Fellowship of Cosmic Fire
Commentary Semester VII Section XII
TCF 882-886 : S7S12 Part I
31 August –
15 September 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
Sacrifice involves even more than what has been already pointed out. It involves the following factors:
a. Knowledge of the purposes and intentions of the planetary Logos,
1. Sacrifice must be intelligent and be aligned with purpose, otherwise its best possible effect is negated.
2. How many of us, however, have knowledge of the purpose and intentions of the Planetary Logos?
3. In a way, sacrifice is the directing of all one’s energies to the highest possible purpose (given one’s condition and limitations). It is a seeking to fulfill a will or desire higher than one’s own, and so an expanded consciousness is necessitated if this higher will or desire are to be registered and understood.
b. Realisation of the particular and peculiar type of energy, and of the quality of his own Ray Lord,
4. Energy is here differentiated from quality. One’s Ray Lord (since Ray Lords are, minimally, shamballic beings) is the Lord of the Ray upon which one’s Monad is found. Sacrifice is impulsed by the first aspect of divinity and thus (as far as the human being is concerned) originates with the Monad—a “Lord of ceaseless persevering devotion”.
5. We all sacrifice upon the ray of the soul, but our sacrifice is even more profound upon the ray of the Monad.
6. Within our planet there are seven Ray Lords, and the Monad of each of us is representative of one of them. There are also systemic Ray Lords Who are Planetary Logoi, and from these Ray Lords (the sacred ones especially) each of us as a Monad, has, in all probability, emanated.
7. For non-sacred Planetary Logoi the ray of the Monad is occultly non-effective, so such, probably, cannot be our original source of emanation as a Monad.
“A non-sacred planet, such as the Earth, is still subject to the ray of the personality of the informing Life, and the correspondence to the esoteric monadic ray is non-effective.” (EA 363)
8. It could be questioned, however, whether one must emanate as a Monad, from a planet which has for its monadic ray the same ray as one’s Monad.
9. Probably, each sacred planet has all seven types of Monads and probably it is ultimately more significant that one is a Jupiterian, Vulcanian or Venusian Monad than that one is a first, second or third ray Monad.
10. In other words, the planet of origin may be more significant than the monadic ray. Or that one’s monadic ray may be a subset of one’s planet of origin as a Monad.
c. Comprehension of the different groups of existences who are participating in planetary evolution and in solar manifestation,
11. Sacrifice is always purposeful and has service as its objective. There are highly intelligent and goal-fitting sacrifices and, then, there are those which are well-meant but which do not accomplish all they could accomplish due to the ignorance of the sacrificing agent.
12. To sacrifice is to express one’s will in accordance with the wills of higher Beings. One must know Who these Beings are and what the carrying out of their will is meant to effect within the planet and solar system.
13. Are we surprised to discover how much sacrifice really entails?
d. A revelation as to certain cosmic enterprises in which our planetary Logos is acting as an intelligent co-operator. Thus is brought in the factor of extra-systemic force.
14. We can see that because of the high nature of the revelation required, only high initiates will be capable of the quality of sacrifice here discussed. The average disciple can have no notion of “certain cosmic enterprises in which our planetary Logos” is engaged, unless, perhaps, informed by such a Teacher as the Tibetan.
15. Our Planetary Logos is, apparently, involved in enterprises beyond the ring-pass-not of our Solar Logos.
16. This discussion brings in the extra-systemic dimension of sacrifice. What type of member of the Fourth Creative Hierarchy can be aware of the relation of extra-systemic forces to true sacrifice? Only a high initiate, surely.
When all these and other factors are considered, it is evident that the energy set loose in sacrifice to these plans and intentions involves such a vast field of comprehending wisdom that it is not possible for the average man ever to sense it.
17. To what sort of higher plans and intentions are the energies of our own energy systems set loose in sacrifice, if they are set loose in sacrifice?
18. Is DK suggesting that disciples and initiates can sense this vast field of comprehending wisdom? It would seem a stretch. Certainly, average man cannot.
It [presumably, this “vast field of comprehending wisdom] deals with the purposes and plans of the Silent Watchers over the three planes—the five, and the seven;
19. This seems an important piece of occult information. Usually the term “Silent Watcher” is reserved for Sanat Kumara, but here is given an expansion of the idea.
20. A Master may be a Silent Watcher over three planes—presumably the lower three planes.
21. What type of Being watches over the five lower planes inclusive of the atmic plane, or over the seven lower planes inclusive of the logoic plane?
22. Is Sanat Kumara the Silent Watcher over the five lower planes?
Man unites with the Monad at the fifth initiation, through the instrumentality of the Lord of the World, the Solitary Watcher, the Great Sacrifice. (IHS 19)
He [Sanat Kumara] is the Silent Watcher, as far as our immediate humanity is concerned, although literally the Planetary Logos Himself, on the higher plane of consciousness whereon He functions, is the true Silent Watcher where the planetary scheme is concerned. (IHS 29)
23. Is the Planetary Logos, Himself, the Silent Watcher over the seven planes including the logoic.
The "Silent Watcher," that great Entity Who is the informing life of the planet, and Who holds the same position to the Lord of the World, Sanat Kumara, as the Ego does to the lower self of man. (IHS 104)
it deals with the dynamic force of the great Destroying Angels on all the planes, who will eventually—through the manipulation of the three forms of energy—bring to an end all that is.
24. Much is here being revealed. Apparently there is a Destroying Angel on every one of the cosmic subplanes—our systemic planes.
25. The “three forms of energy” are presumably those created through fire by friction, solar fire and electric fire.
26. We are being told that pralaya is created through the agency of these “great Destroying Angels”.
27. Both the Silent Watchers and the great Destroying Angels are related to the dynamics of the caliber of sacrifice here considered.
These angels are a mysterious group of fohatic Lives Who sound forth the [Page 883] trumpets of destruction, and by means of the notes sounded produce that shattering which will set loose the energy of forms.
28. Forms exist on all the cosmic sub-planes.
29. The “Destroying Angels” are a group of “fohatic Lives”. They release the energy which was imprisoned in the form.
30. The trumpet is involved in this destruction (and resurrection), and thus, perhaps, the first, fourth and sixth rays—all of which can be associated with the trumpet in some respect. The Fourth Ray Lord is called “the Trumpet of the lord” and on the fourth or buddhic plane, “form dies”.
are also reminded of Joshua (most probably, at that time, on the first and
sixth rays) who set forth the “trumpets of destruction” which resulted in the
shattering of the wall of
32. We see here the connection between sacrifice, destruction and liberation.
33. We are also told that “the trumpet shall sound and the dead shall be raised incorruptible”. Again the first and sixth rays are implicated in this type of resurrection. The trumpet is solidly wedded to resurrection imagery.
34. As for the fourth ray, it is surely connected with death, such as for instance, the death of the causal body at the fourth initiation, when the buddhic energy of the fourth plane plays such an important role. The causal body becomes too small to contain the growing buddhic love.
35. As well, it is when the causal body becomes maximally beautiful (the fourth ray again) that destruction supervenes.
The second point is very briefly given. It concerns the innermost circle of petals, or that set of three petals, or those three streams of whirling energy, which immediately surround the "jewel in the lotus."
36. We are speaking of those petals which are called “synthesis petals”. They are called “innermost” because they immediately surround the Jewel in the Lotus.
37. It is important to note that petals are really “streams of whirling energy”. To call them “petals” is simply a convention of the mind, a metaphor.
Each of these three petals is related to one of the three circles, and is organised as each of the three circles is unfolded.
38. There are a number of words used to describe the gradual development of the petals from a completely closed state to a condition of being fully opened.
39. The major two words are, however, “organised” and “unfolded”.
40. The unfolding of a “circle” is obviously different from the unfolding of a single petal, and the organizing of one of the synthesis petals is clearly different from its unfolding.
41. Each petal of synthesis is partially unfolded at each of the three initiations, we have been told, and completely unfolded during the period between the third and fourth initiations—we my infer.
42. The term “as”, used in “as each of the three circles is unfolded” makes us question the point in time at which the organization of a synthesis petal begins. Does such organization occur throughout the entire process of the unfoldment of a circle of petals? It could seem so.
43. This would be a reflex action within the synthesis petals correlated with petal unfoldment within a given circle of petals. Does it seem that the reflex would be occurring too soon were the initial phases of organization of, for instance, the first synthesis petal to occur as petal unfoldment began in the knowledge circle? We must remember that even quite primitive types of the first petal unfolded (Brahmic Lotuses).
They [the three petals of synthesis] form, therefore, a synthesis of knowledge, love or sacrifice, and are closely connected through the type of force flowing through them with one of the three higher centres of the planetary Logos of a man's particular ray.
44. Here we have an important statement. The “three higher centres” are usually considered the head, heart and throat centers.
45. The energy system of each Planetary Logos is organized more or less as is the energy system of man.
46. Man as a Monad is connected principally with one or other of the Planetary Logoi, probably with a Planetary Logos of a sacred planet.
47. Each petal of synthesis, therefore, is connected with one or other of the three higher centres of that particular Planetary Logos.
48. This opens a question about how synthesis petals would unfold in such human beings as were connected with Planetary Logoi Who had not yet undergone much causal body development, as some Planetary Logoi, though of great spiritual stature, are as yet proceeding through relatively early stages of their manifestation.
49. What is the Planetary Logos of a man’s ray? Is it a Planetary Logos for Whom the monadic ray is the same as a man’s monadic ray? Is it a Planetary Logos Who has for an important ray (let us say the soul ray or monadic ray) the same ray as a man’s monadic ray? Is it, in this solar system, a Planetary Logos Who has for his soul ray the same ray as a man’s soul ray? We must reserve judgment though, ultimately, it seems the ray of a mans Monad will be deemed the “man’s ray”.
This central unit of threefold force is dealt with in a specific manner at initiation.
50. In this sentence, the three petals of synthesis as an entirety are considered as a “central unit”.
51. As each of these petals is partially opened at a particular initiation (continuing to open more fully thereafter) it makes sense and may be inferred that the each of the petals within this central unit of force would be treated “in a specific manner” by the Initiator at the first three initiations.
52. It may be that at the fourth initiation it is the Jewel in the Lotus which is the specific object of the Initiator’s attention along with, perhaps, the three synthesis petals treated as a group.
At the first, the second, and the third Initiations, one of the three petals opens up, permitting an ever freer display of the central electric point.
53. This opening up is due, it would seem, to the manner in which the Initiator ‘deals with’ that petal during the event we call “initiation”.
54. It is important to note that the display of the central electric point occurs only gradually, presumably through the application of the Rod of Initiation. At none of these first three initiations is the display of the central jewel completely free. In other words, even at the third initiation the central electric point is not yet completely displayed.
At the fourth Initiation, the jewel (being completely revealed) through its blazing light, its intense radiatory heat, and its terrific outflow of force,
55. Indeed, it is only at the fourth initiation that the central jewel is completely revealed.
56. Are all three aspects of divinity represented in the terms “blazing light”, “intense radiatory heat” and a “terrific outflow of force”? Light can be associated with either the third or second aspect of divinity and, perhaps, the same for heat. As for the terrific outflow of force, it seems to correlate with the first aspect.
disintegration of the surrounding form, the shattering of the causal body, the
destruction of the
57. It seems to be the influence of the Jewel in the Lotus, through light, heat and force that produces the shattering of the causal body. This statement, however, must be compared with others in which the downflow of energy from the Monad and the application of the Rod of Initiation are all involved in the process of shattering.
that the causal body is called by various additional names, to assist us in
generating the necessary perspective: the, “surrounding form”, the “
59. When we think of the “surrounding form”, what is it that the form surrounds? May we say, the central point of life representing the true being?
60. Freedom from the “surrounding form” equates to the liberation of the Spirit from its confines on the higher mental plane.
61. It is well to remember that the Solar Pitris contribute greatly to the existence of this surrounding form being the substantial energy which moulds and sustains this form.
The work of the Initiator in this connection is very interesting.
62. We are speaking of the work of the Initiator at the fourth initiation.
Through the medium of the Rod of Initiation and of certain Words of Power, He brings about results of a co-ordinating, transmuting and liberating nature.
63. The process of liberation, we see, is to be brought about through the application of the Rod accompanied by certain Words of Power.
64. It is important to note that the results of the use of the Rod and of the Words of Power are not only destructive, but also of a “coordinating” and “transmuting” nature preceding the liberation which subsequently occurs.
Through the action of the Rod as wielded at the first two Initiations, the two outer circles unfold, the energy of the two is set free and the two sets of force as embodied in the six petals are co-ordinated and become interactive.
65. This section of text is of vital importance and it must be contrasted with other references which speak of the unfoldment of at least the first circle of petals during an earlier and “smaller” initiation which is reflective of the first great “manasic initiation”.
At the stage which we are considering (that of the organisation and unfoldment of the first tier of petals), the egoic influence felt at the beginning is but small, 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, a form of initiation then takes place which is a reflection (on a lower plane) of the great manasic initiations. The energy in the outer circle of petals causes it to spring apart from the next circle, and to unfold. This threefold energy becomes interactive and a very definite stage is thus reached. 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. 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. This recognition is frequently selfish in character, as, for instance, that which the union worker displays, but it is indicative of group interplay.
A similar process takes place when the second circle of petals is organised and ready for unfoldment. This time the World Teacher, the Master and the Ego concerned are co-operating, for these smaller initiations deal with the love nature, 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.
66. If we read the section of text under consideration and compare it with the interpolated reference just above, it is clear that we are dealing with two different phases of development, the period of the ‘smaller first initiation’ being considerably earlier and that the of the true (manasic) first initiation rather later.
67. At the smaller initiation (which is, relatively, a minor initiation), the energy accumulated within the outer circle of petals causes it to spring apart from the second circle and to unfold.
68. It is this type of unfoldment which DK seems to be discussing in the section of text immediately below as He differentiates it from the stage of “petal adjustment” which reaches its full expression in a type of simultaneous action and interplay between the first two tiers of petals.
69. It is easy to become confused when the same words, “unfold” or “unfoldment” (as applied to a given circle of petals) are used to indicate quite different stages of development.
70. At the first of these two smaller initiations, there is definitely an unfoldment occurring within the first circle of petals, but it is not the same type of unfoldment as that which is caused by the “action of the Rod”. The difference lies in the phrase “the energy of the two is set free”.
71. At each of the first two manasic initiations, the energy of the first two circles is not only “unfolded” but is “set free” for a type of inter-tier interplay which was not at all possible at the first two smaller initiations (both of which precede even the first of the manasic initiations).
72. At the first smaller initiation, there is, indeed, a type of “interactive” process occurring amongst the petals of the first circle. This, apparently, must be differentiated from what Master DK calls the “coordination” of the two sets of forces found in the first two circles of petals.
73. It is clear that the type of interactivity described as occurring between the petals of the first tier (and which occurs at the first smaller initiation) must also occur later in relation to the second tier of petals. But the complete unfoldment of the second tier of petals occurs only well after the second of these smaller initiations, and also, certainly, beyond the point of the first initiation. Below we will attempt to describe in sequence when we might expect petal-interactivity amongst the petals of the second tier.
74. In general, we may assume that the interactivity between the petals of the second tier occurs before the second initiation and after the first. It is at the second initiation that the two tiers of petals become coordinated and interactive between themselves and, presumably, that the second tier of petals unfolds completely, the complete unfoldment of the sixth petal being especially important in relation to the second initiation.
75. Let us try to be clear about the process, seeing what we can gather by inference:
a. There is a kind of interactivity which occurs between the petals of a tier
b. And, there is a different kind of interactivity which occurs between the first two tiers themselves and their two sets of forces embodied in six petals.
c. The first kind of interactivity occurs at the time of the first smaller initiations
d. Then follows the second smaller initiation which “takes place when the second circle of petals is organised and ready for unfoldment.” But note that the second smaller initiation occurs before the second tier of petals is unfolded. It occurs when they are organized and on the point of unfoldment but not as they are unfolded.
e. Then follows a).an unfoldment of the second tier of petals during the period preceding the first initiation, b.) the period of the first initiation in which the fifth petal becomes fully unfolded, and the period of preparation for the second initiation (an event at which we find the sixth petal fully unfolded.
f. At the first manasic initiation the petals of the first circle unfold in a way distinct from that in which they unfolded at the first smaller initiation, and the energies of the first tier are “set free”. This process of energies being “set free” within the first circle of petals is directly correlated with the taking of the first manasic initiation. What it means exactly, we cannot know at this time.
g. At some point in this process when all petals of the second tier are almost completely unfolded, but before the application of the Rod at the second initiation, we may infer that there comes a period of petal-interactivity which corresponds to a similar and earlier type of interactivity amongst the petals of the first circle at the time of the first smaller initiation.
h. At this point, both tiers of petals would be characterized by the interactivity of the petals within each tier, but not between tiers. Since only the first initiation has been taken, only the energies of the first tier of petals have been truly “set free”.
i. When the second initiation is taken, the energy of the second tier of petals is “set free” and a new type of inter-circle (inter-tier) interactivity takes place.
j. There occurs at this point a new type of “coordination” which allows for interactivity between the first two circles of petals, the energies of which have both been “set free” for such interactivity.
k. This type of setting free would not occur unless the Rod of Initiation had been applied (we may presume, to the eighth petal principally).
l. At the first two smaller initiations, a type of greater freedom is achieved in relation to the functioning of the first two circles of petals, but nothing like the setting free which occurs during the first two manasic initiations.
76. We can see that this whole question of petal unfoldment is extremely intricate, with a number of simultaneous, overlapping activities.
77. Nothing will replace the ability to see the whole process with accurate clairvoyance. At the moment we have to piece together that which DK has said in various references scattered not only throughout TCF but through a number of places in other books.
78. It is also advisable for us to use our creative imagination as we attempt to visualize the unfoldment processes described.
This stage of petal adjustment succeeds upon that called earlier "unfoldment" and has to do with the simultaneous action of the two tiers of petals.
79. The stage of “petal adjustment” seems to occur at the second initiation. We could not say that it occurred at the time of the first manasic initiation, because only the energy of the first circle would have been “set free” and the second tier of petals would not have been in the condition to be coordinated with, and become interactive with, the liberated energies of the first tier. In other words, when the first initiation is taken the energies of the second circle of petals have no yet been “set free”.
80. Just for clarity, there are three types of initiations with which we are dealing:
a. The great manasic initiations from the Birth of the Christ at the first initiation through Mastership (Revelation) at the fifth
b. The four minor initiations of the astral plane between the first and second manasic initiations—i.e., between the Birth and the Baptism
c. The two “smaller” initiations which occur with the unfoldment of the first tier of petals and the organizing to the point of readiness for unfoldment of the second tier.
The interplay between the two circles is completed, and the circulation [Page 884] of the force currents perfected.
81. This development takes us to the second initiation. We must remember however, that as the second initiation is being taken, and even as the first manasic initiation is being taken, the Rod of Power is being applied to the first and then the second petal of the sacrifice tier, and that petal unfoldment is going on in that tier even as the fifth and sixth petals (the second and third petals of the love tier) are undergoing their final stages of unfoldment.
82. At the point of these interactivity between two circles of petals, the man is relatively highly developed. He has “entered the stream” and has a relatively high degree of mental illumination and spiritual intelligence.
According to a man's ray and subray, so is the Rod applied to what might be termed the "key" petal. This of course differs according to the unit of force involved.
83. Regarding the application of the Rod—is it a ‘touch’ or is it a form of energy direction without a ‘touch’, per se?
84. Much may be hidden of a musical nature in relation to the word “key”.
85. The “key petal” is probably that which is correlated mainly with a man’s monadic ray, but secondarily with the soul ray, which, in this context, is probably that which is referred to as the subray.
86. Probably for each of the circles of petals there is that petal which (in relation to a man’s primary ray and subray) will be considered the “key” petal.
87. We have been dealing with the synthesis petals, but also with the petals of the other tiers, so we cannot determine whether the statement given above refers to the application of the Rod to one of the synthesis petals or to one of the sacrifice petals (which application results, in any case, in the partial opening of a synthesis petal).
88. We are only told that the “central unit of threefold force” is dealt with in a specific manner at initiation. We are not told what that manner is or whether the Rod of Initiation actually ‘touches’ any of petals in the “central unit” or the manner in which the force of the Rod may be directed towards any of these petals.
89. We have, however, over the course of studying many of DK’s books, certainly gathered that the force of the Rod of Initiation is directed towards each of the three sacrifice petals at the first, second and third initiations respectively, whether or not the Rod actually ‘touches’ these petals. The question of actual ‘touch’ is not discussed.
It is of interest to note here that, as the petal substance is deva substance
90. The substance of the higher mental plane is considered “deva substance”. Yet substance is energy, as we know. Substance, matter, force and energy are, in many respects, equivalent terms.
91. This deva substance would not be formed into ‘petals’ without the intervention of the Solar Pitris who mould that substance into petal conformation.
and as the energy of the petals is the energy of certain manasadevas (one of the three higher orders of Agnishvattas)
92. What this is telling us is that the energy of the petals is not that of any of the lower manasadevas.
93. This is an important thought. Differentiating between the different types of manasadevas is no easy matter. In all there appear to be seven types, just as there are in any Creative Hierarchy.
94. But what shall we say of the manasadevas associated with the manasic permanent atom? Should these not be a still higher type of Solar Pitri than the Solar Pitris associated with the petals?
95. We have not determined whether the term “Solar Angel” should be differentiated from the term “Solar Pitri”. If anything, the term “Solar Angel” seems to refer to a higher type of Being.
96. Yet, it has been shown that “Solar Pitris”, “Solar Lords” and “Solar Angels” are all associated with petals and tiers of petals. (cf. TCF 869) In that classification, however, “Pitris” are lower than “Lords” which are lower than “Angels”.
97. In all, it appears that one entire “order of Agnishvattas” is to be associated with all the petals. This order is, so it appears, one of the three higher orders of Agnishvattas.
98. The order of Agnishvattas associated with the petals is divided, it seems, into three subsidiary orders and each of the subsidiary three is further subdivided into a lesser subsidiary three.
the initiate is overshadowed (the word is not entirely satisfactory in explaining the type of deva service here necessitated, but it must suffice)
99. We appear to be speaking of a process which occurs during the spiritual event called initiation.
100. Here we see how certain higher devas serve humanity.
by a great deva who represents the equilibrium of substantial vibration which is brought about by the efforts of the initiate, aided by the adepts who present him, and who each represent one of the two polarities of force.
101. We see that there is, in this initiation process, an intervention of a “great deva who represents the equilibrium of substantial vibration”. It is as if at each initiation, some form of equilibrium is achieved.
102. The question for us to answer eventually is, “Is this great deva the Solar Angel considered as the Being Who overshadows the human personality and perhaps, the human causal body?”
103. Generically, a Solar Angel may be thought of as an ‘Angel of Equilibrium” associated with Libra, the second ray and the equilibrizing form of electricity.
104. At initiation a certain equilibrized condition of deva substance seems to be required and this great deva of equilibrium seems to serve in such a manner as to bring about the necessary substantial equilibrium.
105. This devic intervention is invoked by the following factors—
a. The efforts of the initiate
b. The aid of the initiate’s “sponsors”, i.e., the adepts who present him to the Initiator.
This is temporarily stabilised by the Initiator.
106. It is the two polarities of force and, as well, all forces present at the moment of the initiation, which are stabilized by the Initiator—the third point in the triangle which sustains the candidate through the ceremony of initiation.
These three factors,
1. The representing deva,
107. The term “representing deva” is interesting and important. Apparently, during the initiation ceremony through which the candidate passes, the Solar Angel is present. Is this “representing deva” the same as the Solar Angel discussed in other contexts?
108. We have been told that at initiation the initiate ‘sees’ a great Angel or that the “Angel of the Presence” is in attendance. He is “brought face to face with that manifestation of the great solar angel (Pitri) who is himself, the real self”. (IHS 114)
109. He beholds this Angel…
As a radiant angelic existence. This is seen by the inner eye with the same accuracy of vision and judgment as when a man stands face to face with another member of the human family. The great solar Angel, Who embodies the real man and is his expression on the plane of higher mind, is literally his divine ancestor, the "Watcher" Who, through long cycles of incarnation, has poured Himself out in sacrifice in order that man might BE. (IHS 115)
In the earlier two initiations, the Angel of the Presence stood between the disciple-candidate and the Presence. (R&I 176)
110. The Solar Angel or Angel of the Presence, in this context, may be considered the summation of all the solar Beings (Lords, Pitris, Manasadevas, whatever we may wish to call them) involved in forming and sustaining the causal body of man. There is no question that there are a number of such Beings participating in the egoic nature of man on the higher mental plane.
2. The two adepts,
3. The initiator,
form, for a brief second, a triangle of force with the initiate at the centre.
111. We are being presented with some of the technicalities of the initiation process.
112. We are here given another version of the “point in the triangle”. The initiate becomes the point.
113. The two adepts are called “sponsors”.
114. As for the great overshadowing deva, it would seem that it may be a manasadeva of the kind we have been discussing—one of the three higher orders of Agnishvattas. Or perhaps, it is a still greater deva—the Solar Angel, per se.
115. This touches on the mystery of the role of what we generally call “the Solar Angel” in the initiation process.
116. Until we have a clearer idea of the arrangement of the group of solar Beings associated with the creation and sustainment of the causal body of man, the role of these Beings in the initiation process of man must remain somewhat uncertain.
117. Really, in this “triangle”, there are four points involved—the Initiator, the representing deva and the two adepts.
Through them circulates the terrific power, the "fire from Heaven,"
118. The “fire from Heaven” circulates through all three of those Who form the triangle around the initiate: the Initiator, the representing deva, and the two Adepts (considered, it appears, as a unit, or as one of the points in the triangle of forces).
which is brought down from the higher triad through the agency of the electrical rod.
119. What is the source of the energy which descends “from Heaven”?
120. Here the source seems to be the spiritual triad, but that cannot be the ultimate source of such descending energy.
121. We have been told that the Initiator invokes even extra-planetary force to descend through the Rod.
122. In the following we see that the Initiator works under the influence of energies emanating from Capricorn but will work under the energies of the constellation Aries. This proves that very high energies are brought down through the “electrical rod”.
Aries begins the process and is the "initiator of the process which leads to progress" and—at the end of the age (as it is now at the final or seventh initiation)—the Initiator of the Mysteries will work under instructions and with energies which emanate from the Lord of the Constellation Aries. In the last analysis and esoterically speaking, fire is the great liberator and Aries is the leading fire sign which will eventually "fuse the beginning and the end, blend the opposites and dispel both time and space." At present, the Initiator of the Mysteries acts under inspiration and with energies emanating from Capricorn—an earth sign—because humanity is, as yet, earth-bound. The forces of initiation produce their major effects upon the physical plane, for it is there that the initiate has to demonstrate his liberation, his understanding and his divinity. (EA 304)
This application of extra-egoic force
123. Here the force applied through the Rod is simply called “extra-egoic”, but we can be assured that some of it is drawn from much higher sources.
is in itself of a threefold nature, as symbolised by the three protective agencies and the threefold nature of the Rod itself.
124. A threefold force reaches the initiate through the Rod.
125. We are also being told something of interest about the structure of the Rod itself.
126. We can point to at least two parts of the structure—the serpentine structure of a central Rod (or a structure of interwoven serpents) and the diamond which surmounts the Rod. (cf. TCF 1035-1036)
127. The “three protective agencies” are to be considered, the Initiator, the representing deva and the two sponsors considered as a unit.
128. If the Initiator is placed in a special category and is not considered a protective agency, then we would have a true triangle consisting of the representing deva and the two adepts.
It emanates in a primary sense from the planetary Logos of a man's ray, and proceeds from that one of the planetary centres which corresponds to either the head, heart, or throat centre in a human unit.
129. We are speaking of the nature of the extra-egoic forces which is applied to the energy system of the human unit.
130. Even if the force is drawn from the spiritual triad (as we have been told) its primary point of emanation is the “planetary Logos of a man’s ray” and, when it reaches our planet, is passed through one of the three higher planetary centers—representing either the head, heart or throat.
131. It is also possible that the force emanates from one or other of the three higher centers of the Planetary Logos of a man’s ray before reaching the corresponding center in our Planetary Logos.
132. We may infer that for third ray Monads the force is passed through the planetary throat; for second ray Monads through the planetary heart; for first ray Monads, through the planetary head. This would apply to both the higher centers found in the Planetary Logos of a man’s ray and also in our own Planetary Logos.
133. Again we have confirmed for us that this extra-egoic force which passes through the Rod is of very high origin—extra-planetary in this case but intra-systemic.
134. Here is another important reference which suggests that during the rite of initiation, some form of Sirian energy reaches the candidate-becoming-initiate.
First and foremost is the energy or force emanating from the sun Sirius. If it might be so expressed, the energy of thought, or mind force, in its totality, reaches the solar system from a distant cosmic centre via Sirius. Sirius acts as the transmitter, or the focalising centre, whence emanate those influences which produce self-consciousness in man. During initiation, by means of the Rod of Initiation (acting as a subsidiary transmitter and as a powerful magnet) this energy is momentarily intensified, and applied to the centres of the initiate with terrific force; were it not that the Hierophant and the two sponsors of the initiate pass it primarily through their bodies, it would be more than he could stand. This increase of mind energy results in an expansion and an apprehension of the truth as it is, and is lasting in its effects. It is felt primarily in the throat centre, the great organ of creation through sound. (IHS 98)
This energy [which has emanated primarily from the Planetary Logos of a man’s ray] is applied to the corresponding tier of petals and to the corresponding petal in a tier according to the initiation taken, and according to the primary and secondary ray.
135. Our problem in interpreting this section of text will be how to interpret the word “corresponding”. Will the corresponding tier of petals and the corresponding petal in a tier and correspond correlate to the center in the Planetary Logos from which the “fire from Heaven” descended, or will the corresponding tier and petal be correlated with and correspond to “the initiation being taken”. The wording can seem ambiguous.
136. One would suspect that we are speaking principally of the first three initiations, and that the energy of the Rod will be applied to one of the three major tiers according to the initiation taken—the second of the two options above.
137. This would mean that at the first initiation, energy is applied to the first tier; at the second initiation, to the second; at the third initiation to the third. This has some basis in the way DK has related the first two initiation to the first two circles of petals.
138. However, the section of text may also suggest that the energy descending from the Logos of a man’s Ray, and passing through one of the higher three planetary centers (either of the originating Logos or of our Planetary Logos), would be applied to the tier of petals in the egoic lotus that corresponds to that Ray and to the planetary center through which the energy passes.
139. In other words, if the ray descending from the Planetary Logos of a man’s ray were the third (the man being a third ray Monad), and the planetary center (whether of the originating Planetary Logos or of our Planetary Logos—or both) through which that third ray energy passed were the throat center, then that energy would (regardless of the initiation being taken) first be applied to the knowledge tier of the man’s egoic lotus, and subsequently to that petal within that tier which corresponded to the initiation being taken—the first petal of the knowledge tier for the first initiation, the second for the second and so forth.
140. But such a scenario cannot represent the complete picture, for we realize that somehow the energy of the Rod of Power must be applied sequentially to the petals of the sacrifice tier at the first, second and third initiations. The descending fire could not affect, for instance, the knowledge tier only.
141. We may previously have supposed that at initiation the Rod would only be applied to the third or sacrifice tier of petals or to the fourth, but the section of text under consideration says otherwise.
142. In tracking the descent of energy, we have two possibilities.
143. The following indicates the application of the energy to the tier of petals corresponding to the initiation being taken.
144. When speaking of the application of the Rod at initiation, the following would then take place:
a. The application of the Rod to the tier of petals which corresponds to the initiation being taken—the knowledge tier for the first initiation, the love tier for the second initiation and the sacrifice tier for the third.
b. The application of the Rod to the particular petal within that tier which corresponds to the initiation being taken (this process being influenced by the primary and secondary ray of the man).
c. Subsequently, the application of the Rod (and this is inferred) to that petal in the sacrifice tier, which is particularly related to the initiation being taken. This type of application of the Rod (to three tiers in sequence depending upon the initiation undergone) could relate only to the first three initiations. Beyond that point, application would have to occur to the synthesis petals directly.
145. Alternatively, the following is the possibility if the application of the Rod of Initiation is applied first to that tier of petals which corresponds to a man’s major ray and to the planetary center (whether within the Planetary Logos of the man’s ray or within our own Planetary Logos) through which that ray energy passes on the way to the Rod. This center may well be located on the monadic plane.
146. In this alternative we would have:
a. The application of the energy to that tier of petals corresponding to the man’s major ray and to the planetary centers (identical within two planetary schemes—the originating planetary scheme and ours) corresponding to that ray—i.e., either the head, heart or throat center.
b. The application of the energy to that petal in that specific tier, which corresponded to the initiation being taken (this application being influenced also by the primary and secondary ray of the man)
c. And following this, the application of the descending energy to that petal in the third or sacrifice tier which corresponded to the initiation being taken, if that petal had not already received the flow of energy. If, for instance, a man’s major ray were the first, then the sacrifice tier would be initially targeted to receive the flow of energy from the planetary head center.
147. Of these two alternatives, the reception of “fire from Heaven” based upon the initiation being taken seems to most reasonable and to be corroborated in other references.
148. May we assume that at the fourth initiation, there is an application to the fourth tier of petals (the synthesis tier) as a whole, even though there will, additionally and, presumably, more importantly, be application of the Rod to the Jewel in the Lotus?
149. These matters are very intricate and there is no assurance that we can gather a completely clear picture of the , given our present stage of evolution.
150. Also, in the matter of a man’s “primary and secondary ray”, we are almost certainly speaking of the monadic ray and the soul ray, but if the energy of the Rod is directed to a petal corresponding to the monadic ray, then how would the soul ray qualify that process? Would it be influential in the sequence of energy-application?
151. Would, for instance, another petal in that tier be touched subsequently? And would that petal, then, correspond to the nature of the soul ray?
152. These matters will have to await the descent of further light.
A close connection can be traced here between the petals and the centres of the etheric level of the physical plane,
153. We might think (in a general manner) of the knowledge petals as related to the sub-diaphragmatic chakras; the love petal to the chakras in the torso; and the sacrifice petals as related to the centers of the head (and there are many).
154. We are not even mentioning the astral and mental centers, but, by analogy, they must also be connected to the petals.
155. One can examine the petals of the various tiers individually, and seek to apply them to one chakra principally though not exclusively.
[Page 885] and thus it can be seen how (when the necessary work is done) it is possible to have a direct transmission of force from the higher planes to the lower in the following order:
156. We have seen how energy reaches the initiate from the Planetary Logos of a man’s primary ray, through the planetary center of the Planetary Logos of a man’s ray and the planetary center our Planetary Logos which corresponds to that ray, and thence to the tiers of petals and the petals within the tiers.
157. DK is now suggesting that this high energy can reach directly through to the etheric centers from the petals which correspond with those centers.
158. This kind of transmission, of course, cannot happen unless the necessary work has been done, and this work is of a purificatory nature.
159. The following lines of transmission could be considered most useful during visualization in the process of occult meditation.
a. From the logoic centre, or the planetary Logos, to the Monad on its own plane.
160. In this tabulated descent, we have apparently omitted the source named “the Logos of a man’s ray”. We can assume this source to be extra-planetary.
161. The Logos in question may be the Solar Logos, and the “logoic centre” may be considered either our Planetary Logos or, perhaps, the Planetary Logos of a man’s ray. If this is the case, then the particular center of our Planetary Logos through which the energy must pass is not mentioned as it was in text found above.
162. The point to note is that there is a transmission from either one or two Planetary Logoi to the Monad on its own plane of the cosmic physical plane of our Earth-scheme.
b. From that Monad to one of the three tiers of petals, according to the aspect or ray concerned.
163. Here, the spiritual triad and its three aspects are not mentioned, but as energy descends from the Monad, certain streams of that energy will definitely pass through the spiritual triad (cf. Chart VIII, TCF 817)
164. We note that when discussing how the ray express within the spiritual triad, such rays are usually named as “aspects”, appearing under the terms “atma”, “buddhi” and “manas” though there is said to be a “ninefold choice of rays” for the spiritual triad.
165. We may infer that the energies of a first ray Monad will reach the sacrifice petals; the energy of a second ray Monad, the love petals; the energy of a third ray Monad, the knowledge petals.
166. We note in this transmission that the descent of energy is not being directed according to the initiation undergone, but according to the ray or aspect of the Monad.
167. Of course, we may be speaking of a general transmission from high to low and not of a transmission which would occur during the rite of initiation. Yet, we have been speaking of the descent of “fire from Heaven” which occur specifically during the rite of initiation.
c. From the tier of petals, viewed as a unit,
168. The entire tier of petals can be considered as a unit of energy or energy center. It is, thus, viewed in its wholeness.
to one of the petals in the circle, according to the quality and type of force, using the petal as a transmitting agency.
169. The transmission of energy goes from the tier considered as a unit to a petal within that same tier.
170. If the energy is of the first ray, the sacrifice petal in that tier will receive the energy; if the energy is second ray energy, it will be the love petal of that tier; if third ray energy, then the knowledge petal receives the flow of energy.
d. From the particular petal in which the force is momentarily centred to one of the permanent atoms, again according to ray and type of force.
171. We are dealing with a flow of energy and, thus, with a momentary centering and not a permanent centering.
172. The entire transmission occurs in relation to the three aspects and here is one way of viewing the relationship between the petals and permanent atoms,
a. If the petal is a sacrifice petal (regardless of the tier concerned), then the permanent atom will be the mental unit (not really a permanent atom, but often named as such)
b. If the petal is a love petal (regardless of the tier concerned), then the permanent atom will be the astral permanent atom.
c. If the petal of a knowledge petal (regardless of the tier concerned), then the permanent atom will be the physical permanent atom.
173. We know that in every tier there are to be found one knowledge petal, one love petal, and one sacrifice petal.
174. If the transmission were from the spiritual triad, then the correspondence between triadal permanent atoms and the members of the atomic triangle would be as follows; atmic permanent atom/mental unit ; buddhic permanent atom/astral permanent atom; manasic permanent atom/physical permanent atom.
175. But since the origin is the egoic lotus and its petals, there is the possibility of an alteration of relationship, a reflection instead of a correspondence as follows:
a. Sacrifice petal to the physical permanent atom
b. Love petal to the astral permanent atom
c. Knowledge petal to the mental unit
176. Correspondences and reflections are not identical.
177. Really, both these possibilities are somewhat true. The sacrifice petals are definitely related to the mental plane and thus to the mental unit. The love petals of course to the astral permanent atom and the knowledge petals to the etheric-physical plane and thus to the physical permanent atom.
178. However, it is also true that the knowledge petals are reflected in the mental nature and, thus, hold a relation to the mental unit, and that the sacrifice petals have an effect upon the physical plane, where the ultimate sacrifice at the fourth initiation is made through the deliberate relinquishing of the causal body.
e. From the permanent atom via the atomic triangle, and the mental, and astral centres, to that one of the three higher centres in the etheric body particularly concerned.
179. The descent continue as follows:
a. From one of the petals in one of the tiers, a member of the atomic triangle has received the downflow of energy.
b. From this permanent atom, the energy descends lower but via the atomic triangle as a whole
c. In this descent, corresponding mental centers and astral centers act as points of reception and transmission.
d. Finally, according to the quality of the descending energy, one of the three higher centers in the etheric body receives the flow
180. It should be noted that, within the downflow, the units in the atomic triangle seem to take a precedence over the centers with which they are resonantly related.
f. From the etheric centre to the physical brain.
181. The seeming final (but really penultimate) point of reception is the physical brain of man. We can also assume that the etheric brain has been a point of reception and transmission in the flow.
We have here put very briefly the process of force transmission from the Monad to man on the physical plane, and hence it will be apparent why the emphasis is so consistently laid upon the necessity for bodily purity (in all the three bodies),
182. Otherwise the downflow would be thwarted. The channel would be clogged with resistant energies.
and upon the alignment of those bodies so that the flow of force may be unimpeded.
183. In this short tabulation, DK has shown us how energy is transmitted from the highest to the lowest. He has given us a line of descent which can occur at any time, but, seemingly, especially during the rite of initiation when “fire from Heaven” descends.
184. We should review these points of transmission and reception and practice visualizing them to see whether we can sense a complete downflow. This will not be easy, but we can be assured that during the initiation event (i.e., during those special inner conditions), the downflow will occur.
185. Of course it can be assumed that before certain initiations are possible the necessary purification and alignment have already taken place.
The effects of this downflow of force may be viewed in a twofold manner, that is, in a material and in a psychic sense.
186. We must remember that the term “material” refers to the matter of the astral body and mental body as well as to the matter etheric-physical plane.
The material effect, or the result of this stimulation upon the forms and upon the atoms in the forms, is to render them radioactive, or to set loose the energy of substance.
187. Throughout the books a number of definitions of radioactivity are given. Here we have one of importance—the setting loose of the energy of substance.
188. We thus see that radioactivity is a condition of relative freedom.
This is the liberating of the energy imprisoned within the form, and concerns the Brahma aspect, and [Page 886] the evolution of matter itself.
189. Liberation comes from above—ultimately from the Monad and those greater Sources in which the Monad is incorporated or to which the Monad is related.
190. If the units of matter are to evolve, they, too, must achieve the liberation of the ‘unit of life’ within the material unit. This is alchemy.
It affects the lunar bodies, and therefore relates to the lunar Lords or Pitris, causing a weakening of their hold upon the lesser builders, bringing them more under the force streams from the solar Angels,
191. Here we have something of considerable importance.
192. “Lunar Pitris”, when true to their name, are greater entities than “lesser builders”. (We are not speaking of the Creative Hierarchy of “Lesser Builders” focussed on the atmic plane.)
193. Normally, we see, the lunar pitris grip the lesser builders and prevent them from responding properly to the “force streams from the solar Angels”.
194. But the descent of monadic force (set loose especially through the Rite of Initiation), weakens the hold which the lunar pitris have on the lesser builders and render them more responsive to the solar forces.
195. This type of descent, therefore, contributes to the solarization of man.
196. As a note of caution, it should be observed that the lowest category of “lunar Pitris” can be considered equivalent to the “lesser builders”.
and leading to a situation which will eventually result in a return of the lunar Pitris of all degrees [there are apparently three] to the central point for force substance.
197. As their hold or grip is weakened, the lunar pitris have no further reason to grip the lesser builders. The descent of energy stimulates and uplifts them too, and they are made ready to return “to the central point for force substance”. All the three major categories of lunar pitris return.
198. We see the several ways in which the event of initiation liberates not only the human being, but the Solar Pitris and lunar pitris as well.
In a psychic sense the result of the downflow is a stimulation of consciousness, and the acquisition (through that stimulation) of the psychic powers latent in man.
199. If we had wondered how the psychic powers, and especially the higher ones, are cultivated in man, it is through the downflow of stimulation from very high sources which we have been discussing.
200. All liberation descends impellingly from above; all occultly legitimate cultivation of powers is also impelled from above.
His three higher physical centres, the pineal gland, the pituitary body, and the alta major centre are affected, and man becomes psychically aware in the physical brain of the higher influences, happenings and powers.
201. The activation of these three centers is the requirement for the sensing of the higher influences, happenings and powers.
According to the ray concerned, so is the centre affected.
202. As we know, the first ray is connected with the pineal gland; the second ray with the pituitary gland; and the third with the alta major center and the carotid gland.
203. Of course, for all human beings, all three physical centers must eventually be stimulated, but according to a man’s primary and secondary ray, so will be the main receiving point and subtle modifications in the sequence of stimulation.
204. We noted that the terminus for the descending energies was the physical brain. Now we see that within that brain there are three centers which are the (physically) final receptors (nearly final, really)—the three glands or bodies mentioned above. (As we learn below, however, there are, as a result of the descending energies, still lower activations in the physical body of man.)
The force of the lunar Lords, which has succeeded in keeping these three organs quiescent, is superseded and the solar Angels pour in their energy.
205. What is said here is of great importance. We find the personality and its “lunar Lords” to be a suppressive influence in relation to the sensing of higher energies and powers. The personality, itself, is the dominant lunar lord and is the most suppressive.
206. As the hold or grip of the lunar lords or lunar pitris is weakened, an opening is created for the inflow of solar energy.
207. We note that, in this sentence, we do not speak of a single Solar Angel but of the “solar Angels”.
208. Depending upon the reference, we find a number of Solar Angels involved in the egoic expression of man.
209. We can see that, in general, by loosening the grip of the personality upon the consciousness, the activation of these three glandular organs of reception is made possible, and with that activation, the possibility of registered impression from above.
All this again is closely connected with the threefold energy of the physical body, and produces effects within the spinal column which arouses the kundalini fire at the base of the spine, causing it to mount along the triple spinal channel, again according to ray and aspect involved.
210. The brain was the final (nearly final) terminus for the descent of monadic energy, but now we see that there are further effects—the stimulation of the spinal column and the threefold energy of the physical body, corresponding to the three aspects of the kundalini energy.
211. If we wish to know how it is that the kundalini comes to rise, we see that, if the rising occurs lawfully, it depends upon the descent of monadic energy and its eventual influence upon the physical brain.
212. The rising or mounting of the kundalini energy is correlated with the principal aspect which is descending, and its rising, when natural and lawful, proceeds in a geometrically regulated manner. The centers which the kundalini stimulates are impacted in a certain order which is correlated with the ray which has descended from the Monad and ultimately from the Planetary Logos which is the “Logos of a man’s ray”.
213. The question of how to discriminate the influence of the monadic from the soul ray in this process cannot easily be disentangled at this point.
More anent this may not here be said, as the dangers of a premature knowledge along this line are far greater than the dangers of ignorance.
214. This is certainly a “hard saying” for most students. We almost always think ‘the more knowledge, the better’, but such is not the way in occult training.
Suffice it to point out that the fires at the lower centres, —those below the diaphragm—have, by the time the second initiation is reached, usually mounted to the centre between the shoulder blades;
215. DK is telling us, actually, that sometime before the second initiation is taken, these fires have mounted to the centre between the shoulder blades. In fact, by the time the first initiation is taken this should be the case.
It produces a quickening of the normal vibration of the physical body so that it responds with more readiness to the higher note of the Ego, and causes a steady rising of the blending fires through the threefold channel in the spinal column. In the second stage this vitalising blended fire reaches a centre between the lower part of the shoulder blades, which is the point of conjunction, and of complete merging, of the fire from the base of the [Page 124] spine and the fire circulating along the pranic triangle. It will be remembered how one point of this triangle originates there. When the threefold basic fire and the threefold pranic fire meet and merge, then evolution proceeds with greatly increased velocity. This is effected definitely at the first Initiation when the polarisation becomes fixed in one or other of the three higher centres,—which centre being dependent upon a man's ray. (TCF 123-124)
216. We can see that this interpolated paragraph suggests something of this mounting of the lower energies to the center between the shoulder blades. The wording, however, is not exactly the same.
217. The fires of all the lower centers have mounted to the shoulder blades (and apparently beyond) by the time of the second initiation, and we cannot be sure that exactly the same is indicated in the interpolated paragraph.
at the second initiation they rise as far as the head, and all the fires of the torso are then active.
218. It is interesting and important to associate the second initiation with the head, as at that initiation mental illumination and spiritual intelligence are required achievements.
219. What is of importance is to note that the energies of the physical body and etheric body respond to the descending energies of the Monad and Ego. The lower energies rise because they are impulsed to do so by the higher energies.
220. In this case, ‘salvation’ is not worked up from below but descends from above.
All that remains then to do is to centralise them, to produce the necessary geometrical interplay between the seven head centres, and then to focus them all prior to the final liberation in the highest centre of all.
221. We are speaking of that which remains to be done after the second initiation.
222. Let us tabulate:
a. To centralize the risen energies
b. To produce the necessary geometrical interplay between the seven head centers. (This is a point of importance. It is often discussed that at the third initiation, the seven head centers must be activated, but the geometrical interplay between them is not mentioned.)
c. To focus the seven head centers before final liberation is achieved by means of the requisite activation of the “highest centre of all”, presumably the crown center.
223. It becomes evident that the seven head centers are to be considered in distinction from the “highest center of all”. The crown center cannot be numbered among these seven.
224. May we assume that the Vulcan/Venus interplay which occurs at the third initiation is instrumental in creating the right geometrical interplay between the seven head centers?