Fellowship of Cosmic Fire

Commentary Semester VII Section XI

TCF 868-871 S7S11 Part I

17 -  31 August 2008

(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.

52.             These are:

a.                  The Mahachohan

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,

132.         Let us compare:

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).