Fellowship of Cosmic Fire
Commentary Semester IX Section I
TCF 1078- 1083 : S9S1 Part I
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
a. Radiation and Cyclic Law. Scattered throughout this Treatise, are numerous indications of the cyclic nature of this phenomenon, and students should bear in mind that in all which concerns radiation, as in all else, there will be periods of quiescence, and periods of intensified activity.
1. This is an indication of importance. We are now living through a time of greatly increasing human radiation but there will ebbs and flows in the process. The Tibetan sometimes warns us that the period of opportunity now present will not always be present.
I urge upon all workers the remembrance that the day of opportunity is with us and that it has its term. (TWM 561)
This will be seen quite clearly in connection with the fourth kingdom of nature.
2. Apparently, then, this is a period of cyclic activation.
3. Also, we are far more likely to notice these periods of activation within our own kingdom than within lower and higher kingdoms of nature.
A period of radioactivity is being entered upon now in which men and women will achieve a larger realisation;
4. We remember that this book was published almost eighty-five years ago.
5. Certainly a larger realisation has come to humanity via the consciousness movement and the media explosion.
they will begin to transcend their human limitations, and to enter the fifth kingdom one by one, and unit by unit.
6. And, we might suspect, eventually in groups. The evolutionary process on our planet will be greatly hastened when human beings can enter the fifth kingdom in groups and it is part of the intention of our Planetary Logos that group entry be greatly facilitated.
This period, as far as the larger cycle is concerned, began when the Door of Initiation was opened in Atlantean days,
7. We might presume this opening to have occurred in the fifth sub-race of the Atlantean rootrace. (Study the Hidden History of Humanity by Phillip Lindsay, for fascinating details.)
but many lesser cycles have occurred, for the influx into the fifth kingdom is equally governed by cyclic law, by periodic ebb and flow.
8. Thus it is incumbent upon us to seize opportunity. We are presently in the midst of opportunity.
9. We live in a period in which transformational alchemy is being proven within the fourth kingdom.
10. Opportunities to enter the fifth kingdom of nature occur constantly for individuals, but periods when the entry of greater numbers is more likely occur cyclically.
We could wonder if second and fifth ray cycles would not be
particularly conducive to entry into the
At the close of the fourth root race there was a period of distinctive radioactivity, and many hundreds of men passed out of the fourth Creative Hierarchy into another and a higher one.
This is not a transition between kingdoms but a much greater type of elevation—from Creative Hierarchy to Creative Hierarchy. Did members of the Fourth Creative Hierarchy make a transition into the fifth Creative Hierarchy of Solar Angels, and if so, did it mean that they had to ‘travel’ to Sirius on the Way of Higher Evolution in order to do so?
12. We note that the Tibetan is not specifying the particular Creative Hierarchy into which members of the Fourth Creative Hierarchy made transition. Is there a mystery here? It is not reasonably conceivable that they could have transitioned into a Creative Hierarchy still higher than the Hierarchy of Solar Angels, which is the usual destination for the majority of human beings in the Fourth Creative Hierarchy.
13. The Atlantean rootrace saw the development of the type of human beings who would, particularly, tread the Fourth Cosmic Path to Sirius, as their manas would not be as highly developed as the Initiates of the present Aryan Race. Sirius trains human beings to become Solar Angels and receives those for whom the stimulation of manas is a necessity.
Many posts held hitherto by Venusian Entities were vacated in order that our humanity might occupy them, and a vast interchain [Page 1079] radiation went on as many of the Kumaras and certain lesser existences quitted our earth chain, and entered upon subtler, and more advanced work.
14. This, we see, was a very major transition and perhaps such a transition can be expected at the close of every complete rootrace but not at the close of subraces.
15. When DK speaks of “Venusian Entities”, He may well be speaking of those who came with Sanat Kumara to the Earth-chain from the Venus-chain of our own planetary scheme.
16. Sanat Kumara came to our chain and globe with many Kumaras (one hundred four, plus Himself, or one hundred seven with Him as the hundred and eighth, depending upon the references). This great period of radiation, therefore, did not necessarily see these liberated Entities leaving our planetary scheme.
17. It seems that until the close of the fourth root-race, the positions within Hierarchy were occupied by the Confreres of Sanat Kumara, Who came with Him into our Earth-chain and to our Earth-globe and, together, founded Shamballa and the Spiritual Hierarchy.
18. Liberation, we see, is often, an inter-chain affair. Liberation beyond the planet is something much greater.
19. Even if human beings tread Paths to other constellations, we could wonder if they always remain in some manner associated with our Solar Logos and solar system. So much depends upon solving the mystery of the origin of the Monad.
20. When we think of human beings beginning their particular Path on the Way of Higher Evolution, we should note the possible steps along the way. One such step might be development upon a chain other than our fourth chain yet within our planetary scheme.
Then the activity gradually ebbed until a recurring cycle brought in influences which produced a new radiation, though not of such a strength as in the preceding period.
21. The Law of Cycles is profoundly important in determining periods of opportunity. Because the Masters of the Wisdom know a great many of these cycles, They are able to serve the planetary process in an intelligent and scientific manner.
22. We see, however, that DK is not actually naming the cycles.
23. It is precisely the specific knowledge of cycles which the Masters seek to withhold from the members of the Black Lodge. If such evil entities were sufficiently informed, they would know more specifically how to thwart Divine Plan.
Another period of radioactivity occurred during the time of the Buddha and many achieved Arhatship in those days.
24. The Buddha was surrounded (whether symbolically or actually) by nine hundred Arhats.
25. If initiates of the fourth degree (or almost of that degree) were His students, we must realize something about His own initiatory status.
That period was the highest point of what is occultly termed “a cycle of the third degree,” and a similar degree of radiatory activity has not been reached since that time.
26. This is very interesting. As high as that period was relative to periods which followed it, it was not of strength equal to the period of radiation which occurred at the close of the Atlantean root race.
27. When we read the words “a cycle of the third degree”, it can be wondered whether third ray Monads were involved (as the Buddha, from all we can understand in A Treatise on Cosmic Fire, is a Monad on the third ray).
28. We can say with confidence that the cycle which peaked at the time of the Buddha was characterized by a tremendous emphasis on the spiritual use of the mind.
Human radiation of a very slight nature was felt about the time of Christ, but it only lasted for a couple of hundred years,
29. This seems to tell us something about the part of the Christian Era which was truly transformative. Once the Church of Rome took over Christianity (the Catholic Church having, we are told, a first ray soul and not a soul on the second ray) it seems the period of radiation did not continue.
and though individuals here and there have since achieved the goal, yet no large numbers have passed successfully through the fires of transmutation, and thus transcended the fourth kingdom.
We learn something important—to pass through the fires of transmutation is equivalent to transcending the fourth kingdom and entering the fifth. It would seem, however, that full entry into the fifth kingdom does not occur at the first initiation, even though it is often said that the first degree signifies entry into that kingdom. Between the first and fifth degrees much transmutation remains to be accomplished.
30. Although we are told, “may transmutation disappear”, we see that it is a very enduring process active in a man (in various ways) until he becomes a Master of the Wisdom.
The cycle is again on the upward turn; about the fourteenth century the human kingdom began to be noticeably radioactive,
31. By this DK probably means from the 1300’s onwards. We can correlate this period with the earliest phases of the Renaissance.
and we are on the way to the fulfilment of a “cycle of the second order” or of a period of transcendence of a still greater activity than in the time of the Buddha.
32. The appearance of the Christ in Palestine some 2000 years ago was, apparently, the seed of a coming fulfillment of a “cycle of the second order”.
33. We do not know precisely why the terms “third order” and “second order” are being used or if they relate to the monadic rays or soul rays of those concerned. They could relate, in general, to the ray on which the transmutative process occurs.
34. The periods of “transcendence” discussed, indicate transcendence of the human kingdom.
It will become demonstrably great when certain conditions have been fulfilled.
35. Are we to believe that greatness of this fulfillment will be seen during the Aquarian Age? This is probable.
First, when the present world chaos has subsided.
36. As yet (2009) this is far from the case.
Next, when the present generation has consummated its work of reconstruction.
37. Did this occur? We must remember that these words were written before 1925 and a huge destruction followed in the late 1930’s and early 1940’s.
38. However, we do not know what Master DK means by the “present generation”. He could be referring to incarnating groups of souls over a rather lengthy period of time. Regardless of the evident destruction of the times, we could still be in what has been called a ‘period of reconstruction’.
Third, when the coming great Lord has entered upon His mission upon earth, thereby increasing the vibration in every kingdom of nature, but particularly in the second and fourth.
39. We must remember that when these words were written it had not yet been decided whether the Great Lord, Lord Maitreya, the Christ, was destined to bring His mayavirupa into manifestation upon the dense physical plane, or whether He might descend no ‘lower’ than the etheric plane in His planned redemption of humanity. The etheric plane is still an ‘earthy’ plane and could include the Christ’s “mission upon earth”.
40. Apparently, we are not to anticipate the great consummation of this “cycle of the second order” until the actual Reappearance of the Christ.
41. We see and understand that the human kingdom and the vegetable kingdom (the second) would, according to numerical resonance, have their vibrations particularly increased by means of the coming of the second ray Lord of the Hierarchy.
Fourth, when the movement, inaugurated at the close of each century by the Trans-Himalayan Lodge is under way, and the psycho-scientific Egos who are its agents have made their presence felt.
42. It is evident that Master DK had very great expectations for the emergence of spirituality in the 20th century. There certainly has been a great movement for the expansion and deepening of consciousness during the last third of the 20th century, and presumably many “psycho-scientific Egos” have made their presence felt. The initiates and Masters (though largely unseen or unrecognized) have been effective in raising the general spiritual awareness of humanity.
43. While initiates, however, have appeared, the Masters, in general, have not. Very probably there was a delay in the planned Externalization of the Hierarchy due to the release of atomic energy and all the dangers entailed in that release.
44. We gather that Master DK may have anticipated the fulfillment of the cycle of the second order even in the last century. During that latter part of that century it was anticipate that the Christ would reappear. This we can gather from various references and inferences.
Finally, [the fifth requirement] when a movement is instituted by the Lodge, working in connection with the fourth root race;
45. This apparently has not yet occurred, just as the return of the Masters into visible presence has not yet occurred.
it will [Page 1080] also be part of the stimulative process, and will result in the rendering radioactive of some of the foremost thinkers of that race.
46. The fourth root-race exemplified largely through the populations of Japan and China, has undergone considerable development following the Second World War, but probably this is only the very beginning of that which the Tibetan is indicating.
It will be their day of opportunity, and so great is the importance attached to this that a Member of the Lodge, Confucius as he has been called in the past, will incarnate in order to superintend the work.
47. Here we have an amazing prophecy, confirming Confucius (in His present state of development) as a Master of the Wisdom.
48. We realize that during the Maoist period there was a tremendous repudiation of traditional Confucianism. May be expect to see something of a restoration of balance as Confucius draws near?
The preliminary steps are being taken now, and Egos are coming in who will endeavour to direct the energies of this race on to the right line though the peak of the cycle of stimulation will not be until the middle of the next century.
49. Probably the process of directing the energies of the fourth rootrace toward the right line is now in process, but the period around 2050 will mark the peak of this movement.
50. Assuming that this prophecy will be fulfilled, it is a source of very great encouragement.
It is needless for me to point out that all such movements are first felt as disturbing, and only when the dust of turmoil, and the noise of clashing forces have died away will purpose be seen emerging.
Are we to imagine that the Chinese Communist Revolution held the
seeds of these future developments? Certainly, it was the greatest disturbance
52. Or could the Tibetan possibly be previsioning disturbances in the fourth root-race which have not yet made themselves apparent. Only time will tell, and not too much time remains before the predicted peak of the cycle of stimulation which He is discussing.
This is very apparent in
53. Apparently the Russian Revolution of 1917-1918 was seen to have spiritual possibilities. Later DK stated that the Masters had withdrawn Their stimulation from that process because a wrong (and probably materialistic) emphasis had developed
54. It seems that very great social disturbances are required if planetary purpose is to make its way into expression.
A great factor and one that it is hard to explain so that the average thinker can understand it is the cyclic coming in of egos who are at a point in evolution where they are ready for their first radioactive life.
55. Such egos, presumably, carry their increasing radioactivity into expression and contribute to the type of disturbances we have been discussing.
56. We may judge that such egos, on the brink of radioactivity, do not come into incarnation in a random fashion but cyclically. Are such cycles similar on all the rays?
57. When DK speaks of “their first radioactive life” is He speaking of the incarnation in which these egos take their first initiation? The world is now preparing for humanity in large numbers to take the first initiation (so often preceded by drastic experiences under Vulcan and Pluto). Is DK saying that when many are ready for the first initiation the results will work out in a manner which is disturbing and disruptive to the status-quo?
In one great department of hierarchical endeavour all egos are divided into two groups, according to their cycle and according to their type of energy.
58. The Tibetan lists two groups below. Roughly, the first group seems to indicate developmental differences between the Monads or Egos listed. The second group seems to differentiate the units listed according to varying types of energy. Perhaps this rough differentiation cannot be applied in all cases.
These grades are in turn subdivided according to the quality and the vibratory effect to be induced upon any one kingdom of nature by their united, or single, incarnation.
59. Which “great department of hierarchical endeavour” is indicated? One of the Three Great Departments ruled by the Manu, the Bodhisattva or the Mahachohan, or another?
60. There are divisions according to cycle and divisions according to energy (presumably ray energy). Perhaps division according to cycle is a hierarchical division. Egos are at different points in their overall developmental cycles, though cyclic division could also indicate differing points of entry into incarnation over the long span of human evolution. Division according to quality and vibratory effect seem to be very technical matters.
61. Suffice it to say, the entry of such groups individually or in groups is not left to chance. The entry is well timed and the effects of such entry well calculated.
This might be illustrated by pointing out that by the gradual coming in of human beings who are vegetarians by natural inclination and by the appearance of egos who are interested specifically in the welfare and nurture of the animals (as is the case so noticeably now) we have the cyclic appearance of a whole group of human units who have a definite karmic relation to the third kingdom.
62. May this “cyclic appearance” relate to a definite phase in the nine hundred year third ray cycle during which this group made its appearance? This nine hundred year cycle began in 1425.
63. We have seen tremendous developments in understanding the animal kingdom through the entry of this group. One would imagine that, as a group, they are strongly influenced by Venus and Mercury, but not by Mars. Venus provides the humanitarian influence and the tendency towards vegetarianism (Venus rules the vegetable kingdom). Mercury provides the will to know, understand and cultivate the intelligence of members of the animal kingdom where possible.
This relation is of a kind differing in specific detail from the meat-eating, and oft inhuman, groups of the past five hundred years.
64. DK seems to point to the coming if of a group (in the early fifteenth century) which was cruel to animals and “oft inhuman”. The likelihood is that this group was ruled by Mars. One wonders why He refers to the figure of five hundred years, as such meat-eating and cruelty certainly antedated the early fifteenth century. Probably, He has a specific group in mind and probably the degree of their inhumanity is even greater.
65. This group, as was the more humane group, operated under its own cycle and probably consisted of those on all the rays. Each group had a certain impact on a certain kingdom—in this case the animal kingdom.
66. When we read of this second group we should remember what DK stated about the tremendous havoc wreaked upon the human kingdom by the animal kingdom before human beings discovered the methods of defending themselves.
It might be of profit and of interest if we here enumerated some of the occult terms applied to some of these [Page 1081] differentiated groups,
67. We may see below that some of these divisions may be monadic divisions and in some cases egoic divisions (though still monadic essentially).
68. That which is given below is profoundly occult and is readily open to accurate interpretation.
remembering that we are only touching upon a few out of a vast number, and only name those the terminology of which conveys information and educational benefit to the student:
69. In other words there are groups named in such a way that the names, if imparted to students, would convey no real information or educational benefit to them.
70. The further we read in A Treatise on Cosmic Fire, the more we realize that it is a book written essentially in outline form, as strange as that may seem to the reader overwhelmed by the magnitude of what it conveys. It conveys only briefly what the Tibetan could convey if His objective was even a relative complete treatment of the subjects investigated.
71. The first group listing seems to be developmental. The categories seem to be separated hierarchically, with the first named being the lowest in vibratory development though this may not always be the case.
72. In studying the egoic lotus closely, there may be reason to believe that the names of these groups correspond to the number of unfolding or unfolded petals in the egoic lotus.
1. The units of inertia,
73. This is a tamasic group, and may correspond to those human beings in whom the first petal of the ego has been unfolding or is unfolded. The name seems to indicate the low degree to which they are unresponsive.
74. The lower energies of Taurus and Vulcan may be involved. The first tier of petals can, with reason, be correlated to the earth signs.
2. Atoms of rhythmic centralisation,
75. We must remember that a human being is, in the terminology of A Treatise on Cosmic Fire, essentially an “atom”.
76. Of the three earth signs, Taurus (ruled by Venus) is the sign most reasonably associated with this second petal. There is also much of Libra (also ruled by Venus). Taurus, Libra and Venus are all conducive to the development of rhythm. We can see this especially in the oscillatory activity of Libra and the repetitive behavior of Taurus.
77. We seem to be dealing with an oscillation which leads increasingly to the focusing of the self. Perhaps there is a growing sense of the self at the center of experience and this apprehension is appreciated not consistently but rhythmically. If the group opening or having opened the second petal is indicated, this greater realization of the self-at the center is accompanied rhythmically by the recognition of the self of others. In other words, there is some departure from primitive, instinctual selfishness.
78. The dual forces of the astral plane (the ebbs and flows of desire energy) seem to be indicated. This is a petal in which the powerful emergence of the astral body is to be seen.
3. Units of primary radiation,
79. The word “primary” gives a hint. The very first tier of petals is the “primary” tier—and signifies the earliest threefold developmental phase of man—a phase associated with Brahma rather than Vishnu.
80. Interestingly, certain egoic lotuses with an extra-planetary origin arrive on our earth with the first and third petals well in process of unfoldment, and they are called “Primary Lotuses” (For them, however, the second petal is not at all unfolded.). The Primary Lotuses emphasize the third petal (with which they are equipped) and their task is to work on the unfoldment of the second. Is DK indicating that “units of primary radiation” have reasonable unfoldment in all three of the first tier of petals and are thus beings who can act, feel and think—in process of completing the first (primary) of three developmental phases in the unfoldment of the egoic lotus?
4. The sons of heavy rhythm,
81. Not much is indicated by this name. It seems to indicate those who are rather more advanced that “units of inertia”.
82. We could wonder, reading this fourth name, if it is profitable to consider these graded groups as related to the sequential unfoldment of the egoic lotus, as this particular name does not seem to be especially indicative of such unfoldment. But because later names are more convincingly indicative, we can retain our hypothesis, thinking that it may have something of value to offer.
83. Again there seems to be an earth sign, Taurean, Vulcanian indication. We must remember that the Moon is one of our greatest symbols of rhythm, with its waxing and waning phases.
84. The fourth petal can with reason, be associated with Cancer and with the Moon and is the last of the strictly lunar petals. It must be admitted, however, that there is no reason why those who are focussed within this petal and its processes should exhibit a rhythm which is any heavier than the rhythm exhibited by the earlier three groups.
85. We do get the sense that the rhythm expressed is stronger than that in the case of group two (“atoms of rhythmic centralisation”).
86. The fourfold personality elemental is indicated at this fourth petal, and the personality with its rhythms resistant to solar life, can be consider a factor which forces energy to descend below the diaphragm (R&I 10)
87. The names of these groups are so occult that we can only offer possible hints as to their meaning. The true reasons for the names must later be revealed or fathomed by the acute intuition.
88. No doubt Master DK had a reason for listing these groups in this order and the hypothesis that these thirteen groups relate to thirteen of the divisions of the egoic lotus (the twelve petals and the jewel) is one way of accounting for the order in which the groups are presented.
5. The points of fiery excellence (a name given oft to magnetic, highly-evolved types),
89. There seems to have been a great leap from the vibratory state of group four to that of group five. If the presentation of the group so it seems sequential and progressive, have some groups been omitted between group four and group five?
90. We recall that DK mentioned three kinds of advanced lotuses:
a. Radiant Lotuses
b. Lotuses with Perfume
c. Lotuses of Revelation (TCF 854)
91. It may be possible to correlate this fifth group with the first group of “Radiant Lotuses”. After all, the fifth petal corresponds to the radiant and magnetic sign Leo and it is at the fifth petal that the radiant, solar influences begin to demonstrate noticeably.
92. A fully unfolded fifth petal indicates an initiate of the first degree, that initiation also being ruled particularly by Leo (when found either as the Sun-sign of the Rising-sign in the individual horoscope).
93. We really have no idea whether DK is preserving a strict hierarchical order in the presentation of these groups and their names. There are some indications that He is doing so, but other group names leave raise doubts.
94. We are coming to realize that man is an “atom”, a “unit”, a “point” and a “son”. He is also a “flame” and, as well, a “spark”. All these terms give important hints about the essential nature of man as a Monad and, to a certain extent, as an Ego.
6. Tertiary points of secondary fire,
95. This particular group name fits well with the ‘petal-hypothesis’ we have been using.
96. Secondary fire may be considered to be “solar fire”, the type of fire which undergoes expression and development in the second tier of petals of the egoic lotus.
97. We may offer an hypothesis that tertiary points are found in relation to the third petal of any tier of petals, and that, correspondingly, secondary points would be associated with the second petal and primary points with the first petal. (The manner in which the term “primary” is used in relation to the third group would be different than indicated in this hypothesis.)
98. So, indeed, we may be speaking of those in whom the sixth petal is unfolding.
99. The types found expressing in relation to petal five and petal six are fundamentally different. Through the fifth petal genius (radiant and even spectacular) may be expressed, but through the sixth, contrition, humility and drastic self-disciplining in an attempt to live up to a higher and imposed standard.
7. Magnetic flames (given to chelas and initiates of certain degrees),
100. One thinks of the “Lotuses with Perfume” (the second type of developed lotuses indicated by DK) as perfume is so much a phenomenon involving magnetism.
101. The third tier of petals includes three petals to which the Rod of Initiation is applied and their unfoldment signifies the taking of the first three initiations (though probably none of them is fully unfolded until the third initiation is taken).
102. There seems to be the suggestion that the chelas who are “Magnetic Flames” are probationary initiates and have not yet taken the third degree.
103. The emphasis is upon the expression of solar fire as dominant over fire by friction.
8. Positive sons of electricity,
104. Here we sense that the nucleus of the egoic lotus is gaining in power. Some degree of electric fire is in demonstration.
105. We may infer that the Rod of Initiation is applied to the eighth petal at the second initiation. It is to be noted that at this initiation the Divine Will (the factor of positivity within man) enters fuller expression. Desire in its lower aspect is overcome.
9. Rotating units of the seventh order,
106. The term “seventh order” is difficult to explain in this context. The factor of rotation is of importance for at various points in the developmental process of the egoic lotus, the tiers of petals begin to rotate, and at one point the following occurs:
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. At a specific stage in evolution, prior to the opening of the central veiling bud, the three tiers of petals, considered as a unit, begin to revolve, so that the entire lotus appears to be in motion. At the final stages the central circle of petals opens, revealing that which is hid, and revolves around the Jewel, only in a contrary direction to the rapidly circulating outer lotus. The reason may not here be revealed for it is hid in the nature of the electric Fire of Spirit itself. (TCF 1118)
107. After the ninth petal is fully unfolded at the third initiation, there develops a unified revolution of the three tiers around the central Jewel. Perhaps this tier rotation commences when as the various synthesizing petals are gradually opened, because the rotation of three together is a synthetic motion. Perhaps the rotation of all three tiers including the lower nine petals is not fully achieved until all three synthesizing petals are seen rotating in the “contrary direction” as indicated above.
108. We can understand that these tier rotations would correspond indicate certain inner cycles which could have a demonstrable outer effect within the personality.
109. While the term “seventh order” remains for us obscure, there is suggested the completion of form. The form of the egoic lotus is completed at the fourth degree. All nine petals are open, but so are the three synthesizing petals.
110. Of course this is only one possible interpretation, and the truth may be otherwise.
111. When we deal with the factor of rotation, the number three is brought to mind, for the third ray rules the factor of rotation even as the second ray rules the factor of revolution and the first ray, the factor of pulsation.
112. The third initiation, incidentally, suggests a summation of one phase of the third aspect of divinity and is, from a certain angle, related to the third ray, which is related to the number nine. We are dealing here with the ninth group.
10. Points of light of the fourth progression,
113. Does the idea of the “fourth progression” indicate the fourth initiation?
114. We find DK referring to the fourth initiation as the “fourth great cycle of attainment” (R&I 23)
115. As well, the “fourth progression” may refer to a developmental process in the fourth or synthesizing tier of petals leading to the fourth initiation. Perhaps we cannot associate this tenth group exclusively with the unfoldment of the tenth petal. Perhaps it includes the unfoldment of all three.
11. Electric sparks,
116. Some association with electric fire is present.
117. As well, we can imagine an association with the Jewel in the Lotus, which is an extension and expression of the true “electric spark”—the Monad.
118. Are these “electric sparks” liberated Monads? Or those in whom the influence of the monadic spark has become dominant.
119. It seems difficult to relate this group exclusively to those in whom the love petal in the synthesis tier is unfolded and solar fire is expressed at the eleventh petal and the term “electric spark” suggests electric fire.
12. Units of negative resistance,
120. This may not imply low development. So much depend upon that which is being resisted. While the term “negative resistance” seems at face value negative and resistant to the evolutionary forces, we cannot be sure
121. Or these units could, indeed, act in a manner contrary to the evolutionary stream. However, the listing of these groups has seemed progressive with the higher numbers indicating a more evolved state. The resistance could be resistance to all that is negative and ‘devolutionary’.
122. It seems certain, however, that we must find a way to distinguish them from the “Units of inertia” listed much earlier.
13. The equilibrised atoms.
123. There is reason to believe that this thirteenth group indicates those who have an egoic lotus which stands in full revelation. Such an atom (i.e., human Monad in an egoic lotus) has completed one very important phase of development and is “equilibrised” with respect to that phase. After this equilibrium has been reached, it is disturbed by various types of destructive forces—those of the Monad, those from the buddhic plane and those from the tiny atomic units within the atomic triangle. Thus, the causal body is destroyed.
124. In any case, the term “equilibrised” indicates a completed phase of development (whatever that phase may be).
125. However, this group of thirteen may include those who have transcended the fourth degree, in which case enumeration according to the unfoldment of the twelve petals of the egoic lotus will not be fully accurate.
126. It is clear that at this point in our occult understanding, interpretation of the meaning of these names must be speculative.
Many more names might be given but these will suffice to indicate the general nature of these energy summations,
127. Let us pay attention to the term “energy summations”. It seems to hint that the groups are named according to an increasing degree of energy, with the units of higher energy being listed later and those of lesser energy, earlier. The earlier names would indicate lesser ‘sums’ of energy and the later names, greater ‘sums’.
under which all the members of the human family are gathered and placed according to:
a. Their rhythm,
b. Their quality,
c. Their heat,
d. Their light,
e. Their magnetic influence,
f. Their radiation,
g. Their activity.
128. All these categories seem progressive. All are capable of increase and the increase of each of the following—increase of rhythm, of quality, of heat, of light, of magnetic influence, of radiation and of activity—indicates an increase of evolutionary unfoldment.
This tabulation is but an extension of the major one which grouped all Egos under the divisions of colour, sound and vibration.
129. The inner charts and tabulations, we learn, must be of exceeding comprehensiveness and complexity.
130. The thirteen points we have been studying are only minor divisions when compared with three major divisions: colour, sound and vibration.
131. By the quality of each of these three, the relative ascendancy of each unit, atom, point, spark, flame, “son”, etc. can be gauged.
A similar enumeration has also grouped the atoms in the other kingdoms of nature, and [Page 1082] even the Dhyan Chohans of the highest rank find their place in the hierarchical archives of this fifth (or third) department.
132. Is the fifth department one in which all manner of minute classifications are made for karmic purposes?
133. We seem to be studying classifications which appear in the Mahachohan’s Department, and it would seem to be of use to the Lords of Karma and Their multitude of karmic agents.
134. DK is telling us that the members of all the kingdoms and Creative Hierarchies are grouped in such a manner. He has given us a grouping of members of the Fourth Creative Hierarchy (and, it seems, especially of the fourth kingdom within that Fourth Creative Hierarchy) but there are other groupings of those in other kingdoms and Hierarchies. These other groupings cannot be of immediate usefulness to us when we cannot yet fathom the grouping within our own kingdom or Creative Hierarchy.
The term “Dhyan Chohans” may point equally to those in both higher kingdoms (such as the
136. The intricate relations between kingdoms and Creative Hierarchies are especially difficult to unravel. Sometimes it seems that within every Creative Hierarchy are to be found various kingdoms, but not always.
A cyclic tabulation is of equal interest but is of a totally different nature, carrying to the initiated and intuitive investigator many hints of an evolutionary and historical value.
137. This list seems to group Monads into different classifications, not so much (or at least, not so exclusively) on the basis of their degree of development or unfoldment (though that may be entailed) but in relation to their origins and their evolutionary progress together.
Again we might append a brief epitome of some of the expressions used and of some of the names under which human beings are grouped in the archives of this the seventh department:
138. We note that this particular listing is from the “seventh department”. DK presents the pieces of an immense jigsaw puzzle, and only the intuition can connect the pieces or supply the missing ones—until more secrets are imparted.
139. The fifth department may be considered the third department within the greater Department of the Mahachohan. The seventh department, if we use this method of positioning departments would be the fifth in the greater Third Department of the Mahachohan.
140. It seems that in different “departments” different types of groupings are utilized.
1. Units of the fire-mist stage,
These Monads are, it seems, associated with the logoic plane, i.e.,
with the "
142. The degree to which such Monads have precipitated into manifestation could also be questioned, for the “fire-mist’ indicates the earliest stages in nebular formation.
2. Points of lunar origin,
143. This category seems fairly straightforward, indicating those who achieved individualization on the Moon-chain.
144. Obviously, the Moon-chain can never stand as the ultimate origin of any Monad. The true origin of the Monad is a matter for deep philosophical speculation, but is, in fact, unknown to us.
3. Sons of the sun,
145. It may be that these Monads have their origin within our Sun, but then, it may well be the case that the vast majority of Monads ‘living’ within our solar system have their origin in the Sun (i.e., in some aspect of the Solar Logos). DK refers to the Monad as “that which finds its home within the sun” (IHS 196)
146. From another perspective, those who have achieved the third degree could be called “Sons of the Sun” for they have taken the first truly solar initiation.
147. These “Sons of the Sun” , may be conceived as having their origin within this solar system rather than within the previous one.
4. Devas of the fourth degree,
148. DK tells us that this second listing is a group if “human beings”, and yet we see the term “devas”. Are the beings in this fourth category actually devic Monads? Are they human beings who have spent cycles in the deva kingdom? We can only propose such questions, then await a time of clarification in the future.
149. Again, since the term “fourth degree” is used, the fourth initiation could in some manner be indicated.
5. Flames from interplanetary spheres,
150. These Monads may have their immediate origin (immediate, before being transferred to the Earth-scheme) on other planetary schemes, or, there seems to be a suggestion that there may be points of origin between the various planetary spheres.
151. One can also wonder about obscure origins what has been called the “inner round”.
152. Certainly, such Monads do not belong originally to our Earth-scheme.
153. Because they are “flames”, a high degree of monadic development is suggested.
6. Atoms from the crimson sphere—a reference to certain Egos who have come to the earth from the planetary scheme whose note is red,
154. The language is occult, mixing and blending the terminology of colour and sound.
155. The obvious choice for the origin of these Monads is the planetary scheme of Mars, with which the color red is always associated. Interestingly, the Tibetan gives “crimson” as the colour for Aries which is ruled by Mars.
156. When DK speaks of “Egos” there may be a suggestion that certain of the petals of the egoic lotus were unfolded before these Egos began to express within the Earth-scheme.
7. The successful Vyasians,
157. Vyasa was a very ancient Teacher, we are told, and helped men prove that death is an illusion. Perhaps these were Monads or Egos grouped around Him or instructed by Him.
158. Were there ‘unsuccessful’ Vyasians? That remains to be seen.
159. Did such Monads/Egos achieve in ancient days when their Teacher was instructing humanity, or are these still those among us who could be called “successful Vyasians”?
160. In any case, it seems apparent that these Monads or Egos were linked to the Teacher Vyasa or to the stream of teaching which emanated from Him.
8. The points in the third planetary petal, and groups of others related to the twelve petalled planetary lotus,
161. Are we speaking of the twelve-petalled heart center of our own Planetary Logos?
162. Or are we speaking of an entire planetary scheme as being the third petal in the twelve-petalled lotus of the Solar Logos.
163. Which, then, from the solar systemic perspective, is “third planetary petal”? Is it Venus, considering the planets in their order from the Sun—including Vulcan in order?
164. It the “twelve petalled planetary lotus” our very own planetary scheme?
165. OR, could Jupiter as the hypothesized twelve-petalled heart center of the Solar Logos be considered the “twelve-petalled planetary lotus”?
166. We may remember that in studying various groups of Egos, the “Lotuses of Brahman” originated on both Venus and Jupiter. (TCF 841)
9. The lovers of low vibration,
167. This name indicates, so it seems, a stage of development rather than a point of origin. Perhaps among units of all origins, there are those who love low vibration.
168. One wonders whether a primitive expression of Vulcanian energy could be classified as “low vibration”. But then, perhaps points from the various non-sacred planets could be classified in this way.
10. The rejectors of the eighth scheme,
169. From one perspective, Saturn is the eighth scheme, but from another, Mercury is the planet always associated with the number eight.
170. The following reference may hold a clue about those who reject the third manifested Creative Hierarchy.
Each Hierarchy manifests a triple energy or an aspect of each of the above, and that necessitates a ninefold differentiation, for the two first are triple, as is the third. It is the rejection of the Triadal lives by units in the fourth Hierarchy, that of the human Monads, which precipitates a man eventually into the eighth sphere. He refuses to become a Christ, a Saviour and remains self-centred. (EA 41)
171. From another perspective, if Saturn is the eighth scheme could its rejection suggest a rejection of the Brahmic aspect? Could this rejection, then, signify a kind of elevation into higher spheres?
11. The points of triple resistance,
172. Again, interpretation depends upon what is being resisted. Is it something higher or low? Is the good being resisted in a triple way or is threefold evil similarly resisted?
12. The followers of the ARHAT,
173. Are these the followers of the Buddha? There are certainly many of the “Sons of Men” today and during the course of the last 2500 years who have been followers of the Buddha.
174. We see that some of these monadic groupings are associated with particular Teachers and also particular locations in our solar system. As such, these groupings do not necessarily indicate evolutionary status, as seemed apparent in the first list of thirteen.
13. The cyclic sons of peace,
175. We might presume that this group had a close relation to the planet Venus.
176. What is their cycle? How often do they manifest? Are they coming in for the one thousand year ‘binding’ of “Satan” following the “Second Coming”?
14. The recurring sons of war,
177. Does this group of Monads or Egos have a regular cycle or do they recur whenever conditions make it possible for them to recur.
178. It would seem that their point of origin is Mars, and if not Mars, then, at least, they would seem to be strongly influenced by that planet.
179. We might inquire whether there exist in active manifestation on our planet and at this time a large grouping of those in this category. We might also inquire if they are related to the sixth ray either in their soul nature or monadic nature.
15. The specks within the planetary eye,
180. It would seem that this could be an advanced group which was part of the Planetary Logos’ ability to see.
181. In this connection we are told that “The Monad is to the planetary Logos what the third eye is to man, esoterically understood.” (DINA II 310)
182. Specks are like points, and points are lives.
183. This might also be a particular group of Monads associated with the ajna center of the Planetary Logos. We have read that all human Monads find their place in a particular center within the Planetary Logos and the ajna center (associated with the function of seeing) is one of the higher ones.
184. We have also to ask whether, in some way, these specks actually assist the sight of the Planetary Logos or impede it? We remember the reference in the Bible to “motes” and “specks” within the eye.
16. The recognised points within the chakras. These naturally exist in ten groups.
185. This is a very strong hint that we are to think in terms not of only seven chakras but of ten.
186. The spleen, alta major center, the seven head centers considered as one grouping, the heart-in-the-head center—all of these are possible chakras to be added to the normal enumeration of seven in order to make the requisite ten.
187. Now, are we talking about the ten chakras within a Planetary Logos, and thus, perhaps, of His ten chains, as points of origin for various types of Monads currently expressing themselves through our planetary scheme? (DK tells us that, at various times, our Planetary Logos has ten, seven or three chains.)
188. Or are we talking about the chakras of the Solar Logos. The various Planetary Logoi and Their schemes fulfilling the role of chakras within the system of our Solar Logos? DK might be telling us that various types of Monads or Egos come from all the planetary schemes. If we count Vulcan, we have ten such schemes.
Each name conveys to the mind of the initiate some knowledge as to the place in evolution of the Monad concerned, the nature of its incarnations, and its place in cyclic evolution. [Page 1083]
189. Let us tabulate what the names of these groups conveys to the initiate:
a. The place in evolution of the Monad concerned
b. The nature of the Monad’s incarnations.
c. The place of the Monad in cyclic evolution
d. We should also add that a number of monadic points of origin are to be found on this tabulation, but not, it seems, in the prior listing.
190. We do note that DK has used the word “Monad”, so it is, indeed, of Monads we are speaking, yet, also at time, of the Monad’s expression as an Ego (i.e., as a spiritual triad or as an Ego in a causal body on the higher mental plane). Sometimes when Master DK speaks of “Egos” He is really referencing Monads. Monads do express through an auric “egg” just as Egos do.
The same method of grouping is used in connection with all the kingdoms though only in the case of the fourth and the fifth kingdoms are individual atoms dealt with;
191. This is interesting. In kingdoms earlier than the fourth and later than the fifth the group expression must obviously be paramount.
192. Below the fourth kingdom we have unconscious group expression. Beyond the fifth kingdom we have super-conscious group expression.
the tabulations and records for the other kingdoms are concerned with groups. When a group is known, the nature, vibration, and rhythm of the atom within that group is immediately apparent.
193. A very interesting thought—the state of the group reveals the state of the atom. Are the individual atoms within these groups, then, so similar, that the group state would reveal the individual atomic state?
We also see that in the fifth kingdom of nature, the