Fellowship of Cosmic Fire

Fellowship of Cosmic Fire

Commentary Semester VII Section III

TCF 765-775 : S7S3

20 April – 6 May 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 analysis.

1. We continue from our last section on the reincarnating jivas and Avatars.

Having, therefore, very briefly dealt with these three topics, we can now proceed to consider the process followed by the Ego when seeking manifestation in the three worlds.

2. The three topics we have dealt with are.

3. We will now consider the process followed by the Ego when seeking manifestation in the three worlds.

4. In this case, we must consider the Ego as the “Ego in the causal body” (to which there are six references in the Teaching) and not the ‘Ego-as-spiritual triad’—indicated as follows:

“…flashes of real illumination or intuition from the spiritual Triad or the true threefold Ego itself”(LOM 4)

“The spiritual Triad, the Ego.” (LOM 228)

“Here again I would draw attention to the fact that this triple demonstration can be seen under three forms, making in all a ninefold choice of rays for the Ego:” (TCF 177)

“Division 4 can be grasped as the student arrives at a comprehension of his own nature as a spiritual triad, an egoic body and a threefold lower man. He can likewise approach the first division in a similar manner, and view himself as a primary force or Monad, a triple secondary force or Ego, and a threefold lower energy, or personality, remembering that we are here dealing only with creative energy and with the Brahma aspect of manifestation as it co-ordinates itself with the Vishnu aspect.” (TCF 923-924)

5. It is the “Ego in the causal body” that seeks incarnation. This is not the Ego liberated onto the planes of the spiritual triad.

Let us endeavour in our thoughts to interpret all these processes in terms of energy and of force.

6. This is ever Master DK’s exhortation—to think in terms of energy or force; to think in terms of polarity; and no so much to personalize E/entities.

The old Commentary says:

"When the Spark is touched to the four wicks, and when spiritual Fire in its threefold essence meets with that which is combustible, the Flame bursts forth.

7. We seem to be speaking of the birth of the causal body.

8. The “Spark” can be seen as the influence of the Solar Angel, often called the “spark of mind” but having the potency of love and will as well.

9. The wicks represents the quaternary or square of personality. The wicks are considered “combustible”.

10. “Spiritual fire” is the threefold fire of the Monad, expressing as the threefold fire of the spiritual triad, and anchored as a triple fire in the Ego on the higher mental plane.

11. The “Flame” which bursts forth is the fire demonstration as and within the causal body. It is a reflection of the “Flame of Spirit”.

12. We will have to distinguish this from the “flame” (lower case) which burns the four wicks.

13. If we wish to look at this section of text still more deeply, we can consider the “Spark” as the influence of the Monad itself, descending as “spiritual Fire in its threefold essence” with the assistance of the Solar Angel/solar angels to inaugurate the individualization process. The Monad is sometimes known as an “undetached Spark”.

14. Although the Solar Angel/solar angels are intimately involved with the individualization process, they serve the intention of the Monad, and both serve the intention of the Planetary Logos Who has reached that point in His development when the heart must be further awakened.

The centre within the One Life which we call by the unmeaning word "Monad," the spark within the one Flame. (DINA II 291)

"The spark hangs from the flame by the finest thread of Fohat.

"I sense one Flame, O Gurudeva; I see countless Undetached sparks shining in it."

—Secret Doctrine I. 145. (TCF xvii)

15. In this case “spiritual Fire” will be the threefold fire of the Monad working through the spiritual triad and, through the agency of the Solar Angel/solar angels, igniting the four wicks—the lower quaternary.

Faint the flicker at the first appearing,

16. The “first appearing” is the time of the “Bud Egos”.

and near to death it seems,

17. There is some burning of the wicks but it is hardly appreciable.

18. It seems as if it could be extinguished.

19. There is also not much light evidenced within the “Bud Ego”.

but the wicks smoulder and glow,

20. As the wicks are repeatedly consumed…

21. The wicks or lower quaternary are sustained by fire from above.

and the heat is retained.

22. The resultant heat is retained first within the permanent atoms and then within the causal body which grows and expands under the influence of the heat.

23. The retention of heat is equivalent to the gradual accumulation of faculty.

This is cycle the first, and is called that of the glowing wheel.

24. We can remember some of the descriptions of chakras in their early phases of expression.

25. This phase coverers the earliest stages of chakric unfoldment. (cf. TCF 171-172 for fivefold chakric development).

The flicker grows into a tiny flame and the four wicks burn,

26. Fire is at work within the lower quaternary (the four vehicles of the personality—considering the dense physical body as one of the four vehicles of the lower quaternary).

27. The light within the egoic lotus will also increase.

but are not consumed, for the heat does not suffice.

28. Burning takes place for a very long time. There is only true consumption when the fourth initiation is reached.

The light of these three fires is yet so small that the cave is not illumined.

29. Notice that fire produces light. The purificatory burning in the lower vehicles produces increasing light, illumination.

30. We have been speaking of four wicks but only of three fires. We may view these fires as

31. The three fires are all fire by friction.

32. The “cave” is the description of lower consciousness which is blind to all truly subjective energies and impressions.

33. There are several uses of the term “cave”. One anatomical use relates to one or more of the ventricles of the brain.

34. “Illumination of the cave” occurs at the time of initiation. Immediately preceding the process of initiation, one enters the “cave”. (cf. DINA I 675)

Nevertheless, the flame and the essential heat can be felt by the One Who approaches and watches.

35. May we say that “the One Who approaches and watches” is the supervising Solar Angel? Or can it be considered the Master?

This is the second cycle, and is called that of the warming wheel.

36. We have had so far the “glowing wheel” and the “warming wheel”.

37. When we speak of “heat” we are speaking of spiritual energy.

38. In this story of egoic progress, light precedes heat.

39. The “wheel” is the egoic lotus or causal body.

Another way of emphasising the same truth is to regard the egoic body as a centre of force, a wheel of energy, or a lotus, and to picture it as a lotus with nine petals, hiding within these petals a central unit of three petals; these in their turn secrete the central life, or the "jewel in the lotus." (IHS 137)

40. There is an increase of light and heat in two ‘places’:

The tiny flame becomes a lighted lamp.

41. We have moved from the inconsistent flame to the tiny flame to the lighted lamp.

42. More light appears in the lower worlds.

The fire flares up,

43. We are dealing here with the fire from above as it begins to consume the four wicks.

44. The fire consuming the four wicks and fed by the Ego is intensifying.

but much smoke is there,

45. We can consider the “smoke” as maya, glamor and illusion.

46. Smoke will arise through the fiery purification process. Many impurities are being extracted from the composition of the matter/substance of the lower vehicles.

for the wicks are burning fast, and the heat suffices for their quick destruction.

47. We are reaching later stages of evolution, before the wicks will be entirely destroyed at the fourth initiation.

48. As the evolutionary period advances the movement towards the destruction of the lower quaternary becomes increasingly rapid.

The lamp, set in the midst of darkness, makes the thick blackness manifest itself;

49. The “lamp” is often the symbol of the consciousness of the lower concrete mind or the consciousness of the soul-in-incarnation and not the soul on its own plane.

50. The greater the light, the more intense the surrounding darkness seems. A clear contrast between light and dark is achieved.

the light and warmth are felt.

51. Light and warmth are felt, presumably, by the surrounding environment.

52. Because there is warmth, there is an increasing influence of solar fire—the fire which warms rather than burns.

V. Each Pilgrim on the Road must carry with him what he needs: a pot of fire, to warm his fellowmen; a lamp, to cast its rays upon his heart and show his fellowmen the nature of his hidden life; a purse of gold, which he scatters not upon the Road but shares with others; a sealed vase, wherein he carries all his aspiration to cast before the feet of Him Who waits to greet him at the gate—a sealed vase. (GWP 51)

This, the third cycle, is called that of the lighted wheel. [Page 766]

53. We have thus far the glowing wheel, the warming wheel and, now, the lighted wheel.

The four wicks and the flame appear as one,

54. We have reached the stage of personality integration and, even, of soul infusion.

and nearly all the smoke is gone, for flame is mostly seen.

55. Maya, glamor and illusion have been mostly dissipated.

The cave itself is lighted up,

56. We can consider the “cave” as the personality consciousness. The state of the illumination of the mind is evident.

though the lamp is yet apparent.

57. The “lamp” is the vessel within the personality of the higher Flame.

58. Often the concrete mind is called the “lamp”, and it is carried upon one’s head.

59. If the “lamp is yet apparent”, the three aspects of mind have not yet united. The lower concrete mind is still a separate vehicle.

Cycle the fourth is called the hour of the flaming wheel.

60. Spiritual fire is raging within the personality and beginning to consume it.

61. We have thus far: the glowing wheel, the warming wheel, the lighted wheel and, now, the flaming wheel.

62. We can imagine that, at this point, many active chakric triangles are ablaze within the energy system and that pathways of fire-light are to be seen uniting the three units in the atomic triangle atomic triangle.

The final cycle comes when even the lamp itself is burned, destroyed through the intensity of heat.

63. That which in the personality is the vehicle of the higher Light and Flame is, itself, destroyed.

64. The “lamp” is no longer “apparent”. Higher mind and, then, the intuition replaces the lamp of lower concrete mind.

65. There comes a time when there is no more need of a mediator between the Light of the Soul and the personality vehicles. Soul-infusion is becoming complete.

66. The soul in incarnation realizes itself to be, essentially, the soul on its own plane.

67. We are into the final and destructive phase of the lengthy process by which Spirit and matter first engage and finally merge.

The One Who watches, seeing the work accomplished, fans the central point of fire and produces a sudden flaming.

68. This One Who watches can be considered the One Initiator.

69. There are several watchers:

70. The “central point of fire” is the fire in the Jewel in the Lotus, which is set ablaze.

71. The fanning of the central point of fire is the application of the Rod of the Initiator.

72. The “sudden flaming” fed also by the downpouring power of the Monad will produce the destruction of the causal body.

73. It is important to realize that so many of the processes described for us find their climax in the destruction of the causal body.

The wicks are naught—the flame is all.

74. The personality vehicles are destroyed; the lunar lords are liberated.

75. Fire by friction is consumed by solar fire.

76. We read of a body of flame which is the eventual result of the process of soul infusion and Spirit-impulsion.

Fire and flame destroy the body of an Arhat; their essence makes him immortal. (Secret Doctrine I. 35., TCF xvii)

The centres, therefore, when functioning properly, form the "body of fire" which eventually is all that is left, first to man in the three worlds, and later to the Monad. This body of fire is "the body incorruptible"⁷² or indestructible, spoken of by St. Paul, and is the product of evolution, of the perfect blending of the three fires, which ultimately destroy the form. When the form is destroyed there is left this intangible spiritual body of fire, one pure flame, distinguished by seven brilliant centres of intenser burning. This electric fire is the result of the bringing together of the two poles and demonstrates at the moment of complete at-one-ment, the occult truth of the words "Our God is a consuming Fire."⁷³ (TCF 166-167)

This, so the Sacred Science says, is called the cycle of the wheel consumed."

77. We have been given important ways of describing the appearance and development of the wheel.

78. For every change occurring in the wheel of the egoic lotus/causal body, there are corresponding changes occurring in the realm of the four wicks (the world of the lower quaternary).

79. We can see how useful and how evocative of understanding these descriptions are.

80. We should compare these descriptions with the five “cosmic symbols”:

81. Comparison should also be made with the description of the five phases of chakric development: (TCF 171-172)

82. Although the headings are similar, the descriptions are sufficiently different to warrant careful study.

Here in the arcane symbology is hid (in terms of energy and of radiant activity) the whole secret of egoic energy, and of impulse making its presence felt in the substance of the lower planes;

83. Impulse, in this case, is that which arises from higher energy sources. Impulse is a term frequently associated with “Spirit”.

84. In the section of text above we have affirmed the fact that we have been offered a description of a twofold process: the growth of vibrancy in the world of the Ego on the higher mental plane and the growth of vibrancy in the personality vehicles.

the student should interpret the above sentences both macrocosmically and microcosmically.

85. This is sound advice and exactly what we did in relation to the five cosmic symbols and in relation to the fivefold description of chakric growth.

86. Whatever can be said about the human egoic lotus can be said, with analogical accuracy, about the egoic lotus of the Planetary Logos and the egoic lotus of the Solar Logos, etc. We may consider the same to be true when comparing personality development in a human being, a Planetary Logos or Solar Logos. And, when we know more, the analogies can be extended macrocosmically and microcosmically.

In all manifestation, the originating impulse comes from the first aspect which is hidden at the heart of the egoic lotus,

87. “Impulse” comes from the first aspect hidden in the Jewel in the Lotus.

88. The Jewel in the Lotus is the “heart of the egoic lotus”.

89. We notice again the identification of the heart with the first aspect and not only with the second.

but this hidden Identity works under law,

90. This is ever the case when dealing with the first aspect of divinity—the aspect of law.

91. Law is the expression of will which is the force which implements purpose.

and in the earlier stages (the first three cycles) the process goes on under the Law of Economy,

92. The Law of Economy is the law of the third aspect.

93. DK is telling us that the first three cycles (the glowing, the warming and the lighting) all have relation to the slow development of the personality. The second aspect of divinity is not yet noticeably engaged.

94. We could say these developments occur during 700 of the 777 symbolic incarnations of man.

which is the law of substance itself;

95. Substance is the energy which is characteristic of the lower three worlds.

96. Technically, the matter of the three lowest systemic subplanes is not substance for it does not substand anything more dense than itself.

in the final two cycles this law becomes merged (though not superseded, being still potent) with the Law of Attraction, which is the fundamental law of the divine Self.

97. There is a division of the 5 into a 3 and a 2. The three relates to the third aspect of divinity and the two to the second aspect of divinity.

98. In this solar system, the “fundamental law of the divine Self” is the Law of Attraction, because the Law of Synthesis is not yet really in expression.

99. In the cycle of flaming and the cycle of consumption, the Law of Attraction is merged with the Law of Economy, but the Law of Economy is not superseded.

100. This merging is similar to the merging of the influence of the esoteric rulers of the astrological chart with the influence of the exoteric rulers which are not, thereby, entirely superseded.

101. It is only through a gradual process that the second aspect of divinity takes over and supplants the third.

It is the failure to realise this [that merging does not necessary indicate supersession] which has resulted in the confusion existing in the minds of many metaphysicians as to which demonstrated first, desire or will, and as to the distinction between them, between impulse and purpose, and between instinct and intention.

102. DK seems to be telling us of the close relation between

103. The relationships can be solved when the relationship between the third and second aspects of divinity is understood.

104. Desire represents, in this case, the third aspect and will (modified because we are in a second ray solar system) the second. And so for the other factors usually associated with the first aspect of divinity. In this solar system and, at this time, on this planet, they are meditated through the second aspect.

105. Impulse can also be associated with the will aspect, in which case, impulse is Spirit-in-action.

In the earlier stages man reincarnates under the Law of Economy, and though the will aspect lies back of the process, yet for a long time it is the pull of sensation and its reflex in consciousness, desire, which produces rebirth.

106. We seem to be discussing the difference between rebirth taken under the impulse of desire and incarnation taken consciously—i.e., conscious rebirth.

107. The idea suggested is that it is a long time before the self-conscious unit has conscious control over the incarnation to come.

108. An interesting dynamic is here presented. Sensation has its pull and, in consciousness, desire arises as a reflex response to this pull.

109. In early days conscious responds desirously to the impact of sensation. Later, under the Law of Repulse, conscious rejects the lure of sensation (rejection beginning on the lower planes and moving gradually to the higher).

Sensation, being a quality in matter or substance, the Self in the beginning identifies Itself with sensation.

110. We can call sensation the registration of the impact of the “Not-Self”.

111. The “Self” cannot practically, at this time, be considered pure Spirit or Monad but must be associated with the second or consciousness aspect.

112. What is being said is that consciousness, at first, identifies itself with sensation.

113. Sensation (as usually conceived and in relation to the physical plane) is, however, a category of consciousness produced by contact with the lowest orders of substance.

Later, when the Self is beginning to identify Itself with Itself,

114. And this would mean, when consciousness becomes more preoccupied with the egoic lotus, the causal body and the kind of point of tension which such preoccupation brings…

and to recognise the nature of the Not-Self,

115. All vehicles are of the “Not-Self”, no matter how high the vehicle. But we will not concern ourselves with this philosophical point.

116. The “Not-Self” as recognized at this point, is the personal self—the self which consciousness conceives as real when identified with the substance of the lower three worlds.

the Law of Attraction and Repulsion becomes [Page 767] more active, and conscious will and purpose are displayed.

117. The Law of Attraction is associated with the energy of solar fire which under the Techniques of Integration first unifies the personality and then relates it to the Ego in the egoic lotus and causal body.

118. The personality begins to understand and express the will of the Ego which stands ‘behind’ and ‘within’ the personality.

Here it should be remembered that a profound difference in time and space exists between the Logos, or Macrocosm, and Man, the Microcosm.

119. There is sometimes speculation about how long ago the Planetary Logos (or the Solar Logos) was as a man is now. This question is fraught with difficulty, because it seems to assume that a man (as he is now) can, himself, become a Planetary Logos or a Solar Logos.

120. The process of group amalgamation within higher Identities is overlooked.

121. In practical terms, the temporal and spatial gulf between a Solar Logos or Planetary Logos and man is very great.

Man is repeating His endeavor up to the fifth Initiation which will bring him to a stage of consciousness achieved by a Heavenly Man in a much earlier mahamanvantara. (TCF 272)

Average man comes into incarnation through egoic impulse, based on desire and on the relation of the second aspect to the third aspect or of the Self to the Not-Self.

122. We have here an important description of how man enters into incarnation.

123. Not desire along, but egoic impulse is involved.

124. When incarnation occurs, the second aspect of divinity is relating itself to the third aspect of divinity. We note here how the second aspect of divinity is associated with the Self (usually that part of man which is closest to the first aspect). In this identification of the second aspect with the Self, the first aspect is implicit.

125. The Self is most associated with the second aspect because we live in the second of three major solar systems in which the second aspect and second ray are emphasized.

He will eventually bring about (through evolution) the revelation of the first aspect,

126. This will begin in earnest with the destruction of the causal body and the representation of the first aspect through a liberated spiritual triad.

127. The first aspect of divinity is never fully revealed in this solar system and on this planet (a second ray planet from the soul perspective).

128. What we could call a full revelation of the first aspect will come in the next solar system when, so we can reason, the Planetary Logos of our planetary scheme will play a role in accordance with the expression of His first ray Monad.

and then egoic impulse (based on conscious mental apprehension of the purpose in view) will be the dominant factor, and will demonstrate through a definite will to act.

129. As initiation progresses, the will (representing the spiritual will) increases in potency.

130. When the egoic influence begins to dominate the lower man, it can be seen as an expression of the spiritual will.

131. Egoic impulse can never dominate the lower man unless there is “conscious mental apprehension of the purpose in view”. The mind must be involved and it must become the agent of the spiritual will (at this time still buffered in expression by the energies of the egoic lotus).

132. The action to be taken will be based on egoic purpose and not on personality desire.

133. The building of the antahkarana and the activation of the Jewel in the Lotus will both be required if this “will to act” sponsored by the spiritual will is to emerge.

134. The “revelation of the first aspect” coincides with the revelation of the Jewel in the Lotus, which begins to occur once the first initiation has occurred and the synthesis petals begin to unfold. By the time the first initiation has taken place the Monad (first aspect) has made a renewed and stronger impact upon the soul.

The first faint tremor of the impact of monadic "destiny" (I know not how else to express this concept) makes itself felt, but is registered only by the soul of the initiate and on the level of soul consciousness; it is never registered by the man on the physical plane who is taking the first initiation; his brain cannot respond to this high vibration. (R&I 312-313)

135. We should note that the “Will-to-Act” is especially associated with the fifth ray and can be considered the fifth ray aspect of the Divine Will.

In connection with the Logos, the first stage has been left far behind,

136. Here we are speaking of the Solar Logos and the development of His Will.

and logoic manifestation is based on will and purpose and on conscious intelligent activity.

137. Our Solar Logos is in process of becoming a “Lion of Cosmic Will” (if He is not already so, from a certain perspective). This does not supplant the fact the He is not yet mentally polarized from the cosmic point of view.

The reason for this is that the Logos, and the planetary Logoi likewise, are on the path of cosmic initiation.

138. We are confirmed that DK was, indeed, speaking of the Solar Logos when speaking of the stage which had been left far behind.

139. If we wish to see something more about Their progress on this cosmic path of initiation we should consult, TCF, 384.

140. The human being is not yet on the path of cosmic initiation, but, interestingly, it is possible for the human being to attain what has been called (in relation to the human being) the “first cosmic initiation”. It must not be supposed that this cosmic initiation is the same type of cosmic initiation which the Solar Logos and Planetary Logoi are experiencing. (cf. TCF 384)

Therefore, though the originating impulse comes from the central point, it is not at first apparent.

141. For man, Spirit remains implicate. It is always present and, in the last analysis, impulsive (from the first) but it is not apparent or visible in early processes (except to the eye of the initiate).

At the moment of individualisation, the dim outline of a form such as earlier described has made its appearance on mental levels,

142. We must gather that at the moment if individualization, that form is rather inchoate-not clearly delineated.

143. This section of text is interesting, however, in possibly suggesting that the causal form appears at the moment of individualization.

144. But we must not jump to conclusions, as we will learn below. A long process of preparation seems to have preceded the appearance of the dimly outlined of form. The clue is in the words “has made its appearance” rather than ‘makes its appearance’.

and (which is a point not as yet recognised by students) it becomes apparent that a period on mental levels has transpired given over to a preparation for the imminent event.

145. A period of preparation on mental levels (probably higher mental levels, but perhaps the fourth subplane of the mental plane is also involved) precedes the actual appearance of the form.

146. We are not told how long this preparatory period lasts.

147. All these matters of timing in the earliest processes of the making of man (the member of the fourth kingdom) are of great interest and will be in our hands when we are in a position to use the knowledge constructively.

Through the activity of the solar Angels the twelve petals have gradually taken form,

148. We appear to be speaking of the earliest formation of the twelve petals.

149. The discrepancy between the Solar Angel and the “solar Angels”/“solar angels” (plural) simply must be solved. DK seems to be speaking of one individual human being and a number of “solar Angels” (or solar angels) associated with the causal body of that human being. (There is no consistency of orthography in TCF. In this case, we have both “solar Angels” and “solar angels”. I usually write “Solar Angel” or “Solar Angels”. Do the differences in capitalization mean anything? Sometimes they do, but often do not. It is our task to determine when such differences convey thought.)

150. It would seem that there are different types of solar angels (perhaps one can use the lower case for those associated with the petals) involved with each of the three tiers of petals and even with each of the twelve petals.

151. In this context such solar angels tend to be called manasadevas.

152. We are limited because we know so little of the structure of the solar angelic Creative Hierarchy.

153. The petals and the solar angels (of the petals) are not the same. The solar fire emanating from the solar angels is that which structures and sustains the form of the egoic lotus and makes it possible for the solar angels to be, as it were, ‘present in consciousness’ within the Ego in the causal body.

154. What does it mean to be ‘in the consciousness of another’? Perhaps we all have had this kind of experience to a greater or lesser degree. This is what is happening all the time in relation to the kind of consciousness we, the human soul, have within the egoic lotus or causal body. It is as if our consciousness is mixed and blended with the presence and consciousness of the Solar Angel or solar angels.

155. When we become “outposts” of the Master’s consciousness, we may find that the that greater consciousness is participating within our own, substanding it, present within it.

as the point of electric fire at the heart has begun to make itself felt even though not as yet localised.

156. An ongoing question presents itself: “ Does the Jewel in the Lotus exist from the earliest formation of the egoic lotus in bud, or does an inner fire at the heart of the lotus only later become “localised” and condense into the Jewel in the Lotus?”

157. It is apparent that the energy at the heart of the lotus has much to do with the gradual unfoldment of the twelve petals.

Then the first three petals take shape, and close down upon the vibrant point, or "jewel" under the potency of the Law of Attraction.

158. DK is somewhat ambiguous over whether the “jewel” exists from the first.

159. There are a number of terms which are more or less equivalent in describing the Jewel in the Lotus:

160. We are looking to see whether we have an ‘amorphous’, unlocalized fire, or whether we have a formation of a “jewel” from the first.

161. We must remember that there is a reference which suggests that the Monad is the true Jewel in the Lotus. That higher monadic “Jewel” certainly pre-exists the formation of the egoic lotus, so perhaps the Jewel in the Lotus (i.e., the Jewel found within the egoic lotus) is present from the first as a reflection of the higher monadic Jewel.

162. It is interesting that the three innermost petals (created under the impulse of buddhi) close down upon the inner fire or “jewel” under the Law of Attraction. It is as if they are attracted to the nascent Spirit.

163. There is some question concerning the order of their appearance—whether before or after the other nine petals.

A downflow of buddhi takes place along the line of the manasic triangle until it reaches a point at the very centre of the lotus. There, by the power of its own vibration, it causes a change in the appearance of the lotus. At the very heart of the lotus, three more petals appear which close in on the central flame, covering it closely, and remaining closed until the time comes for the revelation of the "jewel in the Lotus." (TCF 709)

164. The phrase “three more petals appear” designates the appearance of the synthesis petals as after the appearance of the nine.

165. The present section of text we are studying seems to put the appearance of the synthesis petals before the appearance of the nine.

One by one the nine other petals take shape as the vibrations begin to affect solar substance,

166. Yet, from what is said here, it would seem that the central fire and the three innermost petals are in form first, before the other nine petals take shape.

167. Yet we would have to contrast the following excerpt with this idea in which the nine petals seem to appear first. As we can see from the first section of text below, they definitely have taken shape as “nine petals folded one upon the other”, and this before the innermost three have appeared.

168. We are faced with what seems like a direct contradiction, but like all apparent contradictions, it must be capable of solution.

First. There appear upon the third subplane of the mental plane certain vibratory impulses—nine in number—corresponding to the fivefold vibration of these Manasadevas in conjunction with the fourfold vibration set up from below and inherent in the matter of this subplane, the fifth from the lower standpoint. This produces "the ninefold egoic lotus," which is at this stage tightly closed, the nine petals folded one upon the other. (TCF 708)

Third. At a certain stage of vibratory activity, the work of the Lords of the Flame having produced a body or form and a vibration calling for response, there occurs a practically simultaneous happening.

A downflow of buddhi takes place along the line of the manasic triangle until it reaches a point at the very centre of the lotus. There, by the power of its own vibration, it causes a change in the appearance of the lotus. At the very heart of the lotus, three more petals appear which close in on the central flame, covering it closely, and remaining closed until the time comes for the revelation of the "jewel in the Lotus." (TCF 709)

169. What is important, however, is that the “vibrant point” (the present or future Jewel in the Lotus) has an effect upon the nine petals and that they begin to “take shape” under this vibration.

170. Perhaps, to reconcile, there is difference between taking shape and the original creation of the nine petals, which may be at first, perhaps, quite amorphous.

the three types of petals being each under the influence of one or other of the major Rays;

171. We have just spoken of nine petals “taking shape”. These nine petals are of three types: Knowledge Petals, Love Petals, Sacrifice Petals.

172. The knowledge petals are under the influence of the third ray; the love petals are under the influence of the second ray; the sacrifice petals are under the influence of the first ray.

173. As well, each of the synthesis petals is under the influence of either rays one, two or three. This will connect them directly with the threefold spiritual triad ruled principally by atma, buddhi or manas.

174. We may assume, then, that according to the major emphasis of the spiritual triad which reflects the major ray of the Monad, so a different type of synthesis will be easiest to achieve—either synthesis of knowledge, synthesis within the field of love, or the synthesis of will.

175. The speed of opening of the three tiers of petals within the nine will also be affected by the major monadic ray and the major triadal polarization which is determined by the number of that ray.

these, in their turn, come under the influence of force from cosmic centres. [Page 768]

176. Of what “cosmic centers” may we be speaking. The three synthesizing planets are, in a sense, cosmic centers, because the Planetary Logoi are cosmic Beings. Other extra systemic centers may also be indicated.

177. In attempting to understand the quality of the three tiers of nine petals, we have assigned each tier to one of the synthesizing planets. This should also be done for each of the synthesis petals

As earlier said, these petals form a bud, each being closely folded.

178. We remind ourselves that we are speaking of the initial formation of the egoic lotus.

179. At first the synthesis petals form a bud.

Only faint vibrations are to be seen pulsating in the bud, just enough to testify to its being a living organism.

180. We have read of undulatory motion within the newly formed egoic lotus. Now we read of pulsations within the bud.

At the early stages after individualisation, the egoic body has the appearance of a bud. The electric fire at the centre is not apparent, and all the nine petals are closed down upon the inner three; the orange colour has a dead aspect and the three points of light at the base are just points and nothing more; the triangle which is later seen connecting the points is not demonstrated. The surrounding sphere is colourless and is only to be appreciated as undulatory vibrations (like waves in the air or ether) reaching barely beyond the petal outline. (TCF 763)

181. The first ray operates through pulsation and so this is the type of energy dynamic we would expect, at least from the center of the bud ruled essentially by the first ray.

Shadowy and dim can the ring-pass-not be seen,

182. We are continually given the impression of an amorphous structure.

183. We would not expect to see clear outlines in relation to the bud lotus—at least at first.

the encircling limit of the activity of the coming Consciousness.

184. The coming individual consciousness has its ring-pass-not initially described.

185. We have become familiar with the idea that the causal body (no matter how highly developed) represents a limitation upon monadic consciousness—an individual limitation.

186. The causal body of highly developed souls is, of course, much larger.

It is an ovoid or sphere, and very small as yet.

187. Which is it? An ovoid or a sphere? Are these different kinds of causal bodies, some of them ovoidal and some spherical? There may be basis for this thought.

Briefly and in conclusion of this matter, I would seek to point out that the circumference of the causal body varies according to type and ray. Some egoic bodies are of a form more circular than others; some are more ovoid, and others more elongated in shape. (LOM 32)

This process of forming the egoic lotus has gone on silently from the moment that the lower animal man, or the lower four principles, had reached a point where the energy (generated by him) could begin to make itself felt on mental levels.

188. We must contrast what is said here when the earlier quotation about the appearance of the causal body and the moment of individualization. It becomes apparent that we cannot entertain as factual the thought that the causal body appears suddenly at the moment of individualization.

At the moment of individualisation, the dim outline of a form such as earlier described has made its appearance on mental levels,…(TCF 767)

189. We seem to be speaking of the emergence of the mental unit which emerged on the fourth subplane of the mental plane as instinct approximated mentality. This is the same thing as saying that the energy generated by animal man can make itself felt on mental levels.

190. However, we must not assume that the energy generated by animal man necessarily makes itself felt on the fourth level of the lower mental plane. There are other and lower levels where this rising mental energy could have an initial influence.

191. Below, we review the manner in which the mental unit arose.

There appears a triangle on the mental plane, produced by manasic activity, and this triangle of fire begins slowly to circulate between the manasic permanent atom, and a point at the centre of the egoic lotus, and thence to the mental unit, which has appeared upon the fourth subplane through innate instinct approximating mentality. (TCF 709)

192. The section of text we are dealing with suggests that the process of preparing and forming an egoic lotus is a very long one which may coincide with the energy of animal man making itself felt on levels lower that the fourth subplane of the mental plane.

193. Is that moment when the energy of animal man could make itself felt on the mental plane to be considered the same as the moment of individualization? One process seems quite gradual and the other (individualization) rather sudden.

194. From the description above, we have to ask whether the egoic lotus begins to be formed quite a while before the moment of individualization, before the implantation of the spark of mind, which is probably another way of describing a special stimulation of the mental unit. Of course, the mental unit must be present on the fourth subplane of the mental plane before it can be stimulated!

195. The following may be the case:

196. Of course, DK does speak of a “moment” when animal man reaches the necessary point of development for individualization to occur. We must watch words like “moment” so that we can understand individualization both as a critical moment in time and, yet, a process long in preparation.

197. We are going to learn that there is a preparation for individualization before individualization, per se, is effected. This may call for an adjustment of ideas.

When the fire of the lower prepared sheaths (the threefold fire of substance itself) becomes radioactive, this nebulous appearance on the third subplane of the mental plane begins to be organised,

198. We are now speaking of the organization of that which has already appeared in nebulous form upon the higher mental plane.

199. We seem to be speaking about the points within the atomic triangle, of fire by friction demonstrating through those points.

200. The use of the term “radioactive” is surprising because, at first, the permanent atoms and the mental unit are usually said to shine with a very dim light.

201. We are also learning something important about the preparation of the lower sheaths of the man-to-be before the actual moment of individualization.

202. What is important to notice is that there is a relationship between the organization and delineation of the egoic lotus and the growing radioactivity of the lower sheath (and presumably the degree of vibrancy of the units within the atomic triangle within the lower sheaths).

as the result of the downward pull of the higher by the lower,

203. We have been told that “animal man aspired” and this downward pull of the higher is a kind of evocation or descent of the higher aspects by the aspiring or up-reaching lower aspects.

and as the response of the Spirit aspect to the radiations, or attraction, of matter.

204. Lower matter is becoming more radioactive and, hence, more attractive to (and attractive of) the Spirit aspect.

205. We are being told so much about the formation of the egoic lotus and its delineation as a form on the higher mental plane, that it may be difficult to keep the sequence of all these complex activities clearly in mind.

206. As much as we can speculate about these things, it would be best to observe the process directly for ourselves.

207. From a different angle, we are discussing the attraction which exists between Spirit and matter and how the “middle principle” is involved in this attraction and its development promoted by this attraction.

But individualisation as we understand it is not yet effected.

208. This is quite a dynamite sentence. We have been offered a description of processes which occur on the higher mental plane and in the lower three worlds before individualization occurs.

209. The time equation is still not in our hands. Many of us will one day become Solar Angels and at such a time, we will have to be masters of the process in all its sequentiality.

This process of radioactivity on the part of the lower, and of a downflow of energy from the higher, covers a long period wherein the solar Angels are working on Their Own plane and the lower Pitris are also working on theirs;

210. We seem to be told that the process of pre-individualization lasts a very long time.

211. The lower Pitris are working in the lower three worlds, but the ongoing mystery regards the true plane of the “solar Angels”.

212. During this stage preparatory to individualization, there is a form of ‘distant cooperation’ between the Solar Pitris and Lunar Pitris.

213. From some perspectives the true plane of the Solar Angels or Solar Pitris could be understood as the higher mental plane, but from other perspectives this conclusion seems to break down. Considering the degree of advancement of the Solar Angels (as “returning Nirvanis from a previous mahamanvantara”), the higher mental plane seems too low a plane to be their own true plane. Could it, provisionally, be the buddhic plane, for the Solar Angels are the embodiment of buddhic energy?

214. We may be dealing with one of those instances in which a form must be built before it can be indwelt.

one group is producing the nucleus of the egoic body,

215. From this perspective, the Solar Angels are working on the higher mental plane building the “nucleus of the egoic body”—whether or not they are working on Their own true plane.

216. It is only the nucleus which is being created in these early days. A very lengthy unfoldment spanning millions of years lies ahead.

and the other the receptacle for the life of God, or the Monad in the three worlds.

217. This is an interesting way to describe the personality. The personality is a “receptacle for the life of God, or the Monad in the three worlds”.

218. It is the Lunar Pitris that are building the “receptacle” for the life of the Monad in the three worlds. From another perspective, the egoic body is also a receptacle for monadic energy.

219. When we are speaking of the Pitris, we are speaking of building and “Builders”, and we all know that it takes a long time to build anything in nature—far longer than it takes to inform through implantation that which is built.

Then comes a set time in the life of the planetary Logos wherein His centres become active in a particular manner;

220. We must always remind ourselves that the process of individualization is a planetary logoic matter impulsed by the Solar Logos as part of His own initiatory process.

221. Of which centers are we speaking? We recall the association of the individualization process with the awakening of the heart of the Planetary Logos:

When a certain point is reached and the lower three planes are vibrating, or energised, then cosmic incarnation becomes a possibility; the "Heart" occultly awakens, and the "Son of God," the expression of the desire and love of the Logos, is born.²⁴,²⁵ The cosmic incarnation of certain exalted Beings is consummated, and one of the indications of this is the appearance of the egoic groups on mental levels, and the resultant individualisation. Method and time may vary according to the nature of any particular planetary Logos, but for each and all the "Heart of the Body" has to thrill with awakening life before the response comes from the lower. (TCF 685-686)

this is coincident with the incarnation of the Monads, and their descent into the three worlds.

222. Though there has been much preparation before this descent.

223. We should realize that the Monads both descend and do not descend. The “jiva” goes forth from the Monad, but the Monad, per se, remains on its own high plane—the second cosmic ether.

224. We might see the following process:

A systemic triangle is formed (for ever the three produce the seven), and through this setting loose of threefold energy, the work of the solar and lunar Pitris is co-ordinated,

225. The preparatory or building work is coordinated.

226. We remarked on the ‘distant cooperation’ of the solar and lunar builders. We now have the coordination of their work—another phase of development.

227. The formation of a systemic triangle suggests the coming into a new type of rapport of three planets—perhaps Venus, Earth and Mars.

228. The formation of a “systemic triangle” is the result of inter-planetary and intra-systemic affairs. The individualization of animal man is only an effect of these solar systemic affairs.

and the three permanent atoms are appropriated by the jiva concerned, and appear at the base of the egoic lotus.

229. We know that the jiva, as representative of the Monad, has already appropriated the three triadal permanent atoms.

230. From the jiva’s long sojourn in the lower kingdoms (mineral, vegetable and animal), we would also think that the physical permanent atom and the astral permanent atom had been appropriated before the group soul process began.

231. It was at the Second Outpouring that the three triadal permanent atoms were appropriated. Can this be said also for the physical permanent atom and the astral permanent atom? If not, we will have to explore the manner in which the Monad could possibly have participated in the processes called:

232. But the mental unit has only recently emerged and so it would certainly have to be appropriated.

233. We could question whether there would have to be a precursor of the mental unit in order to make possible the in-zoonation of the Monad before the high stage of development in the animal kingdom called the stage of “animal man” had been reached.

234. Perhaps there is a special definition of the word “appropriate”. It may be that the physical permanent atom and the astral permanent atom were already associated with the Monad, but that these permanent atoms had to be taken in and incorporated into the newly formed egoic lotus.

235. It would seem that the members of the group soul (during the processes of the in-mineralization of the Monad, and the in-vegetalization of the Monad, and even the in-zoonation of the Monad) must have been possessed, minimally, of a physical permanent atom and an astral permanent atom—which were appropriated/created (in a way perhaps different to that here meant) at the time of the Second Outpouring.

236. We have to watch carefully. We note that it is the “jiva” that is appropriating the three permanent atoms (really the units in the atomic triangle). The “jiva” is distinct from the Monad, of which the “jiva” is only the representative.

237. Thus, if the Monad appropriated five permanent atoms at the time of the Second Outpouring, the jiva would have to re-appropriate the lower two, plus the mental unit at the time when individualization became possible.

238. We could call this appropriation by the jiva of the three units of the atomic triangle (and a drawing them into their correct placement within the causal body) a kind of ‘re-grasp’ of these units—a ‘re-grasp’ different in important particulars from the first association of the Monad at least with the physical permanent atom and the astral permanent atom.

239. As stated, there must have been some ‘mental point’ to be used during the in-zoonation of the Monad.

240. We note the placement of the points in the atomic triangle—the base of the egoic lotus, illustrating the third aspect nature of these points.

Individualisation has taken place and the work of at-one-ment is completed;

241. We have discussed the slow, preparatory build-up to the moment of individualization. Apparently, this build-up takes a long time.

242. We are reminded from The Secret Doctrine, that the Solar Pitris looked in as early as the second round and judged that the forms They were to eventually inhabit were not ready.

the fourth kingdom [Page 769] in nature is a "fait accompli;"

243. A “fait accompli” is an accomplished fact.

244. It is the Fourth Creative Hierarchy in cooperation with the Fifth Creative Hierarchy and the Sixth Creative Hierarchy which created the fourth kingdom of nature. As much as possible, we have to keep Hierarchies and Kingdoms distinct.

245. When we think of the Planetary Logos, there occurs with individualization a major bridging between the centers above the diaphragm and those below.

246. A vitalization of the planetary logoic heart center had been established and with that vitalization, the possibility of uplifting those forms of life expressing through His substance-diaphragmatic centers.

the Monad has clothed itself in material sheaths,

247. We do not forget that that which is present as an identity in the personality is really the Monad. Whatever we call the lower types of consciousness, they are all, essentially, monadic consciousness.

248. Yet, the Monad remained on His own plane, the second systemic, and really, it was the jiva, as representative of the Monad, which clothed itself in material sheaths.

and the self conscious unit appears on the physical plane.

249. This is the case, but it may take a while for the self-conscious unit to “wake up” to its own self-consciousness. A period of some two and a half million years is given as the duration of this awakening.

250. We have been given a description, from a different angle, about much that goes on subjectively to prepare animal man and the higher triad for the moment of individualization. We see the groundwork has been laid thoroughly.

If all that H. P. B. has to say anent the first three rounds of our Earth scheme is read as dealing with the period of condensation of the causal body upon the mental level, and as covering the time leading up to the appearance in the fourth round of man as we now have him, some light may be thrown upon this difficult matter.

251. Can DK possibly mean that it took the duration of the first three rounds upon our globe to condense the causal body? We gathered from a number of statements that it took a long time for what we might call ‘causal condensation’, but a duration of three rounds is quite astonishing.

252. Would this mean that the Solar Angels/solar angels had been involved with the ‘human project’ for hundreds of millions of years?

253. We do know that The Secret Doctrine shows the Lhas/Solar Angels examining the development of that which was intended to become the vehicles for a future human race and rejecting those vehicles; all this happened apparently millions of years before individualization actually occurred.

254. We have been repeatedly told of its dim and vague outlines and apparently of the need for its sharper delineation which we can think of as “condensation”.

255. One wonders, in this respect, whether if during the entire time of the journey of the Monad (via group soul formation) through the three lower kingdoms, the causal body could have been taking shape upon the higher mental plane.

256. Perhaps we should not jump too rapidly at this quite drastic solution. A degree of pondering is required.

The egoic lotuses can be seen grouped together, and each of them forms part of a group.

257. There are egoic groups with varying qualities. These groupings are determined by ray and astrological differences and also by place and time of origin.

258. The consciousness of the soul is group consciousness, and every egoic lotus is a part of a group.

These groups in their turn form part of a vaster lotus which embodies the consciousness of a still greater Entity whose "jewel" may be found on the second subplane.

259. This is really of interest and extremely occult. We seem to be given the structure of egoic groups, each lesser one of which forms but a part of a greater.

260. It would seem that all egos and egoic groups form part of one great lotus which is the vehicle of expression for the a “still greater Entity”.

261. Quite a number of E/entities (composed of egoic lotuses) seem to be involved in the egoic manifestation of the entirety of human units. We could expect that different strata of the Creative Hierarchy of Solar Angels are also involved in this hierarchicalized manifestation.

262. Where really is the Jewel in the Lotus of the average or advanced Ego to be located? It would seem that it is on the same subplane as that upon which the Ego is focussed—i.e., in early days, the Jewel in the Lotus would be located on the third subplane of the mental plane and in later and more advanced days, upon the second subplane.

263. The “still greater Entity” here mentioned must be advanced as its “jewel” (and, therefore, presumably, its entire lotus) is on the second subplane of the mental plane.

264. We can wonder whether we are speaking of the ‘collective Egoic Lotus’ for the entire human kingdom and whether its “Jewel” is to be found on the second subplane of the mental plane.

265. Humanity is one. All human personalities are as one vast Personality of one vast Soul of the human kingdom. There is no reason to doubt the possibility of one vast Egoic Lotus for at entity we call Humanity.

266. However, we do not know if this “still greater Entity” whose Jewel is on the second subplane of the mental plane is large enough to be the Egoic Lotus of Humanity.

267. We have to read carefully to see whether this may be the case or not.

268. In any case, we are not speaking of the Fourth Creative Hierarchy which has a still vaster scope than the human kingdom.

269. We simply have to learn more about group-hierarchical structure—how lesser entities are hierarchically incorporated into greater Entities.

All these

270. We are speaking of the lotuses which comprise the “still greater Entity”.

in their turn may be divided into seven fundamental groups.

271. It is as this point that we must decide between the following:

272. We are speaking of the combination of many of these Entities “still greater” than the individual Ego or than initial groups of Egos.

273. We would have, therefore:

These seven groups or aggregates of egoic lotuses form the seven types of consciousness of those Entities Who are the seven centres of force for our own planetary Logos.

274. There are seven major groupings of egoic lotuses on the higher mental plane. These probably correlate to the seven Ashrams though, obviously, not all egoic lotuses are yet sufficiently developed to be included in the seven Ashrams.

275. Each grouping is the vehicle for an Entity or chakra in our Planetary Logos. We seem to be discussing our particular Planetary Logos.

276. Will notice here that seven Entities form seven force centers in our Planetary Logos; but usually the seven chakras (if this is what we can call these seven groupings) are to be found upon the cosmic etheric planes.

277. For a Planetary Logos, however, the seven groupings are as centers or chakras and are to be found upon the higher mental plane.

278. We will recall how often we have discussed the question of whether the chakric structure of a Planetary Logos might not begin on the higher mental plane instead of upon the first cosmic ether, considering the higher mental plane analogous to the fourth or lowest ether (at least for a Planetary Logos).

279. In any case, there is a close connection between the planetary logoic chakras to be found on the cosmic ethers and the seven groups of egoic lotuses on the higher mental plane.

280. Our real problem is to discover exactly where the chakras of (let us say) our Planetary Logos are located:

281. We are still speaking of groups of egoic lotuses and, now, of their amalgamation on higher levels.

These seven in their turn will be synthesised on higher levels into the three higher centres,

282. The occultism is really deepening here. So much is being said. Can we, however, grasp it?

283. We have sometimes noticed on the larger charts, that on a second systemic subplane seven entities are to be found, and on the first subplane, three. We may be dealing with a similar division here? (cf. TCF, Chart V, 344)

284. Are we still dealing with the higher mental subplane, or have we graduated to the other and planes.

285. If we are speaking only of seven fundamental groups of egoic lotuses, we cannot really elevate them ‘higher’ than the higher mental plane and have them remain egoic lotuses. They can remain, however, as Egos for the true (and liberated Ego) is situated on the cosmic ethers.

286. From Letters on Occult Meditation, some tabulations are to be seen

287. We can see that there are seven great groups on the monadic plane which, cosmically, is the second subplane of the cosmic physical plane, so perhaps there are three great groups on the highest subplane of the cosmic physical plane.

288. In this tabulation we have to be speaking of Egos and not of egoic lotuses, the reasons stated.

289. Whether we are talking about the atomic level of the higher mental plane or about still higher planes, the principle is clear: seven on the second subplane and three on the first subplane.

290. It is tempting, however, to think that we are still dealing with egoic lotuses on the higher mental plane and that we are noting the kinds of aggregations of such lotuses that can be found.

291. The causal bodies of the Three Logoi Who surround our Solar Logos are found in the first subplane of the cosmic mental plane just as His (the Solar Logos’) is. Here we have an example of a threefold structure on the highest of the cosmic mental subplanes. There would naturally be a reflection on the highest subplane of the systemic mental plane.

292. If there are three great groups on the first subplane of the higher mental plane, the Jewel in the Lotus of such entities will also be on the first subplane.

293. HOWEVER, there is one problem which should be considered: the fourth initiation is taken when the egoic lotus is still found upon the second subplane. How, then, can there be egoic lotuses forming part of three vast lotuses on the first or atomic subplane when the egoic lotus is destroyed on the second subplane.

294. Of course, if we are speaking of the location of the Egoic Lotus of much greater Entities Who have many lesser egoic lotuses constituting them, the rules might change.

295. We will have to ponder awaiting further light.

till the entire energy and force which they represent is gathered up, and absorbed by the centre corresponding to the highest head centre of the planetary Logos.

296. When we speak of the “highest head centre of the planetary Logos” we expect to find this within the cosmic ethers. Are we speaking of the entire thousand petalled lotus of the Planetary Logos or even more specifically of the heart within the head of the Planetary Logos?

297. May it be that the head centers of the Planetary Logos go no higher than the systemic monadic plane?

298. Or because Sanat Kumara is already focussed on the cosmic atomic ether, and because Shamballa is the head center of the Planetary Logos, must we think that the first cosmic ether is, indeed, open for the expression of the head center of the Planetary Logos?

299. In the following quotation we find “God” (Sanat Kumara, and thus, necessarily, the Planetary Logos) located etherically on the logoic plane.

300. It would not make sense that the Christ or any seventh degree Chohan could focus where Sanat Kumara or the Planetary Logos could not.

There then follows, as a result of this, what is called the true Transfiguration. This enables the initiate to function upon the logoic or highest plane of the cosmic physical plane. This—in Christian phraseology—is called the "sitting down upon the right hand of God in Heaven." There the man who has attained this seventh initiation is transfigured. The first contact comes along the line which he has projected as a result of transformation; it is made with [Page 285] That which has ever overshadowed Sanat Kumara. The Chohan has now taken the seventh initiation. (R.&I 284-285)

301. The following tabulation, however, makes us question whether the electrical vibration of the head center of the Planetary Logos is to be found on the logoic plane or the monadic plane. For a Solar Logos there is no question—the logoic plane is involved.

A SOLAR LOGOS

A HEAVENLY MAN

302. We are presented with a definite problem, as we have found Sanat Kumara and our Planetary Logos able to polarize on the logoic plane if the Christ can, for the Christ is sitting “at the right hand of God”.

303. Yet, we have seen that for the Planetary Logos; electrical vibration focuses on the monadic plane and not on the logoic plane.

304. It would not make sense that the highest head center of the Planetary Logos (or of Sanat Kumara) would be located only on the fourth cosmic ether—the systemic buddhic plane.

305. There are a number of mysteries concerning the relationship between the Solar Logos and our Planetary Logos, and their relationship to the logoic plane is one of them.

Each Logos embodies one type of cosmic energy.

306. DK seems to be speaking of seven Planetary Logoi.

Each of His centres embodies this type of energy in one of its seven differentiations.

307. The seven major centers of a Planetary Logos are all of them principally qualified by one ray—the major ray of the Planetary Logos.

308. Yet each center qualifies the major ray of the Planetary Logos with one of the seven subrays.

309. The question is, “Which is the major ray of a particular Planetary Logos?”

310. Perhaps this depends on the time equation. When a Planetary Logos is truly a soul, then the major ray may be His soul ray, but when the Planetary Logos is within reach of His Monad, then the major ray may be His monadic ray. And when a Planetary Logos is expressing as a personality (as the Logoi of non-sacred planets tend to do), then, perhaps, the major ray is the personality ray.

Each of these seven in turn manifests through egoic groups, and these again are composed of those points of energy we call Egos.

311. It may be useful to think of an identity as a “point of energy”. Devas are thought of as energy points.

312. The picture is becoming clearer. The seven energy-qualifications of the major ray of the Planetary Logos each manifests through certain egoic groups (seven of them, presumably) and each of these groups is composed of the points or units we call Egos.

313. We have, therefore:

These multitudes of egoic groups form a radiant interlocking whole,

314. Here, we are touching on one of the secrets of initiation. How many egoic groups? We are only told there are multitudes, and they all must, it would seem, be organized according to their energy complement or formula, or according to degrees of unfoldment, or both.

315. DK seems to be suggesting the type of splendour we might find on the higher mental plane.

though all are diverse and differing, both as to their point of development, and their secondary colouring.

316. The primary coloring of the seven major egoic groups would be a reflection of the seven qualifications of the major ray of the Planetary Logos (as it expresses through His seven major etheric centers—on the cosmic ethers).

317. No one group would be exactly like another. If there is something which is similar about two groups, there must also be something secondary which differentiates them.

318. Perhaps every group is monadically affected and also egoically affected. In other words the monadic ray and the triadal ray are distinct in nature (though they may not always be different). Perhaps the egoic groups are qualified by both the monadic ray of the constituent Egos and also the triadal ray (in this case the secondary triadal ray) of the constituent Egos. The secondary triadal ray (as we have discussed on numerous occasions) is what we call the “soul ray”.

319. We have many times discussed major and minor monadic rays and major and minor triadal rays. It is on the basis of such rays that egoic groups would find their distinction from each other.

320. Presumably there would be forty-nine distinctions.

321. We may be able to relate the subray of the major ray of the Planetary Logos to the monadic subray of the Egos involved in any group of egoic lotuses.

322. The matter is not easy. Groups of egoic lotuses can be aggregated according to the ray of the soul, but it would seem that the ray of the Monad (and there are two such rays expressing on the monadic plane for every Monad) would also be an important means of differentiating one egoic group from another.

323. And into this picture we would have to introduce the major ray of the Planetary Logos and the seven subsidiary, chakric qualifications of that major ray. Those qualifications (coloring as they do each of the seven fundamental egoic groups) might have a relation to the monadic rays and subrays and the egoic rays and subrays of the Egos participating in those egoic groups).

324. Of one thing we can be sure: all of these divisions and subdivisions are superbly organized.

Just as the petals in the egoic lotus of the incarnating jivas unfold in differing order and at different periods,

325. This would depend upon the monadic ray of the Ego concerned and also upon the type of energies available at any one time of unfoldment. The intricacy of this must be amazing to understand.

so the egoic groups also unfold diversely as to time and sequence.

326. This would be so if egoic groups were differentiated largely according to the monadic rays and subrays of the constituent Egos and also the egoic ray (which is really the secondary ray of the spiritual triad). Egoic subrays (which differentiate the seven Ashrams in any major Ashram) could also be a factor in the process of differentiating egoic groups from one another.

This produces a wonderful appearance.

327. Clearly Master DK sees these things as they are and without distortion. The day will come when through proper training and much patience, we will see as well.

328. A report on the beauty of the higher worlds is an incentive to us as we progress.

Again just as the Master can (by [Page 770] studying the group or larger lotus of which He is a part),

329. Are we speaking of the “larger lotus of which He [the Master] is a part”? If so, we will not be speaking of an egoic lotus (for that has already disappeared for a Master) but of a lotus which represents that chakra in the Planetary Logos of which the Master is a part.

ascertain the condition of the human units who go to its constitution,

330. The suggestion is that not only is a human being a member of an egoic group on the higher mental plane, but also of a chakric lotus on the cosmic etheric planes—a center within the etheric constitution of his Planetary Logos.

331. If a Master is still a part of a larger lotus which is still to be found on the higher mental plane, then (though He is free from that lotus because He no longer has a causal body) He is related to that large group lotus through His participation in that one of the planetary logoic centers on the cosmic ethers which is directly related with that group egoic lotus (still on the higher mental plane).

332. As well, each human unit may be a member of one of seven major chakras to be found on the monadic plane—perhaps the seven etheric head centers within his particular Planetary Logos.

333. For analogy, we should attempt to locate on the systemic etheric plane the seven head centers of a human being.

334. Of what types of lotuses can a human being be considered a member:

so the planetary Logos can ascertain through conscious identification (note the term) the condition of the various groups through whom His work must be accomplished.

335. When we considered the Master, we saw Him studying the larger lotus of which He was a part and thus learning something of the human units that went to the composition of that lotus.

336. When we study the Planetary Logos, we find Him, as it were, ‘looking below’ to learn about the egoic groups through which He is working.

337. The Planetary Logos’ method of ascertainment is through identification. This speaks to the much greater degree of development possessed by the Planetary Logos when compared to the Master. The Master is still learning identification.

338. Thus, when we compare the two approaches, we see that the Master is looking upwards and the Planetary Logos downwards. For the Planetary Logos the issue is one of purposeful expression through human units and groups of human units on various planes and subplanes.

339. This is also true, to some extent, of the Master in the Ashram.

340. The Planetary Logos could also ‘look above’ to still greater groups of which He was a part.

It will now be apparent to the student that the appearance of the incarnating jivas on the physical plane will be governed by three things

341. We seem to be speaking of appearance of the jiva on the systemic physical plane.

342. We will speak of what drives the jiva into incarnation.

First of all, on impulse based on the will-purpose of the Life animating the aggregate of groups on any subray, or one of the seven larger groups.

343. The seven larger groups would have an cosmic etheric basis rather than a higher mental basis. They would be conditioned by one or other of the seven subrays of the major planetary Ray—as we have been discussing.

344. The “Life” is the life of the Planetary Logos.

345. The seven major centers of the Planetary Logos (presumably the chakras that are not the seven major head centers) are the seven major influences influencing the human unit even on the physical plane.

346. Presumably, every human unit that has an egoic body, is a member of one of seven fundamental centers each of which is resonantly responsive to one of the seven major centers of his Planetary Logos.

347. Such distinctions as would appear on the physical plane are based on the major ray of the Planetary Logos and one of the seven major qualifications of that ray.

348. We remember that for a Planetary Logos, the physical plane is not the systemic physical plane, but the dense portion of the cosmic physical plane—the lower eighteen systemic subplanes.

349. In short, the qualified life of the Planetary Logos is driving the jiva into incarnation.

Second, on impulse based on the will, tinged by desire, of the Life animating a man's egoic group.

350. The seven centers qualifying the major ray of the Planetary Logos, are not found on the higher mental plane, but on the cosmic ethers.

351. But there are seven major egoic groups on the higher mental plane, each reflecting of the Planetary Logos’ major etheric centers (if we presume such planetary logoic centers to be on the cosmic ethers), and probably, reflecting as well, one of the Planetary Logos’ seven major head centers.

352. Notice that when it comes to the energy of the egoic groups, the factor of desire is present.

353. Men on the outer plane are, thus, differentiated by will impulses which originate on the cosmic ethers and also by will/desire impulses which originate on the higher mental plane.

354. We have probably gathered that egoic groups are informed by and expressions of Entities than are greater than any of the Egos within such groups.

355. We are being told how an hierarchy of Beings impels the human jiva into incarnation:

Third, on impulse, based on the desire of the Ego for physical plane manifestation.

356. Now we are discussing an individual phenomenon and not a group phenomenon.

357. Each individual Ego has its own desires and tendencies.

358. We note here that this impulse is not based on will but only on desire.

359. Differentiations on human beings on the physical plane are also caused by egoic desires for particular types of physical manifestation.

360. The Entities involved, thus far, in impelling the Jiva into incarnation are:

As identification of a man with his group becomes matured the desire impulse becomes modified until it is eventually superseded by group will.

361. We note that egoic desire does not forever remain the individual driving impulse for manifestation.

362. The group impulse (motivated by will rather than desire) supersedes individual egoic desire.

363. Attentiveness to the energy streams of the Solar Angel contributes to this growing group identification.

364. We have still to determine the degree to which the Solar Angel/solar angels are involved in impelling a jiva into incarnation.

If these facts are pondered upon it will be apparent that Egos come into incarnation therefore not singly but according to group urge, and thus collectively.

365. On the surface this seems an incontrovertible statement. We must ask, however, whether group incarnation is the law and rule before the man begins to identify with his inner group?

366. Probably, man always incarnates in groups, but does not realize he is doing so until he is much more matured in the process of group identification.

367. A knowledge of group incarnational cycles must be of great importance to the Masters when They attempt to determine how to manifest the Divine Plan. The human ‘materials’ with which They have to work are only available at certain times and for certain durations.

This is the basis of collective karma, and of family karma.

368. The groups as units have their own karma and, in this karma, all the units within the groups share.

369. Collectives and families commit certain deeds (good or bad) together. They will, therefore, also reap effects together.

370. Here we are not speaking of the seven fundamental groups of Egos, but of far smaller groupings which have arisen largely through interaction on the lower planes.

The individual urge, which is, of course, a reaction to group urge, is the result of personal karma.

371. The group “urge” is not the same as “group will”. The person is still captivated by the lower aspects of desire which bind him to the lower worlds.

372. According to the karma generated so will the individual be prompted to re-enter the lower worlds.

373. We are gathering that many types of impulses drive the human unit into incarnation: some are individual, personal and based largely on desire, and some the result of wills much higher than his own personal, individual will.

374. There is “group will” and ‘group urge’. The individual first identifies with the latter and only later with the former.

Hence, though we may by these reflections, have thrown some light upon this question of reincarnation, we have nevertheless said much to increase the magnitude of the question, and its complexity.

375. How true this is! At our stage in the understanding of the Ageless Wisdom, we must proceed slowly, knowing that we are only being given the ABC’s.

376. If we thought of incarnation as purely an individual/personal choice, we now see how much more is involved, and the manner in which we are receiving promptings and impulsions from larger spheres in which our individual sphere forms only a very small part.

Average man is confined to the use of the physical brain, and is, therefore, unable to think in group terms.

377. This, the Coming of the Christ is intended to rectify.

378. When the second aspect plays a bigger role in the life of man, the ability to think of group terms grows.

379. From the time that man is organizing the fifth petal of the egoic lotus (and especially from the time that it is unfolding) the ability to think in group terms is definitely and rapidly growing.

This egoic impulse in any group or any group unit makes itself felt as a pulsation, or access of energy, emanating from the central point.

380. There are many ‘central points’. One such is the Jewel in the Lotus (within the human egoic lotus), but we have seen that man is a member of a number of aggregations of lotuses and even of aggregations of triads and Monads which all have their central point.

381. One of our tasks in attempting to respond to egoic impulse is to note the ebb and flow of egoic pulsation. This has much to do with right timing and should be assisted during the coming seventh ray Age as the principle of rhythm will be so much better understood.

382. Such pulsations may be recognized by us as our ‘higher impulses’—naturally enough.

This central activity is produced by the action of the planetary Logos working through the groups in His centres,

383. We are speaking of the origin of egoic impulse. We see that it comes, essentially, from the Planetary Logos, as He works through His seven major centers, the energy of which is transmitted into seven major egoic centers on the higher mental plane and, thence, to the individual Egos within those seven egoic groups.

384. In a way, impulse can be traced back to the One Central Being in the entire universe.

385. It is interesting, however, to realize that when we sense the presence of a higher energy (and especially when this is sensed by many) the impulsive cause may be our Planetary Logos.

and according to the [Page 771] centre under stimulation so will the groups concerned be affected.

386. If we are looking for the reason for the more rapid progress of one group over another, it has to do with dynamics occurring within the energy system of the Planetary Logos (and even of the Solar Logos).

387. It would seem important to know to which center we, as Egos, belong. Perhaps our egoic ray (or perhaps our monadic and substance-monadic rays) can give us some hint.

388. A fourth initiation is occurring, planetarily, in our chain and globe. Which centers in the Planetary Logos are being affected? Could we not say that (within the chain) the heart center must be receiving considerable stimulation?

389. Our fourth globe and chain also have some resonance with the function of the base of the spine center. Our planet is being stimulated very much by systemic kundalini at this time. It is likely, then, that the planetary base of the spine center is being stimulated to a degree. During the fourth initiation for man, it is stimulated and we simply follow the analogy.

Beyond mentioning this fact, we cannot enlarge, for the subject is stupendous,

390. Beyond our ken, certainly, but we can be grateful for the Tibetan’s efforts to help us trace the origin or egoic impulse and the manner in which it arises within the energy system of our Planetary Logos.

391. Master DK touches on the fringes of one stupendous subject after another. We have to approach our learning with humility. The books He has written offer us a tremendous challenge if we wish to assimilate them, but far, far more is indicated and hinted, as AAB suggested when she described the vast vistas which appeared to her when taking dictation for the Tibetan.

and beyond a man's comprehension; it is only necessary for him to appreciate his dependence in this matter upon the planetary Logos.

392. This is the point, isn’t it? The study of spiritual occultism gives us a profound sense of interdependence and also a sense of dependency upon the energy impulses originating in Those within Whom “we live and move and have our being”.

393. Any encapsulated sense of ourselves as ‘granular individuals’ is rapidly concluded.

From the group centre, therefore, emanates an urge to renewed activity, and this spreads throughout the group lotus until the units who respond to that particular ray vibration occultly "awaken."

394. This is another way of saying the same thing.

395. Impulse operates from the center to the periphery and impulse goes forward selectively stimulating those who respond particularly to the ray which qualifies the impulse.

396. There is never a time when Egos fail to receive stimulation from the Life-giving Planetary Logos, but the intensity and timing of the stimulation vary according to the developmental laws under which the Planetary Logos is functioning.

397. What does it mean, in this context, to “occultly awaken”? May we say that it means to awaken to the urge to reincarnate? Probably many of those who thus awaken have been in the blissful state of devachan, asleep to all else but the fulfilling of their desires and aspirations.

398. DK is describing some of the initial dynamics of group incarnation.

All this time (as far as the jivas are concerned) this aspect of force has been that of the first aspect, and has passed from the central points to other central points.

399. Essentially, we are speaking of forces which emanate from central points—from “jewels”.

400. When the first ray is involved, applied forces pulsate.

401. There is a direct conduit which connects central points with each other, just as all the atomic planes and subplanes are directly connected.

402. The awakening of the urge to reincarnate is a first ray urge. Interestingly such an urge relates to the astrological sign Aries, which sign/constellation through which (at this time) the first ray pours in greatest strength.

403. We see that it is the correspondence to Spirit which first feels the urge to reincarnate.

The positive nuclei in each case are affected by this flashing forth of electric fire, or energy.

404. We are speaking of the transmission of electric fire even if within a very strong second ray context—that of the egoic lotuses.

405. We gather that the transmission of electric fire is through pulsation and that it affects directly the nuclei of those centers to which it is transmitted.

Each point concerned responds by a primary contraction followed by an outgoing or expansive display of energy.

406. We seem to be told that when a lesser center receives an impulse of electric fire from a higher center (of which it is a part), the first response is of contraction followed by a response of expression.

407. There must be a gathering of the forces received and a concentration of those forces before it is possible to send them forth in expression.

408. As we are increasingly interested in the reception and expression of energy, we can ponder this process.

Each Identity concerned proceeds to sound a WORD.

409. When the energy pulsation is received, a WORD is sounded in the expressive phase.

410. Is the “WORD” a Word of Power on the first ray, or a “Word” related to the second ray?

This sound expands into a mantram and the solar angels vibrate in response.

411. When speaking of these solar angels (we note the lower case used—although there is no consistency in TCF—nor even in my own commentaries), we may be speaking of the individual Egos (sometimes called a Solar Angel—for man is a Manasaputra) and even of the different types of angels within each egoic lotus.

412. We could, however, be speaking of the greater Solar Angels Who express through the greater aggregations of which Egoic groups and groups of Egos and groups and groups of Egos, etc., are a part.

There is a point of interest to be noted here.

413. We will be told of the various methods through which the different aspects of divinity work.

414. This has many applications beyond the immediate context.

a. The first aspect works through a Word of Power.

415. We note that in building the antahkarana, when it comes to the first ray phrase known as “Projection”, seven Words of Power are given.

416. Through these Words of Power, power is concentrated in the most economical and effective manner.

417. We have just been told of the sounding of a “WORD”. Can we think of this “WORD” as a “Word of Power” and related to the first ray.

b The second aspect works through mantric combinations.

418. Interestingly, we are often told that the third ray works through mantra and the word “combinations” often suggests the third ray.

419. However, the “Word”, per se, is ruled by the second ray, and thus word formulations will, necessarily, have a close relation to the second ray.

c. The third aspect works through mathematical formulas.

420. There is a type of mathematics which is associated with the second ray. Perhaps we can call it the ‘mathematics of meaning’.

421. To the third ray is given the task of handling the complexity of Creation. Without mathematics, and mathematical formulae, this cannot be accomplished.

422. We have just been given an important sequence:

Having sounded the Word the first aspect,

423. Here is a definite confirmation. The sounding “WORD” (here, paradoxically in lower case) definitely occurs upon the first ray. It is a “Word of Power”.

represented by the electric fire at the centre of the lotus,

424. It is confirmed—electric fire is found at the “centre of the lotus”. The Jewel in the Lotus is an expression of electric fire.

sinks back into quiescence,

425. This is the abiding silence of the first ray.

and becomes an abstraction as far as the self-conscious unit is concerned.

426. The first ray impels all—especially at the outset. The First Ray Lord has been called “The Power that touches and then withdraws”.

427. A Word of Power has been sounded and there is no need for its continual sounding. The necessary impulse has been set in motion.

428. The self-conscious unit loses touch with the first aspect, only to regain contact at a much later phase of development.

429. If we stop to think about it, we shall find the first aspect largely quiescent within us, awaiting its proper time for expression.

The work has been begun, the necessary vibration has been set up, and the whole process then proceeds under law.

430. Law being one of the prime characteristics of the first ray.

The solar angels have begun their activity,

431. In the AAB CDRom there are 148 instances of the term “Solar Angel” and 63 instances of “solar Angels/solar angels” (plural).

432. In this distinction, some important information must be hidden.

and until their work has reached a very high stage, the Spirit aspect must become, in the causal body, an analogy to the Silent Watcher.

433. The Solar Angels or solar angels have begun Their activity under the impulsion of Spirit, but Spirit does not work closely with the effects of the activity it has impulsed. Rather, it ‘stands back’ and lets the Solar Angel or solar angels continue to work.

434. We can gather however that the Solar Angel/solar angels work closely in cooperation with the intent of the Spirit or Monad.

435. We note that the Spirit aspect is actually within the causal body. We can say that it is focussed in the Jewel in the Lotus. From that point in the Jewel in the Lotus, it becomes the Silent Watcher.

436. When we achieve at last the “attitude of the observer” it may be that we are learning to identify with this central point of identity within the Jewel in the Lotus:

As the solar Angels continue sounding out the mantram which is the basis of their work,

437. We remember that the first aspect sounded the “WORD” or Word of Power. The Solar Angels are the exemplification of the second aspect, and They sound a mantram which is the basis of Their work.

438. These mantrams are, we may infer, building mantrams.

the lunar Pitris respond [Page 772] to certain sounds in that mantram (not to all by any means at first)

439. Such is the early lack of sensitivity of the Lunar Lords or Lunar Pitris. (Shall we capitalize these terms of not? There is no real consistency in the books)

440. Rendering (symbolically) the Moon responsive to the Sun is a lengthy procedure.

and gather out of those sounds the formula under which their work must proceed.

441. The lunar lords are an exemplification of the third aspect of divinity, and work with formulas (which must, necessarily, be related to the mathematical formulas to which DK referred above).

442. It is as if the lunar lords are look for ‘hints’ and gather from the entirety of sound to which they are exposed, certain formulae (inherent in those sounds or mantrams) with which they can work. This is done, of course, unconsciously at first.

So the Word is the basis of the mantram, and the mantram is the basis of the formula.

443. This is as clearly stated as possible. We have the one-two-three of the process of manifestation: from the Spirit or Monad, to the Solar Angels to the lunar angels.

At each incarnation, finer forms are required, and the formulas therefore grow more complicated,

444. This is an important statement. If there is to be refinement of the form, there must be a ‘form-ula’ which can impel the manipulation of substance by certain devas and that such refinement occurs.

445. Even complicated formulas can be derived from the mantric combinations sounded by the Solar Angels.

446. We assume that as the elemental substance of the vehicles becomes more refined, and as the Lunar Pitris extracting formulas from the solar angelic mantrams become more experienced and skillful, that more complicated formulas can be extracted from the mantrams.

and the sounds on which they are based become more numerous.

447. DK is speaking of the growing complexity of the mantric sounds sounded by the Solar Angel and solar angels.

448. The evolutionary process is simultaneously one of growing complexity and simplicity (unification/synthesis).

In time, the formulas are completed, and the lunar Pitris respond no more to the sounds or mantrams chanted on the mental plane.

449. The Solar Pitris are sounding their mantrams on the mental plane.

450. When all combinations which can be extracted from these mantrams have been extracted, the Lunar Pitris no longer respond (or, probably no longer can respond) to these mantrams.

This is indicative of the stage of perfection,

451. All possible combinations have been exhausted—at least all formulas which Lunar Pitris can extract.

and shows that the three worlds have no more a downward pull for the jiva concerned.

452. We remember that the entire incarnational process began with a downward pull upon the Spirit into form (caused by the increasing radioactivity of the form).

453. We are speaking again of that climactic moment we call the fourth initiation.

454. We see, however, that only completion of a process truly ends a process. If the lunar formulas have not been worked out completely, the downward pull exerted by form upon the jiva will continue.

Desire for lower manifestation and experience has no more sway, and only conscious purpose is left.

455. There has been a transition from desire to purpose.

456. Desire for that which can be found in the lower worlds is exhausted. There is no longer magnetism between matter and Spirit as matter and Spirit are embodied in the vehicles of the E/entity in question.

457. The stage is set for a process of abstraction.

Then, and only then, can the true Mayavirupa be constructed;

458. DK is telling us that after the fourth initiation, when all formulas have been worked out (which is indicated by the complete unfoldment of the synthesis petals), can the true Mayavirupa be built.

the Master then sounds the mantram for Himself, and builds without formulas in the three worlds.

459. There are no more lunar lords to deal with so no more formulas are needed.

460. The implication is that the Master (identified as the Ego on the cosmic ethers) builds with the sounds of mantrams and not with formulas. His power using the second aspect of divinity (in which He is now polarized) obviates any necessity to use third aspect methods and patterns.

At the time too that man begins to tread the Probationary Path, the mantrams of the solar Angels begin to die down,

461. This is most interesting. One might think that as a man treads the Path of Discipleship, the mantrams of the Solar Angels would be increasingly needed.

462. It is as if when the human soul becomes more fit to control his own destiny (which is the case as it begins to tread the Path of Probation), the more the Solar Angel/solar angels begins to hand the task over to him.

463. We began this section with an impulsion from the central life and the sounding of an impulsive “WORD” or “Word of Power”, followed by the temporarily abstraction of That which sounded the “WORD”.

and slowly (as the petals of the inner circle open up)

464. By “petals of the inner circle” DK seems to mean the sacrifice petals.

465. There seems to be a difference between “inner circle” opening up and the bursting open of the “enshrining petals”.

466. So we have the “inner circle” and the “three enshrining petals” as different and distinct.

the true Word emerges

467. This is another way of saying that as the process of initiation occurs (with the opening of the three inner or sacrifice petals), the “true Word” of the soul emerges.

468. Below, we learn that this “Word” is to be associated with the first aspect—as the mantrams and formulas are no longer operative.

469. This continues well after the third initiation and the, at the fourth initiation, the results indicated immediately below, are achieved.

until the three enshrining petals burst open, and the central spark is revealed.

470. The “three enshrining petals” have been slowly opening, one at each of the first three initiations.

471. As we approach the fourth initiation, the bursting occurs.

472. The term “central spark” is important. It stands for the Jewel in the Lotus, the central flame, the nucleus, and, in general, suggests the presence of the monadic influence (itself a “spark”) within the Jewel in the Lotus.

473. The Monad is both a “Jewel” and a “spark”. We are told here that the Jewel in the Lotus is to be considered a “spark”.

474. The initial influence of the Solar Angel is called the “spark of mind” and the Monad is the “spark” hanging from the Flame.

475. When dealing with electric fire, the term “spark” is suitable.

Then the Word is fully known, and mantrams and formulas have no further use. Thus is the beauty of the scheme revealed.

476. The “Word” (as the term is used here) is of the first aspect. The “three enshrining petals” express both the second and first aspects.

477. When the first aspect is completely revealed through the Jewel in the Lotus, there is no need for the means utilized by the second aspect—mantrams, and certainly not of formulas which were the modus operandi of the third aspect.

478. The word “scheme” may be either a general descriptor of the process of the development and consummation of the egoic lotus, or may signify the planetary scheme.

479. When buddhic energy is directly accessed, perhaps the beauty of the planetary scheme is, in fact, revealed. Buddhi is the principle of beauty.’

480. When the “Word” is fully known, both the Solar Pitris and the lunar pitris return to their reservoirs, and the central Life can express in as much fulness as may be possible on this second ray planet and within the second ray solar system.

When the planetary Logos is concerned,

481. We have now raised our level and scope of consideration…

the Word sounded on cosmic levels

482. We seem to be speaking of a sounding on the cosmic mental plane and perhaps, the cosmic astral plane.

483. This “Word”, it is suggested, is of the first aspect.

is being resolved into mantrams on the cosmic etheric planes, for He is in a position to create consciously on those levels;

484. Planetary Logoi and Solar Logoi have cosmic Solar Angels involved in Their Egoic expression on the cosmic mental plane.

485. We must assume that it is these cosmic Solar Angels Who sound the mantrams which are the higher correspondence of the mantrams sounded by the Solar Angel and solar angels associated with humanity.’

486. For the Planetary Logos, the Solar Angel/solar angels express through the cosmic ethers. Do the mantrams which the Solar Angel/solar angels of man sound express through the systemic ethers?

He works nevertheless through formulas on the dense physical planes of His scheme, our three worlds of endeavour.

487. It seems that the formulas of the Lunar Pitris (in the planetary logoic vehicles) also work out within the lower three worlds.

488. If we preserve the analogy strictly, there should be great Lunar Pitris for the Planetary Logos which express their formulas not only on the cosmic physical plane but on the cosmic astral plane and the lower part of the cosmic mental plane.

489. If we follow the analogy in another way, the formulas used by the lunar pitris of the human being should be especially associated with the three lowest systemic physical subplanes.

490. If we search for the best way to capitalize, perhaps we should use lunar pitris for those associated with humanity and Lunar Pitris for those greater lunar lives associated with the Planetary Logos and Solar Logos.

To return to the reincarnating jivas: When the initiatory impulse has been given,

491. This impulse coming as we have seen, initially, from the Planetary Logos—the impulse passing from nucleus to nucleus of groups of E/entities of ever-smaller scope and inclusiveness…

the vibration thrills through the petals, [greater and smaller] and activity starts in those of them which respond to the note of that Word.

492. That “Word” or “WORD” is from the Planetary Logos and appears as a first ray impulse or “Word of Power”.

493. We seem to have returned to the process of reincarnation, itself, and perhaps to the very beginning of that process ages ago.

494. It is here that we may be dealing with the secret of the cyclic incarnation of various egoic groups. We know there are egoic cycles, and here we are learning that these cycles may be due to planetary logoic impulsion.

495. There are certainly ray cycles which depend upon a Planetary Logos and those, larger, which depend upon the Solar Logos, etc. and beyond.

496. If there are egoic groups which do not respond to the “initiatory impulse”, it would seem that they would not incarnate.

497. We are perhaps, also, dealing with the origin of ray cycles; the timing appears to be in the consciousness of the Planetary Logos.

498. Our attention, the, is on:

499. We are also here speaking of certain petals which respond to the initiatory impulse. We may see that the unfoldment of the petals arises from ‘above’ as well as ‘below’.

500. If we deal with the individual egoic lotus, the response of individual petals, probably from the nucleus of the individual egoic lotus, would determine the nature of the incarnation to be taken.

501. In the very large picture presented, we must remember that groups are as petals in larger lotuses. We are not necessarily speaking only of the response made by the individual petals in the egoic body of a human being.

502. One must remember this—that chakras with many lotus petals are simply as petals to larger chakras. Thus the scope of egoic lotuses ascends.

The solar Angels direct the vibration, and the mantram for that particular [Page 773] type of Ego is begun.

503. Is there only one type of mantram for that particular kind of Ego.

504. A Word of Power has sounded (as a first ray impulse) and now the solar angels (under a second ray impulse) direct the vibration through the creation of an appropriate mantram.

505. Anyway, we see the relation existing between the Planetary Logos (Who impels) and the groups of Solar Angels/solar angels Who direct the vibration of the “Word” through the utilization of specific mantrams.

506. But, first the “Word of Power” and only then the mantrams.

Finally the vibration reaches the mental unit at the base of the lotus bud, and the lunar Pitris are called into activity.

507. The lunar pitris work in connection with the three points in the atomic triangle. It is specifically through the physical permanent atom, the astral permanent atom and the mental unit that they work.

508. Their first activation, however, occurs in relation to the mental unit.

They begin to work out their formulas for the particular type of vehicle which is required.

509. Are the lunar pitris so intelligent that they can do this? Or are they guided in their work by greater forces. There are probably self-conscious Lunar Lords of which they are an aspect. When we think of Jehovah as a Lunar Lord, certainly He had Self-consciousness if very little of the second aspect.

510. It is assumed that the lunar pitris are not yet self-conscious.

(f.) Activity of the Pitris. The joint activity of the solar and the lunar Pitris⁵³ in the process pursued by the reincarnating Ego is our next subject of consideration.

511. We see that we are entering the technicalities of the process of reincarnation.

512. We note that the Ego is called the “reincarnating Ego” and, so, such an Ego cannot really be considered the Solar Angel as a great, returning Nirvani.

Footnote 53:

The joint activity of solar and lunar Pitris.—S. D., II, 258.

1. "The spark hangs from the flame by the finest thread of Fohat.

513. The “spark”, in this case, is the Monad hanging from the flame which is the “Sea of Fire”. The Flame can also be considered the ‘Flame of Being’.

514. We might also consider the “spark” (as we have seen) as that which finds it place at the center of the egoic lotus. The “flame” is then the Monad.

515. From another perspective, the “spark” is the journeying Jiva.

516. The “thread of Fohat” is the sutratma or “thread of life”.

517. The Triad is spiritual triad. From the form perspective, it is a “Triple Flower”. Viewed as fire, it is a triple fire or “three tongued flame”. It never dies because it represents the triple fire of the immortal Monad.

2. It journeys through the seven worlds of maya.

518. Did we begin with the logoic plane?

519. Perhaps the entire cosmic physical plane is considered the ‘World of Maya’.

Macrocosmically… the seven planetary schemes.

520. These are, macrocosmically, considered mayavic worlds. All of them are on the cosmic physical plane.

Planetary … the seven chains of a scheme.

521. These are the reflections of the schemes. They are also within the confines of the cosmic physical plane.

Microcosmically … the seven globes of a chain.

522. The jiva or “spark” journeys through schemes, chains and globes in an organized, cyclic and predetermined manner.

Note and meditate upon:—

"...the divine Septenary hanging from the triad, thus forming the Decad and its permutations.

523. From this perspective, the triad could be considered the three points of focus within the Monad. There would be three ‘above’ and seven below.

524. Even the spiritual triad would be part of the lower seven.

525. The Kabalistic Ten is thus created. On the large Charts in TCF, e.g. Chart V, 344, we see the lower seven and the higher three.

Seven, five and three."

526. We must find the way in which the seven, the five and the three are the permutations of the ten.

527. We do know that when it comes to the manifestation of chains within a planetary scheme, the seven and three are often to be seen in connection with the ten. As for the five, it is certainly related to the ten as a half.

528. Perhaps there are stages in scheme development when five chains exist.

529. Can we apply the 10-7-/(5)-3 to the appearance of globes within a chain?

530. Next we have a pattern of thought which all occultists should have in mind when thinking of the Divine Pilgrimage of the Monad (in the form of the jiva or ‘descending spark’.

3. It stops in the first, and is a metal and a stone;

531. This is the in-mineralization of the Monad, or perhaps its ‘in-metalization’.

it passes into the second and behold—a plant;

532. This is the in-vegetalization of the Monad.

the plant whirls through seven forms and becomes a sacred animal."

533. We see here an example of the seven types of form to be found within each kingdom of nature.

534. It would be of great value if experts in the structure of the kingdoms could isolate the seven forms in each kingdom. As well, will presume that within each Creative Hierarchy there are also seven forms.

535. The use of the word “whirl” may be revelatory.

536. Progression is achieved through rotation and spiral ascent.

537. Here we deal with the in-zoonation of the Monad.

Compare S. D., I, 266.

Note the kabalistic aphorism:—"A stone becomes a plant; a plant, a beast; a beast, a man; a man, a spirit; and the spirit, God.—S. D., I, 267.

538. This is a great progressive statement showing the ascent of Sprit through the forms of matter. We note that there are six stages of ascent and so must ask what shall be designated as the seventh?

539. The incarnated monadic life moves through the various kingdoms and from one to the others, ever achieving greater freedom.

4. From the combined attributes of these, Manu, the Thinker, is formed.—See S. D., II, 179, 187.

540. “Manu, the Thinker” is another way of describing the human race.

541. The human being is the macrocosm for all the three lower kingdoms. Thus from their “combined attributes” He, humanity, is formed.

5. Who forms him? The seven lives and the One Life.—See S. D., II. 268.

542. This is reminiscent of the impulsion from the one Planetary Logos being qualified by the seven major centers or chakras of that Logos.

The seven groups of lives who form the three lower bodies. The lunar Pitris or fathers of the material forms.

543. We are dealing with a kind of catechism. The lunar pitris bestow the material form. Thus, indeed, they form man.

544. In The Secret Doctrine, we learn that the Lunar Pitris are of seven varieties and, at first, create seven types of men.

6. Who completes him? The fivefold Lha.

545. Here and elsewhere we gather that the Solar Angels or Lha are fivefold.

It is in fact, as earlier pointed out, the result of the dual vibration of the fivefold Dhyanis or Gods in conjunction with the fourfold Quaternary, or the Pitris of the lower vehicles. (TCF 816)

546. The structure of the egoic lotus can be analyzed in such a manner that it appears fivefold.

547. In The Secret Doctrine a search on the words “Lha” or “Lhas” may reveal much concerning the Agnishvattas or Solar Angels. We may infer that at least some Lhas are also Dhyanis.

Who unites the higher Spiritual Triad and the lower self?

548. These are simply various names for the Solar Angels. We remember that we have collected a number of such names, each of them revealing a distinct aspect of these great fivefold Beings—members of the Fifth Creative Hierarchy.

7. Who perfects the last body? Fish, sin, and soma.

549. We are looking at a combination of vehicles under symbolic terms.

a. Fish, sin and soma collectively compose the three symbols of the immortal being.

550. It is strange that we should speak here of the “immortal” being, when some of that which is symbolized seems very mortal.

b. Fish—symbol of the buddhic principle, the manifested life on earth. Note the avatara of Vishnu. The sign of Pisces, the fish. Jesus the fisher of men.

551. Jesus (through His Great Renunciation) and the Christ were expressions of the buddhic principle. The buddhic plane is an ‘ocean of love and compassion’. The symbol of the “fish” is apt.

c. Sin—The fall of man, involution of Spirit.

552. “Sin” stands not so much for the Sprit as for its fall into matter.

c. Soma—Moon. The work of lunar Pitris, providing bodies. Read stanza VII, 6, S. D., I, 285.

553. This symbol, “Soma” certainly deals with the mortal aspect of man.

554. It would seem that only the buddhic part of man—“Fish” is relatively immortal, being an expression of one flame of the “three-tongued flame that never dies”.

555. The words “Fish”, “Sin” and “Soma” are sequential and portray the descent of embodiment of the Ego (which has its true home on the triadal level—especially, at first, the buddhic level).

556. Immediately below we study the process of the incarnation of the Ego on the higher mental plane.

The Ego, driven by desire for physical experience,

557. This is the human Ego and not the Divine Ego. The type of Ego here mentioned is still under the sway of ignorance.

558. We are again speaking of the ‘Individual Ego’ and not of Entities expressing through groups of egoic lotuses.

has made the initial move and a vibration, emanating from the centre of the lotus bud,

559. I.e., from the central fire of obscured Jewel in the Lotus.

has reached the lotus petals, and has consequently vibrated in deva substance,

560. The lotus petals are composed of deva substance. The substance, however, is that of solar devas and thus, of Agnishvattas (though, perhaps, of a lesser kind than what we might call the great Solar Angel).

561. Can we not say that the Jewel in the Lotus is also composed of deva substance?

or in [Page 774] matter vitalised by the Agnishvattas.

562. There is also deva substance of the higher mental plane to be considered.

563. This type of mental matter is vitalized by the solar fire of the Agnishvattas.

564. The matter of the lotus petals is not the Agnishvattas themselves.

565. We are reminded that all impulse (think of the relation between the word “impulse” and “pulsation”—the pulse is there) emanates, initially, from the first aspect of divinity.

As they are galvanised into activity (according to the group affected)

566. Here we may be speaking of the tiers of petals affected.

the vibration is increased, and a dual sound is emitted.

567. We are reminded that mantras (in this context) are related to the second aspect of divinity.

568. The mantrams generated with the Solar Angels or solar angels, arises because of a dual sound.

569. One sound may be the sound of the ‘Impulsive Word’ or Word of Power. The other sound may arise according to the “group affected”—the group of Agnishvattas affected.

This dual sound is the basis of the mantram upon which the Ego's cycle of incarnation is founded.

570. This is an amazing piece of occultism.

571. We can think of the idea of contrasts which characterizes life in the three worlds. The many variations between the opposites may have its fundamental basis in the “dual sound” which is the basis of the mantram upon which the Ego’s cycle of manifestation is founded.

572. We have a pulsating “Word” from the center or the first aspect; and a “dual sound” in relation to the Solar Angel or solar angels; and the mantram they sound and by means of which the personality in the three worlds is sustained (once the lunar pitris have extracted from the mantram the formula they can use to promote incarnation).

573. In the Third Rule for Disciples and Initiates we read “Dual the moving forward.” Here, we find a pivotal aspect of the process of incarnation based upon a “dual sound”.

The vibration, pulsating through the outer circle of petals (for the two inner circles and the three central petals are not as yet responsive)

574. We are still speaking about very early days in the development of man (or of a greater Logos).

575. First the vibration of the central Life works through the outer whorls—the knowledge petals.

576. Petals will not unfold unless they are responsive to the energy which seeks to impact and stimulate them.

577. Probably the early egoic mantram or mantrams are less complex than later ones.

arrives at the triangle formed by the three permanent atoms,

578. I.e., the points or units in the atomic triangle…

and vivifies the three lower spirillae,

580. Because the three lower kingdoms have already been traversed.

causing a slight response in the fourth, and leaving the higher three yet dormant.

581. In this case of man, the fourth spirilla will be developed with progress in human development.

582. The higher three spirillae are developed in the Kingdom of Souls and also when the Monad comes into expression (the seventh spirilla).

583. We note, importantly, that although the fourth spirilla is stimulated, it is not yet vigorously or completely stimulated.

In each round one of the spirillae has been 'created,'

584. These three spirillae correspond to the mineral, vegetable and animal kingdoms.

585. One wonders about the contrast between creation of spirillae and stimulation of spirillae.

586. If we are dealing with the creation of spirillae, then we are dealing with the evolution of the atom. Of course, in man, the seven principles exist from the first even though dormant, so it would be reasonable to expect that the germ of the seven spirillae also exists from the first.

587. As, macrocosmically, the spirillae are planes, is it not so that the seven planes created by Fohat are an early and abiding creation and that they are created from ‘top’ to ‘bottom’—the highest vibratory levels being created or generated first and the lowest last?

588. One suspects that the atoms of the systemic atomic planes were created by the First Outpouring and did not need to be created during a much later process we call the rounds of our Planetary Logos.

and in this fourth round (through the creation of the fourth spirilla) the fourth or human kingdom can come into being.

589. We have to wonder about the appearance a latent spirilla and one that is fully stimulated. We would have to get into the intricacies of occult chemistry and physics to track this type of development.

590. We must ponder whether “creation” and “activation” do not mean essentially the same thing.

The word 'creation' must be occultly understood, and means the appearance in active manifestation of some form of energy.

591. Here DK is explaining the matter more deeply. It is easier to understand the energizing of spirillic structures than their ‘creation’ and it is at this energizing, or activation that He seems to be hinting.

Only in the next round will the fifth spirilla be an active functioning unit in a sense incomprehensible now.

592. There are some in the present round (those who have truly entered the Kingdom of God) who have the fifth spirilla functioning. These people may be called “fifth rounders”. Pythagoras, Plato and Confucius were such.

593. Of course, in the fifth round, the fifth spirilla of the atoms of the human being may function in a manner much different to its functioning at present. Perhaps it is this to which the Tibetan is hinting.

594. For some, however, even in this round, the fifth spirilla is or will be an active functioning unity. We seek to be disciples in whom this is the case.

Students should bear in mind that this applies primarily to the humanity individualised on this globe,

595. The fourth globe of the fourth chain.

and was also equally true in the earlier chain;

596. Just because a human unit entered from the Moon-chain does not mean that that unit is highly developed. Two fifth of the Lotuses of Passion or Desire (the most advanced of which will not be on the Path until the end of the seventh rootrace of this round), came from the Moon-chain.

597. One wonders about the condition of those human beings who individualization in the previous solar system. Presumably they should be far ahead, but such has been their karma (and their many errors) that they are indeed “laggards” compared to where they should be.

units, however, which come into this fourth or Earth Chain from the earlier ones are much ahead of earth's humanity,

598. This is a broad generalization. There are members of Earth humanity who are presently members of the Spiritual Hierarchy, and those who individualized on the Moon-chain, who are not yet even on the Path.

599. Yet, as a generalization, it holds.

and their fifth spirilla is awakening into organised activity in this round.

600. The archetypal moment allotted for the awakening of the fifth spirilla is the next round of this chain, but Moon-chain humanity began its individualized life so long ago, that it is only natural that some of them, at least, would be ready to awaken the fifth spirilla and thus enter the Kingdom of God.

601. Notice that in this context, we are not speaking of ‘creating’ the fifth spirilla but of awakening it. Occultly, “creating” the spirillae is closer to awakening them.

602. And there is more; it is not just a question of “awakening” the spirilla, but of “awakening it to organized activity”—which may indicate a stage in advance of simple awakening.

All in Nature overlaps.

603. This is an outstandingly important principle. It applies to rootraces, to cycles and ages, and to developmental periods in general.

When therefore this vibration from the central Will has arrived at the atomic triangle

604. Having passed through the petals of the egoic lotus…

it is an indication that the entire lotus is turning its force downwards,

605. We could call this the ‘period of incarnation’ or ‘manifestation’.

606. This is not quite the same state, however, as a “downward gazing soul”.

607. Though its “force” may turn downwards to sustain the instrument in the three worlds, how much of its consciousness is also turned downwards?

You have been told that the soul is in deep meditation for the greater part of the cycle of lives of any one individual, and that it is only when a fair measure of personality integration is set up that the soul's attention is drawn away from its own interior considerations and egoic affairs to those of its shadow. When this happens, the egoic group is definitely affected and the Master (upon the same ray as that of the soul concerned) becomes aware of what is esoterically called "a downward gazing soul." On the Path of Discipleship, the ego is all the time consciously aware of the striving personality…(DINA I 714)

and for the period of manifestation the flow of egoic energy is towards the lower, and consequently away from the higher.

608. We may presume that between incarnations the attention of the Ego is toward the ‘higher’.

609. This is the period of the development of the human race, especially in its earlier stages. Much has to be developed in the three lower worlds before any movement towards emancipation is possible.

There is at this stage very little turning of egoic energy in the direction of the Monad,

610. The analogy of which is Hierarchy turning towards Shamballa—something that is happening intensively in this period of history.

for it has not yet generated enough force, and is not as yet radioactive towards the Spirit aspect.

611. In order to turn towards the Monad, the Ego must—

a. Generate sufficient force

b. Become radioactive towards the Spirit aspect

612. We judge then, that Hierarchy is now becoming radioactive towards Shamballa.

613. It is suggested that the Ego may become radioactive towards the personality aspect and not yet be radioactive towards the Spirit aspect.

614. The Ego on the higher mental plane is developing and must become “Janus”—the two-faced God.

Its activities are primarily internal and self-centred for the greater part of the time,

615. With what is the Ego preoccupied when its activities are internal and self-centered?

616. Does this correspond to the Ego being active “on its own plane” and attending to its own affairs?

or are directed towards arousing the permanent atoms,

617. The process of arousing the permanent atoms is undertaken in the earlier days of evolution when the personality is simply being built up.

618. During the cycles of incarnation, the Ego is attentive in this direction, though does not concern itself overmuch with the affairs of the personality in incarnation.

[Page 775] and not towards the unfolding of the petals.

619. There is a period, then, of relatively early stimulation, when the objective of the Ego or Solar Angel is not the unfolding of the petals but simply establishing a viable instrument of expression in the lower three worlds.

620. It is suggested that there may be three egoic enterprises and that they are distinct from each other

This should be carefully borne in mind.

621. Progress is long and slow—especially at the beginning. We must not look at the unfoldment of the egoic lotus as an easily measured linear process. The first phases, are from our present personal perspective, inordinately slow.