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Fellowship of Cosmic Fire

Commentary Semester IX Section IV Part III

TCF 1116-1119 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)

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

The Sacrifice Petals.  The energies or forces flowing through, and thus producing activity in the inner tier of petals, the Sacrifice Petals, are again similar in nature to those already enumerated, plus a definite stimulation of power in two directions.

1.            We have been dealing with the various influences which impact the three tiers of petals.

2.            The sacrifice petals are called the inner tier or circle of petals but not the inmost circle.

3.            All petals in every tier of petals have a certain similarity. They are all most strongly conditioned by the second aspect of divinity no matter how much they may be secondarily influence by other higher or lower sources.

4.            The sacrifice petals are petals of power.

One stimulating influence comes from the Will Aspect of the Monad, and thus (through transmission) from the first Aspect of the planetary Logos, and the other emanates from the "Sacred Bud which veils the Jewel."

5.            We are considering the sources of stimulation of the sacrifice petals:

a.            One source is the will aspect of the Monad. Note that the Monad also has a wisdom aspect and an activity aspect which probably stimulated the second and third tiers respectively.

b.            We are learning that that the first aspect of the Planetary Logos stimulates the first aspect of the Monad—the will aspect.

c.            The second source is apparently from the synthesis petals considered as a “Sacred Bud” veiling the "Jewel in the Lotus". We are not sure whether DK is considering the "Jewel" per se as a source of stimulation for the sacrifice petals. Usually the “bud” is considered as one unit including the "Jewel in the Lotus".

This is a particularly strong vibration because, when the inner circle is unfolded, the jewel is revealed,

6.            The “Jewel” is at least partially revealed. The inner circle is completely unfolded by the time the third initiation is taken, but the “Jewel” is not then fully revealed—at least according to what Master DK has stated elsewhere about the continuing revelation of the “Jewel” leading up to the fourth initiation.

 and the three "veils" or "sacred petals" open successively when the three tiers unfold.

7.            We have some important synonyms here for the synthesis petals.

8.            They are called “veils” because they veil the “Jewel”. They are called “sacred petals” because they have been formed by a downflow of buddhic energy.

9.            The sacred petals open successively at each of the first three initiations—the knowledge-synthesis petal continuing to open during initiations two and three and the love-wisdom-synthesis petal opening at the second initiation continues to open as the third initiation is taken. Yet full opening so as to disclose the "Jewel in the Lotus" does not occur until the fourth initiation.

It is thus apparent what numerous energising agencies are responsible for the "motion," occultly understood, of the egoic lotus.

10.         This has been the whole point of our discussion—motion on the plane of mind and especially on the plane of higher mind.

11.         Streams of energy are motion and induce motion.

12.         We are now listing several agencies which energize the egoic lotus.

 There is the inherent life of the atomic units forming each petal,

13.         These atomic units are comprised of the elemental essence of the higher mental plane.

and the circulatory life of the petal itself, regarding it as an individual unit.

14.         The “circulatory” life is distinct from the “inherent life”, though no doubt involves the latter.

There is likewise the life of the circle of three petals and to this we must add the unified activity of the outer three circles, or the blending of knowledge forces absorbed from the personal self, of love forces which are the natural energies of the solar Angel, and of sacrifice forces pouring in from the Monad.

15.         Let us tabulate the types of forces involved in the energizing of the egoic lotus.

a.            The inherent life of the atomic units forming each petal

b.            The circulatory life of the petal itself

c.            The life of each circle of three petals

d.            The unified activity of three outer circles of petals (the blending of the knowledge forces, the love forces and the sacrifice forces)

e.            Still other forces to be added as explained below—the “Jewel” and presumably the energies of the inmost tier.

16.         Notice that the three circles of petals are called “outer” in contrast to the circle of “sacred petals” or synthesis petals.

17.         It is important to realize that the knowledge forces are particularly absorbed from the personal self; that the love forces are the most natural of characteristic energies of the Solar Angel; and of course that the sacrifice forces pour in particularly from the Monad.

 Thus we have a marvellous aggregate of streams of energies, all representing interior and still greater (because cosmic) energies.

18.         All the energies closer to the possibility of human comprehension are simply representatives of still greater interior, cosmic energies.

19.         Given enough study and persistence, we could, over time, connect the “highest” and the “lowest” in on concatenated stream of influence.

Finally, we have the dynamic force of the "Jewel" at the Heart,

20.         At the heart of the egoic lotus…

21.         Just as the energy of the sacrifice petals is dynamic so is the energy of the "Jewel"—even more so.

which is itself the focal point for the life of the planetary Logos,

22.         Not just for the will aspect of the Planetary Logos—but for His life itself…

23.         Within the monadic triangle (consisting of Will, Wisdom and Activity) there must be a central point which is the very essence of the Monad. Such a central point is not discussed but it can be inferred by analogy. There must be an ultimate home for the liberated volatile essence, and this central point, more logoic than monadic, is, I think, finally to be correlated with the volatile essence.

 and through the planetary Logos of all the other Logoi.

24.         Probably the seven sacred planets influence the "Jewel in the Lotus" which is seven-faceted. Other and higher Logoi (for instance the Logoi of the "Seven Solar Systems of Which Ours is One") probably also have their influence on the central "Jewel".

25.         Even that Logos within the Great Bear most related to our Planetary Logos would have His very attenuated influence.

Thus the potentialities latent in the incarnating jiva are stupendous,

26.         Let us remember this for our encouragement.

and he can become as God,

27.         This is the destiny for each of us.

provided he submits to the evolutionary process, and does not "refrain [Page 1117] from being stretched upon the wheel."

28.         To be stretched means to be subject to all the experiences of the wheel.

29.         We are learning that there is no way to “become as God” without going through the completed evolutionary process.

Thus the expansions of consciousness, which will admit an individual point of spiritual life into the councils,

30.         A Monad is here being described as an “individual point of spiritual life”.

31.         What are the “councils”? One is reminded of the Council Chamber of the Most High, to which only a Monad can be admitted.

32.         Yet the word “individual” could indicate the Ego on the higher mental plane as an individuality.

 and the Wisdom of the Deity, are no idle promise but are guaranteed by the very constitution of the vehicle employed, and the place in the scheme of the "developing Point," as the Ego is sometimes called.

33.         We can see why the Ego should be called a “developing Point”. There is no reason, however, why the Monad should not be called something similar though the development of the Ego is more immediate and comprehensible to us.

34.         Within the egoic lotus, the "Jewel in the Lotus" is the true “point” and it is the representative of the Monad—the still more real point.

Naught in time and space can hinder, for every form being simply an expression of energised life, tends to serve every other form. 

35.         Here is asserted the great interdependency of all living beings.

Stimulation of some kind, the tendency to increase the vibration of contacting streams of energy, the accentuation of the activity of each centralised point as it contacts other points in the general heightening of the vibration through the interplay of those forces, all this sweeps the entire system on to its consummation, and to the revelation of the "glory which shall some day be revealed.18 [Bible. I. Peter, 5:1] 

36.         Here we have a most beautiful statement of vibratory interdependence.

37.         No matter through what form a point may be expressing, each point is essentially the Monad.

All these forces form the aggregate of what is called "fohatic life."

38.         The solar system is an aggregation of all manner of forces. This system manifests on the cosmic physical plane, one of the three domains of Fohat---the ‘Lord of Cosmic Electricity’.

39.         From a deeper perspective, Fohat is Agni or the Life of the entire personality of the Solar Logos.

As the system, or the body of the Logos, is carried forward through the energy in all its parts,

40.         Every part of the systemic body of the Logos contributes to the carrying forward of the entire body of the Logos.

so is each infinitesimal part speeded on to its similar individual glorification.

41.         There are many levels of glorification, each relative. Eventually will supervene the glorification of the One and Only Form—that of the Universe itself.

The many which form the All, and the units which constitute the One, cannot be differentiated as the consummation is achieved. 

42.         Some glimmer of this possibility occurs to us in our highest states of consciousness.

43.         “All in One and One in All”.

They are merged, and lost in the general "beatific light," as it is sometimes called.

44.         That psychic power called “beatitude” emanates from the atmic plane which is the “nirvanic plane”. We seem to be speaking, then, of the realization which begins to dawn on the successful Nirvani.

 We can then extend the concept somewhat further, and realise the cosmic interplay which is likewise being carried forward.

45.         Master DK is in the midst of what of his consummatory summations. Periodically, as a Master Teacher, He reveals the gathering of all forms of life into one glorious consummation.

We can picture the cosmic stimulation and intensification which proceeds as constellations form the units in the Whole instead of planets or human atoms.  Whole suns with their allied systems in their immensity play the part of atoms.

46.         Suns as atoms! To what type of Being would a Sun be as an atom? We have already been told that to some Beings (let us say a Galactic Logos) a Sun is as a cell. To other types of Beings the Sun is as a crystal. The type of Being in relation to which the Sun is as an atom must be far larger than a Being manifesting through a galaxy or island universe.

Thus some idea may be gained of the unified purpose underlying the turning of the great Wheel of the cosmic Heaven,

47.         Is Master DK speaking of the One and Only Wheel? The Wheel of the Universe? Or is He speaking of a Galactic Wheel—the vehicle of expression of a Galactic Logos?

 and the working through of the life purposes of those stupendous Existences Who [Page 1118] hold a position in the cosmic Hierarchy similar to that of the "ONE ABOUT WHOM NAUGHT MAY BE SAID."

48.         DK seems to be speaking of Beings Who are analogous to the Ones we have called the "One About Whom Naught May Be Said" and yet are far greater.

49.         Our local "One About Whom Naught May Be Said" is certainly of far lesser scope than a Galactic Logos. This can be well-reasoned.

50.         Of course the system of our local "One About Whom Naught May Be Said" could be called “the great Wheel of the cosmic Heaven”, but such a wheel performs in tiny terms (relatively) within the far greater Wheel through which a Galactic Logos finds expression.

It is not possible to give students an adequate idea of the beauty of the egoic lotus when it has reached the stage of complete unfoldment.  The radiancy of its colour is not here referred to, but the brilliancy of the fires, and the rapid scintillation of the ceaselessly moving streams and points of energy.

51.         We have no other choice but to learn to see the egoic lotus for ourselves. We can imagine that to which Master DK alludes, but this feat of imagination cannot take the place of the development of direct sight. Towards that we strive.

52.         Many things are hidden to us. We know the path to revelation. We have simply to tread that path with undying persistence.

Each petal pulsates with quivering fire "points,"

53.         These quivering “fire points” are devic lives. DK has sometime referred to devas as “points”.

54.         In fact, all lives are points.

and each tier of petals vibrates with life, whilst at the centre glows the Jewel,

55.         With a hue which is a reflection of the quality of the Monad…

 raying forth streams of energy from the centre to the periphery of the outermost circle.

56.         The "Jewel in the Lotus" as the reflection of the Monad participates in the consummation of the development of the egoic lotus.

The fires of living energy circulate around each individual petal and the method of interweaving and the circulation of the fires is (as may be well realised) sevenfold in nature according to the sevenfold nature of the Logos involved.

57.         This means that the method of interweaving and circulation depend upon the monadic ray of the Monad concerned. Each Monad represents one of the seven sacred Planetary Logoi.

58.         Though seven Logoi can be represented, ultimately three Great Logoi are represented—the three correlating with the three major rays of all Monads.

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.

59.         DK is giving us a tantalizing image of final consummation. He is speaking to our imagination.

60.         Let us tabulate the types of activity thus far described:

a.            The activity of the petals

b.            The activity of the living points or the deva lives within the petal circumference

c.            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,

61.         We may presume that this stage occurs following the third initiation.

 the three tiers of petals, considered as a unit, begin to revolve, so that the entire lotus appears to be in motion. 

62.         We have a rhythmic consummation of the activity aspect of divinity.

At the final stages the central circle of petals opens,

63.         As the fourth initiation is occurring…

64.         Other names for this “central circle of petals” are the “sacred petals”, the “veils”, the inmost petals, the synthesis petals.

revealing that which is hid, and revolves around the Jewel, only in a contrary direction to the rapidly circulating outer lotus.

65.         Within the demonstration of the final egoic lotus we have wheel turning on itself.

66.         As an analogy, the rotation of the Earth (as seen from a vantage point in space) and its revolution around the Sun proceed from left to right, but the gyration of the Earth’s axis proceeds from right to left.

 The reason may not here be revealed for it is hid in the nature of the electric Fire of Spirit itself.

67.         We remember that electric fire really is a very high form of buddhic energy. Buddhi is the energy of harmonization in which both the pairs of opposites must be given equal representation. Both directions; Spirit as well as matter must be represented. The wheel must turn on itself.

68.         If we knew with certainty the direction of the nine as compare to the direction of the inmost three, we would have confirmed for us the contrary tendencies of the third aspect of divinity and the second aspect of divinity.

The Jewel itself remains occultly static, and does not circulate.

69.         Stasis is one of the qualities of the first ray and the "Jewel", no matter what may be the ray of the Ego or of the Monad, represents in the structure of the egoic lotus, the first ray.

 It is a point of peace;

70.         The term “peace” suggests Shamballa which is the foremost first ray Center within our planet.

 it pulsates rhythmically as does the heart of man,

71.         The pulsating heart is the home of the first aspect of divinity as well as the second.

72.         Pulsation conveying life is a dynamic of the first ray.

and from it ray forth eight streams of living fire

73.         The number eight connects this dynamic of pulsation to the Logos of Sirius and, more proximately, to the Christ (the Heart of the Hierarchy).

 which extend to the tips of the four love petals and the four sacrifice petals. 

74.         How are there four love petals and four sacrifice petals? Why not five? May it be that by the time the fourth initiation is occurring, the knowledge petals are already in the process of disintegration and are not enumerated.

75.         Within the sacrifice tier are three sacrifice petals and within the love tier there is one.

76.         Within the love tier there are three love petals and within the sacrifice tier there is one.

This eight-fold [Page 1119] energy is atma-buddhi.

77.         This is a most significant statement. And we are confirmed in thinking that atma is expressed through the sacrifice tier and buddhi through the love-wisdom tier.

78.         The number eight relates to Sirius (the “Star of Mercury”), Scorpio (the eighth sign of the zodiac), Mercury (the “Guardian of the Eighth Gate”) and the Christ (to Whom the number has been assigned—the Lord who relates the highest circle with the lowest).

 It is this final raying forth which produces the eventual disintegration of the body of the Ego.

79.         Thus we learn that the "Jewel in the Lotus" is instrumental in causing the destruction of the egoic lotus.

80.         The number “eight” is also intimately related to the process of destruction.

The knowledge petals, not being the subject of the attention of this central fire

81.         Here it is said and we learn why the rays are eight instead of ten.

 in due time cease to be active;

82.         The intuition gains ascendancy and transcends knowledge.

 knowledge is superseded by divine wisdom and the love petals have their forces equally absorbed.

83.         It would seem that the eight forces at length become the three as the energies of the love petals are absorbed.

84.         This absorption means that one of the forces of sacrifice (that one which worked through the sacrifice petal in the  love tier) can no longer express, as its instrument has been absorbed.

Naught is eventually left but the desire to "sacrifice,"

85.         Thus, both knowledge and egoic love are transcended and the Will-to-Sacrifice remains—the energy of the sacrifice petals remains, prior to its dissipation.

and as the vibratory impulse is akin to the nature of the living Jewel,

86.         The “vibratory impulse” of sacrifice is akin to the nature of the "Jewel".

 it is synthesised in the central living unit and only the Jewel of fire remains. 

87.         The energy of the sacrifice petals is synthesized in the "Jewel in the Lotus"; the energy of atma is synthesized within the Monad proper.

88.         When only the “Jewel of fire remains” are we reaching the point at which the “body incorruptible”, the body of pure flame, will be produced?

When all the petals have merged their forces elsewhere, the process of revelation is completed.

89.         The process of revelation is accompanied by the process of absorption and synthesis.

  The lower fires die out; the central fire is absorbed, and only the radiant point of electric fire persists.

90.         That radiant point is the "Jewel in the Lotus" which remains until the egoic lotus is entirely dissipated.

Then a curious phenomenon is to be seen at the final Initiation.

91.         The “final initiation” (if we are discussing the consummation of the divine of the egoic lotus) cannot be any initiation beyond the fourth.

92.         One might be tempted, however, to think of the seventh initiation. Perhaps at that initiation there is a similar sevenfold display in relation to the monadic "Jewel" with the Temple of Ezekiel (the monadic vehicle in process of destruction).

 The Jewel of fire blazes forth as seven jewels within the one, or as the sevenfold electric spark, and in the intensity of the blaze thus created is reabsorbed into the Monad or the One.

93.         Our question has long been whether this absorption into the Monad is direct or mediated via the spiritual triad. There are other references which suggest a meditated passage towards the Monad.

94.         It would seem that since the three circles of petals in the egoic lotus are stimulated by the three permanent atoms of the spiritual triad, that the synthesized energy of these tiers would be absorbed by the synthesis petals and thence by the permanent atoms of the spiritual triad—eventually finding their way into the Monad. But are the energies of the "Jewel in the Lotus", per se absorbed directly into the Monad? Some features of TCF Chart VIII could make us conclude they are.

95.         Yet we must ponder the following which suggests that the energies of the "Jewel in the Lotus" become centralized in atma-buddhic before they reach the Monad proper:

The central electric fire becomes centralised in atma-buddhi.  The Thinker or spiritual entity stands free of the three worlds, and functions consciously on the buddhic plane.  Between these two stages of quiescent (though self-conscious) inertia and of that radiant activity which produces a balancing of forces, is a long series of lives. (TCF 764)

This blazing unit, through the combined heat of its being, burns up the causal body, and escapes back on to the planes of abstraction. (TCF 515)

96.         The following quotation also suggests that the ascending energies of the "Jewel in the Lotus" are focused for a time within the spiritual triad:

The Chohans of the sixth Initiation work in the fourth and fifth ethers of the logoic etheric body (the buddhic and atmic planes), and deal with the passage of the life of Spirit from form to form in those worlds, having in view the transmutation of units in the spiritual kingdom into the monadic. (TCF 485)

97.         We judge from this that such Chohans can work through the atmic and buddhic permanent atoms of the spiritual triad. At least some of them appear to be able to do this. They are not entirely abstracted onto the monadic plane.

98.         We gather from this reading of the focal section of text that electric fire is sevenfold. We might also conclude that not only is the "Jewel" seven-faceted but that the Monad is sevenfold.

This process is paralleled at the final consummation of solar evolution when the seven Suns blaze forth before the great Pralaya.

99.         We seem to be speaking of the pralaya of the Solar Logos, not simply between His incarnations, but after His entire incarnational cycle is concluded. In other words, He will have no further need for a logoic causal body.

All these modes of expression are but pictures which serve to convey some small idea of the beauty, and the intricacy of the divine process as it is carried on in the microcosm, and in the macrocosm. 

100.      Note the word “intricacy”. Nature and Super-Nature are as complex as they are simple.

101.      Master DK has given us a picture of two types of consummations, both occurring at a specific type of fourth initiation. One is the consummation for the evolving human being. The other is the consummation for the evolving Solar Logos.

They all serve to limit and circumscribe the reality, but to the man who has the divine eye in process of opening,

102.      This opening will occur as the sacrifice petals are in process of opening.

103.      We are speaking of the opening of the third eye.

104.      Thus, we see the relation of sacrifice to vision.

and to him who has the faculty of the higher intuition awakened,

105.      DK seems to suggest that there are lower forms of intuition. The intuition of which He speaks is that which comes from buddhic streams of energy.

106.      Lower forms of intuition may occur as buddhi stimulates faculties resonant to it within the three lower planes—the love petals of the egoic lotus for instance, or even the astral body.

 such pictures serve as a clue or key to the higher interpretation. 

107.      The processes we seek to understand here are relatively formless, and yet DK is forced to speak in terms of form. To move from a formulated image or picture to an apprehension of the energy pattern lying behind the picture is an act of intuition.

They reveal to the student certain ideas as to the nature of fire.

108.      The nature, diversity and mobility of fire…