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

In each case of petal unfoldment, certain types of force are generated, dealt with, assimilated, and used, at first unconsciously and finally with full intelligence.

1. DK is telling us about force dynamics during petal unfoldment: There occurs—

a. The generation of forces

b. Dealing with the forces generated

c. Assimilation of the forces generated and dealt with

d. The utilization of such forces (at first unconsciously and then consciously with full intelligence)

2. There is much unconscious, instinctive work within the fields of energy-force knowns as petals. It is a while before the individual understands consciously the forces he has begun to deal with when entering the energy-force field of a new petal.

3. Initial human activity within the field of a petal can hardly be called petal organisation but it leads in that direction.

4. Gradually, the individual becomes conscious of what he is doing in this new field. He begins to respond to the new tasks with increasing intelligence, until, finally, he expresses himself within that field with “full It intelligence”.

5. It is conscious labor within a petal-field which parallels the organization of the petal. It is the unfolded petal which indicates that intelligence is expressing with fulness within the field of a petal. This is the consummation of a long period of conscious labor.

In the Hall of Ignorance the force of the energy of Brahma (the activity and intelligence of substance) is that mostly dealt with,

6. This substance is both physical and emotional, and to some extent mental at the later stages, for Brahma (like all the other members of the Trimurti) is threefold and encompasses all three activities. The rudimentary mind, however weak, is, active from the first.

7. When the man is dealing mostly with mental substance, as he does when working within the third petal, it can be questioned whether he should be regarded as working, strictly speaking, with the Hall of Ignorance. While he may still be ignorant of the soul, he not ignorant of the mental nature which will serve as the bridge to the soul.

and the man has to learn the meaning of activity based on:

8. Notice that “meaning” is involved, though work in this outer tier is a long way from entering the World of Meaning via the soul.

9. We should be reminded that the third ray is the Ray of Active Intelligence.

10. We can assume this to be the energy inherent in his lower principles.

11. This is the energy absorbed from his environal contacts including contacts with other human beings.

12. Some energy is also absorbed from the Ego which sustains the personality, the soul quality, per se, is very little in evidence.

13. This is the energy of those groups with which the man associates on the physical plane—the family, the tribe, the community.

d. Material energy or that which is hidden in physical plane matter.

14. This is a very ancient energy inherited from the first solar system.

In the Hall of Learning the disciple

15. Let us note that the term “disciple” is used to indicate one who works within the Hall of Learning—at least at a certain later stage of work within that Hall.

becomes aware of, and uses the energy of, the second aspect in form-building, in social relations, in family and other group affiliations.

16. The following are all expressions of the second aspect of divinity:

17. We can see the lower energies of Venus expressing themselves.

18. It should be noted that petal activity is additive and cumulative. When organizational work begins in the second tier, continuing development occurs in the earlier tier. When organizational work begins in the sacrifice tier, the continuing development occurs in the second tier and does not cease in the outer tier, howevermuch it may begin to fall somewhat below the threshold of consciousness.

19. The principle is similar to the addition of planetary rulers in relation to a sign of the zodiac powerful in an astrological chart. When the esoteric ruler begins to function, it does not mean that the orthodox ruler or exoteric planetary ruler ceases functioning, and both of these continue to function even when the influence of the hierarchical ruler emerges.

[Page 872] He comes to the true recognition of sex and its relations but as yet views this force as something to be controlled and not something to be consciously and constructively utilised.

20. Here the Saturnian approach is demonstrated—Saturn, the planet of control. This Saturnian influence is exercised in the Hall of Learning. Indeed, Saturn is both a restraining and educative planet—a planet of the first ray and the third.

21. As the second ray grows in influence, the approach to sex will become more conscious and constructive.

22. Work within the Hall of Learning is essentially affiliative work and subject to the Law of Attraction.

23. In this Hall, man is becoming a ‘personal psyche’, though not yet the soul on its own plane.

In the Hall of Wisdom the initiate comes to the knowledge of the first great aspect of energy, the dynamic use of will in sacrifice, and to him is then committed the key to the three fold mystery of energy.

24. The one who walks within the later corridors of the Hall of Learning can be called a “disciple”—at least a probationary disciple, but one newly walking within the Hall of Wisdom can also be called a disciple.

25. We may remember that entry into the Hall of Wisdom does not occur precisely as one takes the first initiation (as some references seem to indicate), but somewhat before, as the fourth and, especially, the fifth petals are opening. The Solar Angels is taking an active interest in the affairs of the unfolding personality and hence the growth of wisdom. At the first initiation, the fifth petal is fully unfolded and the man is unquestionably within the Hall of Wisdom.

26. The one who treads the corridors Hall of Wisdom is, at least in general, called the “initiate”. This includes the category of “probationary initiate”—the initiate of the first and second degrees.

27. We have presented to us a very powerful description of how the first aspect of divinity should be used: “the dynamic use of will in sacrifice”. Too often these two—“will” and “sacrifice”—are separated.

28. The threefold mystery of energy naturally concerns the three types of electricity: positive, negative and equilibrizing. The three aspect of divinity are, thus, represented.

Of this energy in its threefold aspect he became aware in the other two halls.

29. As he walked the Halls of Ignorance and Learning, he became aware (at first subconsciously and then consciously) of negative electricity and equilibrizing electricity—the electricity of the lower eighteen subplanes and the electricity of the higher mental plane whereon the soul is focussed. Some measure of the highest aspect of this energy opened to him during the later phases of organizing the second tier.

30. As work within the sacrifice tier intensified and the sacrifice petals began to open the positive aspect of electricity was made known to him clearly and consciously, but he lacked the keys to any of the three types.

At the third, fourth and fifth Initiations the three keys to the three mysteries are given to him.

31. From the time of the third initiation, the threefold Monad or Spirit becomes an influential force. The three types of electricity express through the threefold Monad, though the greatest expression of two of them is through the personality and the Ego respectively.

The key to the mystery sensed in the first Hall, the mystery of Brahma, is handed to him and he can then unlock the hidden energies of atomic substance.

32. This, we may presume, occurs at the third initiation, the number of which correlates with the third aspect of divinity—the Brahma aspect.

33. One may wonder whether certain great scientists who unlocked some of the secrets of atomic energy—for instance, Einstein and Bohr, were initiates of the third degree.

34. We must remember that, from the occult point of view, atomic substance exists on all planes, though, in this context, we are concerned only with the lower three systemic planes—not including the higher mental plane.

35. Minimally, DK is speaking of the substance of material atoms, but by extension, He must also mean etheric atomic substance and astral atomic substance in general. The atomic substance of the lower mental plane would also be included.

36. Thee are also secrets concerning the powers of the atomic subplanes of the etheric and astral planes, but it is unlikely the DK is indicating these.

The key to the mystery of sex, or of the pairs of opposites, is thrust into his hand, and he can then unlock the hidden forces within all forms.

37. May we assume that this occurs at the fourth initiation?

At the fourth initiation another of the great secrets is revealed to him. It is called "the mystery of polarity," and the clue to the significance of sex in every department of nature on all the planes is given to him. (IHS 172)

38. The word “thrust” cannot be accidental. It almost seems as if recognition if forced upon him.

39. The “mystery of sex” is based on the Law of Attraction and is clearly, when compared with the energies and forces animated the third aspect, a “hidden” energy or force.

40. It is interesting that after the fourth initiation, the initiate need no longer incarnate in the usual way—taking physical bodies generated through the normal sex function.

41. We may presume that at this initiation, ultimate control over the normal human sex function becomes possible, though, we are told, even Masters may marry—for a spiritual purpose.

The key to the mystery of sacrifice and to the secret of the Silent Watchers in the cosmos is revealed to him, and he learns to unlock the hidden energies of the will aspect.

42. This, we may presume, occurs at the fifth initiation. It is at this initiation that the initiate ‘meets’ Sanat Kumara “face to face”.

43. There is an inescapable implication here given: Silent Watchers are sacrificial.

44. Sanat Kumara is one of the great Silent Watchers in our solar system and, it may be presumed that His sacrifice is noteworthy in solar systemic terms—i.e., from the perspective of the Solar Logos and other Planetary Logoi.

45. We have heard of the triple aspect of the Will at which the following excerpt from Rule XIII for Disciples and Initiates hints:

…let the threefold mode of working with that which is dynamic carry the group together towards the Higher Three where the Will of God holds sway; (R&I 23)

The dynamo of the solar system is shown to him, if it might so be expressed, and the intricacies of its mechanism revealed.

46. Can this occur at the fifth initiation? Perhaps? It almost sounds like a Chohanic revelation.

47. Perhaps, it is at this point that some of the secrets of solar systemic mathematics are revealed—for instance the mathematical formulae which concern the approximately 100,000 year rotation of the entirely of our solar system.

The entire solar sphere, the logoic ring-pass-not, rotates upon its axis, and thus all that is included within the sphere is carried in a circular manner through the Heavens. The exact figures of the cycle which covers the vast rotation must remain as yet esoteric, but it may be stated that it approximates one hundred thousand years, being, as might be supposed, controlled by the energy of the first aspect, and therefore of the first Ray. (TCF 1057)

One of the truths less recognised, yet withal of equal importance, is that the entire solar system equally revolves upon its axis but in a cycle so vast as to be beyond the powers of ordinary man to comprehend, and which necessitates mathematical formulae [Page 1084] of great intricacy. (TCF 1083-1084)

48. We note that we are speaking of mysteries regarding the solar system.

The following are the three basic mysteries of the solar system:

1. The mystery of Electricity. The mystery of Brahma. The secret of the third aspect. It is latent in the physical sun.

49. We may associate this mystery with that constellational source called the Pleiades.

50. We see that although electricity has three aspects, as a whole it is closely related to the third aspect.

51. A mystery is a series of energy relationships which is impenetrable to a those focused at a specified level of unless they possess the “key”.

52. When we speak of the “physical sun” when we speak of the systemic etheric planes as well. It is doubtful that our Sun is actually “physical” in the normal understanding of that term.

2. The mystery of Polarity, or of the universal sex impulse. The secret of the second aspect. It is latent in the Heart of the Sun, i.e., in the subjective Sun.

53. We may presume that the solution to this mystery has much to do with the energy of the star (or of the greater constellation) known as Sirius. Our solar system with a number of other systems belongs to a group one suspects solar systems which could with reason be called the “Sirian System”.

54. We see that there is no solution to the “mystery of Polarity” unless one can come en rapport with the soul nature of the Solar Logos, the “subjective Sun”.

55. We also note that the “Heart of the Sun” and the “Subjective Sun” are, in this context, considered equivalent, which may not always be the case.

56. While sex, per se, is often considered related to the third aspect, we can see that, fundamentally, the Law of Attraction and the cosmic energy of Love lie behind it.

3. The mystery of Fire itself, or the dynamic central systemic force. The secret of the first aspect. It is latent in the central spiritual sun.

57. We may associated the Pleiades (in a larger sense and as a stellar cluster with hundreds of stars) with the Central Spiritual Sun

58. Sometimes the star Alcyone is called the “Central Spiritual Sun” and so its nature must be considered in relation to the “dynamic central systemic force”.

59. In this context we are speaking of the first or monadic aspect of the Solar Logos:

60. In each of these cases (in the case of each of the mysteries under discussion) one of the Three Logoi (representing our Solar Logos) is necessarily an Agent of one of the great mysteries.

61. In a larger sense, when we think of the “Central Spiritual Sun”, we think of a mighty Super-Constellational Logos expressing through a number of great constellations such as Draco, the Great Bear, the Sirian System, Orion, the Little Bear, etc. The Life of that great Being, is from our perspective, fire.

These three mysteries which we have touched upon above, come in a peculiar sense under the jurisdiction of [Page 873] certain great Lords or Existences,

62. Perhaps we could be speaking intra-systemically. If so, then the revelation of these mysteries would come under the jurisdiction of such intra-systemic Lords or Existences.

63. However, we could also be speaking cosmically, and the Lords or Existences could be cosmic Beings.

64. Yet, from all that can be gathered from text below, the best interpretation seems planetary. We will find that a number of the Lords or Existences mentioned in this respect, while planetary, have not been discussed in the usual occult accounts of Planetary Lives.

and They have much to do with the revealing of the mystery to those prepared initiates Who come under Their influence during the final stages of the Path.

65. We cannot speculate on the modes of revelation involved.

66. Suffice it to say, the three great mysteries—of electricity, of polarity and of fire—are only revealed to initiates of high degree and cannot be understood by any human being unless identified to some degree as Spirit. Understand, in any degree, is not possible until the third initiation has been taken and, even, the understanding is minimal.

67. We may presume that we shall not easily ‘run out of mysteries’ as we, in our monadic nature, tread cosmic Paths to constellational destinations.

The mystery of electricity has three keys, each of which is held in the hands of one of the Buddhas of Activity.

68. Is DK referring to the Buddhas of Activity as “great Lords or Existences”? So it seems. The Teacher of these Buddhas is knows as the “Lord of the World”.

69. We may presume that each of the keys is associated with one of the aspects of fire: fire by friction, solar fire, and electric fire.

70. Three kingdoms—the mineral, the vegetable and the animal are also implicated by association and each of the Buddhas has an important connection to one of them.

Theirs is the prerogative to control the electrical forces of the physical plane, and Theirs the right to direct the three major streams of this type of force in connection with our present globe.

71. Important occult facts are being revealed.

72. There are three major streams of electrical forces. The Buddhas of Activity are concerned with these three streams as they affect the physical plane.

73. Yet our globe concerns far more than the systemic physical plane.

74. Is the Tibetan speaking of the systemic physical plane or of the planes (in aggregate) which the Planetary Logos considers the physical plane?—the eighteen lower systemic planes?

75. Perhaps we shall learn something about the nature of our present globe—in its physical and super-physical aspects.

76. We note that it is a “right” and privilege to “direct the three major streams” of electricity.

77. We must remember that the three Buddha of Activity were three Planetary Logoi in the previous solar system, and that They had reached in that system a very high degree of manasic expression.

78. It would not seem reasonable to confine the influences of these Buddhas to the systemic physical plane alone.

These three streams are concerned with atomic substance, out of which all forms are constructed.

79. Again, we do not know with certainty whether we are speaking of the atomic substance of the systemic physical plane or the atomic substance of all the lower eighteen subplanes.

80. The term “physical plane”, above, should prevent us from summarily dismissing the possibility that DK may be talking only of the systemic physical plane.

81. Atomic substance, however, is found in all vehicles of the human being and, naturally, on all the lower eighteen subplanes.

82. Further, there are “forms” to be found on all the lower eighteen subplanes and all these forms are constructed by “atomic substance”.

In connection with our chain there are three mysterious Entities (of whom our three Pratyeka Buddhas are but the Earth reflections) Who perform a similar function in connection with the electrical forces of the chain.

83. We learn that the Buddhas of Activity are called Pratyeka Buddhas. In some traditions Pratyeka Buddhas are considered to be “selfish Buddhas”—those Who care only for Their own advancement and Who are not animated by compassion. I think we can dismiss this kind of thought as having its origin in a very limited perspective.

84. The “three mysterious Entitles” are, it seems, far greater than the Buddhas of Activity. They hold sway at a chain level, whereas the Buddhas of Activity hold sway at the globe level.

85. We may assume that the influence of these Entities is not confined to the systemic physical plane, as there are so many subtle globes going to the constitution of even the more material chains.

86. But then, even the influence of the Buddhas of Activity is, very likely, not confined to the systemic physical plane. When DK speaks of “Earth reflections”, He does not, thereby, confirm that the influence of the three Buddhas of Activity is limited to the systemic physical plane. Our globe has many layers and the Buddhas of Activity are associated with the highest layers found on the cosmic physical plane dimensions of our globe—the logoic plane.

87. As Globe Lords are systemic Beings and may, from one perspective, be considered “cosmic” Beings, as are Planetary Logos, They obviously have astral bodies made of cosmic astral substance and mental bodies made of cosmic mental substance. We might be led, then, to inquire, “Just how many vehicular dimensions does a Globe Lord have”. We will surely have to think is terms that transcend the systemic physical plane!

88. Globes are part of our solar system, and our solar system (from the occult perspective) is considered not to ‘extend’ onto the cosmic astral plane and cosmic mental plane, yet, taking the analogy from the human being, his physical-etheric body is, in a way, his system, and yet his astral body and mental body are also a part of his system. So, then, do Globe Lords, for instance, have vehicles composed of cosmic astral matter and cosmic mental matter? The same question can be asked of Chain Lords and Planetary Logoi. The question really is this: “In what ways can our solar system be reckoned to include expressions on the cosmic astral plane and cosmic mental plane, and in what ways not?”

89. We are told that the Buddhas of Activity are “reflections” of these three greater Entities. From another perspective, we could consider all the Buddhas of Activity (are there twenty-one per chain) as emanations of these Entities.

90. Thus, the question may also arise whether each globe in our chain has certain Buddhas of Activity associated with it.

91. We are led into the mysteries of subtle planetary structure. All these globes may be, in a way, interpenetrating, and yet maintain their ‘globular integrity’. This goes to the heart of the mystery of planetary structure.

In the scheme, the planetary Logos has also three co-operating Existences Who are the summation of His third Aspect,

92. Thus far we have three Buddhas, three Entities and three Existences—each three greater than the three preceding.

93. By inference, we may judge the following:

a. That the Buddhas of Activity are the summation of the third aspect of the Globe Lord. We may infer that the Globe Lord is an entity greater than any of the Buddhas of Activity. (In this context we should consider that Sanat Kumara is the “Lord of the World”.)

b. That the three “Entities” are the summation of the third aspect of the Chain Lord and that a Chain Lord is greater than any of the three Entities.

c. Just as the “three cooperating Existences” are, as stated above, the “summation of His third Aspect”—speaking of the Planetary Logos. The Planetary Logos is greater than any of the “three cooperating Existences”

94. How are all these Beings related? When the mysteries of emanation are more fully revealed to us, we may know.

95. Every Globe Lord and every Chain Lord is really the Planetary Logos in essence and through emanation. Beings of the stature of those we are discussing are “mind born”.

and who perform therefore work similar to that performed by the three aspects of Brahma in the solar system.

96. Brahma, Vishnu and Shiva (the three Logoi subsidiary to our Solar Logos) are all triune, leading to a ninefold solar systemic structure.

97. We see that the great Beings Who represent solar systemic Brahma in triple aspect are the higher correspondences to the “three cooperating Existences” Who represent the third aspect of the Planetary Logos.

98. We can begin to infer that each of the other two aspects is also triple—on the planetary logoic level, on the chain level and on the globe level.

99. That is to say that the Buddhas of Activity will be complemented by three Buddhas of Love and by three Buddhas of Will (though this latter group may not yet be in full expression, especially upon a non-sacred planet such as ours).

The mystery of this threefold type of electricity is largely connected with the lesser Builders, with the elemental essence in one particular aspect,—its lowest and most profound for men to apprehend as it concerns the secret of that which "substands" or "stands back" of all that is objective.

100. DK is speaking in terms highly occult.

101. By “profound”, DK seem to mean ‘profoundly difficult to understand’ or ‘deeply material’.

102. We have been told of “elemental essence” and of “monadic essence” (essence of the atomic subplanes).

103. We know that the category of “lesser Builders” is also triune. There are three types of lunar pitris, the lowest of which is substance-matter of the sheaths.

a. The highest group of all receives the energy from the higher levels, and ensouls the spirillae of the three permanent atoms.

b. The second group, being the positive energy that attracts, builds and forms the body of man on the three planes.

c. The lowest group are the negative aspect of energised substance and the matter of the three sheaths. (TCF 780)

104. In this case, DK, may be speaking of the very lowest form of pitri, i.e., of elemental essence, but if so, it would be difficult to understand why such essence would “substand” all objectivity.

105. Usually, that which substands is considered more subtle than that which is ‘substood’. But let us see. He could be referring to that which ‘stands under’ all that is seen and is, therefore, the deeply material basis of all normal objectivity.

106. We can certainly see that threefold electricity can be seen as operative even within the level of densest objectivity (a level so commonly associated with the third aspect of divinity). Yet magnetism between the atoms of matter exists as does the electrical change of the atomic nucleus.

In a secondary sense it concerns the forces in the ethers which are those which energise and produce the activities of all atoms.

107. DK seems to be suggesting that the threefold electricity under discussion is focally expressive within the densest of all levels of the cosmic physical plane—i.e., on the densest three subplanes of the systemic physical plane.

108. If the three streams of electricity are mostly focused on the densest of all levels, they are secondarily focussed on the etheric planes which energize and activate all dense material atoms.

109. If we rise to the cosmic analogy, the threefold electrical stream would be seen to animate the lower eighteen subplanes and to work in a secondary manner on the cosmic ethers.

Another type deals with the electrical phenomenon which finds its expression in the light which man has somewhat harnessed, in the phenomena such as thunder storms and the manifestation of lightning, with the aurora borealis, and in the production of earthquakes and all volcanic action.

110. Let us tabulate the expressions of another type of electricity—not the threefold type of electricity of which DK has been speaking:

111. Are we speaking of a type of electrical activity allied to the first and second aspects of divinity as well at to the third?

All these manifestations are based on electrical activity of some kind,

112. We have a very important thought expressed. We are so likely to be limited in our understanding of electrical phenomena. There are many phenomena which we do not consider electrically-based at all, and yet they are.

113. Our knowledge of the varieties of electrical phenomena is relatively primitive, thus far.

and have to do with the "soul of things," or with the essence of matter.

114. The term “soul of things” seems to have a very special meaning.

115. We are speaking of the “Anima Mundi” or the “Soul of Matter”. We are not speaking of the higher and more subtle aspects of the soul.

The old Commentary says: [Page 874]

"The garment of God is driven aside by the energy of His movements,

116. We may assume the term “His” to refer to a Logos—whether the ‘human Logos’, the Planetary Logos or the Solar Logos.

117. The true inner “Man” (a Logos) must stand naked, unveiled by his material garment.

118. “His movements” represent the applied energy of a different (and inner) aspect of divinity than the activities of the “garment of God”.

and the real Man stands revealed,

119. The soul within the outer form stands revealed.

120. From a higher perspective, the Monad within its still more subtle vestures stands revealed. There are “garments” of many levels of tenuity. Usually, the term “garment” relates to the substance-energy of the lower eighteen subplanes, but the great Logoi have other, higher and finer ‘garments’ which they also wear.

yet remains hidden, for who knows the secret of a man as it exists in his own self-recognition."

121. The greatest Reality is subjective. The real Identity of Man-the-Spirit cannot be revealed through any form of objectivity. The secret is disclosed only in a profound state of inner Self-recognition.

122. We are inferring here the existence of a kind of ‘Ultimate Secret’. Perhaps that Secret is never to be revealed—at least not in Cosmos.

The mystery of electricity deals with the "garment" of God, just as the mystery of polarity deals with His "form."

123. This is a most important distinction. Electricity relates to the third aspect and to the “garment”. Polarity relates to the second aspect and to “form”.

124. Matter is not form. Form patterns matter.

125. The “garment of God” is shapeless until “formed” by means of the Law of Attraction.

126. We can, perhaps, begin to understand the relationship between polarity, love and beauty of form. The Law of Attraction tends ever towards beauty.

In the mystery of Polarity, we have three different types of force manifesting and thus it is apparent that the two mysteries deal with the six forces.

127. Each of the aspects of divinity is triune. Of this we are certain. Thus, are the links between the aspects assured.

128. The six forces representing the two mysteries combined remind of the six within the Kabala—harmonization represented by the Sun.

129. In the union of the two triplicities of forces representing these two mysteries we encounter the Seal of Solomon—the six-pointed star.

These three types of force are manipulated by the Buddhas of Love.

130. Of these Buddhas practically nothing has been said. One an imagine that those who are progressing along the second ray line may be candidates for such work—eventually

131. May we presume that such Buddhas of Love exist at the globe level, the chain level and the planetary logoic level? Sections of text below indicate this.

They, through Their sacrifice, concern Themselves with the problem of sex, or of "magnetic approach" on all the planes.

132. We see again that love and sacrifice are inseparable.

133. These Buddhas of Love are engaged in most interesting activities.. We see that, in relation to the highest planes, sex and love cannot be separated as they often are ‘below’.

134. The definition of sex as “magnetic approach” deserves pondering. Sex, transmuted, becomes “magnetic approach” on higher planes and can be seen as related to the Law of Magnetic Impulse, called esoterically the “Law of Polar Union” and related to Libra—one of the foremost signs of sex (and love). Sex on the higher planes is the “magnetic approach” and fusion of souls and Spirit-units.

135. The only way for the universe (having been subjected to fragmentative-emanation) to regather itself is through sex, desire and love—all ruled by the Law of Attraction and, essentially, under the second aspect of divinity.

The Buddha of Whom we speak and Who contacts His people at the full moon of Wesak, is one of the three connected with our globe,

136. From this we understand that Gautama Buddha is one of the Buddhas of Love associated with our globe.

137. Yet, if we imagine that the Buddhas of Love are in advance of the Buddhas of Activity, we will have to ponder. There is no way that our Buddha, Gautama, can be considered the peer of the Buddhas of Activity Who have already achieved the status of Planetary Logos in a previous solar system.

138. Yet, it may be presumed that, since the activity aspect of divinity is always first to unfold, the degree of development of the Buddhas of Love must necessarily follow that of the Buddhas of Activity. In general, in our solar system at least, third-aspect B/beings are more fully unfolded than second-aspect B/beings, and both of these are far more unfolded than first-aspect B/beings.

139. We note that our Buddha is one of three who work in relation to our globe. Elsewhere in TCF we are told that our Buddha (and nine others upon our planet who are possessed of a third ray Monad) are capable of generating three simultaneous appearances or manifestations. Are we to gather that the other two are (with our Buddha) two of the three possible manifestations of this Buddha Entity (discussed above), or that our Buddha can manifest simultaneously in two other manifestations directly related to Himself?

having taken the place of One Who passed on to higher work in connection with the Chain, for the same hierarchical grading is seen as in connection with the Buddhas of Action.

140. We are speaking of “hierarchical grading”. In this type of hierarchical structuring, we understand that there are different gradings of Buddhas of Love just as there are of Buddhas of Activity (Their higher correspondences being called, first, “Entities” and then “Existences”).

141. We may pause to consider that our Buddha, almost certainly has a third ray Monad. If this is the case, and if He is expressing as a Monad (which He is), why is He one of the Buddhas of Love?

142. We might also ask whether every Chain Buddha emanates as seven Globe Buddhas. In other words, there would be three Chain Buddhas Who emanate as twenty-one Globe Buddhas.

One group might be considered the divine Carpenters of the planetary system,

143. The “divine Carpenters” are related to the third aspect. They prepare the materials for assembly.

144. We remember that Jesus (Capricorn) was a carpenter by outer profession. Capricorn, we remember, is closely associated with the third aspect of divinity.

the other the divine Assemblers of its parts and the Ones Who, through the magnetic influence They wield, unite the diversities and build them into form.

145. The “divine Assemblers” are to be considered related to the second aspect of divinity.

146. The description of their kind of activity is very beautiful and carries much illumination. Is it not fascinating to think of form as the ‘uniting of diversities’?

147. This would be the time to consider the “Law of Assembly” (as it is presented in DINA II). Though it operates in relation to Shamballa, we can see that it comes under the second aspect of divinity.

The process in which the initiate is now permitted to share during and after the fourth Initiation of Renunciation (which is presented to him in a successive series of points of revelation) is made possible by his submission to the Law of Sacrifice. This, in its turn, brings his consciousness under the influence—in developing stages—of the Law of Assembly. This is a law to which I have not yet made reference in any of my previous instructions. The initiate can now—through appreciated and comprehended revelation—add to his work with the Plan and its building technique, a capacity to work with divine Purpose and with those substances (etheric in nature) and those energies which permeate the cosmic etheric body (the four higher planes of our cosmic physical plane) under a law which is set in motion by the Father, but which makes the building activity of the Son possible, so that it is utterly in line with divine Purpose. (DINA II 403)

There is, first of all, the recognition of a great procedure which must, under the Law of Assembly, be responsible for the bringing in of extra-planetary energies as the redemption of the worlds of being and of form is carried forward by the second divine aspect. Of this procedure I can tell you naught. The place or the location of the procedure of assembly is made clear. It is in the Council Chamber of Shamballa. (DINA II 404)

The present ideas anent Sex must be transmuted and raised from the existing lower connotation to its true significance.

148. Such transmutation and raising will require a considerable access to buddhic energy, for upon the buddhic plane (and at the fourth initiation) the problem of sex is solved.

Sex—in the three worlds—has to do with the work of the lunar Pitris and the solar Lords.

149. The relationship between the “solar Lords” and “lunar Pitris” can be considered based upon sex broadly understood.

150. If we are considering sex as it manifests through humanity, it appears that both the lunar lords and the Solar Pitris are involved.

It signifies essentially the form-building work in substance, and its energising by the spiritual aspect.

151. Human forms, for instance, could not be built unless the builders of form in the lower three worlds were internally energized by the spiritual aspect.

It signifies the elevation of the material aspect through the influence of Spirit as the two together perform their legitimate function in co-operation and thus—by their mutual union and blending—produce the Son in all His glory.

152. Here we have a higher spiritual correspondence of human and animal sexual union.

153. We see that sex is intended to contain a dimension of both soul and Spirit as well as the dimension of physicality.

154. By the words “legitimate function”, it is asserted that sex is to operate ‘under the law’, again suggesting the influence of the sign law and legality, Libra.

155. It is also clear that the sex function is to lead to glorification—a blissfully effulgent display of liberated light, love and power.

This method of interpreting it is equally true of all the Existences manifesting on any plane, systemic and cosmic.

156. DK points to the universality of sex. All sexual interaction is, essentially, through the intimate interplay of the first and third aspects, a process which consummates in the “glorification of the Son”.

Certain [Page 875] factors enter into the thought of sex which might be enumerated as follows:

157. These factors are general but can be related to sexual interplay as experienced by the human being.

a. Mutual attraction,

158. Both poles find themselves attracted, not only one to the other.

b. Complementary suitability,

159. If the parties attracted are to remain together profitably, there must be a degree of complementarity resulting in harmony.

160. Often attractions occur, not on the basis of the whole individual, but on the basis of part to part—a part or aspect of one individual being attracted to a part or aspect of the other, and vise-versa.

161. If there is to be “complementary suitability”, the two wholes must be complementary, thus raising the probability of harmony.

c. Instinctual appeal,

162. The lower vehicles (especially the dense physical nature) must find their own type of harmony and be gratified.

163. It is possible for souls and minds to be attracted to each other with no presence of instinctual, ‘lunar’ appeal. We might call this type of appeal “animal magnetism” or ‘animal appeal’.

d. Approach, and recognised co-operation,

164. When the parties attracted have somewhat transcended their animal nature, they can come together as persons serving the same purpose (or similar purposes) and thus, deliberately, cooperate.

165. Union can occur on all levels, from the physical to the spiritual

166. An ideal marriage contains all the possible forms of union.

f. The next stage is the temporary importance of the material aspect, that of the Mother, the feminine aspect,

167. Presumably this occurs after the poles have come together and the transmission of life has been effected.

168. The Mother is then preeminent, as the foetus is matured within her body.

g. The withdrawal into a temporary retirement of the Father,

169. The work at this stage, is that of the Mother. The Father has played his part in impregnating the Mother. His work will not be called for until a later period of development.

h. The work of creating the Son,

170. This proceeds within the Mother and, following the birth of the Son, concerns his rearing.

i. The evolution and growth of the Son, both materially and in consciousness,

171. The child is growing up, both materially and in consciousness. He is still, however, under the supervision of the Mother far more than the Father.

j. Emancipation of the Son from his Mother, or the liberation of the soul at maturity from matter,

172. The second aspect of divinity must be liberated from the field of influence of the Mother (the third aspect). The Son, however, must be mature in consciousness before this is possible.

173. If the Son remains tied to the Mother, the result is unhealthy, both physically and psychologically—especially psychologically.

174. It is the fourth initiation which demonstrates with finality this emancipation of the Son from the Mother.

k. Recognition by the Son of the Father and his return to that Father,

175. The “Prodigal Son” returns to the Father’s Home. This return takes a long time. We can say that it begins at the first “reversal of the wheel” during work within the later fifth petal of the egoic lotus.

176. Once the third initiation has been taken and the individual comes under the direct impression of the Monad, the return to the Father gathers speed and intensity.

The final result of all these successive stages being that all the three aspects have performed their functions (their dharma)

177. Dharma is function within the whole. Unless an individual has a clear idea of the larger whole in which he is immersed (at least the most proximate larger whole), he will not know his dharma.

on the physical plane and all three have demonstrated certain types of energy.

178. We are now speaking of the three aspects of divinity as they demonstrate on the physical plane.

The Father aspect manifests in giving the initial impulse or the positive electrical demonstration which is the germ of the created Son, and Whose Life is embodied in the Son.

179. The Father represents positive electricity. From this positive electrical demonstration or germ, the Son grows.

180. It is important to realize that the Life of the Father is embodied in the Son. Thus could the Christ say, “He who hath seen me hath seen the Father”.

181. From a larger view point we might ask whether we are capable of seeing the Father in all things—i.e., whether when we register any objective presentation we recognize the Father within and behind that demonstration.

The occult significance of the words of the Christ in answer to the cry "Lord, show us the Father" is little appreciated. "He that has seen Me has seen the Father, for I and my Father are One," He said.⁷⁷[Bible. John XIV, 8.]

182. As stated above.

183. The personality is the Monad. The Ego or soul is the Monad. Our concrete minds are so divided and divisive that we loose sight of the Spirit in the midst of perceived differentiation.

The Mother, or the negative aspect, builds and nourishes, guards and cherishes the Son through the ante-natal, and the infant stages,

184. We can certainly see the Virgo energy and imagery in expression. The four verbs—“builds”, “nourishes”, “guards” and “cherishes”—are a perfect expression of the Virgo activity. We must also add the words “stands around” as they indicate the close presence of the Mother as the Son is raised.

and stands around Him during later stages, giving of the energy of her own body and activity in ministry to His need.

185. Two types of energy are given—of the body and that imparted through activity.

The Son, the combined energy of Father and of Mother, embodies both types and all the dual sets of qualities,

186. The Son contains both Father and Mother and resembles them body.

187. The Son is “Janus”, seeing in two directions and, really, reaching in two directions.

but has a character all His Own,

188. For though the Son partakes of both the Father and Mother, He is a unique, independent Being in his own right.

189. One day, the Son must become a Father.

190. Of course, we could say that the child of the Father/Mother is the Son and Daughter. If this is the case, then the Daughter must, one day, become the Mother.

191. We might say that the ‘Son-as-Sun’ includes the Daughter.

192. In Tarot the Daughter is emphasized and a quadruplicity is substituted for the usual trinity of Father-Mother-Son.

an essence which is His peculiar nature, and an energy which leads Him to fulfil His Own ends and projects,

193. All this is to say that our children are independent of us. The psychologist (and our experience) can assure us of this fact.

and which will eventually cause Him to repeat the process of producing,—

194. This is another way of saying that the Son becomes the Father and follows in His Father’s footsteps.

When we reach the mystery of Fire,

195. That which pertains specifically to the first aspect of divinity…

we are concerned with that mysterious extra-systemic energy which is the basis of both the activity of Mother and the Life of the Son. The Son in very deed "becomes His Mother's husband," as say the ancient Scriptures. This is but an enigmatical phrase unless interpreted in terms of the combination of energy.

196. VSK suggests: “This may prove the occult veracity to the mythological, psychological, ‘oedipal complex’.”

197. Extra-systemic energy is cosmic energy.

198. If we consider closely the "One About Whom Naught May Be Said", we shall find the Central Authority of our own local cosmo-system, and yet that Authority is additionally feminine in nature.

199. All the great Beings have their masculine and feminine sides.

200. How is it that the Son “becomes His Mother’s husband”? We might consider the Mother as ever-receptive Matter and the Son (and a whole series of Sons) as the progressively generated Creators who fecundate matter with their inherent life pattern.

201. Is this another way of saying that Mulaprakriti in one form or another, is ever-receptive to every creative impulse arising within the Son Who Himself has become the Father?

202. Every C/creator must come into relationship with Mulaprakriti (whether archetypal Mulaprakriti and modified Mulaprakriti).

Only when the Son has reached maturity and knows Himself as essentially the same as the Father can He consciously perform His Father's function,

203. The Son grows into being a Father.

204. The maturing Son discovers the Father within himself.

205. But the Son must grow towards and into the Father’s function.

206. Every soul may be asked: “Who or what do you know yourself to be?

and produce and perpetuate that which is needed for the sustaining of cosmic generation.

207. If the Son is to become the Father, is the Daughter to become the Mother?

208. This must remain a mystery for us. Perhaps the hermaphroditic nature of the Son must always be held in mind, for the Son contains both the Father and the Mother. And yet, the Son grows towards the function of the Father and not that of the Mother, Who remains ever the receiver of future fecundation from all Her generated Sons.

209. One way of looking at the Daughter is as the offspring of the Mother alone through a process paralleling “Parthenogenesis”. When the Son becomes the Father, He becomes a modified Father and relates sexually to a modified Mother (a modified Mulaprakriti—the Mother’s Daughter—and not to utterly pure Mulaprakriti).

210. In this way, every Son takes as His ‘Wife’ the Daughter in the form of a modified Mother (a less primal or foundational form of Mulaprakriti).