Fellowship of Cosmic Fire
Commentary Semester VII Section XI
(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.
(e.)
Initiation and the Petals. In considering the connection of the petals and
their unfoldment through initiation, there is little which it is permissible
to give out at this time [circa 1925]
for the information of the general public.
1.
VSK states and
queries: This may still be true, close to one hundred years later? Or do
we, how could we, have any more information? Why would it not be permissible?
What would make it so?
2.
May it be suggested
that there are many intricacies in the process and that too much of a technical
nature would be revealed about the accessing of energy?
3.
We are not only
speaking of the unfoldment of the petals but of their relations to each
other. There are probably lines of connection between certain petals and
others, such that development in one leads to a reflexive type of development
in the other or others.
4.
Perhaps we may
expect greater revelation when the third installment of the Teaching begins
to be presented after 2025.
All that is possible is
to give certain statements, containing:
a.
Hints as to the right direction of the energy,
5.
This is a crucial
study in the development of the would-be occultist.
6.
“Energy follow
thought and the eye directs the energy”.
b.
Suggestions as to the basic mysteries which man has to solve,
7.
One of the foremost
of these is simply the “mystery of the soul” inevitably related to the “Mystery
of the Solar Angel”.
8.
Capricorn is among
the most mysterious of signs and is related to the “Secret of the Soul”.
c.
Indications as to certain correspondences,
9.
Through the cognition
of these we gain an understanding of the larger patterns.
d.
Practical points for constructive thinking.
10.
We are to become
proficient in “constructive thinking”—thinking which builds in line with
the Divine Plan.
Students must remember
that the aim of all truly occult teachers is not to give information
but to train their pupils in the use of thought energy.
11.
This, of course,
is a vitally important thought. Yet, it cannot be denied that Master DK
has given massive amounts of information through His numerous books.
12.
The information
given, however, is not for amassing but for application in service. Naturally,
organization and correlation of the information must precede successful
impartation and utilization in service.
13.
As well, the information
given is meant to build new patterns of thought in the chela’s consciousness.
The juxtaposition of certain related items of knowledge tends to the realization
of the certain energy patterns to which those items of thought are related.
14.
A student rightly
trained in the use of thought energy can become a co-creator in the task
of manifesting the Divine Plan.
It will therefore be apparent
why this method of instruction is the one invariably used. It is
the method which involves the dropping of a hint
on the part of the Teacher, and the correlation
perhaps of certain correspondences, coupled with a suggestion as to the
sources of light.
15.
This is the method
which suggests or implies the gestalt but does not close
it. The gaps in knowledge which temporarily prevent the complete configuring
of the pattern of knowledge act as stimuli to the evocation of the student’
intuition.
16.
Let us tabulate
the method:
a.
The Teacher
drops hints
b.
The Teacher
correlates certain correspondences but not all. Some correlations are
left to the student.
c.
The Teacher
suggests the sources of light—the directions in which the light to be
shed upon the hints and upon important correspondences may be found.
17.
In this way, the
Teacher exercises the faculties of the students rather than doing
everything for them, thus producing ‘spiritual weaklings’ (as Master Morya
has suggested).
It involves, on the part
of the pupil, the following recognitions:
a.
That the hint may be worth following.
18.
It is easy not
to notice. Important hints may be ‘dropped’ and yet remain unrecognized,
or if recognized, the potential value of the hint may not be anticipated
and, therefore, the will to follow the hint may not be activated.
b.
That meditation is the pathway
to the source of light, and that
the hint dropped is the "seed" for meditation.
19.
Meditation is
an act of spiritual progression. It leads to light, to Light and
eventually to the Greatest Light—the “unfettered enlightenment” of Shamballa.
20.
Every seed is
an ‘impelling unit of energy’. From the seed may grow the bridge to the
Light.
c.
That facts, ill-assorted and uncorrelated,
are menaces to knowledge and no help.
21.
It is not that
the accumulation of facts is deleterious. Rather, the menace to knowledge
comes if the accumulated facts remain “ill-assorted and uncorrelated”.
22.
Our task is to
sort, organize and correlate accumulated facts, just as Master DK has done.
The many hints He ‘drops’ indicate correlations which He has long ago made.
Those correlations, for the most part, lie ahead for us. He does not, however,
always reveal the correlations which await us. It is our task meditatively
to bridge towards those correlated patterns of revelation (however vague
or uncorrelated they may be for us when we begin treading the lighted path
towards them).
23.
Mental digestion
and assimilation are, thus, necessary.
d.
That every aspect of truth, progressively grasped,
has to be assimilated, and welded into the experience
of the student.
24.
We are given three
important directives: grasp, assimilate and weld.
25.
Grasping and welding
are Vulcanian acts. Assimilation belongs to Mercury and Venus.
26.
That which is
relatively ‘low’ in our nature has to undergo constructive change due to
the impact of that which is ‘high’. All higher substances taken-in must
work their way ‘down’ in good order and with transformative effect upon
the lower substances they touch.
e.
That unless the correspondences agree in an atomic, personal, planetary
and cosmic fashion, they are not to be trusted.
27.
Analogy and correspondence
are not the “last word” regarding truth but they can be unusually valuable.
Yet, trustworthy correspondences must be thoroughgoing. If they do not work
out on all the levels emphasized by DK in this treatise (the atomic, the
individual, the planetary and solar/cosmic) they cannot be relied upon.
28.
This statement
forces us to question how we arrive at truth, and at the trustworthy premises
which are intended to lead us into ever greater Truth.
29.
We are asked to
verify the correspondences we use as a basis for our thought and our apprehension
of reality. This will require patient, rigorous thought and the testimony
of the intuition.
f.
That much information is withheld until the student is a disciple,
and still more until he is a pledged initiate.
30.
The stage of “pledged
disciple” is omitted.
31.
It is also clear
that one can be a student well before one is a disciple. Simply
to study a great Teaching does not make one a disciple.
32.
Once the pledge
is given, it is retained through various stages. The pledge is only intensified
as initiations are sequentially ‘passed’.
33.
DK does not seem
to be talking of a “probationary initiate”, but of the true third degree
initiate, who maintains and intensifies his pledge.
The reason for this is to be found in the [Page
869] fact that all knowledge concerns energy, its application, and its
use or misuse.
34.
Growth of knowledge
is growth in the capacity to apply energy, using it either correctly or
incorrectly. When energy is misused much damage to the outworking of the
Plan may result. It is better to withhold knowledge until a disciple or
initiate can be trusted, than to run the risk of damage to the expression
of the Divine Plan on our planet.
Let us now continue with our consideration of the petals and
Initiation.
Each of the three circles
of lotus petals is closely connected with one of the three Halls. This has been earlier
referred to. Much of the work connected with the first tier of petals is part of the experience in the Hall of Ignorance.
35.
Close connection,
however, may not indicate that identicality. There are correlations between
the Halls and the tiers which may be more complex than initially meets the
eye.
36.
We have already
seen that the 777 incarnations (breaking into units of 700, 70 and 7) do
not directly correlate with the processes to be found within the three tiers
of petals.
37.
We have to proceed
carefully. Not all the work connected with the first tier of petals
is experienced in the Hall of Ignorance.
38.
The term “work”
is to be noted as it signifies the focused effort for which the man is responsible.
Unfoldment follows after laborious “work”.
39.
The following
excerpt must be linked up with the thought given in the preceding section
of text:
These
three petals are organised and vitalised in the Hall of Ignorance, but
remain unopened and only begin to unfold as the second circle is organised.
(TCF 822)
40.
When one organizes
and vitalizes the petals of the second tier, has he stepped out of the Hall
of Ignorance? It would seem so. Yet, it cannot be questioned that for such
Egos as Brahmic Lotuses (who certainly are at work within the Hall of Ignorance)
the first knowledge petal is, indeed, unfolded! So then, is it true or not
that Brahmic Lotuses (and other lower forms of human expression) are actually
at work in the second tier (in which the factor of discrimination, requiring
a rather developed mentality) is exercised? It would seem that they are
not that advanced.
41.
Or is it possible
to organize and vitalize the love petals of the egoic lotus without leaving
the Hall of Ignorance? It would seem that it is not possible as work within
the second tier does require a degree of advancement which is not found
within those working within the Hall of Ignorance.
42.
Maybe we cannot
use broad and general strokes to represent the intricacies of this process
of moving from the Hall of Ignorance into the Hall of Learning.
43.
Probably each
petal in the Hall of Learning has some correlation with the corresponding
petal in the knowledge tier, in which case development within the petal
in the knowledge tier would cause (at a certain point of sufficiency) a
reflexive stirring of some kind in the corresponding petals in the Hall
of Learning.
The act of organising and
preparing for unfoldment is the most important stage, and that with which
man is the most concerned.
44.
Here we have a
sentence of the utmost importance. It indicates the process at which a man
truly labors. The focussed desire and effort of the human being (the focused
will later) is directed (consciously or unconsciously) at organising and
preparing for the unfoldment of the petals. Work within the energy
fields represented by the petals is largely reflected in petal organization,
and one may presume, by a degree of vitalization—though other forces
like the Solar Angel and the representatives of the second aspect of divinity
are largely responsible for vitalization. As well, the Rod of Initiation
is a tremendous source of vitalization.
45.
Labor precedes
accomplishment. Labor is represented by organisation. Accomplishment
by unfoldment. There is a difference between learning to play the
piano and playing it like a virtuoso.
46.
We all realize
that there comes a point in the process of labor when something additional
seems to take over—shall we call it a propulsive, integrative
factor? Something additional seems to work for the man and
he does not need to think about every step forward. He progresses as if
borne along by the integrative interplay of the generated energies. There
is an analogy here related to “entering the Stream”. At the second initiation
a man is borne along and carried forward by the spiritual energy of the
group and of the Ashram. He need not take every step forward through his
own individual labors. He is assisted by the forward movement of the beneficent
energy-current he has entered—the “Stream”.
The act of petal
opening is of briefer duration, and is produced by the pouring in of solar
heat or fire, and thus bringing about a fresh access of energy.
47.
Again, a statement
of vital importance. That which effects the opening
of petals is minimally “solar heat or fire”, the source of which can be
considered the Solar Angels or the forces of the second aspect of divinity.
The Rod of Initiation also, at first, distributes solar fire.
48.
From what is here
said, it would appear that the man, individually, is not responsible of
the actual opening of the petal. He does not force them open, as
it were (though his “strenuous effort” evidence later when in the sacrifice
tier surely assists in the process). He simply properly prepares the field
towards which an access of solar energy is attracted. The solar heat or
fire effects the opening, just as flowers in bud
or with folded petals open to the rays of the sun.
49.
It is significant
that “petal opening” is of briefer opening than petal organization
(and, presumably, than petal vitalization). This fact gives us some sense
of how long it takes to prepare for the unfoldment of petals and sheds light
upon the whole process of egoic lotus unfoldment from start to completion.
One day we will be capable of ascertaining the timing of the various stages
of petal and tier unfoldment and this will help us gauge with accuracy the
duration of the various evolutionary stages of the human being. Such knowledge
will also help us understand the stage at which a person finds himself and
how long he may expect to continue within the process of that stage.
50.
All this goes
to the answering of important questions:
a.
Who am I?
b.
Where am I in
my process of evolutionary unfoldment?
c.
What is my next
step ahead?
This is produced in our
earth scheme through the co-operation of the Mahachohan, of the Chohan of
a man's egoic group, and the particular Ego concerned.
51.
Here we learn
of three forces (other than the force of the Rod of Initiation) which are
responsible for petal unfoldment.
b.
The Chohan of
a man’s egoic group.
c.
The particular
Ego concerned (thus implicating the Solar Angel or Solar Pitris which
constitute a man’s Ego)
53.
We note that these
are the Agencies responsible for petal unfoldment “in our earth scheme”
and not on other planets, though there may be parallels.
54.
To them we must
add the forces generally expressing through the second aspect of divinity.
55.
The Mahachohan
wields the third aspect of divinity, an energy
related to the devic substance of which the petals are constructed. The
Solar Angels are substantially related to the egoic lotus, but their
substance underlies the substance of the elemental essence and devas
of the higher mental plane.
56.
The Chohan of
a man’s egoic group naturally wields the energy of the second aspect of
divinity, for a Chohan is an exponent of monadic energy from the second
subplane—the systemic monadic plane.
57.
The Ego naturally
wields solar fire.
58.
That which we
must understand is that it is largely the force of the second aspect
of divinity which induces petal unfoldment but that the unfoldment of
the earlier petals is also much aided by the force of the Mahachohan.
The following tabulation may be found helpful:
59.
This tabulation
must appear as something of a generalization. We find that there are many
references to be compared if we are to understand the dynamics of organization,
vitalization and unfoldment (to name the three most prominent process in the gradual opening of the egoic lotus).
I. Knowledge Petals. First circle.
a. Organised in the Hall of Ignorance.
60.
As previously
stated, during the passage through the Hall of Ignorance, it appears that
some types of lotuses have at least one petal open and, some of them, another
opening or opened.
61.
So we might presume
that during the experiences of the Hall of Ignorance, at least some degree
of petal unfoldment is to be expected.
62.
We might ask,
are ‘Atlantean Lotuses’ with two petals opening to be considered as laboring
in the Hall of Ignorance. It would seem so.
63.
So much depends
on how we define the term “ignorance”. Probably the best definition in this
context is ‘ignorance of the soul”—yet even very primitive Lemurian man
was, we are told The Secret Doctrine, aware of the presence
of his indwelling ‘God’ or Solar Angel.
b. Guided by the force and energy
of the Mahachohan.
64.
This is reasonable.
Both the third tier of petals and the Mahachohan are related to the
third ray.
c. The third group of solar Pitris
affected.
65.
It is in this
section of text that DK seems to differentiate between “solar Pitris”, “solar
Lords” and “solar Angels”.
66.
We must determine
if there is a hint underlying this apparent differentiation. It may be,
only apparent or something of a deep nature concerning distinctions
to be made within the rank of the Fifth Creative Hierarchy may be indicated.
67.
If the outer tier
of petals concern the third group of Solar Pitris, then it
would seem that there is a second group and a first group, presumably related
to the second tier and the first tier. If this were the case, then the term
“solar Pitris” would apply to all those angelic forces which informed
the petals and tiers of the egoic lotus.
II. Love Petals. Second circle.
a. Organised in the Hall of Learning.
68.
If this is the
case, then the petals of the knowledge tier are unfolding as the second
circle of petals are being organized.
69.
It is clear that
the man is organizing as he is learning.
70.
He is also supported
by the capacity to perform those skills which were being learned
during his passage through the Hall of Ignorance.
b. Guided by the force of the
Bodhisattva.
71.
This tier of petals consists, of course, of love petals and
so its processes are guided by the energy of love—the energy of the Bodhisattva.
c. The second group of solar Lords
affected.
72.
It appears that
“solar Lords” are being differentiated from “solar Pitris”, and yet the
same reasoning applies as above. If it is the second group of “solar
Lords” who are affected, then, presumably, there is a first and third group
of such beings—assigned, it would seem, to the first and third tier respectively.
73.
We may be forced
to conclude that “solar Pitris”, “solar Lords” and “solar Angels” are all
equivalent terms. Yet the mind cannot help but think that the Fifth Creative
Hierarchy is a hierarchy after all, and must have within it beings
of various ranks. Do these names indicate such ranks—that is the question.
III. Will or Sacrifice Petals. Third circle.
a. Organised in the Hall of
Wisdom.
74.
This seems to
be saying that when one works within the last tier, one is working within
the Hall of Wisdom. And yet there is indication that work
within the Hall of Wisdom contains some second tier unfoldment processes.
The
fifth or spiritual kingdom is entered when the units of the fourth kingdom
have succeeded in vitalizing the fifth spirilla in all the atoms of the
threefold lower man; [presumably the fifth spirilla
of both the physical permanent atom and the astral permanent atom. The mental
unit has no fifth spirilla] when they [Page 698] have unfolded
three of the egoic petals and are in process of unfolding the fourth and
fifth and when they are becoming conscious of the pranic force of the Heavenly
Man. (TCF 697-698)
75.
It would seem
that to enter the fifth or spiritual kingdom is to enter the Hall of Wisdom
(the terms are usually equivalent), and yet we see man entering the fifth
kingdom as he is unfolding the fourth and fifth petals. As the fourth and
fifth petals are unfolding, can we say that the third tier or parts of the
third tier are being organized? This is possible.
76.
Of course, again
we must be careful. Is becoming conscious of the pranic force of the Heavenly
Man the same as entering the fifth or spiritual kingdom? We can be sure
that the spiritual kingdom is entered by the time the fifth petal is completely
unfolded, for this unfoldment is equivalent to having taken the first initiation.
But can it justifiably be said that that fifth kingdom is being entered
as the fourth and fifth petal are simply unfolding?
77.
Yet, the pranic
forces of the Heavenly Man are (since the Heavenly Man has His chakras on
the cosmic ethers) to be considered as cosmic etheric, and thus related
minimally to buddhi (the principle found expressing through the lowest
of the cosmic ethers) with its second aspect and its definite relation to
the Solar Angels.
78.
Let us consider
the following reference:
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)
79.
If we consider
this carefully, we may judge that when the two circles of petals are unfolded
or well-nigh unfolded, then the third tier is completely organized.
80.
The “Portal of
Initiation”, however, is the portal of the first initiation, and
it is at this point that, according to the reference above, two circles
of petals are unfolded and the third organized.
81.
Yet, from another
perspective, the taking of the first initiation is the same as entering
the fifth kingdom of nature the Kingdom of Souls.
82.
At the first initiation,
the seventh petal must be touched by the Rod of Initiation, for the sacrifice
petals are unfolded to a great extent through the application of the Rod.
Thus, if initiation begins, the Rod must be applied. Even the first initiation,
with the initial application of the Bodhisattva’s Rod, has a definite relation
to the sacrifice tier and thus, minimally, to the seventh petal.
83.
This would mean
that as the first initiation is about to be taken, the seventh petal is
probably unfolded to at least some degree (as the initiate is initiate before
he is initiated) and so it would seem that more than the organization
of the sacrifice tier is indicated by the time that two circles of petals
are unfolded.
84.
Perhaps complete
organization of the sacrifice tier does not preclude the unfoldment of some
of the sacrifice petals.
85.
In fact, it is
reasonable to hypothesize that the second initiation is taken as the sixth
petal is completely unfolded, in which case, the seventh petal (following
the impact of the Rod a significant number of lives earlier) would be quite
unfolded.
86.
Thus, again, with
anything resembling the complete unfoldment of the second tier, far more
than organization only is indicated with respect to the sacrifice
tier.
87.
We can see how
intricate the matter seems to be become. Nothing will substitute for direct
accurate sight of the process of unfoldment. Until we have such sight,
we must speculate as intelligently and imaginatively as we can on inference.
b. Guided by the force and energy
of the Manu.
88.
The Manu wields
the first aspect of divinity which is correlated to the sacrifice petals.
c. The first group of solar
Angels affected.
89.
We are presented
with the same issue and questions. Are there a second and third group of
“solar Angels” and, if so, how are they focussed within the egoic lotus?
At the stage which we are
considering (that of the organisation and unfoldment of the first tier of
petals),
90.
I.e., life within
in the Hall of Ignorance and transition out of the Hall of Ignorance—for
we find the Tibetan differentiating concerning the results of “organisation”
and “unfoldment” when speaking of the first tier.
the
egoic influence felt at the beginning is but small,
91.
Yet the influence
is felt, or there would not be petal unfoldment. Yet, the Ego does
not, thus far, take an “active interest” in the affairs of the personality
it is supervising. This does not happen until the fifth petal is beginning
to open. Obviously, this opening occurs before the first initiation,
yet, withal, at the antechamber of the Hall of Wisdom.
The Ego takes no active interest in the development
until the second petal in the second series is beginning to open. (TCF
543)
but
when the three petals become sufficiently active and alive through
the energy accumulated and stored up in the [Page 870] ego during the activities
of the personal life,
92.
Here we are told
how it is that petals become “active and alive”. It is through the energy
stored up in the Ego as a result of the activities of the personal life.
At least “personal life” is the basis of such activation though, no doubt,
the supervising Solar Angel/Solar Angels are involved.
a
form of initiation then takes place which is a reflection (on a lower plane)
of the great manasic initiations.
93.
We are learning
of a type of initiation which occurs when the three knowledge petals become
“sufficiently active and alive”. This indicates a stage of unfoldment for
all of them, though whether we can call it complete or perfected
unfoldment is still to be questioned.
94.
With regard to
the “great manasic initiations”, all the initiations from the first
to the fifth can be called “great manasic initiations”. We might question
whether the sixth initiation can be called “manasic”, for it occurs, from
one perspective, ‘above’ the level of atma which is the highest manasic
field upon the cosmic physical plane.
The energy in the outer
circle of petals causes it to spring apart from the next circle, and to
unfold.
95.
Shall we pay attention
to the sequence? Is it necessary that a tier “spring apart” first if all
the petals within it are to become completely unfolded.
96.
Perhaps any degree
of unfoldment is incomplete unless there has been this springing apart.
This threefold energy
becomes interactive and a very definite stage is thus reached.
97.
Not only are the
three knowledge petals unfolded, but, with the knowledge tier springing
apart, the three knowledge petals become “interactive”. This represents
a type of synthesis and represents a further stage to mere unfoldment. Three
become as one. We have a trinitization of the knowledge tier.
This series of initiations is seldom recognised
within the physical brain consciousness owing to the relatively inchoate stage
of the bodies, and the unresponsiveness of the brain matter.
98.
We have a series
of initiations, so we shall surely look for more than one. May we presume
that when the second tier of petals springs apart and becomes interactive
than another one in the series of initiations occurs? We might think so,
but discover later that an exact analogy does not hold good.
99.
Does the series
consist of only two initiations? It would be a small series, but
so it seems.
100.
We may reason
that, should the second tier spring apart, it would mean, that both the
second and third petals of the love tier would be completely unfolded,
and this would certainly indicate the first initiation and most probably
the second.
101.
The following
shows that when the fifth petal is opened, the first initiation is taken.
On the buddhic plane, when flashing forth
at initiation,
102.
And by this, the
first initiation is meant…
this number signifies the full development of the fifth
principle or quality, the completed cycle of the Ego upon the five
Rays under the Mahachohan,
103.
For at initiation,
the ray of the Bodhisattva comes strongly into influence.
and the assimilation of all that is to be learned upon them,
and the attainment—not only of full self-consciousness,
104.
This self-consciousness
is strictly individual, and relates to the cycle of lives spent with the
Ego focussed on the third subplane of the higher mental plane.
but also of the consciousness
of the group wherein a man is found.
105.
Consciousness
of one’s group (at least increasing consciousness thereof) is the
gift of the first initiation.
It infers the full unfoldment of
five of the egoic petals, leaving four to open before the final initiation.
(TCF 696)
106.
This is a clear
indication that five of the egoic petals are fully opened at the first initiation.
107.
Naturally, this
implies that six of the egoic petals are fully unfolded by the time the
second initiation is taken, and this is usually (or almost invariably) many
lives later.
108.
We see how carefully
we must proceed as we attempt to untangle the sequence of petal unfoldment.
There are apparently ambiguous or even contradictory references, and none of them can be dismissed. Usually, however,
an interpretive key can be found to reconcile apparently contradictory references.
109.
Returning to our
theme, we find that the pre-manasic initiations are not registered in the
brain of the man taking them. The bodies are relatively inchoate and so
do not act as reliable transmitters of Egoic force and impression,
and the substance of the brain is still unresponsive.
Yet they are nevertheless
initiations of a definite though less important character, and they involve primarily the display (within
the personal life of the man) of an intelligent recognition of his group
relationships on earth.
110.
The type of recognition
suggests an interplay between the third and second
aspects of divinity.
111.
If a sense of
group relations is emerging, we can infer that there is unfoldment occurring
in the fifth petal, as the energy of the Solar Angel will be pouring into
that petal stimulating the second aspect (as one prepares for the first
initiation) and is not actively interested until the fifth petal is in process
of unfoldment.
112.
When this type
of lesser initiation occurs, how far is the human being from taking the
first initiation? Perhaps not very far considering the long history of petal
organization and unfoldment involving the knowledge petals.
113.
Yet the taking
of the first minor initiation, does not signify that the taking of the first
of the great manasic initiations is imminent.
This recognition is frequently
selfish in character, as, for instance, that which the union worker displays,
but it is indicative of group interplay.
114.
VSK states:
“This illustrates the value and limitation of family, tribal, group and
‘economic or social movement’ groups (such as this union worker example) . It is selfish stage, but it is a rightful stage (like all
stages, one to be entered, experienced, and left behind).”
115.
Let us think of
selfishness. The first major blow against selfishness is not struck until
the second initiation. So we can see that selfishness follows us well into
the sacrifice tier of petals and is present even when there is partial unfoldment
of two of these petals.
116.
At least, in the
unfolding of the first tier of petals (as a whole) the first indications
of real brotherhood are manifesting.
A similar process takes
place when the second circle of petals is organised and ready for unfoldment.
117.
Let us proceed
very carefully. DK did not say that such a minor initiation (the second
in the series) occurs when the love tier of petals is unfolding or unfolded,
but only when the circle is organised and ready for unfoldment.
So the parallel is not exact, as with respect to the first tier of petals
the unfoldment has occurred and with regard to the second tier, it
has not yet occurred.
118.
Therefore, we
see that the thought that the complete unfoldment of the second tier
indicates the taking of the second initiation is not contradicted.
This time the World Teacher,
the Master and the Ego concerned are co-operating,
119.
And not the Mahachohan…
120.
In general, petal
opening occurring before initiation occurs through the agency of the Mahachohan,
the Chohan of a man’s egoic group and the particular Ego concerned.
121.
Now, however,
we are becoming specific. The minor initiation administered at this time
(the second in the series) occurs through the agency of the Christ (or World
Teacher) the Master (Who is or will be the man’s Master) and, again, the
Ego concerned. It appears that the Mahachohan is only involved at the earlier
stage.
for
these smaller initiations deal with the love nature,
122.
Both of them do, not only the second minor initiation
supervised by the Christ.
123.
One wonders if
the commonly perceived religious phenomenon of being “born again” has something
to do with the taking of this second in a series of minor initiations.
with
astral or emotional organisation, and with the recognition (by the man
in his personal life) of some form of unselfish love, and of a love for
some object, person or ideal which leads to altruistic endeavor, and to
the negation of the lower self.
124.
Let us tabulate
the results of the taking of this second minor initiation.
a.
These minor
initiations deal with the love nature
b.
These minor
initiations deal with astral or emotional organisation
c.
They deal with
the recognition by the man in his personal life of some form of unselfish
love
d.
They deal with
a love for some object, person or ideal which leads to altruistic endeavor
e.
These minor
initiations deal with some form of negation of the lower self
125.
We can see that
it is certainly possible for those who are not yet initiates of the first
degree to ‘meet’ the Christ, the Master and the Ego. In some manner He presides
over this second minor initiation.
126.
The two types
of initiation concerned seem to be occurring before there is any
significant unfolding of the petals of the second tier, because, it would
seem, that by the time the fourth and fifth petals of the second tier are
in process of unfoldment, the individual is already in the early stages
of entering the spiritual kingdom (having activated the fifth spirilla and
having accessed the pranic, cosmic etheric nature of the Heavenly Man).
127.
Those taking the
first and even the second of these two minor initiations have not entered
the spiritual kingdom.
This brings us to the third
group of petals or to the unfolding of the will or sacrifice petals, based
on intelligent purpose and pure love.
128.
It is interesting
that DK did not mention the process of organising first.
129.
We seem to be
saying that when the sacrifice petals are unfolding, then intelligent
purpose and pure love are demonstrating in the life. This is different
from saying that one is merely working upon cultivating these qualities.
130.
We must remember
that, as stated above, the sacrifice petals are organised in the
Hall of Wisdom. It would seem correct to say that they are also unfolded
in this same Hall.
131.
Here we see a
parallel, or the knowledge petals are organized in the Hall of Ignorance
but, close scrutiny seems to show that some of them, at least, are also
unfolded to some degree during the experiences of the Hall of Ignorance.
The force in this group
calls in a different factor, that of the Manu, as well as the force of the
Bodhisattva,
a.
Complete unfoldment
of the first tier involved the force of the Mahachohan and the Ego. It
may be that the Chohan of a man’s egoic group was also involved.
b.
The second minor
initiation occurs when the second tier of petals are organized and “ready
for unfoldment”. Presumably, this means they have been “vitalised”. The
Bodhisattva and the Master are involved in this process as well as, again,
the Ego.
c.
The next unfoldment
process calls for the intervention of the Manu and the Bodhisattva (the
first Hierophant). The force of the Ego is not mentioned at first, but
presumably it is involved as the Solar Angel is present during the initiation
ceremonies beginning from the first and lasting, perhaps, through the
fourth, at which time, the Solar Angels take their leave of the now soul-infused
human personality they have been supervising.
d.
We learn below
that the Master is also involved.
and the desired effect is
produced through the full co-operation of the fully awakened Ego,
133.
Yes, the Ego is
fully involved and is fully awakened. We can question whether the Ego is
really “fully awakened” even at the first degree, but perhaps it
is sufficiently awakened to participate in a new and more influential manner.
aided
by his own Master (if he is evolving in a cycle wherein hierarchical effort
for humanity takes the form it does in this present one), and the Manu.
134.
This is interesting.
We see that the candidate for initiation will be aided by his own Master
only if his initiation is occurring during a cycle wherein the Spiritual
Hierarchy is aiding humanity. Was this aid transpiring on the Moon-chain,
for surely there were initiations to be taken on that chain—in fact the
fourth was, we are told, possible.
135.
There may be initiations
occurring through a more natural and less interventionist process. Individualization
on the Moon-chain chain occurred through such a more natural process and
so, perhaps, did initiation.
136.
We seem to be
saying that the Manu is somehow involved in all the great manasic
initiations. The mode of His involvement is probably specific to each initiation,
and more potent at the third initiation than at the earlier two.
Eventually (after the second
Initiation) the Lord of the World comes [Page 871] in as a factor,—the
Lord of world power, fully expressing itself in love.
137.
We must be speaking
of the second Initiation of the Threshold, because if the term “second initiation”
meant the fourth initiation (as it occasionally it does), the Lord of the
World would be entering the process later than is generally recognized and
described in so many other references.
138.
We are not told
how soon after the third initiation this occurs. One would imagine that
this emergence of the influence of the Lord of the World would occur as
the third initiation is approached, but we are told that Sanat Kumara becomes
a factor in the initiate’s consciousness after the second initiation, as
does an orientation towards identification and Will.
The greatest problem
facing aspirants and disciples prior to the third initiation is that of
comprehending the nature of identification. This concerns (in
the first instance) the relation of the self to the Self and of all selves
to the all-inclusive SELF. (R&I 172)
139.
We see that during
the unfoldment of the sacrifice tier, it is not only the Manu, the Bodhisattva,
the Master and Ego who are involved, but the Lord of the World, Himself (however attenuated or modulated His influence).
Speaking generally, therefore,
it might be stated that egoic groups in whom the knowledge petals are being
organised and unfolded come under the primary influence of the Mahachohan;
140.
We note that DK
is describing not only individual Egos but egoic groups with certain characteristics.
Such groups as described immediately above contain those who are largely
in the Hall of Ignorance or just beginning to emerge from it. They live
under the sway of the third aspect of divinity and thus are related to the
energy wielded by the Mahachohan—the third ray.
those
in whom the love aspect, or the second circle of petals, is opening come
under the primary influence of the Bodhisattva,
141.
We remember that
as the love petals are unfolding, the individual is standing on the threshold
of the Kingdom of God.
142.
There are other
influences to which Egos in such egoic groups are subject, but the influence
of the Bodhisattva is primary.
with the knowledge unfoldment
paralleling the work;
143.
Here we see that
knowledge unfoldment continues as the love petals are unfolding. It certainly
cannot be said that the processes related to the love petals are devoid
of knowledge. There is even a knowledge petal within the three love petals
and also one within the sacrifice tier (as well as in the synthesis tier).
144.
However, it may
be inferred, that when the love petals are unfolding, the three petals of
the knowledge tier are already unfolded, for the love petals do not unfold
unless the first of the minor initiations is taken, and it is taken well
before the second tier is unfolding.
145.
The principle
is, that the unfoldment of the previous aspect
continues as attention is placed upon the succeeding aspect.
whilst
those in whom the third tier is being opened come under the energy direction
of the Manu, with the two other types of force co-ordinated.
146.
As the Manu is
influencing the opening of the sacrifice tier of petals, knowledge and love
are coordinated in support of the sacrificial unfoldment.
147.
Knowledge and
love continue to deepen in support of the development of sacrifice.
It will be apparent to
the careful reader
148.
And this we must
surely become, however far we are from the desired degree of carefulness..
that
in this fact lies hid the secret of why the Mahachohan holds office
longer than either of His two Brothers, holding it as He does for an entire world period.
149.
A world period
(from one perspective) is an entire globe-period of a chain-round and can
last tens of millions of years. We may wonder whether the Mahachohan is
present at the beginning of the world period when the round passes through
our globe.
150.
We do see, however,
that while knowledge is the focal point for the first unfoldment within
the knowledge tier, it continues to be emphasized both during the unfoldment
of the second tier and also during the sacrifice tier. Thus the Mahachohan
has a longer period of supervision for, apparently, He supervises the unfoldment
of all knowledge petals—even those found within the love tier and
sacrifice tier.. The Bodhisattva and the Manu were
not required during the unfoldment of the outer or knowledge tier, and that
unfoldment lasted the very longest time.
The key to these cycles
lies hid in the following thoughts: the Bodhisattva and the Manu change
more frequently and pass on to other work owing to the fact that They each
embody one type of triple force, whereas the Mahachohan is the focal
point for five types of energy, each in its turn triple in nature.
151.
Here we have a
division of 1-1-5. We think of the fivefold nature of the third ray, the
ray of the Mahachohan.
152.
If the Mahachohan
oversees the development, expression and coordination of five rays, obviously
his task would have to take a far greater length of time.
153.
Perhaps this is
another reason why the third aspect of divinity takes so very long to manifest
when compared with the manifestation of the second and first aspects.
154.
Yet, while the
first aspect seems to take the shortest amount of time to run its course,
it is the Bodhisattva Who (with respect to the human kingdom, at least)
has the shortest term of office.
155.
Perhaps this can
be somewhat explained by this the thought that the human being spends far
the longest time on the monadic ray than on any other. Once he focuses truly
and completely on this monadic ray, he spends the remainder of the solar
system expressing upon that ray (presumably, even if he ‘leaves’ the solar
system for training of a nature more advanced than he can receive in this
solar system).