Fellowship of Cosmic Fire
Commentary Semester VIII Section IV
TCF 963 - 967 : S8S4 Part II
28 November – 13 December 2008
(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)
It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph. So please read an entire paragraph and then study the Commentary
IV. MAN AND THE FIRE SPIRITS OR BUILDERS
This section we will consider in somewhat greater detail than the previous one, as it concerns much of present practical value to man. This will be seen particularly as we study the effects of speech, and the occult significance of the spoken word.
1. Here we have the study of one of the most occult building processes under man’s control.
2. By “fire spirits” are meant the builders who work within the lower three worlds.
1. The Will Aspect and Creation.
In a previous division, we dealt somewhat with the transmission of the will of the Ego to the physical brain, and we saw how only in those persons who (through evolutionary development) had the sutratma and the antaskarana connected, and whose three physical head centres were more or less awakened, was the will of the Ego capable of transmission.
3. DK offers us an important summary of teaching given in the previous section of text: If the Ego is successfully to impress its will upon the physical brain the following are needed:
a. The sutratma and antahkarana must be connected. This only occurs in advanced individuals—those of sufficient evolutionary development.
b. The three physical head centers must sufficiently awakened.
4. In lower types of human beings, only the sutratma exists. The antahkarana has not yet been built, though latent consciousness, the seed of the antahkarana, is always present.
In the other cases, such as the average man and little developed man, the purpose [Page 964] affecting the physical brain emanated from the astral or lower mental levels,
5. What source of energy animates the physical brain of man at different stages of evolution? During the early stages of man’s development and even during the stage of average man, it is not the Ego which impresses the physical brain and the sutratma and antahkarana (because still unbuilt) cannot be connected.
6. Rather, it is the astral body and eventually the lower mental body, and the tendencies of these lunar vehicles which impact the physical brain. Man is not yet, during those earlier stages, directed from solar sources.
7. We begin to see how important to spiritual expression is the physical brain, even though the physical body is not an occult principle.
and was, therefore, more likely to be the impulse of some lunar Lord, even if of a high order, than the divine will of the solar Angel, who is the true man.
8. This is an important sentence. We learn that lunar lords can be of a high order but are not to be considered the “true man”. The true man is not lunar.
9. It is interesting to see the “true man” called the “solar Angel”. In one respect the Solar Angels are “the returning nirvanis of a previous logoic incarnation”. (TCF 1125) Thus they are greater than the human beings whose higher nature they inform.
10. From another perspective, however, these Solar Angels are so closely identified with man’s egoic nature, so thoroughly invested in it, that they are, reasonably considered, the “true man” expressing on the higher mental plane. Yet, as is well known, the true man (or ‘even truer man’) is the human Monad and the human Monad is distinct from the Solar Angel.
11. We note that the will of the “solar Angel” is to be considered a “divine will”. This makes attentiveness to the “solar Angel” of great importance in the carrying out of the Divine Will of the Planetary Logos. The term “divine” usually refers to the level of Spirit and is distinguished from “spiritual” which refers to the soul and spiritual triad.
12. Below we enter an important discussion on White Magic. This subject is of sufficient importance that the Tibetan expanded what He said here into a full treatise—A Treatise on White Magic.
13. Yet there is certain condensed information conveyed in A Treatise on Cosmic Fire which is not conveyed in that later and more popular book.
a. The condition of the Magician.
14. The white magician is ever the advanced individual. As students of occultism, we are all in process of becoming white magicians, even though our ray may not be the seventh.
15. If we are soul-inspired creators, we are white magicians.
It is of value to remember that when the physical head centres are awakened (through alignment of the etheric centres) we have the very lowest aspect of egoic influence.
16. This etheric alignment resulting in the alignment of the centers in the physical brain permits of the influence of the egoic will upon the physical brain, but this is considered “the very lowest aspect of egoic influence” even though it requires quite a degree of advancement in the disciple.
17. It appears that we are not yet speaking of the complete triangular coordination and activation of these awakened etheric and physical centers.
From these three centres, man on the Probationary Path, and up to the third Initiation, directs and controls his sheath,
18. Presumably we are speaking of the control of the dense physical sheath particularly.
19. If we were to involve the higher and subtler counterparts of these etheric centers, we could speak of the control of the astral body and lower mental body.
20. If the Path of Probation begins even before the first initiation, we can see that the three head centers are at least somewhat awakened and active even then.
21. We can ask ourselves, can we not, whether any disciple before he has achieved the third degree is to be considered as treading the Path of Probation? Certainly, before that point, he is to be considered a probationary initiate.
and from them spreads that illumination which will irradiate the physical plane life.
22. The three physical centers in the head are to be considered sources of illumination. A certain radiance emanates from them and according to the quality and intensity of this radiance, the evolutionary status of the man can be judged.
By the time the third Initiation is reached, the internal triangle is in full process of circulatory transmission, and the whole life of the Personality is subjected to the will of the Ego.
23. We can see that the importance of the triangle of physical centers begins long before the third initiation, but not until that initiation is this “internal triangle…in full process of circulatory transmission”.
24. In various references we read over and again that the personality is to be subjected to the Ego by the time the third initiation is reached.
25. From various references we gather just how high a state of development and control the third initiation represents. Let us think and measure ourselves: “the whole life of the Personality is subjected to the will of the Ego”. Is this true of us?
"The Star absorbs the light of the moon, so that the rays of the Sun may be reflected back" is the occult way of expressing the truth anent this point in evolution.
26. This is an important occult aphorism. We cannot say that the “Star” is the Monad even though the Monad is frequently knows as a “Star”. There is no reason why, at the third initiation, it should be said that the Monad absorbs the light of the lunar vehicles. If anything this absorption would be the function of the soul on the higher mental plane.
27. Can we say that the “Star”, in this case, is the so-called “soul star” above the head? We can be sure that the term “Star” (in this reference) has a very occult meaning.
28. If the light of the lunar vehicles is dimmed, no longer overpowering the “rays of the Sun”, then these are the rays (the solar rays) which will be reflected in the lower nature and which will rise again to their solar source. From the Ego emanate symbolically and qualitatively the “the rays of the Sun” and, because the lunar nature has be reconditioned, those solar rays can at the time of the third degree, condition the lower vehicles. Rather than be overpowered by the “light of the moon” (as heretofore they have been), these solar rays now become prominent and characterize the manner in which the lunar vehicles relate to the solar source, the Ego.
It might be of value here also to point out the condition of the etheric centres during this process of direct solar control.
29. In this section of text we are speaking of the manner in which the Ego (the solar source within man) gains increasing control of the lunar vehicles.
30. Notice, too, that we are not speaking of mediated solar control but of “direct solar control”. Eventually an unimpeded channel must be created between the Ego and the physical brain. This will mean that the astral body, which is so often the personality vehicle that is out of alignment, has been subdued and no longer thwarts the direct impress of the Ego upon the physical brain.
31. “Direct solar control” is a state characteristic of the third initiation.
Before the three physical head centres awaken, man is largely subjected to force flowing through the four minor etheric centres;
32. This is an interesting and important statement. It is obvious that the ajna is one of the three centers in the head and the pituitary body is its physical correspondence. Because the head, heart and throat centers are considered the three major centers, it becomes clear that the “four minor etheric centers” must be the sub-diaphragmatic centers and must include the spleen, because the ajna and pituitary (being part of the head apparatus) cannot be numbered among the three major centers.
33. Notice that we are speaking of three physical head centers and four minor etheric centers. There is a mixture here of physicality and of ethereality.
34. DK often intermixes the physical and etheric centers, perhaps because He does not want us to separate them too completely.
later the three major centres—the head, the heart, and the throat —begin to vibrate, gradually assuming a greater sweep of activity, till their energy tends to negate that of the lower centres,
35. The activity of the greater negates the activity of the lower.
36. It would be an interesting study to discover the negation of lower energies by higher. What is the real meaning of this negation?
to absorb their vitality and deflect the direction of their vitality, until the three higher wheels are in full fourth dimensional activity.
37. “The three higher wheels”, in this context, are the three major centers—head, heart and throat. (Of course, in other contexts, the three higher wheels could be crown, ajna and alta major center.)
38. The sake of clarity, let us tabulate the effect of the three major centers upon the lower four centers, as these higher three assume a “greater sweep of activity” (this, in itself, an interesting phrase)—
a. The major centers “negate” the activity of the lower centers
b. The major centers absorb the vitality of the lower centers
c. The major centers deflect the direction of the vitality of the lower centers
39. These actions should be pondered.
40. Through the accomplishment of these three results, the higher centers enter full fourth dimensional activity.
41. We have read earlier in this Treatise that when chakras develop fourth dimensional activity, it is a sign that initiation is either imminent or in process.
Before initiation [meaning, in this case, the very first initiation], all the centres will be rotating in fourth-dimensional order, but after initiation they become flaming wheels, and—seen clairvoyantly—are of rare beauty, [we note the effect of the Rod of Initiation upon the centers] The fire of Kundalini is then awakened and is progressing in the necessary spirals. At the second initiation the emotional centres are similarly awakened, and at the third initiation those on the mental plane are touched. The initiate can then stand in the Presence of the Great King, the One Initiator. (LOM 74-75)
As this proceeds, the three physical head centres begin to awake from dormancy into activity, the effect being felt as follows:
42. Due to the activity of the three major centers—head, heart and throat—and their effect upon the lower four sub-diaphragmatic centers, the physical head centers begin to awaken.
43. It would seem that this awakening must follow or proceed pari passu with the awakening with the three etheric head centers to which the physical head centers correspond.
a. As the major head centre awakens, the pineal gland begins to function.
44. The pineal gland remains relatively dormant before the awakening of the head center.
b. As the heart centre becomes fully alive, the pituitary body enters into activity. [Page 965]
45. This connection is important and perhaps unexpected. It is the ajna center which is usually related to the pituitary body. Here we learn that the heart center is also related to this body. Expanding the implicit network of connections, we remember that the heart center and the ajna center are often considered related—both, at certain points in the development of man’s energy system, are correlated with the second aspect of divinity.
46. If the pituitary through its connection with the ajna center is related to the expression of the personality, then there must be aspects of heart center functioning which are also related to personal expression. We do note that even during very personality centered stages of development, the heart center is always one of the principal three emphasized.
c. As the throat centre assumes its right place in the process of evolution, the alta major centre vibrates adequately.
47. Hitherto, the vibration of the alta major center was considered inadequate—inadequate to play its part in the full development of the major triangle in the head.
48. We might expect that the order of unfoldment would be:
a. Alta major center, followed by
b. Pituitary body, followed by
c. Pineal gland
49. There are also reasons to be believe that the alta major center reaches full development only later in the process of fully vitalizing the triangle in the head, just as the base of the spine center (while initially active in the primitive man) is only fully active at the most advanced stages of evolution—i.e., mastership.
When the triangle of force that these three physical centres form is in circulatory effect, the greater triangle can be seen in circulation;
50. By the “greater triangle” is only perhaps meant the etheric triangle of head, heart and throat.
51. It would seem, however, that the major etheric triangle in the head consisting of crown center, ajna center and alta major center would necessarily be in full circulation.
it then becomes a "wheel turning upon itself."
52. As we study this section the relationship between the heart center and ajna center becomes important.
53. Of which triangle is DK speaking when saying that the greater triangle “becomes a ‘wheel turning upon itself’. Is it the triangle of head, heart and throat? If so, this is hard to conceive, and yet the foregoing text could point in this direction.
54. Yet if the ajna center is substituted for the heart center, and the alta major center for the throat (the alta major center being arguably the higher correspondence to the throat center) the major triangle would be considered crown, ajna center and alta major center and the completed relationship between these three centers in the head can easily be conceived as a “wheel turning upon itself”.
The major etheric centres are in full action, and the man is nearing the moment of liberation.
55. Again, these major etheric centers are either:
a. Head, heart and throat
b. Or head (i.e., crown), ajna center and alta major center
In the work of creation, as occultly carried on, all these three physical centres have to be utilised,
56. DK is stating that the work of the magician requires the use not only the etheric centers, but the three physical centers which correspond to them. DK is indicating the strictly physical aspect of the magical work.
and from a consideration of the subject it will become apparent why it has been necessary to deal with them in this order.
57. Does DK mean an order beginning with the pineal gland and ending with the alta major center? Or does He mean that the material centers have to be dealt with first—even before the strictly etheric centers?
By means of the pineal gland,89 the organ of spiritual perception, man ascertains the will and purpose of the Ego,
58. This is the clearest of statements. We understand that all possible must be done to render the pineal gland fully functional. This requires the proper direction of the bodily energies.
59. We see that it is not only by means of the head center that man ascertains the will and purpose of the Ego. The pineal gland is definitely involved.
60. We remember that spiritual perception and intuitive instinct indicate preparedness for the third initiation. From this we understand that the activation of the pineal gland plays an important role in the third initiation.
and from thence he draws the necessary energy [Page 966] from the higher levels, via the head centre and the sutratma.´
61. So the pineal gland is to be considered magnetic. Energy is to be drawn into it. That energy comes through the head center (from higher levels via the sutratma).
By means of the pituitary body, the second element of desire or of the form-building energy, becomes available, and under the law of attraction he can mould, and build in deva substance.
62. From this we understand that the second aspect of divinity is closely related to the pituitary body as are the astral body and the solar plexus. The second aspect is the form building aspect. Imagination is a form-building faculty. We realize the close relation between an activated pituitary body and an activated imagination.
The Pineal Gland. The Third Eye.—S. D., III, 548.
1. Goal of evolution to develop the inner vision.
63. This would end the long excommunication of the outer man from his true inner nature.
2. The occult significance of the eye.—S. D., III, 577.
64. The eye can be a vehicle for all three major aspects of divinity. It is, however, particularly connected with the second aspect and with consciousness.
3. The "eye of Taurus the Bull."—(Compare bull's-eye.)
65. We have been considering the constructive, form-building aspects of the eye (especially the pituitary body which correlates with the ajna center and with the two eyes). Taurus has two rulers, Venus and Vulcan. Venus is connected with the ajna center, the pituitary body and thus with form building. Venus, we realize, is a planet closely associated with the visual faculty. Vulcan is closely connected with the head center and, thus, with the pineal gland.
66. Interestingly, Mercury is also a planet connected with Taurus. We have a triangle in Taurus, Mercury and the Buddha. “Buddha” is the Sanskrit name for Mercury.
67. So we have Vulcan, Venus and Mercury, all rulers of or closely related to Taurus, and all instruments of vision: from one perspective—Venus the left eye, Mercury the right eye and Vulcan the third eye.
68. Venus and Mercury, thus, can be considered related to the pituitary body (for they both are closely associated with the ajna center) and Vulcan (ruling the head center) to the pineal gland.
69. The three planets together (and the functioning of the two glands) provide man with much of his constructive power. Constructiveness, form-building and the power to see are all intimately related.
The constellation of Taurus was called the Mother of Revelation and the interpreter of the divine Voice.—S. D., I, 721.
70. Taurus is also called the “Mother of Illumination”.
71. Taurus stimulates the “Eye of the Bull” within man. From this perspective Taurus can be considered allied to the ajna center.
"Then the Bull of God carries the light in his forehead, and his eye transmits the radiance; (TWM 109)
72. Taurus, also, however, rules the Eye of Wisdom, the “Single Eye”, the “Blue Eye”, the “Eye of Shiva”, and, thus, must have a close connection with the head center.
73. We know well that the time of Shamballa’s strongest yearly impact is the Taurus Full Moon. Shamballa is the head center of the planet. Thus, Taurus, must be connected with the planetary head center even though Aries, usually, is considered the sign associated with the head—and is of course, also particularly related to Shamballa
4. The organs of inner vision:
a. The exoteric organ......Pineal gland......physical.
74. It is interesting to see the pineal gland referred to as an “exoteric” organ, when its true purpose and functioning are so occult. Yet, for all that, the pineal gland is indeed a physical “body”.
b. The esoteric organ......the third eye.....etheric.
75. The third eye is an etheric eye.
76. We have an important triangle in the head center, the third eye and the pineal gland.
Note: Students must be careful to distinguish between the third eye and the pineal gland.—See S. D., II, 308. "The third eye is dead and acts no longer." It has left behind a witness to its existence in the Pineal gland.
77. Well, this is an interesting statement as we are looking forward to the future activation of the third eye, if by “the third eye” H.P.B. means that organ of synthetic vision which is evoked into activity when the triangle of energy between the crown, ajna center and alta major center is flowing freely.
78. The days of the reawakening of the third eye and, correspondingly, the pineal gland, are soon to be with us.
5. The Pineal gland is a small pea-like mass of grey nervous matter attached to the back of the third ventricle of the brain.
79. Although the anatomists in our groups are rare, this piece of specific information is of value for everyone.
80. Probably it would be good to study the position and relations between the ventricles of the brain, as they have great occult significance.
81. What do we make of the fact that the pineal gland (organ of the third eye) is at the back of the third ventricle of the brain?
6. The Pituitary Body stands to the Pineal gland as manas does to Buddhi, or mind to wisdom.—S. D., III, 504, 505.
82. A very logical statement. The implications connect the ajna center with manas and the pineal gland with buddhi. This makes sense if one thinks of the heart in the head center as connected with both buddhi and the pineal gland.
83. The goal of the disciple is to create the union of buddhi and manas as buddhi-manas. The goal is also to merge the head center and the ajna center and the pineal gland with the pituitary body.
7. The Pineal gland reached its highest development proportionately with the Lowest Physical development.—S. D., II, 308, 313.
84. Perhaps we are speaking of a very primitive period during which man had one eye rather than two. It could have been an early ‘cyclopean’ period. This type of third eye may literally have been physical, and the pineal gland may not have descended to its present position within the head. In fact, the pineal gland may be the remnant of a physical third eye which descended into the middle of the head.
85. In any case, the Ancient Tradition seems to speak of early man as, literally, “one-eyed”. Spiritually, this will again become the case through the initiation process.
8. The third eye exists in etheric matter.
a. In front of the head.
b. On a level with the eyes.
86. More useful occult information to be experimented with during profound meditation.
87. Is the exact location of the third eye (etheric) “in front of the head” or more surrounding the pineal gland?
9. It is an energy centre formed by a triangle of force:
a. The Pituitary Body.
b. The Pineal Gland.
c. The alta major centre.
88. Again we notice that be have two physical ‘bodies’ and one “centre”. The word “centre” in this case can indicate that which is either etheric or densely physical.
89. If DK were being strictly literal, He might have used the term “carotid gland”.
10. The opened or third eye does not convey direct clairvoyance but is the organ through which direct and certain knowledge is obtained.—S. D., I, 77.
90. In this respect we remember that clairvoyance upon the mental plane is not the highest faculty to be found upon that plane.
91. From this perspective, we might consider the third eye as the organ of straight knowledge or intuition.
92. We also come to the conclusion that “direct clairvoyance” is not exactly the intuition.
a. The initiate directs the eye towards the essence of things.
93. Ultimately, the essence of things is buddhi. Conversely, buddhi is the faculty through which the essence of things can be discerned.
b. The third eye must be acquired by the ascetic before he becomes an adept.—S. D., II, 651.
94. Here is a tremendous occult hint. The third eye does not come into functionality until a degree of asceticism is applied. If the energies of the body are directed towards various material satisfactions, the energies do not rise to activate the latent pineal gland and third eye.
95. We note that the adept is not really the ascetic—as the Buddha discovered. Asceticism is a previous stage, but probably an inescapable stage. It all depends on how we understand the term “ascetic”. It seems to have little appeal in today’s world, but we must remember the Patron God of all ascetics—Shiva!
11. Students of occultism ought to know that the third eye is indissolubly connected with karma.—S. D., II, 312, note; S. D., II, 316, 320.
96. Perhaps we may think of the atrophying of the third eye as related to karma.
a. From its Atlantean past, the fifth root-race is working out fourth root-race causes.
97. It was during the fourth root-race that the third eye atrophied. It may be because of the materially-inclined emotionalism of the majority of that race.
c. Because it reveals that which is its past.—S. D., II, 297, 320, 813.
98. Here is another hint concerning the relationship of the third eye to the reading of the akashic records. We also remember the connection of the pineal gland with the number three—the number of the past.
99. But if the third eye reveals the past, it also reveals the future, as buddhi is the future and this eye is connected with the buddhic faculty.
12. The third eye is the mirror of the soul.—S. D., II, 312.
100. That which the soul sees, the soul-in-incarnation may also see by using the third eye.
101. We often say that “the eyes are the windows to the soul”, but perhaps it should be said that ‘the eye is the window to the soul’.
102. That which the supervisory Ego seeks to see implemented through personality life can be sensed or reflected through the third eye.
13. To the inner spiritual eye the Gods are no more abstractions than our soul and body are to us.—S. D., I, 694.
103. Well, to some, the soul is still rather an abstraction, but certainly the body is not—it is the ultimate concretion!
104. Through the third eye, it would see that one could begin to see the influences of the planets, for, really, the planets are the “Gods”.
105. This correlates well with the thought that the transfigured initiate sees the passage of the heavenly energies as streams of light and radiance.
From the above few points, hints can be gathered together as to the interlocking forces of all the twelve constellations, as they pour into and through all the kingdoms in nature, carrying with them also not only their own individual potencies but also those of the seven rays, focussed through the sacred and non-sacred planets—the discovered and undiscovered planetary Lives. It has been occultly said that a vision of these powers and their many weaving lines (seen as rivers and streams of light) is given to the initiate from the mountain top of Capricorn, once that summit has been reached. It is at the Transfiguration initiation that this vision appears before the eyes of the astounded disciple. (EA 167)
a. The inner eye can see through the veil of matter.—S. D., I, 694.
106. Since it is an etheric eye, this is to be presumed.
107. But matter is of many varieties within the eighteen lower subplanes, and the true and highly developed third eye can penetrate the veils of subtle matter as well.
c. The spiritual eye reveals the super-sensual states.—S. D., II, 561.
108. It certainly reveals that which lies beyond the senses (as normally considered).
109. Notice the word “sensual” rather than “sensuous”. The ‘sensual states’ are those which are connected specifically to the dense physical subplanes of the etheric-physical plane.
110. The higher fifteen of the lower eighteen subplanes could, from this perspective, be considered “super-sensual”.
14. In the spiritual regenerated man the third eye is active.—S. D., II, 458.
111. Such is a man who has been created again. He has regained some of the spiritual prerogatives of his primitive nature (but with the addition of mind and a developed sentiency).
112. If Pluto is the ‘Regenerator’ and if Mercury “restores sight to the blind”, we can see that both must be active in reawakening the third eye. This makes sense when we consider Pluto as ruler of Scorpio (darkness) and Mercury as especially related to the sign Taurus (the Divine Light). “Lead us from darkness to light”.
113. Mercury, kundalini and the regeneration of man are to be related.
When the alta major centre, the synthesis of what might be called nervous energy, is awake, it becomes possible for him to materialise and activate the desired form which, through attractive energy, he is in process of constructing.
114. We can understand the magical properties of the alta major center. The third ray is the Ray of Magic, per se, whereas the seventh ray is the Ray of the Ritualist—both rays, of course, intimately, related.
115. The alta major center is correlated with the third aspect of divinity, the aspect which makes materialization possible.
116. We have been given another potent hint in the thought that the alta major center is the “synthesis of….nervous energy”. Here is a connection to the actual, material nerves rather than the etheric nadis. Mercury is involved. Probably the deepest ray connected with Mercury is the third. Mercury also, we realize from the Tarot, is the planet of the “Magician”. Mercury is also “kundalini latent” and the alta major center is to the head as a whole in a position analogous to the base of the spine center (with respect to the body as a whole).
It will be apparent, therefore, why it is that so few people ever construct thought forms which are of constructive lasting benefit to humanity, and also why it is that the Great Ones, (as They work through Their disciples) are forced to work with groups, being seldom able to find a man or woman whose three physical head centres are simultaneously active.
117. We have been given a list of very exacting requirements for the true magician. Few fulfill them.
118. In the foregoing section we have been speaking of the interior requirements for thoughtform construction.
119. In the thought that the group can replace the individual, we see at work compensatory activity. No one group member may possess what is needed for true magical work, but, in a group, the deficiencies of one are compensated by the abilities of another. Thus, an effective wholeness can be created.
120. The Hierarchy would work through third degree initiates if it could with reasonable frequency, but such initiates are hard to find and so the group must perforce be used. In any case, group work is the trend of the future. A still better instrument would be the third degree initiate group.
They frequently have to work with large groups before the quota of energy supplied to Them for the accomplishment of Their ends measures up to that necessitated.
121. Here we have a fascinating thought. A certain amount of energy must be generated before the Great Ones can work through an individual, a group or a large group. It is obvious why a large group is sometimes required—through the addition of many smaller sources of energy, sufficient energy can be achieved.
122. We have only to think of how the Avatar of Synthesis works—always through large groupings. In His case, no individual could withstand the pure application of energy—except (in our Spiritual Hierarchy) for the Christ and the Buddha and Shamballic Beings.
123. We are members now of relatively smaller occult groups. More pressure is put upon us if we are to generate an energy sufficient for use by the Great Ones. Each disciple in such a group must generate a higher quota of energy.