent in form, and to the earlier life waves.

28. There is a driving force inherent in the instinctive directionality of form. The tendencies extant in earlier life waves are also impelling—even compelling.

It is only when he has reached a comparatively advanced stage (in comparison with that of animal man) that egoic or psychic force pours through his centres in such a way as to produce results in consciousness

29. This is not really occurring to any great extent in the Hall of Ignorance. Naturally, as the human being proceeds to progressively organize the petals of the outer tier, effects in consciousness increase, but it is only when the individual begins to work in and unfold the second tier of petals that consciousness, per se, begins to be noticeable and meaningful and the discovery of an inner center becomes possible.

30. In the earlier phases, some psychic or egoic force does pour through his centers, but not in such a way as to produce notable results in consciousness.

—of these he will eventually become profoundly aware within his physical brain.

31. As the soul increases its pressure and influence upon the personality vehicles, there eventually arises within the physical brain a keen awareness of this pressure and influence.

32. The growth of awareness of the inner guide is, however, a very slow process.

I do not here refer to the ordinary animal psychism displayed by the higher animals, and found among certain of the post Lemurian races.

33. Presumably, by “post Lemurian races” DK means Atlantean subraces. Perhaps such psychism was especially powerful immediately following the Lemurian rootrace.

34. Animal psychism is uncoordinated by intellect.

This is a type of consciousness inherent in the atoms, and is a constituent part of the "soul of the world."

35. This type of psychism is related to the third aspect of divinity.

36. The “soul of the world” is the aggregated consciousness of all material forms within the three lower worlds. It is sensitive yet blind and is totally unself-conscious. We can call it ‘unconscious responsiveness to stimulation’

37. We can see that this type of psychism is actually an ‘inheritance’ from earlier cycles in which the third ray ruled. The first solar system would be such a cycle as would be the Moon-chain.

It is unconscious and uncontrolled and has no part in this teaching.

38. DK effectively repudiates this type of instinctual psychism. It is not a type of psychism which reveals the soul and is of no interest to the true disciple.

I refer to the conscious psychism which is displayed by advanced humanity, by disciples and initiates of all grades.

39. This is a higher form of psychism only in the possession of those who have achieved a high level of self-consciousness.

This kind is the result of the pouring in of egoic energy through the etheric centres (mainly through five of them)

40. If we are dealing with the higher psychism, we could expect that the sacral center would be excluded, and perhaps the solar plexus center. We have to decide whether to treat the base of the spine center as a source of energy which is only truly awakened in the later stages of human evolution.

41. The pouring in of egoic energy into the personality awakens in the personality consciousness psychic energy of a higher kind.

42. We note that the higher psychism depends upon the pouring into the etheric centers of egoic energy. It does not originate within the plane itself.

in such a way that the consciousness of the physical brain becomes aware of it,

43. Certain kinds of consciousness may exist on their own levels but the objective of evolution is to render them conscious within the physical brain.

44. Here we speak of the purpose of psychic energy which, presumably, is to render a human being more conscious and the personality a greater expression of the Ego. Certain siddhis or powers come with the inpouring of psychic energy.

45. There is a difference in the manner of handling the ordinary energies of the personality and handling psychic energies.

46. Occult meditation correctly pursued is one sanctioned method of inducing the flow of psychic energy.

47. We must also learn the various techniques for expressing and applying psychic energy.

c. The effects produced within the lower self of the man himself and also upon others, [Page 859]

48. When psychic energy descends, it will produce significant stimulation within the lower vehicles and also an elevation of quality of the vehicles.

49. It will also pass through the lower man to others. The effect upon the environment will be noticeable and not always harmonious.

50. The Teaching known as “Agni Yoga” stresses the unusual nature and value of psychic energy.

d. His ability to employ it or not as he may desire. It is under his control.

51. The path of occultism is, in many respects, a ‘path of control’. Just as one is not to be entirely subject to energies and forces of a lower kind, so one is not be at the mercy of egoic energies. Too great an undisciplined receptivity to such energies could cause disorganization and even disruption within the lower vehicles and their expression.

52. One may imagine that an endless flow of egoic energy can be absorbed with only good effects upon the absorbing entity. This is not the case. The human being could not withstand a full and simultaneous influx of all psychic energies from the soul.

The centres with which the student is concerned are, as we know, four in number:

d. The base of the spine.

53. How interesting that the ajna—a major directing center is not included (at last apparently not). We can well understand why the sacral center and the solar plexus center should be excluded, for they represent, respectively, the Lemurian consciousness and the Atlantean consciousness which are unrelated to the higher psychism.

54. The base of the spine center, though early in its activation, is a center much associated with the will. As the will grows, this center will become more consciously focal in the man’s awareness. Its full activation comes much later in the evolutionary process.

These are the only ones which should receive consideration.

55. DK is definite about this. The ajna center is utilized for focus personality integration. A selfishly integrated personality can be a definite inhibition to soul infusion. But it is also used to present soul vision to the consciousness and to maintain the sense of direction which the presented vision indicates. It would seem easy to consider the ajna center as one which should receive the downflow of influence from the egoic lotus.

56. In a tabulation below, we see a way in which the ajna center, may after all, be included in the fourfold enumeration above.

57. At the same time, it is not easy to ‘locate’ the ajna center upon the etheric subplanes, and on the various charts its placement is not indicated, whereas the placement of the head, heart, throat center and base of the spine, are indicated.

His work is to transfer the force or energy out of the two lower—the spinal and the solar plexus—into the three higher. It is presumed that he has already transferred, or is in process of transferring, the energy of the generative organs into the centre of desire, the solar plexus, with the aim in view of guiding it still higher to the throat centre.

58. Here, the base of the spine center appears to be called by an interesting abbreviation—the “spinal” (center). This name reminds one of how closely related the base of the spine center is to the spine as a whole.

59. It is presumed that the energies of the sacral center have been transferred or are in process of being transferred to the solar plexus center. This is the reason that the sacral center is not mentioned. Besides, because of its susceptibility to lunar influences, it is not a center with which the disciple of the Great White Lodge deals.

60. We learn that on the way to the throat center, the energies of the sacral center pass through the solar plexus center. We could imagine that the desires common to the sacral center would be intensified during their passage through the solar plexus center.

61. The sacral center does hold certain “ancient racial fears” and presumably desires of a low order. Yet, it is the solar plexus center which is called the “center of desire”.

The splenic centre, being the vehicle of prana, is specially developed under evolutionary law, and its energy is not transferred to another centre, but is consciously diffused.

62. Not transference but diffusion is the destiny of the energies of the splenic center. The energy remains with the center and is spread therefrom.

63. There comes time when diffusion of the pranic energies of the spleen becomes an act of conscious vitalization. DK has given at least one meditation in the DINA books in which the spleen was involved in such a way to consciously induce vitalization.

When its correspondence in the head centre is awakened, this becomes the organ of occult healing;

64. This is a very important statement. Usually we think of seven ‘greater’ centers in the head corresponding to the seven normal chakras. But we can see that the head may hold a higher correspondence of all the centers to be found in the other parts of the body. Certainly there is at least one more than seven.

65. As to the location of this splenic correspondence within the head, it is not given. Could it be located more to the back of the head than near the front?

through it the healer (by an act of will), absorbs prana and vitality from the ethers, and then breathes it out again upon the object to be healed by an act of compassionate healing.

66. The alta major center is located near the base of the skull and can be understood as related to the center at the base of the spine, which, like the spleen, concerns vitalization.

67. We can understand that knowing the location of this center would be definitely facilitative in the act of healing.

68. The spleen center in the head is a center of absorption. Absorption precedes deliberate out-breathing.

69. We note that the breath is definitely involved in the act of healing. The idea of breathing out healing energies is most suggestive.

70. We might consider the out-breath as a splenically vitalized breath of compassion.

In connection with the etheric centres, we should note the fact that the major head centre is twofold in structure, and consists of a lotus of ninety-six petals between the eyebrows, and of a twelve-petalled lotus at the top of the head, with ninety-six petals in a subsidiary whorl.

71. Here we have an alternate description of the head center. Usually nine hundred sixty petals are mentioned along with the major twelve.

72. It is clear that the two numbers—twelve and ninety-six—combine to make 108, a number very close to 104 indicating the number of Kumaras Who came with Sanat Kumara when He first journeyed to our globe. The number 108, however, represents the full complement of Kumaras if the three Esoteric Kumaras are included.

It has been stated that one hundred and four Kumaras came from Venus to the Earth; literally the figure was one hundred and five, when the synthesising Unit, the Lord of the World Himself, is counted as one. (TCF 386-387)

73. We might think that when describing the head center, that the two parts to consider would be the twelve major petals and the 96 surrounding petals, but, instead, DK includes the ajna center of 96 petals within the major head center.

74. Could this be the reason why the ajna center was excluded from the enumeration above? Perhaps, when DK mentioned the “head” He was intending to show us that the ajna center was included within it.

75. Combining all the petals mentioned, the number is 204, which when reduced becomes the 24 or 6 of Shamballa—fittingly.

76. When we consider 108, we have the central channel (the “I”), the Caduceus (the 8) and the solar sphere (the 0).

77. The 96 sums to 15 which suggests 14 +1. The seven Kumaras; the “Radiant Seven” or intra-planetary Ray Lords; and the Planetary Logos.

78. 6 and 9 (as one can see from the shape of the numerals) also indicate descent and re-ascent.

The significance of these figures is profound. In every case the figure twelve is met with, showing a definite relation to the basic psychic lotuses on egoic levels.

79. We see that twelve is divisible into ninety-six eight times, and naturally divisible into itself. The number eight suggests the Christ and Christ-consciousness. It also suggests the Antahkarana as the organ of consciousness and the circulatory pattern of the petals—shaped like the figure eight (8).

80. Twelve is a number directly associated with psychism. The egoic lotus is twelvefold and, as a further amplification, Pisces, the most psychic of the sign of the zodiac is the twelfth sign.

Twelve multiplied by eight stands for the twelve petals in each case, while in the figure eight lies hidden the idea of duality: [Page 860]

81. We can see that the eight is separated into two ovals (8), separated by a nexus. Hence the hidden idea of duality.

82. The 96 found in the head center is repeated 10 times.

83. That same 96 is found in the ajna center and, according to one way of reckoning, in the alta major center as well. This would make twelve ninety-sixes (12 x 96)

84. As for the meaning of “twelve multiplied by eight stands for the twelve petals in each case”, diverse interpretations are possible including one indicated below.

a. The four of the quaternary,

85. The fourth of the four lunar vehicles (in ascending order) is the personality, encompassing the other three.

b. The four of the egoic auric egg (the three aspects, and the ring-pass-not.)

86. The egoic auric egg contains the knowledge petals, the love petals, and the sacrifice petals. The ring-pass-not of the auric egg is the higher correspondence of the encompassing personality.

87. DK is emphasizing the connection of the number twelve with the psyche.

We must note also, that the idea of twelve in connection with the centres is found in three of them:

a. The higher head centre,

88. By this DK may mean the crown center, including both the twelve major petals and the 96 x 10 subsidiary petals

b. The secondary head centre,

89. By this DK may mean the ajna center, the number of petals of which are divisible by twelve.

c. The heart centre.

90. The heart center is a natural twelve.

91. It is evident that that the number twelve is a far more psychic number than the number ten. Contact with the devas (closely associated with the numbers twelve and six) leads to increased psychic sensitivity.

92. The number 12 contains a 2. Psychism depends upon the presence of two—the perceiver and the perceived; the sensitive and that to which the sensitive is sensitive. The number ten (10) suggests centralization and does not contain the number 2 in its glyph.

If the student studies this condition, and links up the idea of the three tiers of petals in the twelve-petalled lotus, he may find illumination. More it is not possible to give at this stage.

93. It would seem that the twelve petals of the egoic lotus are linked directly to the major twelvefold chakra within the major head center.

94. If we look at the descent of psychic energy, we can imagine it starting from the egoic lotus, passing through the correspondences to the head center on both the astral plane and etheric planes, and thence through etheric ajna center correspondences and heart center correspondences. The twelve-petalled heart center is the lowest of the center divisible by twelve.

It is only when the etheric centres—the two head centres and the heart centre—are fully active with their twelve petals completely unfolded that the central circle of petals in the egoic lotus (the fourth or inner circle) unfolds.

95. This is a profound statement. We have learned that each successive synthesis petal unfolds somewhat at each of the first three initiations. The final unfoldment, however, occurs only after the third initiation. It is then that the fourth or inner circle truly unfolds.

96. In a oblique way, we seem to be learning that after the third initiation and very much approaching the fourth, the heart center is completely unfolded, the ajna center (a head center with its potentials for higher psychism) is completely unfolded and the head center is also completely unfolded. One could question this last assertion, as it would seem that the head center would still be possible of further unfoldment after the fourth initiation, given its role in the fifth initiation.

The significance of the four circles in the egoic lotus, and the eight circles of twelve petals each in the etheric lotuses on the mental plane is of great importance.

97. The occultism only grows more profound.

98. Although we are speaking of chakras on the mental plane, there is perhaps given a hint concerning the arrangement of the subsidiary 96 petals in the head center. It appears that they could surround the major twelve petals in eight circles of twelve petals each. Each of the major petals of the heart in the head center would, therefore, be related to eight subsidiary petals, making nine in all (repeated twelve times) 9 x 12 give us the 108—the number of the totality of Kumaras, the 108 Kumaras.

99. It is, perhaps, in this connection that we may analyze the following foregoing puzzling sentence: “Twelve multiplied by eight stands for the twelve petals in each case,…”

100. How the 96 are expanded into 960 is not revealed. Perhaps each of the ninety-six petals contains ten subdivisions.

101. It is clear that within the head center, the 10 and the 12 are united, and thus, in the head center, the human and deva kingdoms are united. This happens upon the monadic plane for which the head center (in its higher meaning) stands.

102. While we can see that the arrangement of the 96 petals in the head center may be hinted here, it is difficult (but necessary) to conceive of eight circles of twelve petals each on the mental plane.

103. Centers upon the mental plane (and no such center is indicated upon the usual charts which reveal the chakras to be found upon the mental plane) may correspond to centers in the head—the ‘seven-plus-one’ higher head centers, if we include the higher correspondence to the spleen as found within the head.

104. Now, we know very little about the nature of these eight twelvefold centers which are hinted to exist upon the mental plane. If they are chakras, they have petals. Is it possible that each of the higher head centers has twelve petals and that the sum of these petals is one hundred eight petals. Certainly we are told very little about the “greater seven”.

105. We are hypothesizing that such an enumeration could be occurring upon the etheric subplanes in relation to the seven/eight head centers and, on the mental plane, the mental correspondence to these chakras could also exist.

106. We are told of “etheric lotuses on the mental plane”. On which of the four higher metal subplanes (which in relation to that plane are “etheric”) could these lotuses be found? Head chakras are higher chakras, and if these eight centers on the etheric levels of the mental plane are higher correspondences of the higher etheric head centers on the systemic etheric-physical, then it is reasonable to hypothesize that these higher chakras would not be found on the fourth ether of the mental plane, but really, on one or more of the three others—all three on the higher mental plane. Could these directing centers on the mental plane be found upon the atomic subplane of the mental plane? The egoic lotus is not found there; only the manasic permanent atom. Such head centers (whether etheric or on the mental plane) have a closer correspondence with willful Vulcan which is related to the atomic subplane level.

107. If the egoic lotus (with its four circles of petals) is combined with the eight circles of twelve petals each also, we hypothesized, on the higher mental plane, we would have yet another example of a twelvefoldness upon the mental plane.

108. If there are 108 petals in the crown center, then adding the 96 petals of the eight mental plane circles of twelve petals each, to the twelve petals of the egoic lotus (all of these on the mental plane), then we would have 108 petals on the mental plane—presumably the higher mental plane, thus creating a higher correspondence to the 108 petals to be found in the etheric head center—the crown center.

The centres with which man has to deal are necessarily five at this stage owing to the following facts, which must be studied if a man desires to awaken his centres according to plan,

109. I.e., in the proper sequence and order.

110. We recall that, somewhat above, DK said man had to deal with four centers—head, heart, throat and base of the spine center.

111. If, however, the head center is divided into two parts, (the crown and the ajna center) we may have the five of which DK is now speaking.

and if he wishes safely to follow along the line of the true psychic unfoldment:

112. The awakening of the centers is a process of psychic unfoldment.

113. The psyche on the higher mental plane is unfolding step by step, pari passu, with the awakening of the chakras within the physical ethers and the astral ethers.

114. Several facts are now listed which indicate that the number of chakras with which a man must work are five. These facts all stress the importance of the number five.

The fact that the energy starts from the fifth plane, the mental, where man is concerned,

115. In one sense, chakric energy starts from the Ego on the higher mental plane, but in another sense from the Monad.

116. At the moment we are considering the relationship between the energy of the egoic lotus and that of the energy centers on three levels—the levels o the personality vehicles.

The fact that it is through the agency of the fifth principle that man can consciously work at his own unfoldment,

117. It is via the mind that man may work at his own unfoldment. It requires the self-conscious and intelligent application of the will via the mind of a human being is take his own spiritual unfoldment into hand.

The fact that the path of evolution is for man a fivefold one, covering the five planes of human unfoldment; and is divided into five stages as regards the Ego,

118. Human unfoldment occurs on the five planes of human and super-human evolution. A Master (who has focussed His consciousness on the atmic plane) is still a human being. A Chohan of the sixth initiation is not.

“They are no longer men as are the Masters but having passed beyond that lesser stage, have linked Themselves with the Great Council in the highest Secret Place.” (R&I 21)

119. Can these five stages concern the five divisions of the egoic lotus—the knowledge petals, the love petals, the sacrifice petals, the synthesis petals and the Jewel in the Lotus?

120. Can the fivefold path of evolution concern development on the etheric-physical plane, the astral plane, the mental plane, the buddhic plane, and the atmic plane?

The fact that although this is the second solar system from the standpoint of the egoic cycles of the Logos, [Page 861] or His second major egoic cycle, yet it is the fifth when viewed from another angle, that of the lesser cycles.

121. This is a point which has been frequently emphasized in these commentaries. It may be thought that, in the evolution of the Solar Logos, there is a correspondence to the Lemurian, Atlantean, Early Aryan, Middle Aryan and Later Aryan stages of consciousness. Our present solar system (the second major solar system, during which our Solar Logos is in His “second major egoic cycle”) can be considered a correspondence to the Later Aryan phase of development.

122. “Lesser cycles”, from this point of view, are also solar systems.

123. We may consider the previous solar system as the system in which the intelligent personality of the Solar Logos was developed. That solar system should then be considered as representing the first major egoic cycle of the Solar Logos. The development of the human personality is an egoic achievement.

It corresponds to the fifth period in human evolution, that in which man treads the Path.

124. From this perspective, the five major stages of human evolution are those in which the following aspects of the human being are sequentially developed: the etheric-physical body, the astral body, the lower mental body, the personality and finally, the Ego.

125. A man treads the Path when he is cultivating soul expression in the three worlds.

The Logos is now treading the cosmic Path.

126. As our Logos is an initiate of the second degree (cosmically considered) He is, of course, treading the Path. The third cosmic initiation is His goal.

The fact that the fifth spirilla is in process of awakening.

127. The awakening of five spirillae in man correspond to the fact that he is to work principally through five chakras.

This has to be effected before the interplay of energy between the egoic lotus and the etheric centres becomes so powerful as to awaken man's physical brain, and cause him to become aware of the inner currents.

128. We have an important piece of occult information. The process of awakening the fifth spirilla makes it possible for soul currents to be registered in the physical brain. Before that time, he cannot be conscious of soul energy within his normal consciousness.

129. Before a man awakens in his physical brain to the inner currents there is interplay of energy between the egoic lotus and the etheric centers, but it is not of sufficient intensity to awaken physical brain recognition of this interplay.

This takes place usually when the fifth petal [love love] is organised.

130. The fifth petal is fully opened at the first initiation, but, apparently, the awakening of the fifth spirilla occurs somewhat before that time. It is as a man begins to tread the Path of Probation that we may find the fifth petal organized, and maybe the sixth as well.

131. We should be very careful to differentiate between the stages of petal unfoldment and petal organization. The organization of the fifth petal occurs before its unfoldment and it is only as the fifth petal is fully unfolded that a man is an initiate of the first degree.

132. The organization of the fifth petal occurs upon the Path of Probation, which obviously, from this account, begins before the first initiation is taken.

This whole question can also be viewed in a larger manner from the standpoint of the five Kumaras.

133. Here it appears that we are speaking of the intra-planetary Kumaras, such as Sanat Kumara and the three Buddhas of Activity.

It must be remembered that the aggregate of the etheric centres of any particular group of men form the force centres or minute "energy units" in the larger petals of their group centre.

134. Structurally, how are these minute “energy units” related to these large petals? We know there are points of devic life within the petals of the egoic lotus. Perhaps we can consider an analogy. These aggregates of etheric centers of a particular group of men are as the points of devic life when compared to the “larger petals of their group centre”.

135. It appears that we have to have a vision of centers within still larger centers; petals within still greater petals; lotuses within still greater lotuses.

These again form petals in some particular planetary centre, and the aggregate of these petals form those larger centres of energy which we call "planetary centres." These in their turn form centres of force for the Logos.

136. For clarity let us tabulate. We note that we do not begin with the individual but only with a “particular group of men”.

a. The aggregate of the etheric centres of any particular group of men form the force centres or minute "energy units" in the larger petals of their group centre

b. The larger petals of this group center form petals in some particular planetary centre

c. The petals in some planetary center in their aggregate form those larger centres of energy we call “planetary centres”. It seems as if the “planetary centres” are greater in scope than the type of “planetary centre” discussed immediately before (in point “c.”)

d. These “planetary centres” form centers of force for the Logos.

Yet the mystery in connection with this is so profound that unless the student carefully guards himself from too mathematical and material a concept, he will go astray.

137. It is here that the intuition is required. One cannot successfully depict these interrelationships along strictly mathematical lines nor arrange them in patterns familiar to the concrete mind.

The etheric centres of man are not on the same plane as the etheric centres of a planetary Logos.

138. This is clear. The systemic ethers are involve in the first case and the cosmic ethers in the second.

139. And, by analogy, not all of them…

are on the plane of the fourth cosmic ether, the systemic buddhic plane, and it is only when man has taken the final initiation that his energy becomes incorporated into that of the planetary centre on its own plane.

140. Is the “final initiation” the fourth? If so, at that time, the buddhic plane would become accessible to the initiate. It would seem that man could definitely be incorporated into a kind of planetary center at that time.

141. But something more may perhaps be implied. Human Monads are incorporated into the planetary centers of a Planetary Logos, and Monads are found upon the second cosmic subplane—the monadic (not on the buddhic plane).

142. There are planetary centers on the monadic plane (analogize from Chart Vehicle, TCF 344) and they are, it would seem, prototypical to the centers found upon the systemic buddhic plane.

143. In this case, the “final initiation” mentioned above could be considered the sixth at which point the man becomes a Chohan.

144. DK seems to be telling us that when considering the incorporation of lesser centers into greater ones, it is necessary to factor in changes of plane.

145. The members of the atomic triangle, for instance, are not on the same plane as the causal body and yet they are incorporated within it.

The etheric centres of the planetary Logos are transmitters and transmuters of force, and bear the same relation to Him as do the physical centres to a human being.

146. When DK speaks of the physical centers of a human being, He does not seem to be indicating the etheric centers.

All the dense physical centres, such as the mouth, for instance, [Page 862] are transmitters of some type of energy arising in the human brain or will.

147. DK is speaking of the origin of the physical organs of man.

148. It would seem that the etheric centers of a Planetary Logos are to Him as the strictly physical centers of a human being are to that human being.

149. There is, of course, an analogy between a human being and a Planetary Logos, but the Planetary Logos, on His own level, is, it would seem, further developed than the average man on his level.

The understanding of force, of force transmission, and of the effects of liberated force upon the higher planes is the secret of occult knowledge. Force or energy flows in from the Ego.

150. Here it is evident that DK is not differentiating very strictly between force and energy. They both flow in from the Ego.

151. Occultism is very much the study of energy and force and the transmission of energy and force on various planes and to various planes.

It works through the etheric centres and produces results on the three planes, varying according to the age of the soul.

152. Here the obvious is stated. Force or energy from the Ego affects the planes in the three lower worlds, and the effect varies with the age of the soul—the greater the age of the soul the greater the impact.

As yet, through lack of alignment, this egoic force does not reach the physical brain as fully as it later will, but it does reach the astral centres, and is frequently the cause of much of that lack of emotional control everywhere to be seen.

153. This is interesting. Egoic force impacting the astral centers causing disturbance and lack of emotional control! The cause of the disturbance remains unknown because that force does not reach the brain.

The astral substance is as yet insufficiently organised, and when aroused by egoic energy moves violently.

154. It appears that correct organization with a vehicle leads to better assimilation by that vehicle. Therefore the organization of the astral body is indispensable.

155. This type of arousal seems to occur independently of the ray type of the Ego, but one can imagine that the impact of first, fourth and sixth ray egoic energy would have a more disturbing impact on the astral body.

Astral substance is played upon by two counter streams of force: first, the egoic, and secondly, that vibration set up through countless ages on the physical plane,

156. It is of interest to note that vibrations set up on the physical plane affect the astral vehicle. Perhaps this is also true of vibrations set up in the mind.

157. We are dealing with what may be called “cross currents”, and such always cause disturbance.

which is latent in substance itself, and is the result of an earlier solar system.

158. What we learn is that within the astral body there is a conflict of forces representing the second and the previous solar system.

This it is which produces the violent action and reaction to be seen in every life.

159. We have a very interesting description of the origin of emotional violence. The contest between egoic and substantial energy (in this case, energy from the previous solar system) is to blame