Fellowship of Cosmic Fire

Commentary Semester VII Section VIII

TCF 825-831 : S7S8 Part I

3 - 10 July 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.


In these three circles of petals lies concealed another clue to the mystery of the 777 incarnations. 


1.                  As we look at the number 777, we must remember that it is used to symbolize our Earth, just as other numbers like 555, 666 and 888 can reasonably be thought to symbolize Venus, Mars and Mercury respectively.


It has been stated that a mystery lies hid in the 777 incarnations.  This figure provides room for much speculation.19  It should be pointed out that it does not hold the number of a stated cycle of incarnations through which a man must pass, but holds the key to the three major cycles previously mentioned.  Primarily this number applies to the planetary Logos of our scheme and not so much to other schemes.  Each Heavenly Man has His number and the number of our Heavenly Man lies hid in the above three figures, just as 666 and 888 holds the mystery hid of two other Heavenly Men. (TCF 306)


The figures do not convey an exact number of years, but are figurative and symbolical;


2.                  This must be evident when the figure 777 is applied to the number of incarnations of the average human being. DK tells us we have had “thousands” of incarnations.


 they are intended to convey the thought of three cycles of varying duration,


3.                  The three figures contained in this figures are 700, 70 and 7. Each succeeding cycle is ten times shorter than the preceding, though this multiple, too, must be taken as symbolic.

based upon the septe­nary nature of the manifesting monad.

4.                  Man is usually conceived as having seven principles and each of these principles is derived from the Monad and is, in fact, a fundamental faculty of the Monad expressing most characteristically on a particular dimension of the cosmic physical plane.

5.                  Within the “septenary nature” are found personality, soul and spirit. Although there is not an exact correspondence, 700 can be seen to reflect personality development, 70 soul development (as experienced in the relational etheric body) and 7, Spirit-expression as that expression works through the Will-to-Sacrifice which begins in earnest on the Path of Probation.

6.                  From another perspective, the 777 incarnations end after the conclusion of the Path of Probation.


        First.  The 700 incarnations.  These concern the unfold­ment of the outer circle.  This is the longest period.


7.                  From all reasonable calculations, it is millions of years long.


 The initial vibration is slow and heavy, and millenia of lives have to elapse


8.                  This does not necessarily mean thousands of lives but it could.


What the Personality spends many thousands of lives in establishing is not going to be lightly altered when the Ego—working in the lower consciousness—seeks to effect a change. (LOM 82)


 before the interchange of energy between the Ego and its reflection, the personal self (the lower threefold man) is such that the consciousness of the man occultly "awakens" in the Hall of Learning.


9.                  Here we have a very important statement about what transpires in the Hall of Learning

a.                  There is an intensified interchange of energy between the Ego and its reflection, the personal self

b.                  The consciousness of the man occultly “awakens”

10.             It is clear that the interplay between the psychological pairs of opposites becomes very strong in the Hall of Learning. The soul, or Higher Self becomes a noticeable factor in consciousness, however it may be named.

11.             Occult awakening means to awaken to the inner, subjective factor.


For advanced man at this time these incarnations took place upon the moon chain and in some cases upon certain planets connected with the inner round.


12.             Advanced man at this time (at least the majority of such human beings) has a very different history from those who individualized on the Earth-chain.

13.             DK seems to be telling us that for advanced man, the incarnations which correspond to the number 700 may have taken place on the Moon-chain. This could mean even thousands of Moon-chain incarnations—a staggering thought.

14.             As for incarnations on certain planets “connected with the inner round” there is probably little we can say about this. Mercury, however—a planetary closely related to the Moon (in one respect, through the third ray) is also related to the “inner round”. Mercury also has a close energetic relation to the previous solar system which, itself, is related to the Moon-chain. So at least one line of thought could follow this supposition.

15.             However, it is clear that a number of planets are connected with what DK calls the “inner round”.

16.             Considering how many incarnations presently advanced man may have taken on the Moon-chain, and where he now stands in his evolution, we can see that progress has been very slow.

17.             We can see that the advanced people of the present period may have quite distinct origins and this may account for different types among them.


This is the circum­stance which necessitated his "coming-in" during the Atlantean root-race.


18.             Which is the circumstance which necessitated the coming in of advanced man in the Atlantean rootrace?

19.             Was it his ‘occult awakening’ which made the entry into Earth-chain incarnation at the time of the Atlantean rootrace propitious?

20.             The implication is that bodies of the Lemurian type were too crude to offer advancement beyond the kind of consciousness these relatively advanced egos already possessed. The analogue to Lemurian and even Atlantean development seems to have occurred in those many incarnations they experienced upon the Moon-chain.


 Men of this type refused to incarnate earlier, as the bodies were too coarse;


21.             This is an interesting statement, as such men seem to have been self-determining in relation to their incarnational process.

22.             When thinking of man during early evolution, one imagines that he, as a human consciousness, does not have much ‘say’ about the nature, quality and placement of his forthcoming incarnation. But, perhaps, Moon-chain men of this type were sufficiently advanced and self-conscious to be part of the planning of the incarnations they were to take on the Earth-chain.

23.             If they “refused”, the refusal was probably made upon the plane of soul and from a vantage point which was far greater than the limited consciousness they probably possessed when immersed within physical plane incarnation.

24.             Nature, we understand, is economical and does not arrange for situations which are wasteful of energy and unnecessarily repetitious.

25.             The whole question of how and by what conscious agencies human incarnations are arranged is very problematic and probably subject to change as the human being evolves.


 this was the cyclic reflection (on the lowest plane)


26.             Presumably, the dense physical plane.


 of the refusal of the Monads to incarnate at the dawn of manvantaric opportunity.


27.             We have to be cautious here. Was it the Monads who refused to incarnate or was it the Solar Angels, or both? Certainly, there are discussions in The Secret Doctrine about the refusal of certain groups of Solar Angels to associate themselves with the animal men of that period and, thus, infuse the vehicles of such crude beings. This refusal could have been identical with a refusal of the Monads to do the same, as when the Solar Angel allies itself with a human Monad, the Monad must also be involved (taking its place as a living fire right at the very center of the egoic vehicle which the Solar Angel builds).

28.             Shamballa, we are told, has an exquisite sense of timing and this must be true for Monads (who, in essence, are ‘members’ of Shamballa).


No real "sin" was committed; it was their privilege to discriminate, and this refusal has its [Page 826] bearing upon conditions upon Earth, being the basis of the great class distinctions which—in every land—have been so fruitful of trouble and the esoteric foundation of the "caste" system, so abused now in India.


29.             Much of interest is here being communicated.

30.             We have read of the “sin” of those who refused to incarnate and also of the, apparently resultant, “sin of the mindless”.

31.             Could Monads have incarnated in the second round or the third? There are references in The Secret Doctrine which suggest that the Solar Angels “looked in” upon planetary process and the type of vehicles they might expect to animate, and found those vehicles wanting. They, therefore, delayed their association with the evolving human unit until a more propitious time.

32.             From studying the text above, it is difficult to know who should have incarnated, and at what time, in order to have ameliorated the class distinctions of which DK speaks. If the Monads of the Earth-chain had incarnated earlier (though it is hard to imagine how this would have been possible) their developmental period would have been longer and their unfoldment would have been more equal to that of the incoming Monads from the Moon-chain.

33.             Maybe, had the Earth-chain Monads incarnated earlier, the vehicles which were deemed too crude for the incoming Moon-chain Monads would not have been quite so crude and Lemurian incarnations could have been advantageous for them.

34.             As it now stands, the Moon-chain Monads are far in advance of most of those who experienced their first human incarnation on the Earth-chain. The great gulf existing between “Capital” and “Labour” is the result of the unequal development of these Monads, one group of which incarnated as a human being on the Moon-chain and the other not until the Earth-chain.

35.             Had the Moon-chain Monads incarnated even earlier (i.e. in Lemuria and despite the crudity of the available vehicles) chances are that they would be even more developed than they are now and the gap between them and Earth-chain Monads would be even greater.

36.             We can see that occult timing is a matter of profound importance when determining whether harmony and Right Human Relations will be facilitated or inhibited.


The problem of labor and capital has its roots in the subject­ive distinction between "equipped and unequipped" Egos,


37.             As stated above…

38.             Time is needed in order to equip an Ego for reasonably full expression within the lower three worlds. If entry into incarnation is delayed, there is insufficient time for the equipping.

39.             Of course, on the Moon-chain, we understand that there was delay and failure and so the Moon-chain Monads were less developmentally equipped than they would have been had not their process of evolution been interrupted by the “timely” interference of the Solar Logos in the affairs of our Planetary Logos (and the expression of our Planetary Logos through one of His chakras, the Moon-chain.).


 between those units of the human family on earth who have passed out of the Hall of Ignorance, and those who are yet groping in its dark and gloomy corridors;


40.             The implication here is that many of those who incarnated for the first time on the Earth-chain are still working with the Hall of Ignorance, whereas those who incarnated on the Moon-chain have, by and large, moved into the Hall of Learning.

41.             There is a significant distinction between modern, intelligent humanity working with the love petals of the egoic lotus and those who are still absorbed with the requirements of organizing and unfolding the knowledge petals.

42.             Another distinction, of course, involves those who are in process of unfolding the sacrifice petals. They are far fewer and are distinct from those working in either the knowledge tier or the love tier.


between those Egos who are only "bud" Egos,


43.             DK tells us, in fact, that at this time, there are no more “bud” Egos. All have at least one petal open. To me it makes the most sense to think that the most primitive Egos, at present, have at least the first petal in process of opening. This might apply to some members of the aboriginal groups, but certain of their members must necessarily be in process of working on the second petal—such are their artistic abilities and community orientations.

44.             DK spoke of certain people who are strongly atavistic and are a natural burden upon humanity. (cf. EP. II, 203).  It could be that these are those who are still in process of opening the first petal.


1. The souls who live but whose consciousness sleeps.  These are the dormant human beings whose intelligence is of such a low order, and their awareness of themselves and of life is so dim and nebulous, that only the lowest forms of human existence come into this category.  Racially, nationally, and tribally they do not exist as pure types, but occasionally such a person emerges in the slums of our great cities.  They are like a "throw back" and never appear among what are called the natural savages, or the peasantry. (EP. II, 203)


45.             Yet, the fact remains: He has said that all Egos today have at least one petal open. Whether “open” means completely open, we do not know.


 and those who have organis­ed the outer circle of petals, and whose petals are ready to open up.


46.             It is clear that the stages of organization and vitalization precede, technically, the stages of “ready to open up”.

47.             This last distinction that DK makes—between “bud Egos” and those whose outer circle of petals are ready to open up—seems very wide. If there were any “bud Egos” they would certainly be, relatively “unequipped”. But are those who have opened the first tier of petals to be considered “equipped” or “unequipped”?

48.             Perhaps, relatively equipped. The truly “equipped” Ego, who, for instance, is a member of the class known as “Capital”, might very well have petals in the second tier opened. Some of the most selfish people (yet accomplished in their own way) could have the fifth petal quite open, making them “egos” (lower case) to be reckoned with.


The idea of a septenate of centuries must be carefully pondered upon,


49.             By this, does DK mean 700 years? Let us see.


 and as ever in all occult matters, the idea of triplicity must be also borne in mind with a synthesising period, which is a summation of the triple coordination:


50.             When this type of sequence is applied to the egoic lotus as a whole, each of the tiers will represent a thirty year period and the final unit of three synthesis petals plus the Jewel will represent the ten year period. Of course, the relative proportion of the periods must not be taken literally.


3 periods of 3 tens...................        90 years.

1 synthesising period................       10 years.

                                                          100 years.

     This seven times repeated...         7
700 years.


51.             The 700 hundred year period applies symbolically to the unfoldment of the knowledge petals.

52.             We have to ask if, within the period of unfoldment of the knowledge petals, seven periods are to be found, each period with its synthesizing period?

53.             We could also apply the 30+30+30+10 model to the unfoldment of the three knowledge petals, with a kind of synthesizing period bringing them all into a new and completely unified relationship.


Each cycle (again figurative cycles) leaves one of the petals more vitalised, and has a definite effect on each.


54.             Here, it seems that DK is speaking of the 30+30+30+10 model.

55.             It would be a mistake, I feel, to think of each petal as taking approximately the same amount to time to unfold. The earliest of the three knowledge petals must, so it seems, take far longer than the third petal.

56.             A general mathematical model for unfoldment surely exists, but as always, the free will of the human being can make a big difference and account for a large deviation from the norm.

57.             Also, we see that periods of increasing vitalization precede unfoldment, per se.

58.             If we look at the total number of periods involved in the unfoldment of the knowledge petals we will have 4 x 7 = 28, considering three periods of 30 years and one period of 10 years, multiplied by 7.

59.             If we further subdivide, we will find 3 groups of 3 tens, plus a final period—all this multiplied by 7, and thus, in all, 70 shorter periods rather than 28 mostly larger ones.

60.             As for three groups of three tens, there are three colors to be associated with each of the knowledge petals, and, thus, subdividing into tens makes sense. Perhaps the unfoldment of each color, i.e., of each ten, takes place somewhat sequentially.

61.             The key to cyclic unfoldment in the Hall of Ignorance are contained in these numbers—so we may infer—but the key is not yet convincingly in our possession.


        Second.  The 70 incarnations.  These concern the unfoldment of the middle circle.


62.             This is generally the case. Our task will be to confirm whether the period of 7 symbolic incarnations occurs during the opening of the later middle circle or apply directly to the final, sacrifice circle, as is generally stated.

63.             We are not to presume that the opening of the middle circle occur ten times more rapidly than the opening of the outer circle. The period may be even more rapid. The figures given are, obviously, symbolic.


 Much may be learned from a consideration of the occult significance involved in the sending out of their followers by any initiate (such as the Christ) in groups of seventy, going two and two.


64.             The important number 35 is also implicated.

65.             Seventy also indicates the proverbial “three score and ten” which is said to be the duration of man’s life.

66.             Thirty-five is the number of the atmic plane (7 x 5, or 7 subplanes x five systemic planes). The polarities are represented by the duad—“two and two”. The positive and negative (i.e., receptive) are, thus, represented, and, perhaps, the polarities of man and deva (again positive and negative/receptive).

67.             The number 70 is to be associated with the second aspect of divinity.

68.             There is, we realize, a close connection between the numbers seven and two, most clearly represented in the nature of Jupiter.

69.             Those who go forth “two and two” are to preach the Word (the Word represents the second aspect). They are to teach and, thus, to represent the second ray.

70.             In the number 35 the Divine Will is represented, for this number reaches all the way to the top of the atmic plane through which the Divine Will manifests.


These seventy incarnations primarily effect the development of love in the personal life,


71.             This is such an important summary statement regarding that which is to be achieve in the 70 incarnations.

72.             We must remember that the love petals are called deal with love in relation to the astral plane.

73.             When we use the term “personal” the idea of astrality must never be far from our consideration. That which is personal involves the solar plexus center and the astral plane.


the evolution of the astral nature,


74.             The petals are a source of high energy, and the flow of this energy into the personality brings about the evolution of the personality.


 based on the recognition of the pairs of opposites, and their equilibrising in love and service.


75.             Here we are given how the astral nature evolves and also an indication of that which is accomplished through the evolution of the love petals.

76.             In the middle tier the pairs of opposites on the astral plane are recognized (including the recognition of the greater pairs of opposites, soul and personality).

77.             What does it take to equilibrise the pairs of opposites? “Love and service” we are told.

78.             We can see that the ability to integrate soul and personality is at least somewhat achieved during the processes of the second tier. An act of harmonization must occur and each of the opposites must be given its due.

79.             During the process of initiation, the greater of the pairs of opposites dominates and the lower of the pair is sacrificed. This is the work of the sacrifice petals.

80.             We note the importance of the sign Libra throughout the second petal processes. Libra is intimately connected with the second ray and inferentially connected with the fourth. It certainly represents the kind of “love of others” which it is the object of the individual to cultivate during the organization, vitalization and unfoldment of the second tier.


This cycle covers the period passed by the man in the [Page 827] Hall of Learning


81.             Often the work done during the entire second tier is associated with the Hall of Learning. We must determine whether the Hall of Wisdom is entered before work is done upon the third and final tier within the nine.


and has its correspondence in the Atlantean root-race


82.             By the time an individual is working within the sixth petal and unfolding the fifth and sixth, he is certainly more than an Atlantean. Yet the correspondence is there.


 and its conflict between the Lords of the Dark Face and the Brotherhood of Light.


83.             The middle petal within the second tier represents experiences which are the most conflicted.

84.             In general the entire second tier represents the symbolic battle between the Sun and the Moon—respectively the orb which represents the Brotherhood of Light and the orb representing the Lords of the Dark Face.

85.             The fact that we see only one side of our Moon, perpetually, and that there is a “dark face” or dark side of the Moon, is a fact which might be related to the nature of the Black Lodge.

86.             In any case, all intermediate processes are fraught with conflict.


Within the life of each individual, a similar conflict wages during this period, ending with the final kurukshetra or battle-ground which earns for the man the right to tread the Pro­ba­tionary Path,


87.             Interestingly, a man enters the initial stages of the Probationary Path during the last stages of organizing and vitalizing petal five.

88.             The following quotation expresses the attitude of a probationer:


2. The Petal of Love for the astral plane; unfoldment is brought about through the process of gradually transmuting the love of the subjective nature or of the Self within.  This has a dual effect and works through on to the physical plane in many lives of turmoil, of endeavour and of failure as a man strives to turn his attention to the love of the Real. (TCF 540)


89.             We note that “many lives” are involved in the unfoldment of the fifth petal.

90.             We may conclude that even during work upon the second tier, the Path of Probation may be entered. If the period of “7 Incarnations” refers in any way to the Path of Probation, we will be forced to judge that these seven symbolic incarnations occur while the second tier of petals are being organized, vitalized and unfolded. In this case, we will not be able to reserve the period of “7 Incarnations” for the organizing, vitalizing and unfolding of the sacrifice tier of petals alone.


 and eventually the privilege to stand before the Portal of Initiation.


91.             Presumably, to stand before the “Portal of Initiation” is to be working upon the sacrifice tier of petals, as during the initiatory process they unfold.

92.             May it be that not only must the 70 incarnations be experienced, but the 7 incarnations as well, if a man is to stand before the Portal of Initiation? May it be that the “7 Incarnations” have elapsed before the initiatory process begins?


At the termination of the 777 incarnations, a man passes through the door of initiation and enters upon a brief synthesising process, or a final period in which he garners the fruits of the experience in the two first halls, and transmutes knowledge into wisdom, transforms the shadow of things seen into the energy of that which is, and achieves the final liberation from all the lower forms which seek to hold him prisoner. (TCF 829)


(2) The period between egoic Cycles.  Herein is hid the mystery of the 777 incarnations and concerns the relation of the unit to his group on the egoic plane, prior to the unfoldment of the fifth petal.  It concerns man in the period between the savage stage and that of the disciple, when he is an average man but still in the two Halls. (TCF 738)


93.             The two quotations above indicate this: To be a disciple, to unfold the fifth petal and to take the first initiation are all equivalent. By the time the this has taken place the 777 incarnations have elapsed.’

94.             Of course, for the fifth petal to fully unfold, as we infer it does by the time of the first initiation, does not mean the sixth petal is not quite fully unfolded and that the seventh petal is not unfolding under the application of the Rod of Initiation and hastened by the strenuous and abnormal effort of the disciple.

95.             We note that the 777 incarnations do not merely concern external affairs but the “relation of the unit to his group on the egoic plane”. Probably the most significant developments are there to be seen.


Again the numerical significance of the numbers must be studied; this time


96.             As there are other ways of determining “numerical significance”…


they are hid in the number ten, or three cycles of three lesser periods, each making nine, and one synthesising period, leading up to the consummation of one period within the greater cycle;


97.             With respect to the egoic lotus, we can be fairly certain that the consummating period of which DK speaks, according as it does with the number 10, is that following the third initiation and leading to the fourth initiation.

98.             When it comes to the unfoldment of the egoic lotus, the “three lesser periods”, though each indicated by the number 30, are not (actually in time and space) of equal duration.


 this is signified by the ten of relative perfection.63,64 [64: S. D., I, 214; II, 393, 445, 446.]


99.             Here the number ten is called a number of “relative perfection”. Elsewhere the number seven is associated with relative perfection and ten is considered the number of perfection:


These, with the totality of manifestation or the Whole, produce the ten (10) of perfect manifestation of the perfect MAN. (TCF 4)

c.                 A man contains within himself three major principles,—will, love-wisdom, active intelligence or adaptability—and their differentiation into the seven principles.  These, making the eventual ten of perfected manifestation,…(TCF 248)

c. The solar plexus centre and the heart, in which the ten of the perfect man in this solar system is lost in the consummated twelve.  (TWM 87)

The five centres with their forty-eight petals are synthesised therefore into the two-petalled lotus, and then we have forty-eight plus two equals fifty, the number of the perfected personality, for five is the number of man and ten is that of perfection. (TWM 199)


FOOTNOTE 63:  The Number 10.—See S. D., I, 125, 126.

1. The three, enclosed within the circle are the sacred Four.


100.         The circle is the circle of synthesis. With respect to the Tetraktys, the four are the ten.


a. Adi-Sanat, the Number, Unity.


101.         Adi is the first plane, representing the Father aspect, the first aspect.

102.         Interestingly, the name “Sanat” sums to 55 or 10 or 1.


  The Logos, or the One in physical incarnation.  God and man function as unities on their respective physical planes.


103.         For man, the physical plane consists of the three lowest systemic subplanes.

104.         For the Logos, the physical plane consists of the twenty-one lowest systemic subplanes.


b. The Voice of the Word, the Numbers, for He is one and nine.  The second aspect.  The embodied Idea.  Consciousness.


105.         The nine may be considered as consciousness or the embodied idea.

106.         There are nine initiations or states of consciousness.

107.         In the system we use for enumeration, there are but nine numbers. The zero cannot be considered a number and the number ten is but the number one, again.

108.         Vishnu is the Divine Singer and can be correlated with the “Voice” of the “Word” (considering the Word as the first aspect). The “Word” or “WORD” can be correlated with respect to either the first or second aspect. In the appearance of the aspects, Sound precedes Light.


c. The formless Square,


109.         Form and matter are distinct. Matter is formless unless magnetized by the formative powers of the second aspect.

110.         It is the “Square” because it is of four varieties: dense physical, etheric, astral and lower mental. Yet, without the structuring powers of that which produces form, this matter will remain formless.


 the matter aspect, substance and form.  Limitation.


111.         Substance can be equated with matter, but not with form. That which substands is substance. That which is ‘substanded’ (or ‘substood’) is matter.


Trace these out in connection with:—

a. A solar Logos informing a solar system.

b. A planetary Logos, informing a planetary scheme.

c. Man, informing his bodies of manifestation.


112.         For a human being, the form-making power resides upon the etheric subplanes. Dense matter is of the lower three systemic subplanes.

113.         For a Solar Logos, matter is of the lower twenty-one systemic subplanes, and the formative potencies reside upon the cosmic ethers.

114.         For a Planetary Logos, matter is definitely of the lowest eighteen systemic subplanes, and the realm of the Ego on the higher mental plane may be considered a field wherefrom formative potencies are expressed. All cosmic ethers except the logoic plane are also formative for a Planetary Logos:


2. The ten are the arupa universe.


115.         “Arupa” is a relative term.

116.         Seven is a number often associated with rupa and three ‘above’ the seven (thus making ten) with the concept of arupa.

117.         Principles are formative. That which is unprincipled is not form-bestowing but, rather, is formed.


The emphasis here is laid upon the subjective Lives, or the Intelligent Consciousness within the forms.


118.         Consciousness is subjective. Forms are objective.


These ten might be called:—

I. The first Logos                    Shiva           Father        Will.


119.         We can associate Shiva with the logoic plane.


II. The second Logos  Vishnu        Son   Love-wisdom.


120.         We can associate Vishnu with the monadic plane.


III. The third Logos      Brahma      Holy Ghost Intelligence - overshadowing Matter, Mother.


121.         We can associate Brahma with the five lowest systemic planes, two of which are cosmic ethers and three of which are dense physical subplanes to the Solar Logos.

122.         We note that three hover ‘above’ the seven.

123.         Whenever considering seven planes, we must wonder whether there should not be ten.

124.         Each of these subsidiary seven Ray Lords are definitely connected with each of the seven systemic planes.

125.         The use of the word “Cosmic” suggests Planetary Logoi Who are cosmic Beings. DK often describes Them as such—not just systemic Beings. They are, however, not greater than the Three Logoi, Who are subsidiary Entities (immediately subsidiary) to our Solar Logos. Note that the Three Logoi are not called, in this case, Cosmic Logoi—a name reserved for an Entity with seven Solar Logoi as His major chakras.


1. The Lord of Cosmic Will   First Ray.

2. The Lord of Cosmic Love Second Ray.

3. The Lord of Cosmic Intelligence         Third Ray.

4. The Lord of Cosmic Harmony    Fourth Ray.

5. The Lord of Cosmic Knowledge         Fifth Ray.

6. The Lord of Cosmic Devotion    Sixth Ray.

7. The Lord of Cosmic Ceremonial         Seventh Ray.

They are the subjective consciousness, the cause of manifestation.


126.         We are speaking of the Ray Lords as great Entities Who are the subjective Consciousnesses within planetary forms.

127.         If we consider this enumeration carefully, we would find ourselves adding the Solar Logos as the eleventh member of the group.

128.         We now return to a consideration of the human being unfolding the second tier of petals.


The interplay between kamic impulse and manasic energy


129.         We are speaking here of kama-manas—a quality of energy related to Venus (which is planet most conditioning the second tier, whereas Mars conditions the first and Mercury the third).


 has produced a realisation within the consciousness of the Ego of that [Page 828] which he has learned within the two Halls;


130.         We are speaking of the Hall of Ignorance and the Hall of Learning.

131.         Manas has entered into the life of the individual working upon the second tier, but not as fully as it will during work upon the third tier.

132.         Mind and desire functioning together have conferred a degree of psychological realization (not available during first tier processes).

133.         The Ego (here, the man in incarnation) is no longer ignorant of himself as a dual being. He has the sense of gathered faculty and of expanding consciousness.

134.         The Ego-as-the-personality has become increasingly Self-aware and self-aware.


 the outer circle of petals is unfolded, and the central ring is ready to open.


135.         Organizational and vitalizing work has been done upon the second tier of petals or it would not be ready to open.

136.         If the outer circle of petals is completely unfolded, the man stands upon the Probationary Path, for definite work is being done within the fifth petal.

137.         When the outer circle of petals is completely unified—three as one and one as three—petals within the central ring are opening.

138.         When the outer circle of petals becomes activated in a new way, revolving as a unit and capable of being interactive within the second tier (when that tier is fully integrated, unified and activated in a new way) the man is an initiate of the first degree.

139.         Until the fifth petal within the second tier is fully open, there can be no first initiation. When the fifth petal is ready to open but is not open, we can assume that the man is passing through phases of experience which proceed the first initiation—namely the Path of Probation.


        Third.  The 7 incarnations.  These are those passed upon the Probationary Path.


140.         This is clear. The “7 incarnations” are not passed upon the Path of Initiation (nor on the Path of Probationary Initiation).

141.         In this context, we can infer that the Probationary Path begins before the first initiation even though, on some occasions, anyone who is not an accepted disciple is called probationary disciple, and the stage of accepted discipleship almost always follows the first initiation.

142.         When there is full unfoldment of the fifth petal (at the first degree), there is at least some unfoldment of the seventh (and thus, naturally, a considerable degree of unfoldment of the sixth).

143.         When there is organization and vitalizing work upon the later fifth and also upon the sixth petal (but prior to their unfoldment) the man is upon the Path of Probation.

144.         When there is full unfoldment of the second tier, and the complete unification of that tier and its rotation as a unit, then the second initiation is being taken. And this will coincide with at least some unfoldment of the eighth petal.


This is an interesting period in which certain things are effected which might be described in the following terms:

        The two outer rings of petals are stimulated in a new and special sense through the conscious act of the proba­tion­ary disciple. 


145.         This stimulation in a “new and special sense” deserves attention.

146.         We note that even the first tier of petals is thus stimulated. In other words, the outer ring is still receiving stimulation during the period of probationary discipleship. This is important to realize. The man continues to improve his skill in relation to the outer world.

147.         At this period, however, the outer tier is in a condition of much fuller unfoldment than the second tier.


Much of the work hitherto has been pursued under the ordinary laws of evolution and has been uncon­scious.


148.         The work of unfoldment is not undertaken by the man. The energy of the Second Logos and of the Solar Angel is responsible for earlier unfoldments.

149.         Now the stimulation of petals (and even of tiers of petals) is a “conscious act of the probationary disciple”.

150.         We may find that we have to discriminate between activity upon the Path of Probation (which aspirants can tread) and the Path of Probationary Discipleship—with this latter path signaling a higher type of activity. We may remember that, technically, on is a probationary disciple until one is an accepted disciple, and so it is possible to continue the Path of Probationary Discipleship after the first initiation. We have to study context very carefully to see if and when this is indicated.

151.         We are presently discussing that which occurs on the Path of Probationary Discipleship.




152.         This “now” presumably refers to the period, of or immediately preceding, the first initiation.


 all that changes as the mental body becomes active,


153.         If the mental body becomes active, then there will be organization and vitalization occurring in the petals associated with the mental body—the petals of sacrifice (for the mental plane).


and two of the will petals are co-ordinated, and one "awakes" vitality and unfolds.


154.         We have to study what is here said very carefully:

a.                  Does it mean that all three will petals are stimulated in such a way that two of them are coordinated and one of them “awakes” vitality and unfolds?

b.                  Or does it mean that only two petals are stimulated, one of which becomes coordinated and the other of which “awakes vitality and unfolds”?

c.                  If the first option is true, then the two that are coordinated are the eighth and ninth petals, with the seventh petal awakening vitality and unfolding. This would be suitable at the first initiation which certainly requires the activation of the mental vehicle.

d.                  We can see here that if “awakes vitality” means the same as “vitalisation”, then the stage of vitalization truly precedes unfoldment.


The fire or energy from these two rings begins to circulate along the atomic triangle and when this is the case it marks a very momentous epoch;


155.         Two tiers are specially stimulated and the fire from them circulates along the atomic triangle.

156.         We have to decide whether the stage discussed immediately above—the circulation of the energy in the atomic triangle—is the same as or precedes the following:


Each circle of petals becomes, as evolution proceeds, likewise active, and revolves around the central Jewel, so that we have, not only the activity of the petals, not only the activity of the living points or the deva lives within the petal circumference, but likewise the unified activity of each tier of the threefold lotus. (TCF 1118)


157.         When we finally achieve a “unified activity” of a specific tier, does it represent an initiation?

158.         When the first tier not only unfolds, not only integrates, but demonstrates a unified rotary activity around the central nucleus, does that represent the first initiation?

159.         When the second tier begins its unified activity, does it do so in conjunction with the first tier; do they rotate together and does that dual rotation indicate the second initiation?

160.         And so for the third tier, when it achieves not only unfoldment and integration but integrated activity?

161.         There is much to recommend the value of such thoughts.


 a dual work has been consum­ma­ted in the personal lower life and in the egoic:


162.         But, perhaps, for purposes of this discussion, we are not yet at that point at which any tier of petals in revolving around the center.

163.         We do not know for certain whether such revolution occurs at each initiation, but it is an attractive hypothesis.

164.         By examining the dual work which has been consummated in the lotus when the fire begins to circulate through the atomic triangle, we will learn more about whether or not we are now discussing a phase preceding the first initiation.


a.   The permanent atoms have the four lower spirillae fully active (two groups of two each) and the fifth is in process of arousement into equal activity.


165.         DK seems to be telling us that the spirillae function in pairs—i.e., in groups of two.

166.         At this stage we are either rapidly approaching entry into the Kingdom of God or have entered. Hence, the arousement into equal activity of the fifth petal.


The triangle is in circulatory action but has not yet achieved its full brightness nor its rotary or fourth dimensional revolution.


167.         The circulatory action within the atomic triangle is significant but not full.

a.                  It has not achieved full brightness

b.                  It has not achieved its rotary, fourth dimensional revolution


b.    The two circles of petals are "awake," one being wide open and the other on the verge of opening.


168.         If the circles are “awake” they are vitalized, which, as presented in these pages, is a step beyond organization.

169.         It does appear that, although petals open one by one, as a tier, they open fully all together.


Thus in the life of the probationer two aspects of the divine life are making themselves apparent,


170.         The knowledge aspect and the love aspect—both expressed through the personality form…


and though as yet much remains to be done,


171.         The awakening of the sacrifice petals…


 nevertheless when the inner circle of petals is awakened—through the instrumentality of the curious and abnormal process of initiation—the remaining aspect will be brought into similar prominence, and produce the perfected man in the three [Page 829] worlds.  Thus is the work of the Solar Pitris consummated.


172.         This is one of the most important paragraphs for the understanding of the egoic lotus.

173.         How are the inner circle of petals awakened? Let us tabulate for clarity.

a.                  Through the curious and abnormal process of initiation. (That is all that is given here, but also…

b.                  …by the strenuous and abnormal efforts of the man himself, aided by the electrical work of the Initiator, wielding the Rod of Power. (TCF 825)

174.         The perfected man seems related to the unfolding of all nine petals, but really true perfection must extend to the unfolding of the twelve.


The fact of the abnormality of the process of initiation must here be emphasised.


175.         Initiation is not for one and all. Many human beings will grow naturally without participation in the abnormal process of initiation—an intervention in the life of man by certain high spiritual agencies.

176.         Initiation is a hastening process, speeding human unfoldment. It is most necessary at this time in human development as a great failure in the past has delayed the normal process of human (and planetary) development.


Initiation is in the nature of a great experiment which our planetary Logos is making during this round.


177.         VSK inquires: “How is it then that He refers to cosmic initiations, other entities well beyond Earth Logos only in this round?”

178.         Initiation is a universal process. The Logos of Sirius, for instance, is the Initiator of our Solar Logos, and so it goes.

179.         As concerns man, his process of initiation is planetary in nature. Man’s first five initiations are called “planetary”, even though initiations three through seven are considered “solar”. Thus, there is an overlap. Initiations, three, four and five are planetary as well as solar.


In earlier and perhaps in later rounds the whole process will follow natural law.


180.         There is some uncertainty here. That which will be is not yet determined. Earlier rounds, however, did not exhibit the process of initiation.

181.         It is also evident that the process of initiation is not part of the flow of natural law. This should be pondered.


  In this round and on this chain, our planetary Logos on His high level


182.         By this, we mean the cosmic mental plane…


 is what is esoterically called "sitting for yoga,"


183.         He is seeking a higher degree of soul-infusion.


 and is definitely undergoing certain processes of training in order to stimulate His centres.


184.         Given the minor and major initiations He is undergoing (cf. TCF 384), both the heart center (for the fourth minor initiation) and the solar plexus center (for the second cosmic initiation) are stimulated.

185.         There is also a strong possibility that our particular planetary chain (the fourth) may be considered a base of the spine center as it is positioned ‘lowest’ among the chains of the Earth-scheme. Each chain is, of course, an important planetary center or chakra.

186.         Also, solar systemic kundalini is being directed towards the Earth-scheme (and presumably including that part of the Earth-scheme which corresponds to the base of the spine center of the Earth-scheme). It would seem that our particular chain and globe in the Earth-scheme are receiving a strong current of solar systemic kundalini.


This fact is being taken advantage of by the Hierarchy on Earth to produce certain results in the races under Their guidance.


187.         Are not all races under the guidance of the Spiritual Hierarchy? Perhaps only the members of the fourth and fifth rootraces. Those who can still be considered as members of the third rootrace are pursuing evolution without participation in the interventive process we call initiation.


 The whole process is optional, and a man may—if he so choose—follow the normal process, and take aeons of time to effect what some are choosing to do in a briefer period, through a self-chosen forcing process.


188.         The briefer period is not defined, but we can imagine that it is considerably briefer.

189.         Even though the first initiation is imminent for relatively many human beings, far more will choose the normal process which is not initiatory.

190.         We also see that initiation, though a forcing process, is not forced upon us. One cannot pass through the process of initiation unless one chooses to do so and forces oneself to do so. Abnormally strenuous effort is required.

191.         The obvious question for all of us: “Am I choosing to tread the Path of Initiation and am forcing myself forward accordingly?”

192.         How long is an “aeon”? Perhaps an aeon can be considered a “world period” or the duration of a round as it passes through the life of a globe in a planetary chain. It is possible that a human being can evolve fully and enter the fifth kingdom of nature is the process of one round, but for quite a number, it will require two rounds.

193.         An “aeon” may also be a shorter period of time such as a Platonic Year of approximately 25,000 years.


At the termination of the 777 incarnations, a man passes through the door of initiation and enters upon a brief synthe­sising process,


194.         The “door of initiation” is entered as a human begins to work within the sacrifice petals of the egoic lotus.

195.         We are here reminded that initiation connotes synthesis.

196.         The 777 incarnations expire before the human being enters upon the Path of Initiation and so, technically, those incarnations occurring upon the Path of Initiation are not included within the 777 incarnations.


 or a final period


197.         Presumably involving solar initiations…


 in which he garners the fruits of the experience in the two first halls,


198.         The Hall of Ignorance and the Hall of Learning…


 and transmutes know­ledge into wisdom,


199.         Wisdom is truly buddhi…


 transforms the shadow of things seen into the energy of that which is,


200.         That which is, is apprehended upon the levels of the spiritual triad…


and achieves the final liber­ation from all the lower forms which seek to hold him prisoner.


201.         That liberation occurs at the fourth initiation, in the later stages of the Hall of Wisdom. If there were such a thing as the “Hall of Life”, it would be entered at this point—the point of the fourth initiation.


This period of initiation itself is divided into seven stages,


202.         These are the seven initiations which are discussed in many of DK’s books. The last and highest two initiations (the eighth and ninth) are not mentioned in this context.


 but only five of these concern the evolution of the Ego,


203.         Here the “Ego” simply cannot mean the causal body as that is destroyed at the fourth, whereas, here DK speaks of five initiations (including the initiation of Mastership).

204.         The “Ego”, then, is the spiritual triad. While the causal body exists we can speak of the Ego within the causal body. When liberation occurs at the fourth initiation, the Ego is liberated from the causal body and functions in a more unobstructed manner on its own planes—the planes of the spiritual triad.


 just as the five Kumaras concern primarily the evolution of Humanity in the system and on this planet.


205.         Humanity is (at this time) an example primarily of the third aspect. Five is the number of the Brahmic aspect and thus five Kumaras concern primarily the evolution of humanity.

206.         This leaves open the questions of the work of the higher two Kumaras.


Thus again we have the four exoteric Kumaras, of Whom two fell, and the three eso­teric, of whom One gathers the life forces of the four exoter­ic, making with Them the five above mentioned.


207.         Seven Kumaras are mentioned.

208.         It is not easy to understand whether we are speaking in a planetary sense of intra-planetary Kumaras or in a systemic sense of Planetary Ray Lords Who are greater Kumaras.

209.         Apparently the lowest of the three Esoteric Kumaras (corresponding to Brahma) is the one that synthesizes the lower four.

210.         The “fall” of Kumaras refers to Their ability to incarnate on planes lower than the ones on which They usually express.

211.         In the following suggestions VSK equates the Kumaras here discussed with the Five Liberated Creative Hierarchies (illustrated in Esoteric Astrology, 34). This is justified if one examines the left side of the tabulation closely.

212.         VSK offers: “This suggests the two who fell are the lowest two, which is contradictory to the Secret Doctrine reference (not currently located!) which suggests, if I recall, that it was the ‘top two’ who fell (i.e., cosmic astral subplanes 1 and 2, not 6 and 7.)”

213.         VSK: “Further, the One who gathers, is either the top of the five (Pisces, on the third subplane of cosmic astral), or Taurus, the fifth ray Kumara, whose symbol seems to synthesize the five Kumaras symbol, and the fifth ray as the largest during the second system.”

214.         This information must be correlated with the thought that the intra-planetary Kumaras were (at least some of them) Planetary Logoi in a previous solar system. The Creative Hierarchies on the other hand emanate from the second tier of petals in the egoic lotus of the Solar Logos. Can we say that former Planetary Logoi are “the expression of a vibration emanating from the second row of petals in the logoic Lotus on the cosmic mental plane” (TCF 1225). Perhaps. If we cannot, it will be difficult to assume that intra-planetary Kumaras are the liberated Creative Hierarchies. This is still more the case if we attempt to associate the Five Liberated Hierarchies with the great systemic Kumaras or Ray Lords. If, however, we are able to make this correlation successfully, we will learn something new about the relationships of Planetary Logoi to the egoic lotus of the Solar Logos.

215.         DK says the following of the Kumaras and Their relation to the Creative Hierarchies:


The statement has been made with entire accuracy that five Hierarchies out of the twelve have passed out and that seven remain.  Of these seven, our human Hierarchy is the fourth, making it literally the ninth when counting the entire twelve.  In this connection it would be well to link up the statements that have been made to the effect that the five Kumaras or Heavenly Men Who definitely embody the manasic principle (or the five Rays over which the systemic correspondence to the Mahachohan presides) developed [Page 364] manas in an earlier system; They passed out of the wave of manasic influence as far as their own Nature is concerned. (TCF 363-364)


216.         Our question is as follows: “Are we dealing here with a correspondence or an identicality?

217.         These “five Kumaras or Heavenly Men” are Planetary Logoi and are now working upon the development of the love nature. These Planetary Kumaras are Kumaras of sacred planets, apparently, and, therefore, though embodying the manasic principle are no longer focussed upon manas in terms of acquisition.


The student must study this question from the point of view of energy or life force, considering it from the aspect of polarity and of the mystic marriage,


218.         The study of cosmic electricity is required.


from [Page 830] the comprehen­sion of the real meaning of the sex relation,


219.         Based upon bi-polar interplay…


 of the meeting and merging of the pairs of opposites, and the work of the one who syn­thesises where every type of energy is concerned.


220.         VSK suggests: “The sex relation meaning may be tied up with Gemini, and that Kumara’s Desire for Duality, the sixth cosmic plane, sixth subplane—the astral subplane of the cosmic astral plane.”

221.         VSK asks: “Could this be related to ‘love love’ petal?”


For instance:

a.               The Ego synthesises or gathers in the life forces of the fourfold lower man.


222.         VSK: “This suggests the Kumara who synthesizes is Pisces, the Third Ray Kumara, on plane 6.3 (occultly counting—from above to below).”

223.         The fourfold lower man consists of the dense-physical, etheric, astral and lower mental man.


b.                The Mahachohan's Ray on Earth synthesises the life forces of the lower four.  This Ray is the third subray of our planetary Ray.


224.         VSK: “This reinforces this idea (that the third ray synthesizes the fourth, fifth, sixth and seventh rays).” 

225.         Our planetary ray is at this time the second, or shortly will be.

226.         The Mahachohan’s Ray is the third.

227.         We may be speaking of the relations of the Ray Lords within Shamballa. Within Shamballa, the Third Ray Lord synthesizes the Ray Lords of Attribute.


c.                The third major Ray of the solar system blends the minor four.


228.         VSK: “This also: Pisces is, in this reference, the “fifth kumara’, the Third Ray Kumara.”


d.                The fifth Kumara blends and unites in Himself the work of the lower four.


229.         The “fifth Kumara” is the fifth numbered from below. This is the only way it would be possible to speak of Him as embodying the work of the lower four.

230.         It is always necessary to think carefully about the direction of numbering—whether from ‘below’ or ‘above’.

231.         If, however, we number Brahmically, beginning with the lowest of the Esoteric Kumaras, then the fifth Kumara is the seventh (or lowest), and would, in a sense, be the embodied expression of a number of higher Kumaras.


The reflection of all this in the Microcosm can be studied by the man who understands how the physical body is the vehicle of all the principles.


232.         The physical body is a lower field of synthesis. All the seven principles are, eventually, expressed through it, or, more properly, through the etheric body (which is the true physical body) and to which the dense physical body responds automatically.

233.         Thus, we have synthesis ‘above’ and synthesis ‘below’. Higher principles ‘gather up’ lower ones, and lower principles or vehicles become the vehicles of expression for higher principles.


By the time the third Initiation is taken, the inner circle of petals is opened and the full-blown lotus in all its beauty can be seen.


234.         This is a statement of critical importance. The inner circle of petals, in this case, are the sacrifice petals and not the synthesis petals.

235.         It can be questioned whether, at the point of the third initiation, the group of three synthesis petals is fully unfolded and whether the Jewel in the Lotus is to be seen fully revealed. Probably this is not yet the case and, rather, is a condition which requires the onset of the fourth initiation or, at least, entry upon the period immediately before the taking of the fourth initiation.

236.         Yet it is curious that DK refers to the period of the third initiation as the period in which the “full-blown lotus in all its beauty can be seen”.


At the fourth Initiation the inner bud bursts open through the effect of the electrical force of the Rod, which brings in the power of the synthetic ray of the solar system itself; the inner jewel is thus revealed.


237.         So, that which is to be seen at the third initiation is not the full revelation of the synthesizing petals nor of the Jewel.

238.         We notice that the bursting of the innermost bud requires the application of the Rod of Initiation.

239.         We also notice that it is the energy of the second ray (the “synthetic ray of the solar system itself”) which is being transmitted via the Rod at the fourth initiation. Elsewhere, we have learned that the fourth ray rules the fourth initiation. The extent to which the fourth ray is also transmitted by the Rod of Initiation is not discussed.

240.         There is here an implication that the “synthetic ray of the solar system itself” is not brought into the initiation process before this point. We are lead to believe that the crucifixion initiation brings with it a much fuller access to the energy of Love-Wisdom.

241.         We also see that the revelation of the Jewel in the Lotus requires the application of the energy of the second ray. In fact, we find buddhi and the second ray to be very much involved in the destruction of the egoic lotus.

242.         Achievement in the process of initiation depends upon at least two factors; the abnormal and strenuous effort of the would-be initiation and also the application of the Rod of Initiation. Both, it seems, are indispensable.


The work has been accomplished; the energy resident in the permanent atoms, has vitalised all the spirillae whilst the per­fect­ed force of the lotus, and the dynamic will of the central spark are brought into full and united activity.


243.         How are the spirillae vitalized? The “energy resident in the permanent atoms” is largely responsible for this vitalization.

244.         What condition do we now have:

a.                  All the spirillae are vitalized through acquisition of force resident within the permanent atoms

b.                  The perfected force of the lotus is now demonstrating

c.                  The dynamic will of the central spark is now demonstrating

d.                  The perfected force of the lotus and the dynamic will of the central spark are now brought into united activity.

245.         We might also gather that the seven spirillae of the physical permanent atom and the astral permanent atom are vitalized if not fully vitalized. Yet, the seventh spirilla is related to the Monad and we are not yet at the point of development in which the Monad is expressing fully.


The Personality Ray deals with the first four spirillae, and is the source of their stimulation.  Note here the correspondence to the lower quaternary and its stimulation by the ego.  The Egoic Ray concerns itself with the fifth spirilla and with the sixth, and is the cause of their emerging from latency and potentiality into power and activity.  The Monadic Ray is the source of the stimulation of the seventh spirilla. (TCF 71-72)


246.         We are still within the curriculum of the Fifth Kingdom to which the vitalization of the fifth and sixth spirillae applies.

247.         Yet we also read the following which suggests the full vitalization of the seventh spirilla as well.


The microcosmic correspondence can be seen in the following process.  The physical permanent atom absorbs the entire life force of the physical body, and its inherent heat and light is thereby increased until at the fourth initiation the seven spirillae are fully vitalised, and vibrant.  The internal heat of the atom, plus the external heat of the egoic body wherein it has its place, produces then that which destroys the permanent atom. (TCF 741)


248.         This is all a little mysterious, as the physical permanent atom, astral permanent atom and mental unit must disappear in the general conflagration at this point.

249.         Because monadic expression cannot yet be full at the fourth initiation, we could wonder how the seventh spirilla could be fully aroused. And yet, it has no further time for full arousal, as both the physical permanent atom and the astral permanent atom disappear (in most cases) at the fourth initiation.

250.         We do realize, however, that the Monad has been strongly contacted by the time of the fourth initiation, even if it is not in full expression. Thus, its effect upon the seventh spirilla could be seen as considerable.


This brings about a threefold display of vital force which causes the disintegration of the form and the following results:


251.         We are being told that three factors are responsible for the disintegration of the form.


a.   The permanent atoms become radioactive, and their ring-pass-not is therefore no longer a barrier to the lesser units within;


252.         The force of the permanent atoms has been holding in containment the lesser electronic units.


 the electronic lives in their various groups escape, and return to the eternal reservoir.


253.         Such a reservoir is called by the name, ”reservoir of life”.

254.         The little lives return greatly enriched by their experience within a particular permanent atom.


  They form substance of a very high [Page 831] order,


255.         This is because they have passed through a long period of evolution within the substantial (i.e., lunar) nature of a human being.


and will produce the forms of those existences who, in another cycle, will seek vehicles.


256.         These existences will, necessarily, be of a higher order than the existence in whose substantial system the “electronic lives” have just participated.

257.         Under point “a.” we are dealing with fire by friction.


b.   The petals are destroyed by the action of fire, and the multiplicity of deva lives which form them and give to them their coherence and quality are gathered back by the solar Pitris of the highest order into the Heart of the Sun; they will be directed outward again in another solar system.


258.         Many important things are revealed here.

259.         We may assume that the type of destructive fire here involved is a variety of solar fire. We remember that it is the energy of the second ray which is imparted by the Rod of Initiation at the fourth initiation.

260.         The petals are formed by a “multiplicity of deva lives”.

261.         If there is a multiplicity of devic lives going to the formation of the petals, we might conclude that these devic lives could not, per se, be the Solar Pitris because, though there are a number of them, there is not a “multiplicity” of them. Perhaps, however, DK is using the word “multiplicity” simply to mean “multiple”—several. This is probably the only way that the term “multiplicity” would make sense.

262.         We could presume that the “deva lives” here mentioned are those which are naturally found on the higher mental plane, yet are such lives really gathered back to the Heart of the Sun?

263.         And yet, if the “multiplicity” are gathered back into the Heart of the Sun by “the solar Pitris of the highest order”, they must necessarily be solar, and so have a claim to being lesser solar Pitris. This we cannot confirm and it seems doubtful.

264.         Probably we must distinguish between the ordinary substance of the higher mental plane and the solar pitric substance which gives quality and coherence to the petals of the egoic lotus.

265.         It is clear that when discussing those lives which give quality and coherence to the petal of the egoic lotus, the Solar Pitris are, indeed, such.

266.         This could be another reason why the “multiplicity of deva lives” which form the petals and which are gathered back into the Heart of the Sun would, after all, have to be considered Solar Pitris of some kind. Still the word “multiplicity” seems excessive when describing the solar lives which substand the petals.

267.         That there are different orders of Solar Pitris is also evident. The highest of the Solar Pitris regather the lesser ones.

268.         If we consult TCF 844, we will find that those human beings that become Solar Pitris on Sirius are “breathed out again into activity”. This type of motion sounds similar to being “directed outward again into another solar system”.

269.         At that time (a forthcoming solar system) will the lesser Solar Pitris become greater ones?

270.         The mystery of the hierarchical nature of the Creative Hierarchy of Solar Angels definitely remains to be solved—at least by students of our calibre.


The atomic substance will be used for another manvan­tara,


271.         In this case the term “manvantara” apparently means something less than a mahamanvantara.

272.         The atomic substance is the matter of the higher mental plane, but the Solar Pitris are something more and other. Whereas the atomic substance will be used again in, perhaps, another round, the Solar Pitris will only come forth again in the next mahamanvantara to express in the solar system of that mahamanvantara.


 but the solar Pitris will not again be called upon to sacrifice themselves


273.         The coming forth of Solar Pitris is, we have confirmed, a sacrifice.


 until the next solar system when they will come in as planetary Rays,


274.         Now what, exactly, is a “planetary Ray”. We are not necessarily speaking only of Planetary Logoi though DK, below, does mention this category of Being The Ray Lords of planetary Shamballa (and also Ray Lords of globes and chains) are probably developing along the line of Planetary Logoi, but have not yet achieved that degree of development.

275.         So we cannot be certain of the category of being which, exactly, is the next developmental step for those Solar Pitris who are inbreathed into the Heart of the Sun when the causal body of a human being is destroyed.


 thus repeating upon monadic levels in the next system what they have done in this.


276.         These Beings have worked upon higher mental levels in solar system. When the next solar system arrives They will be in a far more advanced condition and will work upon a solar systemic level higher but analogous to Their present level of expression.


 They will then be the planetary Logoi.


277.         It is at this point that we must remember that Solar Angels or Solar Pitris do not individually become Planetary Logoi, but, rather, do so in groups.

278.         We recall that our present Planetary Logoi have a major focal point upon monadic levels.

279.         We remember that there are many steps between the stage of development of a Solar Angel and the stage of Planetary Logos.

280.         Sometimes only great categories are mentioned and the interim steps are not emphasized.