Fellowship of Cosmic Fire
Commentary Semester IX Section V Part I
TCF 1119-1123 : S9S5
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In
concluding what is to be said anent motion in the causal body, I would like to
point out that it too—on its own plane—has the three characteristics of
inertia, mobility and rhythm.
1.
We have sometimes thought that these qualities (the three gunas)
apply only to the eighteen lower subplanes. We see now that this is not the case.
Inertia
characterises the stage prior to the revolution
of the different tiers of petals,
2.
Thus, the stage of inertia occurs not only before any of the major
manasic initiations, but probably before the two the minor initiations
described below.
Each
circle of petals becomes, as evolution proceeds, likewise active, and revolves
around the central Jewel, so that we have, not only the activity of the petals,
not only the activity of the living points or the deva lives within the petal
circumference, but likewise the
unified activity of each tier of the threefold lotus. (TCF 1118)
At the stage which we are considering (that
of the organisation and unfoldment of the first tier of petals), the egoic
influence felt at the beginning is but small, but when the three petals become
sufficiently active and alive through the energy accumulated and stored up in
the [Page 870] ego during the activities of the personal life, a form of
initiation then takes place which is a reflection (on a lower plane) of the
great manasic initiations. The energy in the outer circle of petals
causes it to spring apart from the next circle, and to unfold. This
threefold energy becomes interactive and a very definite stage is thus reached. This series of initiations is seldom recognised
within the physical brain consciousness owing to the relatively inchoate stage
of the bodies, and the unresponsiveness of the brain matter. Yet they are nevertheless initiations of a
definite though less important character, and they involve primarily the
display (within the personal life of the man) of an intelligent recognition of
his group relationships on earth. This
recognition is frequently selfish in character, as, for instance, that which
the union worker displays, but it is indicative of group interplay.
A similar process takes place when the second circle of petals is
organised and ready for unfoldment. This
time the World Teacher, the Master and the Ego concerned are co-operating, for
these smaller initiations deal with the love nature, with astral or
emotional organisation, and with the recognition (by the man in his
personal life) of some form of unselfish love, and of a love for
some object, person or ideal which leads to altruistic endeavor, and to the negation of the lower self.
(TCF 869-870)
3.
We gather that the above, there are certain important questions to
solve. One of them concerns whether the springing apart of the outer tier of
petals occurs at the same time as the revolution of that tier. It is quite
possible, even probable, that the springing apart occurs before the rotation.
and this
revolution only begins [Page
1120] to be felt when the petals are becoming active.
4.
It is apparent that only when all three petals in a tier are active
can the revolution of the tier occur. The word “active” is important because it
indicates a phase of petal development subsequent to that of “inertia”. The
term “activity” suggests the stage of “mobility” (the rajasic phase).
5.
While the second tier of petals is becoming organized and ready for
unfoldment, the outer tier becomes fully active (i.e., rotary)—exactly when. we
cannot yet say. May it be when the fifth petal is unfolding or, perhaps, only when
the fifth petal is fully unfolded. If the latter is the case, then the third
tier of petals will begin revolving only once the first initiation has been
taken (for the full unfoldment of the fifth petal indicates the first
initiation), but if the outer tier is completely unfolded before the fifth
petal is completely unfolded, then the rotation of the outer tier can occur before the first initiation.
It might
be stated that the passing of the Pilgrim through the Hall of Ignorance corresponds
to the period of "egoic inertia."
6.
The true “Pilgrim” is the Monad. The term can, however, be
reasonably though conventionally applied to the human being in the three lower
worlds. The human being is not only the representative of the soul but of the
Monad as well.
7.
The Hall of Ignorance pertains specifically to the work done within
the outer tier of petals.
8.
We can see that any revolution thus far discussed in DK’s text is
not the revolution/rotation of the second tier of petals, because by the time
the second tier begins to revolve or rotate, the sixth petal must be fully
unfolded and the man must have taken the second initiation. The revolution thus
far indicated occurs much before this initiation.
9.
Just as the eighth petal is related to the sixth, so the fifth is
related to the third. Just as the partial unfoldment of the eighth petal
indicates the full unfoldment of the sixth, so the partial unfoldment of the
fifth petal could indicate the full unfoldment of the third. This analogy might
incline one to believe that revolution/rotation of the outer or knowledge tier
could occur only at the first of the
manasic initiations (when the fifth petal is completely unfolded), but that the
unfoldment of the first tier (prior
to it rotation) could be correlated to the first of the minor initiations—yet there is no certainty in this possibility. In
fact, the revolution/rotation of the first circle could occur before the first manasic initiation.
10.
We are proceeding by inference here until direct sight can confirm
the proper sequence of developments.
During
this period, the permanent atoms are the most noticeable points of light in the
lotus;
11.
DK is speaking of the period of inertia within the development of
the causal body. We must remember that deva lives are also “points” of life and
light to be found within the petals of the egoic lotus.
12.
DK may be telling us that during the period of inertia the
permanent atoms are of greater brilliance of the petals themselves. This would
correspond to the thought that during this period, the personality vehicles in
themselves are much more prominent in expression than the soul through those personality vehicles.
they constitute the "energy feeders"
of the petal.
13.
This is an important statement. The petals store quality. All that which is to be
abstracted from the members of the atomic triangle and transmutatively worked
into quality by the Solar Angel is first accumulated in the permanent atoms and
mental unit of the atomic triangle.
14.
It would seem logical to conclude that the physical permanent atom
feeds the knowledge petals; the astral permanent atom feeds the love petals;
and the mental unit feeds the sacrifice tier of petals.
Later, as the Pilgrim on the physical plane
15.
There is the Pilgrim on the spiritual planes (i.e., the Jiva
leaving the “Father’s Home”, and the Pilgrim on the physical plane—i.e., the
personalized Jiva.
becomes more active and the egoic lotus is
consequently unfolding with greater rapidity, the stage of mobility supervenes, and the
circles commence their revolution.
16.
Note the word “commence”. It is not logical to conclude that the
revolution of the second tier of petals occurs during the period of “mobility”
though one can conclude this in
relation to the outer tier of petals.
17.
If the period of inertia occurs before the rotation of the petals,
may we say that the period of mobility (rajas)
signals the possibility of revolution/rotation, but not the revolution/rotation
of all three tiers?
18.
We must realize that the different circles do not commence their
revolution all at the same time. It seems necessary that the rotation of the
second and third tiers can only occur during the period of “sattva” and not
during the period of “mobility”.
19.
The period in which the two minor initiations are taken is the
period of mobility.
20.
There are at least five stages of development which we must keep in
mind relative to any tier of petals (though other thinkers might enumerate
these stages differently):
a.
Stimulation and organization
b.
Gradual through probably incomplete unfoldment of individual petals
c.
Springing apart and full unfoldment of the tier and thus of all
petals within the tier
d.
Interactivity of the petals preparatory to revolution/rotation
e.
Revolution/rotation
21.
Again, these stages are listed on the basis of inference. Direct
vision could modify this tabulation of stages.
The
energy in the outer circle of petals causes it to spring apart from the next
circle, and to unfold. This threefold energy becomes
interactive and a very definite stage is thus reached (TCF 869)
22.
It is likely that the first initiation begins what is called the
period of “sattva”. By that time the first circle is surely revolving. From
what is said immediately above, it seems likely that the revolution of the
first circle begins before the first
manasic initiation.
23.
Thus, it is possible to reason both ways—that the rotation of the
first tier may occur before the first
manasic initiation or only as that initiation is occurring or only when the first manasic initiation is
occurring. If I were to hazard an educated guess, I would say that since the
sattvic period is the period of true initiation and since rotation of the outer
tier begins when the period of mobility
is underway, it is probable that the rotation of the first tier occurs before
the first manasic initiation.
24.
It would however be mentally satisfying to conceive that the
revolution of the first tier occurred at the first initiation; the revolution
of the second at the second initiation; and the revolution of the third tier at
the third initiation. This scenario is probable with respect to the second and
third tiers, but perhaps the non-correlation of the revolution of the first
tier with the first initiation is the exception.
25.
No reasoning can take the place of direct sight.
Finally,
when the man treads the Path and his purpose is intensified, the central bud
unfolds,
26.
This begins to occur at the first initiation as the synthesis
petals begin slowly to unfold. The partial unfoldment of each of the three
synthesis petals is correlated with each of the first three initiations.
the revolution is unified,
27.
Eventually the three tiers all turn together, and, we may presume,
in the same direction.
and through
the raying forth of the fires of the Jewel, a specific rhythm is imposed upon
the lotus, and its energies are stabilised.
28.
We are speaking of the establishment of a “specific rhythm” in the
egoic lotus due to the action of the "Jewel". This action is
dependent, we will learn, on the type of Monad involved and the “divine
Prototype” or Planetary Logos of the Monad.
29.
There are eight fires or rays raying forth from the
"Jewel". The imposition of the
“specific rhythm” is definitely part of the sattvic period within the egoic
lotus process.
30.
It is interesting to consider that before the raying forth of the
fires of the "Jewel", the energies of the "Jewel" are not
considered to be “stabilised”.
31.
There are eight rays in
this “raying forth”. We must related the number eight to the process of
stabilization.
The Jewel itself remains occultly static, and
does not circulate. It is a point of
peace; it pulsates rhythmically as does the heart of man, and from it ray forth eight streams of
living fire which extend to the tips of the four love petals and the
four sacrifice petals. This eight-fold
[Page 1119] energy is atma-buddhi. It is
this final raying forth which produces the eventual disintegration of the body
of the Ego. (TCF 1118-1119)
This
rhythm is diverse according to the type of Monad concerned, or the nature
of the planetary Logos of a man's ray, his divine Prototype.
32.
Two things account for the nature of the rhythm imposed upon the
egoic lotus during the raying forth from the "Jewel":
a.
The nature of the Monad
b.
The nature of the Planetary Logos to which the Monad ‘belongs’
33.
Note that the word “divine” is used, indicating that the Monad is
involved. We might wonder whether we are to relate the soul to the man’s
“divine Prototype” or the Monad. The term “divine” suggests that “a man’s ray”
is really his monadic ray.
34.
We will learn that there are seven
types of rhythm which can be induced by the radiation of the
"Jewel".
By the
use of certain terms,
information is conveyed to the Workers
of the planet,
35.
The fact that the word “Workers” is capitalized, suggests that they
are members of the Spiritual Hierarchy.
the Brotherhood of Light, as to the nature of
Ego concerned, the quality of his Ray, the number
of his vibration, and the point of evolution attained.
36.
Four factors illuminated by certain terms (often secret terms) are listed:
a.
The nature of the Ego
b.
The quality of the Ego’s Ray. We cannot be certain that DK is
speaking only the egoic ray.
Information re the monadic ray may also be conveyed.
c.
The number of the Ego’s vibration
d.
The point of evolution attained by the Ego
It will
be apparent therefore, why it is not
permitted here to make public the names of the seven rhythmic groups.
37.
One might wonder whether the names of some of these “seven rhythmic
groups” might not be somewhat intuited from the terms presented in pages 1081
and 1082 when various monadic groupings are discussed.
38.
We remember that the nature of the seven rhythmic groups depends
upon the quality of the monadic ray and the nature of the “divine Prototype” or
Planetary Logos to which the Monad ‘belongs’.
39.
This implies that there are seven
different types of Monads. In fact there can be seven different types of
monadic subrays (and, thus, seven
monadic differentiations), but, essentially, only three types of Monads, at least with regard to the major monadic ray. These implications
are clear if one examines the first and second subplanes of the cosmic physical
plane on Chart V of TCF 344). The seven/three division is clear.
40.
Since rhythmic induction is essentially a monadic matter, the “quality of the Ego’s ray” does seem to
depend upon the Monad. Sometimes the term “Ego” even means “Monad”. (Study EP
II 211) We cannot be sure that this is not the case with respect to the
reference under consideration.
One of
the effects produced in the lower man via the centres, through the unified activity of the causal body, is the
co-ordination of the lower energies of the human being.
41.
This is a vitally important statement. We may wonder how the lower
man comes, at last, to be an integrated personality. We see that the unified
activity of the causal body is required for such coordination and gradual
integration.
42.
A truly integrated personality is an initiate of the third degree. By
the time the third degree is taken, all
three tiers of petals are revolving! The inner revolution is the cause of
the outer integration. Of course, there is necessarily a feedback loop between
the causal body and the personality mechanism.
These
lower energies, as we know, demonstrate through the medium of:
a.
The three groups of centres in the three bodies.
b.
The etheric body itself.
c.
Certain centres in the physical body such as the pineal gland, the
pituitary body and the spleen.
43.
The above details the groups of energies which are to be coordinated
and then integrated.
We are
not here referring to the work of those centres as it is self-initiated because
inherent in their very nature, [Page 1121] but to the effects to be seen in them as the
three tiers of petals function with increasing coherence, and the force latent
in the Jewel makes its presence felt.
44.
This is an important distinction. The centers can be influenced by
the man-as-personality. Such results are, as it were, “worked up from below”.
For a long while the centers in the various personality vehicles function (so
it appears) in a characteristic manner without direct influence from the
different parts of the causal body.
45.
We are speaking of an additional type of work performed by the
centers as they begin to be influenced by the tiers of petals (considered,
themselves, as energy sources and centers) and by the "Jewel in the
Lotus".
46.
We must learn to consider the petals and tiers of the causal body
as if they were influential sources, influential force centers.
47.
The petals and tiers, therefore, are not just ‘passive
accumulators’ of quality ‘worked up’ from below. Because these petals and tiers
are also influenced by the spiritual triad and by the Monad, they become
centers of force in their own right,
though their influence grows during the process which sees quality built into
the causal body as a result of the labors of the personality.
It might
specifically be said that these effects show themselves in a threefold manner:
48.
We are speaking of the effects induced in the centers by developmental
dynamics occurring within the causal body.
First, they cause the group of
"wheels" or centres on each plane (or in each of the subtler
vehicles)
49.
A major seven in the etheric body; a major seven in the astral body;
and a major four in the lower mental body…
to become fourth dimensional, and to function
as "wheels which turn upon themselves."
50.
This fourth dimensional rotation appears to be induced in a
different vehicle at each initiation: in the etheric body at the first
initiation; in the astral body at the second initiation; and in the mental body
at the third initiation.
Before initiation, all the centres will
be rotating in fourth-dimensional
order, but after initiation they become flaming wheels, and—seen
clairvoyantly—are of rare beauty,
The fire of Kundalini is then awakened and is progressing in the
necessary spirals. At the second initiation the emotional centres are similarly
awakened, and at the third initiation those on the mental plane are touched. The initiate can then stand in the Presence of
the Great King, the One Initiator. (LOM 74-75)
51.
We have studied the appearance of fourth dimensional rotation of
the chakras earlier in the book (as above). Now we see that the dynamics of the
causal body (themselves induced by monadic dynamics) are largely responsible
for such causal-body dynamics.
Secondly, they produce the
orderly distribution of force by the forming of various triangles of energy
within the bodies.
52.
The chakras can be grouped together in various triangular
formations and these triangles must be stimulated and brought into full
functioning activity.
53.
In all this we are learning how important it is to build the causal
body into an effective instrument of influence.
This has been earlier dealt with,
and it is only necessary here to point out that
it is the energy, accumulating in the causal body and from thence making its
presence felt, which produces among the centres the esoteric circulation of force which eventually links each
centre up in a peculiar geometrical fashion, thus
bringing every part of the nature of the lower man into subjection.
54.
These are extraordinary statements. Let us track the process:
a.
Energy accumulates in the causal body through the processes of personal
effort and experience during repeated incarnations
b.
This accumulated energy makes its presence felt within the
personality through its vehicles and the chakras within those vehicles.
c.
This energy produces between the chakras of the various personality
vehicles an “esoteric circulation of force”
d.
This esoteric circulation of force eventually links the various
centers in a particular geometrical fashion—again depending upon the ray of the
Monad and the “divine Prototype” to which the Monad is related.
e.
The chakras control all subsidiary parts of each vehicle including
many minor and minute centers and also the endocrine glands of the dense
physical body. Once the geometrical patterning is created, all aspects of the
personality vehicle are brought under subjugation.
55.
Although many details are discussed, we do see that the nature of
the Monad lies behind all the dynamics here described.
56.
We must realize that all that is accumulated and stored in the
causal body becomes energetically influential with regard to future development
of the personality.
Thirdly, they bring about the
stimulation of certain of the glands
of the body which are deemed at present purely physical, and thus enable the solar Angel to grip and hold
to His purpose the dense physical body.
57.
This was suggested in our discussion but here is explicitly stated.
58.
Glandular stimulation (of a spiritual kind), therefore, is the
result of developmental dynamics occurring within the causal body. We must
always remember the degree to which the spiritual triad and the Monad influence
the causal body. Chart VIII, p. 817, in A Treatise on Cosmic Fire illustrates this.
59.
Notice that the Solar Angel manages to achieve a very physical grip upon its instrument. All
aspects of the lower man have to come under its control.
It may be
helpful if the student bears in mind the fact that every centre may be considered as an evidence of solar energy or fire,
manifesting as a medium of lower energy or fire by friction.
60.
What actually is the origin of the chakras? Here we are told that
the solar fire of the causal body is an important source of their
manifestation. Yet the following quotation demonstrates that the real source of the chakras is the Monad:
The centres are formed entirely of streams of
force, pouring down from the Ego, who
transmits it from the Monad. In
this we have the secret of the gradual vibratory quickening of the centres as
the Ego first comes into control, or activity, and later (after initiation) the
Monad, thus bringing about changes and increased vitality within these spheres
of fire or of pure life force. (TCF 166)
Where
these centres exist the solar Angel
is enabled gradually to impose his rhythm and vibration upon that which
vibrates to what is regarded as a lower rhythm.
61.
The lower rhythm arises from energy patterns related to the third
aspect of divinity and from an earlier chain and solar system.
62.
We must realize that chakras in the lower vehicles appeared long
before the Solar Angel engaged with the type of animal which was to become man.
The vehicle of man was animal-like before “animal-man” came into being and,
thus long before the Solar Angel appeared on the scene.
63.
We have two rhythms being imposed:
a.
One is imposed by the Monad (and its Prototype) and produces one of
seven unnamed, mysterious rhythms within the causal body.
b.
The other type of rhythm is imposed by the Solar Angel upon the
vehicles of the personality. This rhythm is probably closely related to the
rhythm imposed by the Monad and by the Planetary Logos to which the Monad is
ultimately most closely related.
64.
We see that there is a direct influence from the Monad even as it
impacts developmental dynamics within the lowest of the personality vehicles.
Thus He gradually swings the entire lower
form-substance into His control.
65.
We are being given a new slant on how the control and subsequent
coordination and integration of the personality are achieved.
Before the final liberation
66.
In this instance, the “final liberation” is the fourth initiation.
but after
the major part of the purificatory and aligning processes are complete, the vehicles of the initiate present a
wonderful appearance, due to the streams of energy from the egoic body which [Page 1122] can reach him.
67.
We have been told of the marvellous display presented by a fully
developed causal body, but here we learn that the personality vehicles of the
initiate also present a “wonderful appearance”.
The egoic
lotus is unfolded, and the central "fire" displayed.
68.
The three synthesis petals have “burst open” revealing the
"Jewel".
Each petal and each circle of petals is
pulsating with life and colour, and is in active movement, revolving with great
rapidity
69.
Presumably, in the science of the egoic lotus, there is a rate of
revolution.
70.
Pulsation suggests the type of influence coming from the
"Jewel in the Lotus". The action of the first ray is related to pulsation.
with the
stream of living energy circulating in every part of the lotus.
71.
Why does Master DK use the word “living”? Presumably, there is
great devic activity in the fully unfolded egoic lotus.
The three permanent atoms glow
and blaze and form, through their rapid revolution and interplay, what appears
to be a blazing point of fire,
72.
First a triangle of three points is seen and then a blazing point
of fire.
so that
it has been called at times "the reflection of the Jewel in the Mother's
forehead."
73.
We have here a connection between the "Jewel in the
Lotus", the sign Taurus and the “blazing point of fire” formed by the
rapid revolution of energy between the three members of the atomic triangle.
74.
It is important to realize that the highly stimulated members of
the atomic triangle (forming as they do, a “blazing point of fire”) are a
“reflection” of the "Jewel in the Lotus".
75.
We are dealing with a number of simultaneous awakenings and the
interplay of the awakening aspects of the egoic lotus.
The
eighteen centres on the three planes (four on the mental and seven on each of
the two lower planes) are radiant
wheels of fire,
76.
This references the “wonderful appearance” of the personality
vehicles adding to the spectacular display occurring within the egoic lotus.
each group distinguished by a specific colour,
and revolving with such rapidity that the eye can scarce follow them.
77.
DK is speaking of an inner
eye—certainly in the case of the astral and mental chakras.
78.
Presumably the etheric, astral and mental chakras each have their
own distinctive color. We might associate violet with the etheric chakras, rose
with the astral chakras and, perhaps, orange with the lower mental chakras.
The
bodies are formed of the highest grades of substance,
79.
In this case, atomic
substance. This is achieved at the period of the fourth initiation.
each individual atom, therefore,
being capable of intensified vibration, and glowing with the light of its own
central fire.
80.
Master DK is speaking not only the atoms which are members of the
atomic triangle but of all the atoms of substance in the various vehicles.
The
etheric body especially is to be noticed as it is a transmitter at this stage
of the purest type of prana,
81.
There are four or five grades of prana, or at least four or five
divisions of the etheric body, each division with its own type of prana.
82.
The five types of prana are: Prana, Samana, Apana, Upana and Vyana.
Perhaps each of these types comes in various grades of refinement.
83.
We can assume that as initiations progress, the etheric body can
transmit an increasingly pure type of prana. One would think that the prana
most associated with the atomic subplane is the “purest type of prana”.
and deserves the name sometimes given to it of
"the body of the Sun."
84.
This “body of the Sun” appears only as the fourth initiation is
about to be taken.
85.
It would seem that there is an identicality between the “body of
the Sun” and the “body of fire” or “body incorruptible” referenced on TCF 166.
It is the
envelope which holds the fires of the microcosmic system;
86.
DK is describing the etheric body. Eventually the etheric body can
hold and transmit all the higher fires of the microcosmic system. Thus, via the
etheric body, “heaven descends to Earth”.
in it are centred not only the pranic fires,
but those seven centres which are the transmitters of all the higher energies
from the Ego, and from the two higher material bodies.
87.
DK is describing the etheric body at the time of the fourth
initiation.
88.
The “two higher material bodies” are the astral and lower mental
bodies.
89.
The Ego contains many energies, some of them direct influences from
the spiritual triad and Monad.
All is
centralised, and the etheric vehicle waits for use on the physical plane in
co-operation with the dense medium until
the man can succeed in linking the consciousness of the two aspects of the
dense body so that the continuity is preserved.
90.
Master DK is describing one of the requirements for achieving
continuity of consciousness.
91.
It seems inferred that the etheric body is one of the two aspects
of the dense body. Note DK did not say “dense physical body”. The etheric body is still a physical body.
This work
accomplished, the three centres which are of a strictly physical nature—the
pineal gland, the pituitary body and the spleen-themselves become luminous and
radiant,
92.
The gland(s) associated with the alta major center is/are not
mentioned.
93.
We see that the radiance, the wonderful appearance emerging at the
time of the fourth initiation is not limited to the subtler aspects of man.
There will be a radiant pineal gland, pituitary gland and spleen. The spleen
is, of course, a ‘solar organ’ related to radiant prana.
and all
the fires of the body are so stimulated that the atoms which form the physical
sheath appear to radiate.
94.
Even the tiny atoms of substance appear to radiate.
95.
We are speaking of vehicular illumination. We are not speaking
solely of the subjective illumination.
This is
the occult truth behind the belief that every messenger from the Lodge and
every Saviour [Page 1123] of man is naturally a healer.
96.
The radiance induced in the vehicles at the fourth initiation and
beyond makes this healing possible.
The
forces which flow through a man whose atoms, centres, sheaths, and causal body form a coherent unit in full and
radiant activity are of
such strength and purity as to have a definite effect upon the nature of those
they contact.
97.
An illumined, integrated microcosm is a superb instrument of
healing.
They heal, stimulate and increase the vibration
of their fellow men.
98.
Thus, all members of the Lodge are not only esoteric psychologists
(as we have been told) but esoteric healers as well.
All this
must be somewhat realised and visioned
before a man on the physical plane will be willing to undergo the purifying discipline, and
tread the Path whereby he finds his centre and works from that standpoint of
power.
99.
We now see one of the main reasons that Master DK described the process
of the consummation of the development of the causal body: it provides an incentive to physical plane man to
undergo the disciplines necessary to bring about this consummation.
He has to align these various factors, or
energy centres, and thus bring on to
the physical plane power to be used in the healing of the nations.
100. We see that for the
“healing of the nations” the illumination and radiance of even the dense
physical body is required.
101. Also we are given a hint
regarding one of the major planetary functions of the Spiritual Hierarchy.
When the
glory of a man's inner God is seen, when his radiance shines forth then will it
be said of him as of those who have preceded him along the Path: "Then
shall the Sun of Righteousness arise with healing in his wings."19 [Bible. Malachi, 4:2]
102. We are speaking of the
‘glorification of man’—the manner in which he is brought to a state of radiant
consummation.
103. Many are the Biblical
phrases which will be incompletely understood unless explained through philosophical,
spiritual occultism.