Fellowship of Cosmic Fire
Commentary Semester IX Section VI
TCF 1128 - 1132: S9S6 Part I
Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)
It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph. So please read an entire paragraph and then study the Commentary
VI. EFFECTS OF SYNTHETIC MOTION
1. Introductory remarks on alignment.
The effects of the synthetic activity of the centres, sheaths and causal body produce:
Periodicity of manifestation.
1. The taking by the human Jiva of successive manifestations is the foremost microcosmic manifestation of this periodicity.
The linking of the Triangles.
2. This process render the etheric body a faithful representative of the higher energy sources within man—the causal body, the spiritual triad, even the Monad. Triangles are also generate within the astral body and the lower mental body.
The relation between:
a. The alta major centre.
b. The throat centre.
c. The centres on the mental plane.
3. This is a relation established between centers through which the third aspect of divinity expresses.
If we summarize the thoughts conveyed here, we will find that it deals with some aspects of that very necessary alignment which must take place prior to full ability to serve in final liberation.
4. The lower form must be prepared before it can express the second. There must be coordination within the third aspect of divinity before the consciousness can disengage and be liberated from lower form.
We have studied from many angles the component parts of man, the microcosm, and the mode whereby he manifests on earth in order to express that which lies hidden,
5. This is the point; the form is meant to be an instrument of the higher two periodical vehicles. The form (the third aspect) must express first the second aspect and then the third. The ability to express fully occurs only when the consciousness is liberated from the form.
and to make his energy felt in the group and place where he finds himself.
6. Our purpose as occultists-in-training is to become mediums for the transmission of specialize energies for service purposes.
The constitution of the causal body has been seen to consist of a triple form of energy, with a fourth and more dynamic type of force latent at the heart,
7. Why does Master DK distinguish in this way between “energy” and “force”? In this case “force” is related to a more powerful type of energy.
8. We note that the potency of Shamballa is frequently called the “Shamballa force” as well as “Shamballa energy”. There are fifty-four references to “Shamballa force” and thirty-two to “Shamballa energy”. We might ask whether the term “force” is used more frequently when we are dealing with the first ray line.
9. The fourth and dynamic type of force includes the potencies of both the synthesis petals and the central fire or "Jewel in the Lotus".
ready to demonstrate when the other three forms are active, thus utilising them as a vehicle.
10. The first ray line of energy is always applied when the other ray energies have completed their building process. The following two references from EP I demonstrate this:
2. Seek out the gentle way, Oh Lord of Power. Wait for thy brother on the path of Love. He builds the forms that can withstand thy power.
Quality...... dynamic power.
3. Withhold the hand until the time has come. Then give the gift of death, Oh Opener of the Door.
Quality......sense of time. (EP I 65)
We have noted also that there are also three forms of energy which we call the sheaths of the personal self, and which have also to be actively functioning before the triple egoic force can make itself felt through their medium.
11. That which lies ‘below’ must reach a certain stage of completeness before the time is right for the activation of that which is immediately ‘above’. The foundation must be built. The Third Ray Lord is called the “Builder of the Foundation” and His work must precede the world of the Second Ray Lord.
Added to these factors, must be mentioned the seven centres in etheric matter which find their place in the etheric body, and which awaken and become active as the sheaths swing into rhythmic activity.
12. The idea of rhythm is related to the seventh ray.
13. DK is making a summary of the various vehicles, sheaths and centers so that we may have a complete inventory of the equipment through which the higher vehicles and their principles must eventually work.
Of these centres the three major are of the main importance where [Page 1129] egoic alignment is concerned, and their vital force only begins to make itself felt after the lower four are fully active.
14. We may question the meaning of the “higher three”. Anatomically, the highest three centers are the throat, ajna and head centers. But usually the head, heart and throat centers are consider the “major centres”. Here, for instance, is an example:
“The constitution of the ego, or Soul, is the factor of paramount importance to the Master in the task of training the disciple for hierarchical work. This necessarily involves the three higher centres (head, heart and throat).” (DINA I 762)
15. There are many other examples.
16. We note that the lower four centers (probably the base of the spine center, sacral center, solar plexus center and splenic center) must be fully active before the major three demonstrate real vitality.
17. Sometimes the ajna center is considered among the highest centers, unless the ajna is linked as one with the major head center.
A second factor which works into the general scheme here is the latent triple kundalini fire which is aroused and mounts through the triple spinal channel just as soon as the three major centres (the head, the heart and the throat) form an esoteric triangle,
18. Here it is confirmed; the head, heart and throat are the “major centres”. The ajna is not included though in the latter days of evolution it has a special directorial function and a well-established connection with the spiritual triad.
19. Something really important is here said about the timing of the rising of the kundalini fire. Only when the three centers here mentioned form an “esoteric triangle” can the kundalini rise. The rising seems to occur immediately as this esoteric triangle is complete.
20. A kind of penultimate rising occurs at the third initiation and it is at this time that the triangle demonstrates in significant completeness.
21. We need to put these many items of information together to gain a complete picture of the process.
and can thus pass the fiery energy hidden in each centre in circulatory fashion.
22. What is the nature of the energy which is passed from center to center? Apparently there are three types, one type of energy hidden in each center and circulated to the other two.
23. We may also suggest that the correlation of the head, heart and throat centers corresponds to the correlation of the head, ajna and alta major centers which occurs approximately at the time of the third initiation and is correlated with the first steady and reliable functioning or the third eye.
To summarise therefore: we have perfected alignment just as soon as the following factors have been put in touch with each other, or as soon as their motion or activity is synthesised;
24. Master DK is giving us some of the technicalities of alignment. These can be used for meditative purposes.
this is a most important subject for students of meditation, and for those who tread the Path of attainment to consider and practically realise.
25. These alignments can be visualized to good effect in the meditation process.
1. The three tiers of petals.
2. The three sheaths.
3. The three major centres.
4. The threefold Kundalini fire.
5. The threefold spinal channel.
6. The three head centres, the pineal gland, the pituitary body, the alta major centre.20
26. Point “6.” deals with the physical correspondence to the triangle consisting of head, ajna and alta major center. To be entirely consistent the carotid body which is physical should be mentioned along with the other two strictly physical centers.
27. If this sixfold alignment is held in mind during advanced meditation process, there will be a linking up of significant aspects of the human energy system.
The alta major centre, which is formed at the point where the spinal channel contacts the skull and is therefore situated in the lowest part of the back of the head is formed of the lowest grade of etheric matter: matter of the fourth ether,
28. According to Chart VIII in TCF, four other chakras are also formed of matter of this lowest ether: the base of the spine center, the sacral center, the solar plexus center and the splenic center. (Cf. Chart VIII, TCF 817)
whereas the etheric centres of the disciples are composed of matter of the higher ethers.
29. This is a statement which must be researched carefully as (from Chart VIII, TCF 817) it is clear that DK locates the head center in the first ether, the heart center in the second, the throat center in the third and all other centers in the fourth ether.
30. The testimony of Chart VIII (TCF 817) must be consulted when attempting to understand the etheric location of the various types of chakras.
31. We are led to a question: “When a vortex appears in a plane, does it remain only on the plane of its appearance or it is registered on and through planes lower than the plane of its appearance?”
Another factor which must be allowed for in advanced stages of development,
32. DK is referencing stages of development which begin around the period of the third initiation.
is the third eye which is to the occultist and true white magician what the fourth energy centre (the jewel in the lotus) is to the lotus, or to the three tiers of petals.
33. An important analogy is here given. The third eye is to the occultist/white magician what the "Jewel in the Lotus" is to the egoic lotus with its three tiers of petals. In this analogy each vehicle of the white magician corresponds to one of the three tiers of petals. The third eye corresponds to the "Jewel in the Lotus" plus the three synthesis petals.
34. Buy the time the third initiation is taken the "Jewel in the Lotus" is somewhat disclosed (though not entirely so until the fourth degree) and the third eye is reasonable functional.
35. The unfolding of the petals of synthesis reveals the "Jewel in the Lotus" and the third eye is the ‘synthetic eye’. We see the correspondences.
The correspondence is interesting:
The jewel in the lotus is the director of energy from the monad, whilst the third eye directs the energy of the Ego on the physical plane.
36. Here is another important analogy. The "Jewel in the Lotus" is the directing ‘eye’ of the Monad; the third eye is the directing eye of the Ego. In each case the ‘eye’ is ‘located’ in a more materially immersed position than the source the energy of which it directs.
37. Note the first ray (directorial) function of each type of ‘eye’.
38. Thus the Monad sees on the higher mental plane through the agency of the "Jewel in the Lotus" while the Ego on the higher mental plane ‘sees’ on the etheric-physical plane through the agency of the third eye.
39. Through the "Jewel in the Lotus", however (as we will learn below) the Monad sees more than that which is to be seen on the higher mental plane and through the third eye, the Ego sees more than is to be seen on the etheric planes.
40. When visualizing the "Jewel in the Lotus", its connection to the Monad should always be held in mind. When visualizing the third eye, its connection to the Ego should likewise be held in mind.
The jewel in the Lotus is the centre of force which links [Page 1130] the buddhic and mental planes. When it is to be seen and felt, the man can function consciously on the buddhic plane. The third eye links the awakened physical plane man with the astral or subjective world, and enables him to function consciously there.
41. The important analogies continue.
42. Each type of ‘eye’ (the "Jewel in the Lotus" and the third eye) are linking centers.
43. We can imagine ‘feeling’ the power of the "Jewel in the Lotus", but what is it that ‘sees’ the "Jewel"? Probably the ‘seeing’ occurs through the vision of a seer external to the one in whom the "Jewel" is being revealed. The ‘feeling’ of the activation of the "Jewel" is something that occurs within the energy system of the one in whom the "Jewel" is being revealed.
44. Note DK’s use of the word “awakened”. When discussing the opening of the third eye we are speaking of an initiate of the third degree (even though this eye is slowly and gradually opening during the span from the first degree to the third degree).
45. It is probable that feeling the activation of the "Jewel" and the opening of the third eye occur at a similar time in the developmental history of the individual.
46. We gather the impression that a certain amount of conscious functioning of the buddhic plane can occur after the third initiation once the three synthesis petals open sufficiently to reveal the jewel. However, polarization upon the buddhic plane can only occur after the fourth initiation.
The jewel, or diamond concealed by the egoic lotus, is the window of the Monad or Spirit whereby he looks outward into the three worlds.
47. We see that the vision of the Monad through the "Jewel in the Lotus" is not limited to the higher mental plane. It seems that planes lower than the higher mental are revealed.
48. Notice the equivalence of “Monad” and “Spirit”.
49. The implication of what is here said is that the Monad cannot ‘see’ into the three worlds until that "Jewel" is somewhat disclosed by the opening of the synthesis petals. This means that the Monad does not ‘see’ “outward” into the three worlds (especially the lower eighteen subplanes) until the third initiation, though perhaps some vision is accorded in the short space between the second and third degrees.
50. The thought above correlates with the teaching that the man consciously contacts the Monad at the third initiation, though ‘feeling after’ the Monad occurs between the second and third degree.
The third eye is the window of the Ego or soul functioning on the physical plane whereby he looks inward into the three worlds.
51. In both cases the object of vision is the three worlds. The contrast is between the outward-looking Monad and the inward-gazing soul-in-incarnation on the physical plane.
52. If we think about this we understand that it cannot be the Ego on the higher mental plane which looks inward into the three worlds because, to this Ego, the three worlds are not interior to its ‘position’ or ‘station’ on the higher mental plane. It must be the soul-in-incarnation (as an extension and expression of the Ego) that looks “inward”.
53. Of course we have just learned, as well, that the "Jewel in the Lotus" (considered as an ‘eye’ with respect to the Monad) reveals a plane higher than its normal station as well as the planes of the three worlds—i.e., it reveals the buddhic plane or at least provides the linking of the higher mental plane with the buddhic plane and the ability of the consciousness within the Ego to function on the buddhic plane. Thus, the "Jewel in the Lotus" (considered as an ‘eye’) does not reveal only that which is lower than itself or on the same level (the higher mental plane) but is also related to a dimension which is higher than its ‘station’ and perhaps to more than one higher dimension.
The jewel in the lotus is situated between manas and buddhi whilst the third eye is found between the right and left eyes.
54. Another important point is given and it may raise more questions than it answers. We can take at face value that the "Jewel in the Lotus" is situated between manas and buddhi and that the lower correspondence of this ‘situation’ is a position between the left eye of manas and the right eye of buddhi. The third eye, however, is really recessed and is found etherically in the region of the pineal gland or, more specifically, etherically between the region of the pineal gland and the region of the pituitary body. We can imagine a “vesica pisces” created by the overlap between the etheric field surrounding the pineal gland and the etheric field surrounding the pituitary body. Three spherical fields (adding that of the alta major center) will make the “triquetra” or “Flower of Life”. There is something in these figures which needs to be examined closely for hints about the origin and structure of the third eye.
55. But what is meant by a situating of the "Jewel in the Lotus" between manas and buddhi? Presumably the "Jewel in the Lotus" is still found on the higher mental plane, but possibly on the very ‘edge’ of the manasic sphere, perhaps on the first subplane.
56. The Tibetan’s diagrams, however, do not confirm this positioning but rather a positioning on the second subplane. If this is the case can the "Jewel in the Lotus" really be said to be “between” manas and buddhi. Rather it would seem solidly within upon the plane of higher manas though very ‘near’ to the buddhic plane.
57. Of course, if by “manas” the Tibetan is referencing the lower mental plane, then the situating of the "Jewel in the Lotus" on the higher mental plane is, indeed, “between” manas and buddhi, i.e., between the plane of lower manas and the buddhic plane.
58. In some ways it would not make sense for the "Jewel in the Lotus" to be situated on the first subplane of the higher mental plane, because the diagrams show lines connecting the "Jewel in the Lotus" (on the second subplane of the mental plane) to the manasic permanent atom (on the first subplane). If the "Jewel in the Lotus" were on the first subplane as the manasic permanent atom is, the connecting lines would not make sense. Further, the antahkaranic triangle (cf. TCF, Chart IX) would have to be interpreted in a very different manner.
59. So there is much to be investigated here.
One of the main functions of the Master in this cycle (though not in all cycles) is to teach His pupil how to reconcile all these factors, how to synthesise their various modes of motion or expression, and how to co-ordinate them all so that the vibration is uniform.
60. We see that there are many factors to reconcile and coordinate. This cycle (the fourth round), planetarily, is ruled by the fourth ray—the ‘Ray of Reconciliation’. Harmonization and integration are the watchwords.
61. We may recoil from the complexity suggested, but, nonetheless, there are many factors to be managed and our aversion to managing them will not relieve us of the task.
When energy from the Ego controls, or imposes its rhythm upon the various sheaths via their respective major centres,
62. For all sheaths have chakric centers, three of them “major”…
when the triple fire is mounting in orderly fashion via the triple channel, and when the three head centres are united in triangular fashion,
63. This is both an etheric and physical process.
then we have illumination or the irradiance of the entire personality life, darkness gives place to light, and the Sun of Knowledge arises and dispels the darkness of ignorance.
64. Master DK is not merely speaking in terms symbolic.
65. The full opening of the third eye is implied and the glorification of the man.
The minor centres are concerned with the internal co-ordination of the sheath, the major with the group co-ordination or the interrelation of one sheath to another.
66. Here we have a sentence of great importance carrying an idea which is found, as far as I know, only in this section of text.
67. Before a sheath can be linked harmoniously to another, it must be harmoniously coordinated within itself.
68. We are dealing with a process of integration. Each sheath must be integrated within its own nature and, then, the various sheaths must be integrated with each other.
69. The base of the spine center, solar plexus center and throat center are three important centers, each of them correlated with one of the personality vehicles. Coordinating and harmonizing these personality vehicles with each other involves the interplay of these three centers (though other centers will naturally figure into the process in a secondary manner).
The man becomes a burning and a shining light, radiating forth a light which burns from within.
70. Here is a picture of a glorious consummation. It is not fanciful. It lies before each of us, sooner or later, according to the sincerity and intensity of our efforts.
71. We have three words: “burning”, “shining” and “radiating”. Perhaps we can link the three with the three aspects—“burning” with the third aspect; “shining” with the second aspect; “radiating” with the first aspect.
72. Yet, all three words also relate to the display of energy which occurs immediately before and as the causal body is destroyed.
When the next step is accomplished, and the energy of the Monad, focussed through the jewel, makes itself felt also on the physical plane, passing through the triple egoic lotus via the channels already utilised by the Ego, [Page 1131] we have a man who is "inspired," who is a spiritual creator, and who is himself "a Sun of Healing Radiance."
73. How beautiful, how powerful this is! We see that the Monad eventually grounds itself in physical expression and utilizes well-established channels (channels long-established by the Ego) to reach the lowest levels.
74. It is sometimes thought that the Monad can descend no lower in its effectiveness than the "Jewel in the Lotus". This is obviously erroneous. The inspired life is the monadic life in full expression through the etheric body and thus through the dense physical body as well.
75. A hint is given concerning the healing power of the man who lives inspired by the Monad.
These are the objectives before all those who tread the path and the goal ahead for those who follow the necessary discipline of life, and the stages of unfoldment through meditation.
76. Periodically, DK seeks to offer us inspiration by offering a vision of the future.
77. This glorious consummation, however, will not take place unless the necessary disciplines are instituted. The true student of occultism realizes this.
There are, needless to say, certain modes of work and mantric formulas known to the Masters which enable Them to hasten the process (when necessary)
78. And, apparently, it is “necessary” only infrequently!
for Their disciples, but these are secrets scrupulously guarded and not frequently used.
79. The implication is that it is better to let the disciple achieve mostly by himself if possible. A more secure basis for still further accomplishment is thus created and the disciple inevitably learns much through his mistakes.
The usual method, a lengthy and laborious one, is to let the pupil find out each step of the way for himself, to teach him the constitution of his own body, the nature of the sheaths, and the function and apparatus of energy and so let him gradually become aware of the forces latent in himself.
80. While this usual method is perhaps much slower, it is more secure. As awareness gradually dawns, the disciple comes to terms with forces, energies, principles and vehicles of which he is made aware. The foundation is thus very solidly built. There is danger is rushing this sensitive process, but sometimes in times of emergency the danger must be risked.
What is meant by the "three periodical vehicles" and the seven principles or qualities of force, is slowly revealed to him, and through experience, experiment, frequent failures, occasional success, mature reflection and introspection, and frequent incarnation, he is brought to the point where he has produced a certain measure of alignment through self-induced and continuous effort.
81. Master DK does not glamorize the picture. We have all been through this laborious process with its many trials. We stand where we stand now (minimally as aspirants and disciples) by dint of great effort, and because we have persisted despite many failures.
82. It is certainly better to build securely than, through insufficient preparation, to jeopardize the structure at a later date.
He is then taught how to utilise that alignment, and how to manipulate energy consciously so that he can bring about on the physical plane results in service that for many lives have been probably a dream or an impossible vision.
83. Fulfillment is promised. Much patience is required in preparation for the advanced teaching conferred when the time is right.
When he is proficient in these two things—stabilisation
84. Through correct and rightly sustained alignment…
85. Of the forces, energies, principles and vehicles emerging into awareness…
then, and only then, are committed to him the words and secrets which produce the demonstration on the physical plane of spiritual, or monadic, energy by means of the soul or egoic energy,
86. “Spiritual” energy is of the spiritual triad. Monadic energy is of the Spirit!
utilising in its turn the energy of the material forms in the worlds, or what we might call bodily energy.
87. There are certain words which facilitate the bringing through of triadal and monadic energy—through the use of egoic energy and the subsequent use of material energies.
88. There are magical words that produce a thorough alignment—‘from top to bottom’.
This has been expressed in the following mystical and occult phrase:
"When the jewel sparkles as does the diamond under the influence of the rays of the blazing sun,
89. The “blazing sun” in this instance, is the Monad.
then the setting likewise [Page 1132] gleams and rays forth light.
90. This “setting” can be considered as the entire egoic lotus or simply the three inmost petals. Probably, however, we are speaking of the entire egoic lotus and its irradiation by intensified monadic light passing through the "Jewel".
As the diamond shines with increasing brilliance, the fire is generated which sets on fire that which held and enclosed."
91. That which has enclosed the "Jewel" is the entire egoic lotus. It is clear that a major impulse for the destruction of the egoic lotus comes from the "Jewel in the Lotus" and, ultimately, from the Monad.