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.
Now
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
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
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.