Fellowship of Cosmic Fire
Commentary Semester IX Section IV
TCF 1109-1112 S9S4
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)
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2. Motion in the Causal Body.
We have studied somewhat this activity as it manifests in fourfold fashion in the mental sheath
1. The fourfold motion of the lower mental body…
and the reason that there has not been much to say anent this matter has been that the mental sheath comes under the laws of the matter aspect, and is subject to the same rules as are the material vehicles of all existences. It is only matter of a finer grade.
2. Mind is matter. The mental vehicle is subject to the laws of the natural world.
3. On the higher mental plane there are a different set of laws than operate on the lower mental plane. The first set of laws are natural laws.
The student, therefore, can apply what has been earlier said anent the astral and physical bodies [Page 1110] to the mental body, and thus negate the necessity of our entering upon the subject in greater detail.
4. Master DK has given us an assignment. We see that He is working according to the Law of Economy and inviting us to do a little cross referencing.
5. We will, need, however, some discussion of the devic life which expresses itself through each subplane comprising the four levels of the lower manasic vehicle.
The causal body differs from the Brahma aspect in that it is a fuller embodiment of the life of the second aspect,
6. This must mean that some aspect of the lower manasic vehicle must embody the second aspect to some extent. The mental body is, in some respect, a form builder.
7. The higher mental plane is conditioned especially by Venus and second ray.
its predominant characteristics are those of the second aspect.
8. This, however, cannot be said of the lower mental vehicle.
9. We will expect the factor of cohesion to be present on the higher mental plane. One of the names of the second ray is the “Ray of Attractive Coherency” (EA 411)
To study the nature of motion in the causal vehicle involves much clarity of thought, and due appreciation of the nature of that body.
10. This is essentially and abstract study. For disciples, a true and accurate understanding of the causal body is an important frontier. Just as all the vehicles have their particular dynamics, so does the causal body. We are only in the process of studying the dynamics of the etheric body. Psychologists study the dynamics of the astral body and lower mental body but not yet occultly. It till be long before the causal body is an object for scientific research. Yet for disciples, this process can begin, at least introspectively.
It should here be remembered that in considering the causal body, we are dealing specifically with the vehicle of manifestation of a solar Angel who is its informing life and who is in process of constructing it, of perfecting it, and of enlarging it, and thus reflecting on a tiny scale the work of the Logos on His own plane.
11. Here we have a very clear distinction between the Solar Angel and its instrument of expression, the causal body.
12. The causal body, we realize, is not completely constructed at the outset of the human developmental process. It is a very long time in formation.
13. We see that it is the responsibility of the Solar Angel to construct, perfect and enlarge the causal body. Of course, the efforts of the disciple within the personality offers up the ‘materials’ which the Solar Angel uses in its building process.
14. Analogically, the Solar Angel is a kind of miniature Solar Logos. The day may come when the Solar Angel steps upon the Path of the Solar Logoi.
Each part of the causal body is actuated by a type of force emanating from some one or other great centre,
15. By; this is meant most probably a planetary center or a planet.
16. The parts of the causal body are the "Jewel in the Lotus", the synthesis petals, the sacrifice petals, the love petals and the knowledge petals. Each of these circles of petals is composed of three petals and each of these three has its own specific quality and, it would seem, source of activation.
and it might be of interest, therefore, if we considered the component parts of this "
if we studied the type of animating activity and arrived at a knowledge of the forces playing upon it and through it. Temple of the Soul,"
17. This is a more complex activity than we might imagine.
18. Depending upon how we count, the
Temple of Solomon might have sixteen or almost sixty parts. Many are the potential subdivisions.
19. The petals themselves, considered as force centers which have an influence upon the chakric system of the lower vehicles, are actuated by various kinds of superior energies and forces from various superior sources.
We will take them one by one, beginning with the outer row of petals.
20. We call this aspect of the lotus both a row and a circle.
The Knowledge Petals. These are the petals which represent the lowest aspect of the Triad
21. If this is the case, these petals represent the manasic aspect of the spiritual triad.
22. Each of the permanent atoms of the spiritual triad is connected to a particular tier of petals in the egoic lotus. Note Chart VIII, TCF 817. Also, Chart IX for a more detailed view.
and are responsive to the lowest forms of egoic force.
23. From whence this egoic force? The energy of the petals themselves are egoic force. Perhaps all types of egoic force emanate from the "Jewel in the Lotus", the forces of which ultimately emanate from the Monad.
24. The Solar Angel is equipped with various capacities. Knowledge, we might call the lowest of these capacities and it is to solar angelic knowledge that the three knowledge petals are responsive.
25. The knowledge petals…
are three in number and come under the influence of certain streams of activity.
26. These types of alignments are of crucial importance, because once known, the energies involved can be accessed and directed—imaginatively if in no other way.
a. One stream of energy emanates from the lower triad of permanent atoms, particularly the physical permanent atom, via that one of the three petals called the knowledge petal.
27. This is, relatively, a very material stream. It is interesting that a stream can enter the knowledge petals from a energy source which is relatively ‘lower’ than the petals themselves. These petals are not only influenced from ‘above’, though perhaps the most important influences come from above.
28. The physical permanent atom is particularly related to the knowledge petal of the knowledge tier.
29. By inference we might suppose the astral permanent atom to be related to the love petal of the knowledge tier, and the mental unit to the sacrifice petal of the knowledge tier.
The stream of force engendered in the lower self
30. Presumably from the members of the atomic triangle….
circulates in a triple stream (the reflection in the lower self of the threefold Path to God)
31. The threefold Path to God must be the Manasic Path, the Path of Love and the Path of Will as these Paths are exemplified within the spiritual triad.
32. Presumably the stream is threefold. DK does not appear to be speaking a circulation which occurs three times. Perhaps the triple stream circulates with great rapidity numerous time.
around the atomic triangle at the base of the egoic lotus.
33. The position of this triangle is of real importance and Master DK repeats the location several times. All movements are orderly and occur according to law. The further we go into occultism, the more these movements will be revealed.
When of sufficient strength and purity, it affects the outer row of petals.
34. Shall we say that the circulation of the lower stream must achieve sufficient ‘spiritual momentum’ before the knowledge petals can be affected.
35. It is as if this circulation of energies occurs well before the circulation can affect the outer row of petals.
36. Perhaps we are dealing with issues of resonance. Perhaps when the lower stream becomes resonant to the higher vibrations of the knowledge petals, their effect can be felt within those petals.
This begins to be felt during the third period of man's evolution when he is an average intelligent unit or atom.
37. First man becomes the average instinctual man; then man becomes the average emotional man and finally the “average intelligent unit or atom” of which DK speaks in this context.
38. It is at such a point that the third ray can become the personality ray. We may remember that personalities are initially found only on the fourth, fifth, sixth and seventh rays.
This energy, when it blends with the inherent life of the atomic lives which form the petals, produces eventually that intimate fusing of soul and body which makes man a living soul.
39. The stream which we might call the ‘body stream’ comes from the lower permanent atoms, i.e., the members of the atomic triangle. When this stream blends with petal substance (which, in a way, is ‘soul substance’) we have the fusing of soul and body.
40. We see that to make a man a “living soul” some very specific occult energies are needed. We are given some of the important dynamics of the process producing soul-infusion.
41. We also see that the creation of the soul-infused human being is dependent upon personality energies. Without this energy-stream from ‘below’ soul infusion could not occur.
b. Another stream of energy emanates in time from the second tier of petals when in activity;
42. We are still speaking of the knowledge petals and the three streams of energy-force which animate them.
43. It is a long time (perhaps millions of years) before there appears a stream of energy emanating from the second tier of petals—especially considering the second tier as a whole.
this second tier is peculiarly instinctive with the life and quality of the Manasaputra in manifestation.
44. Here we have a very interesting statement. It is through the study of the second tier of petals, especially, that the nature of the Manasaputra (or Solar Angel) associated with the man can be determined.
45. Would we say that by such a study, we can determine the ray life of the Manasaputra?
46. We seem still to be speaking of the influences which affect the knowledge petals. So far we have:
a. Forces from the "three permanent atoms" considered as a threefold energy stream
b. Energies arising from the second tier of petals.
The second tier of petals in any egoic lotus is the one that gives us the key to the nature of the solar Angel,
47. By “the nature of the solar Angel” is meant, apparently, the ray nature.
48. Apparently Solar Angels/souls on all the seven rays are revealed through the dynamics and qualities of the second tier of petals.
49. As well, the relative status of the Solar Angel involved may be revealed. The next portion of the sentence seems to hint at this possibility.
just as the outer tier is—to the inner vision of the Adept—a clue to the point in evolution of the personality.
50. This statement could certainly be pondered with profit.
51. We may infer that just as the condition of the outer tier gives a clue to the point of evolution of the personality, so that middle tier tells us something about the point of evolution of the particular Solar Angel Who is informing the egoic lotus.
52. When considering the three outer petals, probably each of them is directly associated with one of the personality vehicles.
53. Solar Angels are of various kinds. Some emanate from the Heart of the Sun. Others emanate from the Central Spiritual Sun (considered as the truly “divine nature” of the Solar Logos.) There may well be a different in their status. We may inter that just as there are nine strata of consciousness in the Fourth Creative Hierarchy, so there may well be nine strata in the Fifth Creative Hierarchy.
54. Perhaps, as well, there are various planetary streams on which the Solar Angels enter our planet.
55. Just as there is a definite inequality of rank among the Sons of Men, why should we not presume that the same is true of Solar Angels?
By looking at the egoic lotus, the seer can tell the nature of the:
Personal self through the condition of the atomic triangle, and the outer tier of petals.
56. The word “nature”, of course, is ambiguous. We could be dealing with either status, ray quality or something else.
57. All these six factors (six petal energies—three of them strongly influenced by the forces of the atomic triangle) are involved in the presentation of the personal self. These six factors might be considered the personal aspects of the egoic lotus.
Higher Self, through the colour and arrangement of the central tier of petals.
58. Master DK hints at deep mysteries. Colour reveals quality. What can he mean by “arrangement”? Is it the interior organization of colour within each petal that is referenced?
This tier gives the "family" of the solar Angel through the arrangement of atomic lives which form the petals, and the circulation of the streams of forces in those petals.
59. Again, very potent hints focusing on:
a. The “family of solar Angels
b. The particular arrangement of the atomic lives which form the petals. This arrangement is one of the factors revealing the “family”. We apparently are speaking of certain mysteries of Divine Geometry.
c. The particular type of circulation of the streams of force in those petals. Apparently different flow patterns are possible.
60. We know very little about the manner in which Solar Angels are divided into different groups. Here, DK uses the words “family” to indicate such distinctions. Perhaps Solar Angel can be differentiated according to ray, according to maturity or level of initiation, according to the period in which individualization occurred; according to its source of emanation from the Sun; according to other planets from which it may have ventured before taking up its task on Earth, etc.
61. Manner of division can depend on:
d. Time of immersion on the higher mental plane
62. The Solar Angels belong to a Creative Hierarchy as do human beings. If human beings can be differentiated, according to many evolutionary criteria, there is no reason to think that Solar Angels could not be. This possibility of differentiation is, it would seem, true of the members of all Creative Hierarchies.
Monad, through the inner circle of petals; its stage of lower awareness is revealed in a similar way.
63. Each circle of petals can be studied for a particular type of revelation.
64. Just as the quality and condition of the second tier were directly related to the nature of the Solar Angel, so the quality and condition of the third tier are direction related to the nature of the Monad.
65. We know that the monadic ray is closely related to the mental vehicle and the three “mental petals” must be as well.
The Monadic Ray influences the mental body, after integration of the personality has been brought about. It causes the mind nature to achieve that clear vision which finds its consummation at the fourth initiation, and releases the man from the limitations of form. There is an analogy to this triplicity and an interesting symbolic relation in the three Initiators. (EP I 406)
66. Perhaps the ray of the Monad can be determined particularly through a study of the sacrifice petals, related as they are to the mental vehicle.
67. It is suggested that there is a “lower awareness” of the Monad and, we may presume, a ‘higher awareness’.
68. The sacrificial nature of the Monad (a “Lord of ceaseless persevering devotion”) is revealed through the sacrifice petals.
69. It would be of value to understand the particular manner in which the individual undertakes sacrifice. Probably there are three modes of so doing according to the three major monadic rays.
The number of the Ray concerned is known through the quality of the "light" of the concealed jewel.
70. Here we are speaking of the light which radiates eventually through the "Jewel in the Lotus". The color of the monadic ray will thus be revealed.
71. Could an imaginative evaluation of the light emanating from the "Jewel in the Lotus" be a method of helping to determine the monadic ray?
In all these petals, groups of lives, solar and otherwise,
72. DK could be saying that some lives on the higher mental plane are “otherwise” than solar. Many of these essences are (we must remember) in the dense physical body of the Solar Logos.
73. The atomic lives which compose the petals are ‘other’ than solar. In fact, they are what we call elemental essence, and some of them, “monadic essence”. They are really “lunar” in their nature, belonging as they do to the dense physical body of the Solar Logos.
are concerned, and streams of energy from them focus through the petals.
74. Both solar and “lunar” lives are concerned.
75. The petals, we see, are a meeting place for energies from the various lesser Solar Angels (those who control individual petals or entire tiers) and lunar lives concerned with the energies-forces of the atomic triangle.
This is apparent to the man who has the key.
76. One must unlock the mystery of the "Jewel in the Lotus" and all the many streams of energies which express through it. The sources of these energies must be revealed and it may be presumed that the monadic nature of the "Jewel in the Lotus" holds the key to identifying the energies-forces concerned.
77. DK could also be telling us of “keynotes” related to that colour of light which emanates from the "Jewel in the Lotus".
78. We may infer that the note of the "Jewel in the Lotus" is the keynote for the entire egoic lotus and all its parts.
79. Yet as DK now describes, we are not only dealing with sound (when we read the word “key” we must think of sound) but with symbol.
It is a curious fact that the streams of force which form the petals and [Page 1112] which are in constant flux produce apparently "key symbols" within the periphery of the egoic wheel, and thus reveal themselves through their activity.
80. We are speaking of the revelations of the ‘Book of Nature’.
81. We often see such symbols drawn in Sanskrit within representations of the chakras. Such symbols, then, are not simply signs but are true embodiments of the energy streams they symbolize.
82. We are constantly in the midst of flowing energy streams. These streams must be recognized and mastered.
83. Now we are in a position to learn more about the following:
This tier gives the "family" of the solar Angel through the arrangement of atomic lives which form the petals, and the circulation of the streams of forces in those petals.
84. We learning that the circulation of the streams and forces in the petals produces certain symbols and that these symbols are what we might call ‘key-symbols’ which reveal the nature of the various parts of the egoic lotus and the various type of beings who express through the egoic lotus.
85. We see that the Master need not guess at the nature of the Solar Angel and Monad Who are informing or working through the egoic lotus. He can simply see their natures through the revelations afforded him by ‘key-symbols’.
c. A third type of energy
86. We are now speaking of a third stream of energy following upon the threefold stream from the atomic triangle and the stream from the second tier of petals.
is that which—at the close of evolution—makes itself felt through the inner circle of petals, and which is the result of an inflow of monadic force, or atma.
87. We must be cautious regarding the interpretation of the term “inner circle”. Sometimes it can mean the sacrifice petals and sometimes the synthesis petals.
88. Perhaps it would be better if the term ‘inmost circle of petals’ were used to indicate the synthesis petals.
89. We see three possible types of revelation of the Monad. It Monad reveals itself through the sacrifice petals, through the light of the Jewel and, now as well (if we are justified in saying so), through the synthesis petals—the “inner circle of petals” considered to be intimately related to the "Jewel in the Lotus".
90. Is the Tibetan referring, however, to the unfoldment of the synthesis petals surrounding the "Jewel in the Lotus" or is He still dealing with the sacrifice petals as the “inner circle” of petals? One could read it either ways, except that point “d.” seems to indicate that He is still confining Himself to the three sacrifice petals.
91. If this is the case, may we think that it is the third aspect of the Monad which is principally concerned with expression through the sacrifice petals.
92. There are also two monadic rays—a major ray and a subray on the monadic plane. Through which aspects of the egoic lotus do these two rays express?
93. Is it possible that the activity aspect of the Monad expresses through the sacrifice petals; that the wisdom aspect through the synthesis petals and that the will aspect of the Monad through the "Jewel in the Lotus" itself?
94. It is interesting to hear monadic force called “atma”. Atma is surely an aspect of monadic force but we might say that buddhi is as well and manas also.
95. It would seem that the innermost group of petals is particularly associated with buddhi and the "Jewel in the Lotus", particularly with atma.
96. From another perspective, however, atma may related to the sacrifice petals; the energies of the monadic plane to the synthesis petals; and the core of the Monad (which we might consider a resident of the logoic plane) to the "Jewel in the Lotus".
d. Finally, therefore, when the petals are unfolded they are therefore transmitters of life or energy from three sources:
1. The lower self … Lunar Pitri Knowledge petals.
2. Ego................. Solar Angel Love petals.
3. Monad.......... Father in Heaven Sacrifice petals.
97. One wonders, since a distinct devic being (i.e., a “lunar pitri” and a “Solar Angel”) is associated with the lower self and the Ego, whether another type of devic Being might not also associated with the monadic level. Perhaps such a Being might be drawn from the Creative Hierarchy of Divine Builders (the “Burning Sons of Desire”) focusing on the monadic plane.
98. Such a hypothesis would suggest that a Solar Angel would find its truer home on triadal levels.
It then becomes possible for a still higher form of energy to be felt, that which is the energy of the centre of the body of the Heavenly Man or planetary Logos, and which uses the "Jewel in the Lotus" as its focal point.
99. We nave a really amazing statement here, shedding light upon an unsuspected function of the "Jewel in the Lotus"—it serves as a focal point for energy from one of the centres in the body of the Heavenly Man.
100. Some such source centers might be purely cosmic etheric and found upon the systemic manasic, buddhic and atmic planes, but in a higher sense, some such centers could in fact be monadic—seven of them found upon the monadic plane. After all, what are the centers within a Planetary Logos? Are there not many of them and found on all planes of the cosmic physical plane?
101. From this perspective, the "Jewel in the Lotus", through the quality of its light, could be expressing energy from a monadic centre within the Heavenly Man.
102. We could infer then that human beings on a given monadic ray would belong to a particular center in a Heavenly Man.
103. However, membership in such a center might depend not only on the monadic ray but on the degree of evolution of the Monad in question.
In this summation, we have dealt with the main types of energy manifesting in the egoic or causal body.
104. These types of energy come from the atomic triangle, from the level of the Ego itself, and from the Monad situation on planes higher than the egoic subplanes.
105. The egoic lotus is certainly not simply an impervious, self-contained unit of energy. It is ‘fed’ from many sources, and when these sources are understood, the simulation can be augmented.
Certain other influences must likewise be considered in connection with the outer tier of petals.
106. DK tries to give us as complete a picture as possible of “energy streams”.
107. If we think of those words—“energy streams”—we will have in mind a very important picture of the reality underlying the outer form.
108. We began this discussion by speaking of sources of energy which influenced the outer tier of petals. During the process of discussion, however, DK seemed to focus on sources of energy working not only through the outer tier, but through the middle and inner tiers.
e. There is the energy reaching directly to the knowledge petals from the manasic permanent atom.
109. DK has discussed three sources in relation to the knowledge petals (but also in relation to the love and sacrifice petals)—the threefold energy-stream from the atomic triangle; the energy stream manifesting through the second or love tier; the energy-stream emanating from the Monad.
110. DK focussed the two higher energy-streams through the second and inner tier respectively, but still seems to be suggesting that these higher energy-streams still have a relation to the outer of knowledge tier.
111. Now He speaks of the spiritual triad as source of energy-streams. Charts VIII and IX in TCF reveal this relationship.
The permanent atoms of the Spiritual Triad, as well as the bodies which are built around them,
112. From what point in the evolution process are such bodies actually built. Do they exist from the outset or are they built only later. Certainly they are “coordinated” only later.
bring in certain groups of deva lives which have not as yet been much considered.
113. One can, therefore, presume that the higher permanent atoms are an important source of energy streams into the egoic lotus.
114. Of what nature are the deva lives here mentioned and how are they related to the Creative Hierarchies which express upon the buddhic and atmic planes.
115. We will continue this exploration in the next commentary.