Fellowship of Cosmic Fire
Commentary Semester VII Section VII
TCF 816-822 : S7S7
19 June – 3 Jul 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. During the past year seven classes have been given exclusively on the subject of the egoic lotus. This material is being worked into a book, and so what is said below will be an indicative rather than exhaustive treatment of the subject.
2. When looking in the Commentaries to round out our consideration of the subject, the Commentary for S5S9 deals with the subject of the egoic lotus extensively.
(b) The evolution of the petals. The building of the causal body is the result of dual energy, that of the lower self with its reflex action upon the higher unit,
3. The ”higher unit”, in this case, is the egoic lotus which, in itself, is an integral unity. That which occurs ‘below’ is registered ‘above’. Every worthy thought, feeling or action goes automatically to the building the causal body.
and that of the natural energy of the self as it makes its direct impress upon the substance of the egoic lotus.
4. The “self” is other than the substance of the egoic lotus. The true Self is the Monad and it has an ‘extension-in-presence’ into the egoic lotus (as the Jewel in the Lotus) and, for that matter, into all the vehicles of the personality.
5. It is important to remember that the causal body is a sheath for the true Ego and the Ego is an expression of the EGO or the Self (Monad).
6. We cannot assume that every time we see the word “EGO” in full capitals it means the Monad, but that would be a good way of representing our highest center.
It should here be remembered that, subtle though the material may be, the egoic lotus is as truly substance of a particular vibration as is the physical body,
7. The relative physicality of the egoic lotus is to be remembered. Compared with the matter of the cosmic ethers, it is very tangible (in fact, physical—from the solar logoic perspective).
only (owing to its rarity) physical plane man regards it practically as nonsubstantial.
8. “Practically” as nonsubstantial, but not entirely so. The deeper the human being penetrates into the world of occult energies, the more tangible the causal body seems.
It is in fact,
9. We are speaking of the causal body or egoic lotus…
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.
10. The “fivefold Dhyanis” are the Solar Angels. Their status is very high relative to man’s, or they would not be called “Gods”.
11. The Dhyanis or Gods are also Pitris, but Solar Pitris. The Pitris of the “fourfold Quaternary” are lunar pitris.
12. It must be evident that something other than man’s higher Ego is at work in the creation of the causal body. Man, per se, does not create the causal body of egoic lotus. If he were capable of doing so, there would be no need for the divine intervention of the Solar Angels.
Through a conscious effort of the planetary Logoi, these Dhyanis and lower Pitris are brought into a close relationship.
13. The Solar Angels, “Gods” or Dhyanis do not, of their own volition only, decide to enter into close relationship with the lunar pitris. A Planetary Logos is the deeper cause of such a union. It is the will of a Planetary Logos that the two orders of Pitris enter into cooperation.
This produces (upon the third subplane of the mental plane) a ninefold vibration or whorl in the gaseous matter of the plane—
14. We see that the ninefold vibration is the result of the union of the five and the four vibrations.
15. Of the nine usual vibrations within the egoic lotus, we may infer that five of them are solar and four of them are more closely related to the lunar pitris. This would discriminate the modus operandi of the first four petals from that of the latter five.
16. In this instance, the terms “vibration” and “whorl” are equivalent.
17. Below, we are not speaking of the third systemic subplane as “gaseous” but of the entire mental plane.
for this is the cosmic gaseous subplane—which, after a certain period of persistence, assumes the form of a nine-petalled lotus.
18. The form of the egoic lotus does not appear immediately. The vibrations or whorls must first assume the form of petals.
19. What is the duration of this “certain period of persistence”? Of that we can hardly be certain. The stage of “lotus in bud” is probably the period of which we are speaking—before the appearance of the form of petals.
This lotus is folded over in bud shape upon the central point, or heart of the lotus—that spark of electric fire
20. Let us seek to understand some of the different names (gathered above and from other sections of text) for the center of the lotus:
a. The central point
b. The “heart of the lotus”
c. The spark of electric fire
d. The Jewel in the Lotus
e. The central flame
f. The central energy (appearing later in text)
g. The “dynamo of force” (appearing later in text)
h. The “generator of activity” (appearing later in text)
i. A “central unit of force” (appearing later in text)
21. In all cases this central energy represents the Spirit (the Monad), as that Spirit expresses itself within its “heart center”, the egoic lotus
22. The evolution of form and consciousness is out-pictured through the unfolding of the lotus.
which by its [i.e., the spark of electric fire] action or innate vitality working upon the substance of the lotus, attracts to itself sufficient of that substance [of the higher mental plane] to form three inner petals, which closely shield the central spark; these are nevertheless of the same substance or essence as the nine other petals.
23. This is a most important little section of text. Elsewhere we have learned that the three innermost petals, the petals of synthesis, are formed (in pat, at least) under buddhic influence:
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)
24. In the section of text we are now considering, we receive an additional hint concerning the formation of the innermost, or synthesis petals. Even though they might be formed under the impulse of buddhi (as buddhi impacts the very center of the lotus), these innermost petals are formed of the same substance or essence as the other nine petals.
25. Sometimes it is advisable to remember that, as so often presented, there is no great difference between “substance” and “essence”. “Devic substance” is sometimes called “devic essence” and devas are frequently called “essences”.
26. It is the innate vitality of the “spark of electric fire” which attracts from the substance of the higher mental plane sufficient material for the formation of the innermost petals.
27. We do not know from what subplane such substance is attracted, but we may infer that (at first at least) the subplane is the third. We may also gather that the substance of the petals changes subplane as the egoic lotus as a whole ‘move up’—i.e., refocuses upon the second subplane.
28. The final three petals, however, would not be formed without the buddhic stimulation conveyed to the manasic permanent atom and the central point.
29. We should note carefully the phrase “spark of electric fire” as it seems to suggest not only the Jewel in the Lotus (which at this stage of egoic-lotus development, may be more in process of formation than formed) but also the Monad, itself. The true “Jewel” is the Monad, and the Jewel in the Lotus is only a representation within the lotus of the true “Jewel” of Spirit.
This identification does not concern the form nor the soul but only the spiritual point of positive life which in the human unit we call the "Jewel in the Lotus." It should be remembered in this connection that there is a jewel at the heart of every atom. Every jewel has seven facets which are the seven doorways to the seven Paths (TCF 1245)
30. The following chart, Chart VIII, is one of the most useful in A Treatise on Cosmic Fire—useful, especially, for understanding the nature of man.
CHART VIII—THE EGOIC LOTUS AND THE CENTRES
31. One could write extensively about this Chart, but perhaps it will serve just to draw attention to a few of the main features which should be noticed.
a. The Monad is threefold and is reflected in the spiritual triad.
b. For man, the Monad is the supreme ‘Higher Triad’.
c. The monadic triangle seems to span the entire monadic plane with the two faculties of Wisdom and Activity drawn on the lowest monadic subplane.
d. The “heart of the Monad”(i.e., the center of the egoic lotus) receives a direct line of communication from the Monad.
e. The highest subplane of the mental plane is called “the Plane of the Ego; the Solar Angel”. We must ask whether this highest subplane has a particular connection to the major Solar Angel involved in the manifestation of the egoic lotus. We have often searched for the true plane of the soul, and the true plane of the Solar Angel. Are we being given a hint?
f. It appears that the third subplane of the mental plane is identified with “The Egoic Lotus; the Soul; the Causal Body”. Yet, for advanced man, the egoic lotus is focussed on the second subplane.
g. If we consider the wording related to the first subplane and that related to the second, is there a significant difference? It seems that the “Ego”, per se, is found upon the first subplane and the egoic lotus or causal body upon the third. The first is an identity; the second is a vehicle.
h. Another point which has often been brought forward is the suggestion that not all chakras are found upon the fourth ether of the etheric-physical plane and the astral plane. The head, heart and throat centers are found on the first, second and third subplanes, respectively. The remaining chakras (excluding the ajna center—which may be ‘mobile’, as one could convincingly connect its function with all the four etheric subplanes) are all found upon the fourth subplane, with the spleen introduced here, even though it is not a major chakra.
i. The reason the subplane location of the chakras is important is that this pattern of location may tell us something about the location of the chakras of our Planetary Logos and those of the Solar Logos.
j. We cannot be sure about the vibrational ‘location’ of the three sets of petals of the egoic lotus. It would seem that all three petals are located on whatever mental subplane may be the focus of the soul—ostensibly the third or the second. We may gather this because all the nine whorls in the bud lotus are originally found upon the third subplane. The inference is that when the lotus ‘moves’ or is ‘moved’ to the second subplane, all parts of the lotus including the Jewel in the Lotus move or are moved as well. This may well be the case, but we do not know to what extent the first subplane of the mental plane is ‘out of bounds’ for the egoic lotus or aspects of it, such as the “Jewel”. This has yet to be determined, even though the probability is that the egoic lotus ends its career as an integrated structure on the second subplane.
The student must be careful not to materialise his concept too much and it might therefore be wise for him to view [page 818] this manifestation from other angles and employ other terms to express the same idea.
32. DK is watchful lest we use certain words which are unsuitable in our attempt to convey the true reality of the energy structure of the egoic lotus.
33. To materialize a concept is to prevent the apprehension of truth.
For instance, the body of the Ego may be viewed in the following four ways:
34. The information presented here should be combined with that offered in IHS on the manner in which the Solar Angel is ‘seen’ by the candidate during the initiation ceremony.
35. DK speaks of vibration, petals, spokes and types.
As nine vibrations, emanating from a central point, which, in its pulsation or radiations produces three major vibrations of great force pursuing a circular activity around the centre;
36. The three tiers of petals are to be considered “three major vibrations of great force pursuing a circular activity around the centre.”
37. It is the pulsations of the central point which produce the three major vibrations pursuing their circular activity around the center.
38. There is something about this definition which suggests the first ray.
39. The terms “vibrations”, “pulsation” and “radiations” all have a first ray character, as does the term “point”, especially “central point”.
the nine vibrations pursue a diagonal path until they reach the periphery of the egoic sphere of influence. At this point they swing around, thus forming the well-known spheroidal form of the causal body.
40. This is a most important and technical statement regarding the formation of the causal body.
41. We learn that it is the original nine vibrations which cause the spheroidal form of the causal body.
42. If we think clearly, we will realize that the number nine, as the number of completeness, is closely related to the sphere when understood as the geometric shape representing completeness.
43. Can we find a way to relate the number nine to the meaning of the planet Jupiter?
As nine petals of a lotus, radiating from a common centre,
44. It is important to realize that the nine petals all radiate from a common center just as the nine vibrations did.
45. When we speak of “petals” we are referencing a form or symbol which suggests the second ray more than the first.
and hiding within themselves three central petals, which conceal a central point of fire.
46. The three central petals remain hidden until the initiation process begins, and are only fully revealed following the third initiation. The outer nine petals hide the three inner petals.
47. Philosophically considered, the reality of synthesis is ‘hidden’ within the process of sequential development.
48. The phrase “central point of fire” is synonymous with the Jewel in the Lotus.
The radiations from the tip of each petal are those which cause the illusion of a spheroidal shape.
49. Here we have another important piece of technical information. We must combine it with the statement that the nine vibrations pursue a “diagonal path” towards the periphery of the lotus, swinging around which they reach the periphery of the egoic sphere of influence.
50. Interestingly, DK speaks of the “illusion” of the spheroidal shape of the egoic lotus. It seems more a visual phenomenon than a reality in any deeper sense.
As nine spokes of a wheel,
51. This formation suggests the third ray. A wheel turns and is the embodiment of rotary motion.
52. The term “spokes” suggests a connection from the center to the periphery, just like the radiations and the diagonal paths. The center is always connected to the periphery of the sphere.
converging towards a central hub,
53. We have here the idea that the lines of force emanate from the periphery and converge towards a central hub, but such a thought is more pictorial than factual. All energy within a sphere must necessarily emanate from a center.
54. Yet, when considering the manner in which those conditioned by the third ray pursue development, it is so often from the center to the periphery.
which is in itself threefold,
55. In this case the “central hub” is equivalent to the three synthesis petals surrounding the “Jewel”.
56. We see that DK is giving us many different images by means of which we may grasp the nature of this heavenly structure.
and which hides the central energy or dynamo of force—the generator of all the activity.
57. Here we have additional names for the central factor within the egoic lotus. Each of the various names proposed gives us different insights into the nature of the central energy.
58. Such words, obviously, suggest the presence and influence of the Monad.
As nine types of energy which produce definite emanations from a threefold unit, again itself an outgoing from a central unit of force.
59. The term “energy” is generic and seems to repeat the general trend expressed in the three previous formulations of the nine.
For all purposes, the second definition will be the one of the most use to us in our attempt to picture the constitution, nature, method of development and true evolution of the Ego, functioning in the causal body.
60. This second definition is of the nine petals of a lotus.
61. Since our approach is largely upon the second ray, and since the unfoldment of petals suggest the unfoldment of consciousness, it seems most evocative to use the petal approach.
In terms of fire, the same truths may be expressed as follows, and this should be carefully pondered upon by the student of this Treatise:
62. This is a fundamental division and has been either hinted or discussed in numerous contexts.
63. The egoic lotus contains the trinity. It may seem strange to include the members of the atomic triangle in the egoic lotus, but this is the case. We note here that, apparently for convenience, DK calls the three members of the atomic triangle “the three permanent atoms”.
64. In a deeper meaning of the term “substance”, we must recognize that both Spirit and Consciousness are substantial.
In electric fire, the Monad is represented in its threefold nature,
65. The threefold nature of the Monad must not be forgotten.
66. Is electric fire, itself, to be considered threefold?
and stands for that type of manifestation which will be brought to its highest stage of development in the next solar system.
67. This does not mean that the type of manifestation under discussion will not be brought to some stage of development in the present solar system.
In solar fire, these solar Pitris in their ninefold formation represent and make possible the unfolding of the consciousness of the Monad through the medium of the Ego in the three worlds of human evolution.
68. Here we have an excellent summary statement.
69. The petals of the egoic lotus are definitely formed by a combination of solar pitric essence/substance and the matter of the higher mental plane.
70. When DK speaks of the “solar Pitris in their ninefold formation” He is speaking of the forms through which these great beings express. He is not saying that they are form.
71. We note here that the Monad does, indeed, have consciousness. Sometimes it is suggested that high beings posses the life aspect but not the consciousness aspect.
72. We see that it is not only the consciousness of the Ego which unfolds but the consciousness of the Monad as well.
73. The Ego is a “medium” for the Monad—a means of unfolding monadic consciousness or “awareness” as it is sometimes called.
In fire by friction, the lunar Pitris are represented and constitute the lower self, the personality, or those vehicles by means of which the Ego in turn is to acquire experience on the lower planes.
74. The personality is more than form. It is, as well, consciousness of a definite type—a type which is a limitation upon the egoic consciousness.
75. When the Ego acquires experience on the lower planes, it is not the Solar Angel that is doing so (i.e., acquiring human consciousness). Long ago (in another mahamanvantara we are told) the Solar Angel acquired human experience.
76. The Ego is man as a higher being. The nature of the Ego includes the conscious presence of the Solar Angel but not its full consciousness.
Yet these three are one in manifestation within the egoic auric egg, and the interchange of energy and vitality proceeds steadily.
77. We have an important statement suggesting that electric fire, solar fire and fire by friction are one—at least “in manifestation within the egoic auric egg”.
78. We note that manifestation is not confined to the lowest systemic planes (with the very lowest of the systemic planes usually know as “the plane of manifestation”) but occurs upon the higher mental plane as well, which (as seen from a higher perspective) is a plane of manifestation as well. The egoic body is to spiritual triad what the dense physical body is to the lower mental, astral an etheric-physical vehicles.
Spirit uses the Soul, or the Ego, as a vehicle of enlightenment, and the Ego uses the lower Quaternary as its medium of expression.
79. Here the contrast is most interesting. Generically, it is reasonable to think of the Ego as a medium of expression for the Spirit or Monad, but DK is more specific. He tells us the Ego becomes a “vehicle of enlightenment” for the Spirit. Via the Ego, the Monad experiences a growing light within the lower worlds. These lower worlds “come to light” through egoically induced reincarnation.
80. We can understand this contrast between enlightenment and expression by thinking that the Spirit must learn to see (within the world of Soul and the world of personality) and the Ego must learn to act—in the lower three worlds.
81. The most important function of the Ego is as the Knower. It acts through the power of meditation.
82. One day the mayavirupic reproduction of the lower quaternary may serve as the means of the Monad to act as well.
The evolution of Spirit can really therefore be divided into three stages:
83. Even in the earliest stages of evolution, it is really the Spirit which is evolving. Every evolution of lower consciousness is really an evolution of Spirit consciousness. Every evolution of lower form it really an evolution of Spirit form.
84. Spirit is the great “Common Denominator” in all lower forms of expression.
First. The stage in which the lunar Pitris function primarily, and prepare the lower sheaths for occupancy.
85. The lunar pitris both are and are not the lower sheaths. We recall sections of the book in which the two higher classes of lunar pitris work upon the lower sheaths via the permanent atoms and their spirillae.
86. The substance of the sheaths, we may recall, is composed of certain relatively negative lives which are somewhat mistakenly called “lunar pitris”.
87. The impending occupancy is of the higher consciousness. The process of soul-infusion is the process by means of which the higher consciousness ‘occupies’ and expresses through the lower vehicles.
The lower vibrations control, and "fire by friction" is that which warms and nourishes to the practical exclusion of all else.
88. Here is one of the important functions of “fire by friction”. It both “warms” and “nourishes”. This type of fire sustains the self-development of all lower forms of live but not so much their affiliation (soul affiliation) with other groups of lives.
89. The warming and nourishing function is directly related to the function of “latent heat”, even more than to “active heat”, for the description of which we may carefully examine the early sections of A Treatise on Cosmic Fire.
Second. The stage in which the solar Pitris gradually become predominant, in which the egoic consciousness is developed.
90. There has been a type of consciousness characterizing the human being but it has not been egoic consciousness.
91. We note the plural, “solar Pitris”.
92. The Solar Pitris have been active, in some significant respect, from the first but they have been subservient (in expression, at least) to the lunar lords
The sheaths are occupied by the Thinker,
93. Occupation and control are two different issues. We recall that the lunar lords prepare the sheaths of occupancy.
94. The Thinker occupies the sheaths when the Solar Pitris become predominant.
are gradually controlled by him, are bent to his will and purpose, and are eventually discarded.
95. The Ego on the higher mental plane is the “Thinker”.
96. The operative sequence presented is: occupation, control and discarding. At what stage in this sequence do we find ourselves?
The middle vibrations control and solar fire irradiates;
97. This is the goal of all spiritually advancing human beings. The origin of solar fire is high indeed—a cosmic mental origin, in fact.
it lights up in due course of evolution the lower sheaths;
98. Long before the lower sheaths are set alight, they are influenced by the irradiation of solar fire. The substance of those sheaths is at first resistant to this unifying fire.
it gradually increases its heat, and eventually aids in the destruction of the forms.
99. “The heat induced by the group love permits the warmth of energetic moving out.”
100. It is interesting that solar fire is closely involved in the destruction of both the lunar and egoic forms. We should remember that, from the perspective of Agni, solar fire is ‘located’ on the monadic, atmic and buddhic planes.
He [Lord Agni] shows forth as solar fire on the second, third and fourth, and as 'fire by friction' on the fifth, sixth and seventh. (TCF 521-522)
Third. The stage in which electric fire is revealed,
101. Electric fire is always ‘there’ but needs to be disclosed or revealed at the right moment—which is long, long into the developmental process of the egoic lotus.
102. The factor of timing is intimately related to the first ray which controls the beginning and ending of all cycles.
and through the intensity of its blaze puts out the other fires.
103. We may judge that the destruction of the causal body is caused by a union of electric fire and solar fire (which “aids in the destruction of the forms”).
104. A principle emerges here: an energy of greater intensity vanquishes or extinguishes an energy of lesser intensity. Or, intense light subdues or renders invisible, light of a lesser intensity.
The lunar Pitris have fulfilled their work, the solar Pitris [Page 820] have developed the self-conscious unit, man, and the monad (having utilised both) discards both, and withdraws into itself, this time plus the gain of material existence, and plus developed love-wisdom.
105. Here we have one of those excellent summaries which epitomizes the work of millions of years.
106. The phrase “withdraws into itself” is important and signals a period of post-triadal development. We cannot expect that immediately following the fourth initiation the Monad will withdraw into itself. At the fourth initiation, the fire within the Jewel in the Lotus is moved into the Triad and not immediately into the Monad.
“Let the group together move the fire within the Jewel in the Lotus into the Triad,…” (R&I 22)
In terms of the old Commentary, the truth is thus stated:
107. Here we have a marvelously poetic and fully descriptive rendition of the process through which three Creative Hierarchies (principally important to man) pass in the development and transcendence of the human kingdom.
"The Lord of Life Himself sits at the heart and watches.
108. The Monad is the “Lord of Life” and it “sits” at the heart of the egoic lotus.
109. From a still higher perspective, we might think of the Monad on its own permanent atom as the ‘Great Observer’.
The Lords of solar fire pursue their task and sacrifice themselves to the lunar Lords of all the lower planes.
110. The Agnishvattas are ‘Lords of Sacrificial Love’. In one respect, they are deeply involved in the process of elevating human consciousness and the vibrational level of the “lunar Lords”.
111. These Agnishvattas ‘tend’ the lower fires, and their attentiveness is a form of sacrifice.
They die, but resurrect. They pass without, and come again. Yet the Lord of Life sits still.
112. There is perpetual stillness at the center, for much work must be accomplished before the Monad (working through the Jewel in the Lotus) can assert its power.
113. Certainly the lunar lords apparently die and resurrect (or come again to life). Can this be said of the "solar Lords”? At the very end of development in the human kingdom there is a resurrection of the "solar Lords"—they return to the Heart of the Sun or to the Central Spiritual Sun, but they are not resurrected following every human incarnation.
114. The "solar Lords" do appear again through every re-incarnated form and this is a ‘kind’ of resurrection.
115. Probably we know very little concerning the life cycle of devic lives and the degree to which they experience “death”.
116. In any case, it seems to be the reincarnational process which is discussed and, especially in relation to the revitalization and re-association of the lunar lords with every fresh incarnation.
117. When the lunar lords “pass without” they return to the reservoir of substance which pertains to them. When they “come again”, they are drawn back into association with each other and with the Ego (with whom they are associated life after life).
The lunar Lords begin to die;
118. This happens at a later stage in the developmental process.
119. They “die” in terms of their influence on human consciousness.
their power begins to wane with each successive cycle.
120. We are speaking of incarnational cycles.
The solar Lords shine forth in triumph and consign the fourfold ones to fire,—the fire which burns and dissipates the form.
121. The fourfold ones can be considered the four types of elemental lives composing the personality of man.
122. Shining forth in triumph occurs as soul-infusion increases.
123. It is not clear whether we are speaking of a gradual process or a dynamic, climactic process or both. Perhaps, over time, the “solar Lords” gradually consign the fourfold ones to fire, and finally, do so climactically. This is another way of saying that the experience of the burning ground does not occur all at once, but there is a climactic conflagration on the “final burning ground”.
124. A fiery process of refinement is ,thus, steadily occurring in the personality, but as for the final burning and dissipation of the personality form, it occurs but once.
125. Please note that in the section of text above the plural, “solar Lords” are used while, below, “the solar Lord”.
126. The structure of the egoic lotus is a combination of a number of "solar Lords" (Agnishvattas) and one "solar Lord" (a “solar Pitri” or, as well, an Agnishvatta). This is a mystery, but the multiplicity and yet the unity of the egoic lotus structure and of the solar lives which create and tend that structure seems inescapable.
Many times the work repeats itself; the cycles wax and wane, until the day triumphant when the solar Lord acclaims himself and knows himself the ruler.
127. The one "solar Lord", who is, we hypothesize, the emanative Source of all the participating "solar Lords", now dominates the lunar lords and has imparted the pre-intended measure of His egoic power to the human egoic consciousness.
128. This is a brilliant Leo phase and one that occurs from the time of the transfiguration onwards, with increasing intensity.
129. Is the “day triumphant” the microcosmic “Day Be With Us”? It may well be.
130. Really, once the third initiation is reached the “solar Lord acclaims himself and knows himself as the ruler”.
The Lord of Life then turns Himself,
131. This phrase may have something to do with the ‘orientation’ of monadic consciousness within the Jewel in the Lotus. It is not said for poetic reasons only.
132. The Lord of Life is the Monad or the Monad as represented within the egoic lotus through the Jewel in the Lotus.
133. The turning of Himself is to impulse the process of liberation.
and arises in His might.
134. We are dealing with the first aspect of divinity—the will and power aspect.
135. There is an intensification of the power pouring through the Jewel in the Lotus within the egoic lotus.
He consumes the solar Lords, and they perish as did the lunar Lords.
136. It is as if the lunar lords have died first. Certainly their power has waned first, even though the final dying of both "solar Lords" and lunar lords (so we are told) occurs at the time of the final destruction of the causal body.
137. We have to balance the thought that the Monad or the representation of the Monad within the Jewel in the Lotus “consumes the solar Lords”, with the thought that they return to the Heart of the Sun and the Central Spiritual Sun (the major periodical vehicles within the Solar Logos).
138. Certainly the forms in which the "solar Lords" had invested themselves perish. As essences they do not perish, but rather are released into greater life. We remember, again, that the “solar Lords” (the Agnishvattas) are more than the petals of the egoic lotus which they inform).
He speaks a Word; the fire descends.
139. This is the manner in which destruction descends from the heart of the lotus.
140. That ‘Word of destruction’ comes only when there is full readiness for it. Again, the beginning and ending of cycles is controlled by the first ray.
141. This ‘Word of Death’ here suggested is a higher correspondence of the ‘Word of Death’ spoken by the Ego/Soul at the point of termination of each human incarnation, assuming that the end of purposeful.
The blaze bursts forth.
142. This is the consuming of the causal body.
Gone is the lower fire through the flame of solar burning, gone is the middle fire through the intensity of fire from Heaven.
143. When speaking of the fiery consumption of various types of vehicles, it is the "solar Lords" who consume the lower fires by friction and the fire of the Lord of Life, electric fire, (that Lord of Life being seated at the heart of the lotus) which consumes the middle fire.
144. It is interesting and instructive to see electric fire discussed as “fire from Heaven”. When we see this descriptive phrase, we are forced to think of the energy of Uranus—the “Heavenly One” Who is the “home of electric fire”.
Naught remaineth save a threefold flame of violet, indigo and yellow.
145. The remaining colors are interesting and seem to suggest the three colors which the Tibetan has associated with buddhi
a. Violet—the color of buddhi in relation to the Solar Logos
b. Blue or (in this case, perhaps indigo)—the color of buddhi in relation to the Planetary Logos
c. Yellow—the color of buddhi in relation to the human being.
146. It is as if the threefold flame which is, we have learned, buddhic in origin, carries a representation of buddhic man, and, as well, of the buddhic natures of both the Planetary Logos and the Solar Logos.
THAT disappears. Then darkness reigns.
147. Darkness reigns upon the higher mental plane at least.
148. May we say that “THAT” is the Monad and its representation within the Jewel in the Lotus, which is absorbed into the spiritual triad?
149. When “THAT” disappears, it only disappears from a certain dimension on the higher mental plane. It does not disappear entirely. It cannot.
150. When “THAT” is considered “LIFE ITSELF” it can never disappear.
Yet the Lord of Life persists, though invisible."
151. The Lord of Life persists upon the monadic plane and still within and behind the points of focus within the spiritual triad into which the fire of the Jewel in the Lotus has been ‘translated’.
152. Invisibility is only valid (with respect to “THAT”) from the perspective of the physical body of the Solar Logos, which includes the higher mental plane.
153. It does not make sense to think that the Monad, withdrawing from the egoic lotus (by means of the process of destruction) returns entirely to a subjective state un-invested within the spiritual triad. It would make more sense to think of the monadic withdrawal as gradual, awaiting the day of the destruction of the spiritual triad for its final withdrawal within itself.
154. VSK remarks: “Interesting, these three colours are those of the sacrifice/sacrifice petal, minus the rose and orange (which …? may remain fallen? As said, gone is the lower and middle, so the orange and rose are burned, and all that remains is an essentialized ‘utter sacrifice of all forever’)”.
155. The petal for which this is focally true is the eighth petal. Of its five colors, orange and rose are gone, and only yellow, violet and blue remain.
As we know, the egoic lotus consists of three circles,—each circle being composed of three petals, and all shielding the inner bud where hides the jewel.
156. This is a review statement.
157. We are dealing with three circles of differentiated energy, each circle an emanation of the central fire or nucleus within the lotus.
158. We have already reviewed names of the central fire sometimes identified as the “Jewel”.
It is with the evolution of these petals that we are concerned, with their formation, their vitalisation, their nurturing, and eventual unfoldment.
159. Let us list the types of processes through which the petals pass, as understanding their sequence is very important. The last word is not said here, but something of importance is said, and can be collated with other statements for a more complete picture:
a. The formation of the petals
b. The vitalisation of the petals
c. The nurturing of the petals (mostly accomplished by solar fire).
d. The eventual unfoldment of the petals.
e. Not mentioned is their “organization” which either follows the state of vitalization or precedes it.
It will be useful for the student at this stage to remember that we are primarily dealing with the development of the second aspect in man,
160. The entire egoic lotus reflects the second aspect in man, but especially the petals within the egoic lotus reflect this aspect. “Vibrations” and “spokes” we may remember reflect the first and third aspects respectively.
the love-wisdom aspect, and are only secondarily considering the third aspect,
161. Yet, compared with solar fire and with consciousness in general, the egoic lotus is a third aspect structure (representing an internal environment qualified by the second aspect).
162. Throughout this treatise, the third aspect is considered secondary.
that of activity which finds its energising centres in the three permanent atoms.
163. We are not really dealing with “three permanent atoms”, but with two permanent atoms and one mental unit, yet for convenience of speech and writing they are often referred to as the three permanent atoms.
164. The “three permanent atoms” (the lower ones) are, all of them, a part of the structure of the egoic lotus—finding their place in the lower part of the lotus which is symbolically correct.
165. There follows much review material considering what we have been covering in even greater detail in our various in-person classes. The structure must be held, however, firmly in mind.
These three circles of petals are called in the esoteric terminology:
1. The "outer knowledge" triad, or the lords of active wisdom.
166. We seem to be speaking of "solar Lords" or Agnishvattas who are “Lords” or supervisors of an activity process within the generally second ray focus of the egoic lotus.
167. The word “wisdom” is to be noted. We are not only dealing with knowledge, but it is possible to forget this as these three petals are so often called “Knowledge Petals”.
168. The factor of “wisdom” finds its affiliation with all three aspects of divinity—‘knowledge-wisdom’, “love-wisdom”, ‘will-wisdom’.
169. The emphasis on its association with knowledge (as here given) is, however, unmistakable.
2. The middle "love" triad, or the lords of active love.
170. Love is differentiated from “wisdom”, and, in this instance, “wisdom” is closely linked with knowledge whereas love is less so.
171. In all cases the activity aspect is present. Devic lives which function upon the mental plane are automatically linked with “activity”, for the mental plane is the third plane and the third ray is the ray of activity. Further these “Lords” actively engage with the third aspect of divinity expressing through the lunar vehicles.
3. The inner "sacrificial" triad, or the lords of active will.
172. The same applies to the “Lords” of the third tier of petals. Activity is, again, especially accentuated.
173. If we list the three aspects of divinity we find respectively:
a. Wisdom connected with the third aspect
b. Love connected with the second aspect
c. Will connected with the first aspect
174. Sometimes wisdom is connected with the first aspect rather than the third.
175. In the case of the Buddha—the “Lord of Light and Wisdom”, wisdom is connected primarily with the first aspect of divinity but also with the third.
176. Below we have a very concise description of the meanings and functions of the three tiers of petals.
The first [triad] is the summation of experience and developed consciousness;
177. Here we are speaking of the first tier of petals.
178. The first tier deals with much ‘outer’ experience in the three lower worlds. The human being is not yet subjectively oriented and the consciousness developed concerns, primarily, the life of the five normal physical senses.
179. Yet, the astral body and mental body are definitely growing in power and influence. They are not, however, consciously and wisely used (as occurs when the human being can focus as a soul in incarnation).
the second [tier] is the application of that knowledge in love and service, or the expression of the Self and the Not-Self in reciprocal vibration;
180. Such important and essentialized thoughts are being expressed. If there was any confusion about what occurs during the organization, vitalization and unfoldment of the second tier of petals, it is clarified here.
181. Knowledge has been gained through experience during the opening of the first tier of petals. Now that knowledge is expressed in love and service. Perhaps this does not occur immediately as the second tier of petals are being organized. As the Tibetan tells us, the expression of love and service in this tier is still tainted by various degrees of selfishness.
182. One of the distinguishing characteristics of the second tier of petals is duality and reciprocity between the pairs of opposites—Self and Not-Self, soul and personality.
183. During the focus of consciousness within the first three petals, there is no sense of God immanent, of the Self-within as distinct from the form. In the second tier of petals, there is.
and the third [tier] is the full expression of knowledge and love turned toward the conscious sacrifice of all to the furthering of the plans of the planetary Logos, and to the carrying out of His purposes in group work.
184. The work accomplished during the organization, vitalization and unfoldment of the third tier of petals is high indeed.
185. Knowledge and love are quite fully developed and now they are blended and turned towards furthering the further of the plans (i.e., the Plan) of the Planetary Logos. This requires the sacrificial use of knowledge and love.
186. During the experience of the third tier, group consciousness comes into effect and one consciously and willingly begins to live for a purpose beyond the individual purpose.
187. The individual is rapidly becoming the soul in incarnation.
Each of these three groups of petals come under the definite guidance of three groups of Agnishvattas, who form them out of their own substance and who in essence are the threefold Ego during its manifestation.
188. Much about the functioning of the Agnishvattas is here revealed:
a. Each of the three groups of petals come under the definite guidance of three groups of Agnishvattas. The word “guidance” is important
b. The Agnishvattas form the petals out of their own substance
c. The Agnishvattas are, in essence the “threefold Ego during its manifestation”.
189. Substance, of course, is energy. The energy-substance of the higher mental plane is informed by the energy-substance of the Agnishvattas which, we infer, is higher still. Because the energy of the Agnishvattas substands the substance of the higher mental plane (out of which the petals are actually formed) the Agnishvattas are said to be the essence of the threefold Ego during its manifestation. It is the essence which substands the form.
190. From the usual perspective, ‘essence substands substance’, yet, philosophically, ‘essence is substance’.
Through them [the Agnishvattas] flows the force and coherent energy of those mysterious Entities whom (when considering the human family as a whole) we call—
191. We learn that the Agnishvattas are conduits for the flow of energy from still greater Entities.
192. Every E/entity, really, is along the line of an energy-flow from higher centers of energy through to lower centers.
193. We find that three tiers of petals are responsive to three different kinds of Buddhas. With one of these categories of Buddhas, we are familiar.
a. The Buddhas or Lords of Activity.
194. These are what are familiarly called the “Buddhas of Activity”.
195. Such Buddhas operate on a globe level. They are strictly related to the activity aspect of divinity. (cf. TCF 873)
b. The Buddhas or Lords of Compassionate Love.
196. We do not know the ‘location’ or associations of these “Lords of Compassionate Love”, but we may find that they are associated with the chain level of the planetary expression rather than the globe level.
197. If we consult TCF 873, we find three different orders of Buddha, and it these kinds which may here be referenced.
c. Buddhas of Sacrifice, of Whom the Lord of the World is, to man, the best known exponent.
198. One wonder about how many of these “Buddhas of Sacrifice” exist, when compared to the number of the other types of Buddhas. In relation to our Planetary Logos, there seems to be only one Buddha of Sacrifice—Sanat Kumara. He is surrounded by three Buddhas of Activity.
199. Yet are Sanat Kumara and the three Buddhas of Activity active only at the globe level, or also at the chain and scheme levels. Careful thought on the matter shows Sanat Kumara to be active on all three levels.
200. We could ask if there are different kinds of Buddhas of Activity—the foremost of which surround Sanat Kumara. The Esoteric Kumaras may also be considered a higher category of Buddha of Activity.
201. Clearly there is a planetary multiplicity of such great Lives (graduated in an hierarchical sequence). Yet, through the process of emanation, they are all a part of each other and, essentially, of one emanating Source.
202. From VSK’s perspective: This shows clearly enough that the Knowledge Petals are made up of the ‘orange’ of the Lords of Activity; the Love Petals are of the ‘rose’ substance of the Lords of Compassionate Love; and the substance of sacrifice, ‘yellow’, is that provided by those of Sacrifice, such as the Lord of the World.
203. The link between the three types of Buddhas, the Agnishvattas and the quality and color of the petals is evident. VSK brings forward an important hint.
Through these three groups flows that threefold energy which, on the mental plane, finds its medium of expression in connection with the human kingdom, in the three groups of Agnishvattas or solar Pitris above referred to.
204. From the three types of Buddhas flow three types of energy which express through three types of Agnishvattas or “solar Pitris”. We see that there is definitely an equivalence between Agnishvattas and “solar Pitris”.
205. Agnishvattas and “solar Pitris” are always to be considered beings in advance of man and it is difficult to discriminate them hierarchically. It is not as if “solar Pitris” are in some manner higher than Agnishvattas. We have an example of different names of the same type of Entity.
206. All the Buddhas have expressive outlets upon the mental plane (the higher mental plane) because the three types of Agnishvattas or “solar Pitris” are expressive on that plane.
These groups form the substance of the three circles of petals, and each group has also a special influence upon the particular petal belonging to their especial scale of vibrations.
207. So we have three groups of Agnishvattas or “solar Pitris” who, in general, guide and inform three groups of petals.
208. The second part of the statement above suggests that each group of Agnishvattas has a special influence upon the particular petal belonging to their especial scale of vibrations. Presumably this would mean that the Agnishvattas of the knowledge petals would have an especial influence upon the knowledge/knowledge petal; that the Agnishvattas substanding the love petals would have an especial influence upon the love/love petal; that the Agnishvattas substanding the sacrifice petals would have an especial influence upon the sacrifice/sacrifice petal.
209. Some additional influence might be expected in relation to that petal in each of the other tiers which accords with the nature of the Agnishvattas concerned.
210. Further, we might infer that one particular kind of Agnishvatta of the three influences that particular characteristic petal the most. In other words, one Agnishvatta of the group of Agnishvattas most attuned to and influencing the knowledge petals, influences the knowledge/knowledge petal most. It seems that all is organized clearly and that different petal functions are definitively apportioned to the appropriate kind of Agnishvatta.
211. The term “scale of vibrations” seems to suggest a key of music. All these energies can be expressed in musical terms.
For the sake of clarity, we might tabulate the various petals so that the student may [Page 822] get a clearer comprehension of the conformation of his own causal vehicle, and some idea of the various triangular relationships:
212. Now we get into the details concerning each petal. Much has already been said, both in an earlier commentary (cf. S5S9) and in the detailed papers prepared during seven in-person TCF classes.
213. We are to study what is here given in order to understand our own causal body more specifically and also something of how the Science of Triangles applies to the dynamics of the egoic lotus.
I. The outer "knowledge" triad:
214. We remember that this type of knowledge has been called “active wisdom” and operates progressively in relation to the three lower worlds but not in relation to the subjective Self—the higher of the pairs of opposites.
a. Petal 1... Knowledge on the physical plane.
215. This petal expresses itself particularly in relation to the five outer senses.
216. Man emerges from a state of total unconsciousness of himself as a distinct unit and begins, at great cost, to acquire knowledge of the physical plane.
217. The presence of these colors suggests the following:
b. Green suggests the third ray and the activity of active intelligence within natural surroundings. Early man is active and is rapidly learning about relationships within his outer environment.
c. Violet, the color of the seventh ray, suggests the rhythms of the dense physical plane to which early man is subject, and the repetitive rhythms of early traditional society.
d. The ray line is entirely “hard”. There is no color for the first ray even though this is the first petal. Throughout the color scheme of the egoic lotus, the color red of the first ray is not to be found. Perhaps, the color blue is meant to take its place. There is on tabulation within LOM where blue represents the first ray and red the sixth—an apparent inversion, but perhaps not without reason.
e. Violet, however, is related to the first ray. The seventh ray is the concrete expression of the first ray.
b. Petal 2... Love on the physical plane.
218. This petal represents the gradual unfoldment of the astral body.
219. The love here found expresses itself as desire and emotion and not as love, per se, but it does contribute to a growing degree of interpersonal harmony and right relations.
220. The presence of these colors suggests the following:
The continuing growth
of the concrete mind even though the physical nature and emotional nature
are still overwhelmingly the more powerful. Even the Aboriginals of the
b. Rose suggests that within the astral body a form of love is expressing itself. The persistent self-love characterizing P1 gives way to increasing love of others. Rose represents more delicate vibrations within the astral body. The astral body of one who is entirely savage is, we are told, shot through which red.
c. Blue, in this instance, a color of the sixth ray, (although the shade of blue is not specified) represents an elevation of astral sensitivity and a raising of the quality of desire. Blue may be considered a color of aspiration, though this blue is still deeply imbedded within the form life.
221. We find that many of the same colors are found in both lower and higher petals. We may assume that their appearance and quality is more refined in the higher than in the lower petals, even though the color is the same.
c. Petal 3... Sacrifice on the physical plane.
222. The human being is forced to pass through sacrifices, the causes of which are beyond his understanding. He is compelled by “circumstances beyond his control” and cannot escape the forced relinquishment of his physical body under most trying circumstances. Forced participation in war or in the necessity to “make a living” under difficult circumstances are two examples.
223. The details concerning these petals is dealt with in the commentary for S5S9 and in a forthcoming comprehensive book on the subject.
224. The presence of these colors above suggests the following:
b. Yellow emphasizes the growing mentality but also the sacrifice which the human being is called upon to make, though it is largely an unconscious sacrifice. Yellow linked to red (first aspect) produces the orange (by means of which individualization occurs).
c. Indigo is the color of synthesis and is found in the third petal of every series of three. It may be thought to gather within itself all the qualities generated during the millions of years of evolution required to organize, vitalize and unfold the first tier of petals.
d. Indigo also suggests the esoteric color of the fifth ray which is accentuated in this third and concrete-minded petal.
225. Although the various colors in each petal function simultaneously, the sequence in which they are presented may be considered significant. It is, we may presume, largely a developmental sequence.
These three petals are organised and vitalised in the Hall of Ignorance, but remain unopened and only begin to unfold as the second circle is organised.
226. Such statements as this are important for giving an image of the developmental process of the petals.
227. We must remember that the work of man is largely to organize the petals. Agencies other than the human provide for the unfoldment of the petals.
The act of organising and preparing for unfoldment is the most important stage, and that with which man is the most concerned. The act of petal opening is of briefer duration, and is produced by the pouring in of solar heat or fire, and thus bringing about a fresh access of energy. (TCF 869)
The Ego takes no active interest in the development until the second petal in the second series is beginning to open. Before that time, the work proceeds under the [Page 544] law of its being and through the inherent life of the second Logos which is the life of the petals of the lotus. (TCF 543-544)
This final opening is effected during the period of treading the stages of the Path of Initiation, and in this round it is hastened by the rites of initiation and by the strenuous and abnormal efforts of the man himself, aided by the electrical work of the Initiator, wielding the Rod of Power. (TCF 824)
228. We gather that the petals representing the Hall of Ignorance only unfold when a man is actually working in the Hall of Learning.
229. Does organization precede vitalization or is it the other way around? Or do they occur rather simultaneously. The sequence of words seems ever to be the same—“organised” preceding “vitalised”. Perhaps in this natural building process, it does not serve Nature to vitalize that which has not been properly organized. Yet the act of organization, itself, requires at least a requisite degree of vitalization to proceed.
230. The opening of the petals suggests that the qualities represented are quite strongly expressing. When the stages of organization and vitalization are active, the qualities and pertinent abilities are being built and are not yet fully formed and expressive.
II. The middle "love" triad:
231. We now make the transition to the triad or tier in which the second aspect of divinity is especially expressive, but still in a quite personal manner rather than as an example of pure, altruistic soul love.
232. During the unfoldment of this tier, the develop of the astral body is especially emphasized, as well as the emerging presence in consciousness of the higher of the pairs of opposites—the soul, inner self or “higher power”—however the man may choose to name it.
a. Petal 1...Higher Knowledge applied through love on the physical and astral planes.
233. The knowledge here gained is no longer entirely concrete.
234. The man is dealing with both the physical and astral planes, whereas during his experience within the first tier, he focused principally upon that which the normal senses revealed to him and, thus, upon the dense physical plane.
235. Knowledge is gained as a result of the sensed relationship between an ‘inner’ and ‘outer’ self. Knowledge which is based on astral sentiency begins to accumulate. The man’s attitude is no longer entirely extroverted and objective. He is becoming aware of the “Self” within, though his knowledge of that Self may remain for a long time vague.
Colours: Rose, and the original three.
236. The presence of these colors above suggests the following:
a. Rose suggests the intensification of the strength of desire-love. The veil of ignorance is lifting and the man becomes aware of the higher of the pairs of opposites. Rose is related to the Law of Attraction which is utilized in consciously balancing the pairs of opposites of which the man is becoming increasingly aware.
c. Green is again present signifying the active intelligence by means of which the man beings to integrate his personality.
d. Violet occurs on a higher turn of the spiral indicating the personal stability which man gradually achieves as he brings his increasingly integrated personality life into order and rhythm. Violet, the color of the seventh ray, suggests the use of this ray to link the inner and outer pairs of opposites, the subjective and strictly objective attitude.
b. Petal 2...Higher intelligent love on the physical and astral planes.
237. We move from the expression of higher knowledge, only, to the expression of a love which is higher than that found in the first tier and which is intelligent as well.
238. Sometimes we hear of so-called “emotional intelligence” which is intelligence applied to an understanding of human relations and relations in general. The astral body is in process of refinement under the influence of the emerging inner Self or soul, even though the true nature of that subjective center may not be understood.
239. Man begins to appreciate (i.e., love) other beings intelligently, with some degree of appreciation for who they are in themselves. Other selves are no longer considered simply as ‘objects’ for his gratification or as objects inimical to his objectives.
240. He is in process of transforming his love nature. A truer sense of values is emerging and he begins to love with the love of his inner subjective Self. Desire is in process of transmutation.
241. Soul attitudes have the potential to develop during the organization, vitalization and unfoldment of this petal.
242. The love of the inner Self is emerging—IF all goes well.
243. If not, destructively egotistical attitudes may here develop and lead to considerable trouble both in relation to the expression of the fifth petal and later in the developmental process.
Colours: Rose and the corresponding three.
244. The presence of these colors above suggests the following:
a. In this petal the color rose appears two times giving evidence of the emotional/aspirational intensity here experienced.
c. The color blue repeats itself indicating the growing love and aspiration stimulated by contact with the Higher Self.
d. Many struggles are experienced in the development of this petal which is characterized by extremely sensitive sentiency. The pairs of opposites, the inner and outer members of the fundamental human duality (soul and personality) are, eventually, clearly evident and man (if he becomes rightly oriented here) is reaching intensively from the lower to the higher—from the lunar self to the solar Self.
c. Petal 3...Loving intelligent sacrifice on the physical and astral planes.
245. We note how the qualities become cumulative. Love and intelligence are added to the sacrificial attitude to be found in relation to all third petals of each tier, and it is a higher form of sacrifice (higher than that experienced a P3) that is here to be experienced; it is purposeful and no longer unconscious, though characterized by mixed motive.
Colours: Rose and the same three.
246. The presence of these colors above suggests the following:
a. Rose is precisely the color which fits with the sixth ray attitude of this sixth petal.
b. Under the influence of rose the man is endeavoring to give up selfish desire (though he does not entirely succeed). He attempt to give up his own personal desire for the sake of his group.
d. Yellow enters on a higher turn of the spiral and represents conscious response to the Law of Sacrifice—a law emanating from the soul, the energy of which is now being strongly sensed.
e. Indigo arises again on a higher turn of the spiral and represents the synthesis of all that has been learned about the nature of emerging subjective love as it conditions, particularly, the astral body and begins to unite the pairs of opposites—soul and personality.
f. Each time indigo appears, the man becomes more inclusive.
These three petals preserve the fundamental orange
249. An intensity of orange must continue to grow all through the development of the first nine petals as the Solar Angel/solar angels increase their influence over the personality.
but add the colour rose in every petal,
250. This corresponds to the refinement of the astral body and the growth of an increasingly real love. Throughout the development of the second tier the love nature is refined, becoming less and less the slave of form-based desire.
so that four colours are now seen.
251. When there are three colors, intelligence is emphasized. When there are four, the interplay between the pairs of opposites is accentuated. Four suggests polarity and conflict between the polarities with the purpose of achieving harmony.
252. The fourth chakra is the heart center which, in this context, is not insignificant.
These petals are organised and vitalised in the Hall of Learning, but remain unopened.
253. We must ask whether, in fact, all the petals of the love tier remain unopened while there is progress in the Hall of Learning.
254. The first initiation occurs upon graduation from the Hall of Learning and the first initiation requires the unfoldment of the fifth petal.
On the buddhic plane, when flashing forth at initiation, this number signifies the full development of the fifth principle or quality, the completed cycle of the Ego upon the five Rays under the Mahachohan, and the assimilation of all that is to be learned upon them, and the attainment—not only of full self-consciousness, but also of the consciousness of the group wherein a man is found. It infers the full unfoldment of five of the egoic petals, leaving four to open before the final initiation. (TCF 696)
On the buddhic plane, when flashing forth at initiation, this number signifies the full development of the fifth principle or quality, the completed cycle of the Ego upon the five Rays under the Mahachohan, and the assimilation of all that is to be learned upon them, and the attainment—not only of full self-consciousness, but also of the consciousness of the group wherein a man is found. It infers the full unfoldment of five of the egoic petals, leaving four to open before the final initiation. (TCF 696)
These two references
show that there is quite a bit of petal unfoldment as the
256. It becomes clear that a process of overlapping opening is complex and individual. Without having the actual process clearly before the inner eye, any description will be only an approximation.
257. The Hall of Learning is that period of human development wherein a man participates intelligently in world affairs, and learns, also, about the existence of his inner nature.
The outer tier of petals simultaneously unfolds till it is open entirely, revealing the second circle;
258. Must the outer tier unfold if the second circle is to be revealed? This is the implication.
259. So, during the organization of the second tier, the outer tier unfolds entirely.
260. If the unfoldment of the outer circle signals the taking of a kind of initiation (not necessarily one of the great “Manasic Initiations”), this initiation is taken when organizational process in the Hall of Learning has been completed.
261. In general the very complete and integrated unfoldment of the first tier corresponds to the first initiation and the fullest unfoldment of the second tier (accompanied by its interplay with the first tire), the second initiation.
the third remains shielded.
262. We are learning about the unfoldment process in general, but not all the details are being imparted—nor the apparent exceptions.
263. DK is telling us that as the knowledge tier unfolds revealing the second tier, the inner or sacrifice tier still is not to be seen.
264. When we think of the picture of the full blown egoic lotus usually presented for study, we can understand that it represents an individual who is very highly developed—in fact, one who is virtually an initiate of the fourth degree.