Fellowship of Cosmic Fire
Commentary Semester IX Section V Part I
TCF 1119-1123 : S9S5
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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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
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 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.