Fellowship of Cosmic Fire

(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

Three hints of practical import anent this stupendous subject may however be given which, if duly pondered upon, may carry illumination to those who are ready.

1. Here we enter upon some quite esoteric material deserving careful pondering.

The first is that the etheric centres become active in a fourth dimensional sense (or become wheels turning upon themselves) when the aspirant has complied with certain details.

2. We must gather the other information given on fourth dimensional activity. One point of importance is that before the first three initiations, the etheric, astral and mental centers, respectively, become active in a fourth dimensional manner—the etheric centers (at least some of them) before the first initiation; the astral centers (at least some of them) before the second initiation; and the mental centers (at least some of them) before 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)

He must work upon the unfoldment of the fifth and sixth petals, or the final two in the second circle and must endeavour to bring about two things in connection with his threefold lower nature:

3. This will mean that he must work at organizing these petals. He cannot, himself, unfold the petals, but they will unfold if he works, strenuously within the field of activity encompassed by the petals indicated.

4. We note that we are speaking of the “aspirant”. If the individual concerned is working at the unfoldment of the fifth and sixth petals, the developmental phase indicated is definitely before the first initiation, because at the first initiation the fifth petal is completely unfolded.

(2) The period between egoic Cycles. Herein is hid the mystery of the 777 incarnations and concerns the relation of the unit to his group on the egoic plane, prior to the unfoldment of the fifth petal. It concerns man in the period between the savage stage and that of the disciple, when he is an average man but still in the two Halls. (TCF 738)

On the buddhic plane, when flashing forth at initiation, this number signifies the full development of the fifth principle or quality, the completed cycle of the Ego upon the five Rays under the Mahachohan, and the assimilation of all that is to be learned upon them, and the attainment—not only of full self-consciousness, but also of the consciousness of the group wherein a man is found. It infers the full unfoldment of five of the egoic petals, leaving four to open before the final initiation. (TCF 696)

a. He must align his three bodies so that there is a direct channel of contact formed between the Ego and the physical brain.

5. The usual disciplines of occult meditation will be required. This is something the aspirant must do.

b. He must strive to bring about a stabilisation of both the astral body and the mind, and must aim at that emotional equilibrium which is produced by the conscious "balancing of forces."

6. This will require the energy of the sign Libra. Some of this kind of activity is accomplished utilizing the potencies of the fourth petal which is correlated to some extent with Libra.

7. The disciplines of raja yoga will be required in the induction of the necessary stabilization.

He must study the laws of transmutation and be a student of that divine alchemy which will result in a knowledge of how to transmute the lower force into the higher,

8. Here the fulfillment of the thirteenth Rule for Applicants will be useful.

Four things the disciple must learn and comprehend before he can be shewn that inmost mystery: first, the laws of that which radiates; the five meanings of magnetisation make the second; the third is transmutation, or the secret lost of alchemy; and lastly the first letter of the Word which has been imparted, or the hidden name egoic. (IHS 207)

9. Utilization of the seventh ray and of the potencies of the planet Uranus will also be necessary.

of how to transfer his consciousness into the higher vehicles, and of how to manipulate energy currents so that his own nature is transformed.

10. Let us tabulate:

He will then become a channel for the light of the Ego, and for the illumination of buddhi to pour through for the saving of the race,

11. If the aspirant becomes a channel for the light of the Ego, the illumination of buddhi will automatically pour it, because the Solar Angels which substand and inform the Ego are rooted in buddhi.

This is why the Sons of Wisdom, embodying the buddhic principle, the life force, or love aspect, are nevertheless known on the fifth plane as the self-conscious principles; (TCF 684)

and the lighting of those who stumble in dark places.

12. This is graphic and shows us the value of throwing light upon the Path—our own Path and that of others. Unless this occurs the ”blind” will lead the blind and they both will fall into a ditch.

He must demonstrate the laws of radioactivity in his own life on the physical plane.

13. He must learn the “laws of that which radiates”. Minimally, the soul must radiate through his form, increasingly.

His life must begin to radiate, and to have a magnetic effect upon others.

14. The right kind of radiation produces magnetism. The two go together as we learn even from an exoteric study of electricity.

By this I mean he will begin to influence that which is imprisoned in others, for he will reach—through his own powerful vibrations—the hidden centre in each one.

15. The radiant aspirant will not stimulate directly the personality of others, but will touch their souls. Through him the inner spiritual life of others will be released. This may cause personality disturbance in the life of those he reaches, but such disturbance will be a secondary effect of a stimulation of their spiritual center.

16. Note in the three injunctions following, that the personal nature is never stimulated:

Rule I. Enter thy brother's heart and see his woe. Then speak. Let the words spoken convey to him the potent force he needs to loose his chains. Yet loose them not thyself. Thine is the work to speak with understanding. The force received by him will aid him in his work.

Rule II. Enter thy brother's mind and read his thoughts, but only when thy thoughts are pure. Then think. Let the thoughts thus created enter thy brother's mind and blend with his. Yet keep detached thyself, for none have the right to sway a brother's mind. The only right there is, will make him say: "He loves. He standeth by. He knows. He thinks with me and I am strong to do the right." Learn thus to speak. Learn thus to think.

Rule III. Blend with thy brother's soul and know him as he is. Only upon the plane of soul can this be done. Elsewhere the blending feeds the fuel of his lower life. Then focus on the plan. Thus will he see the part that he and you and all men play. Thus will he enter into life and know the work accomplished.

A note, appended to these three rules says:

I do not mean by this the physical or magnetic effect that many quite unevolved souls have upon others.

17. DK is not speaking of animal magnetism.

I refer to that spiritual radiation that is only responded to and realised by those who themselves are becoming aware of the spiritual centre within the heart.

18. It is not the personality vehicles that are attracted, but rather the “spiritual centre”.

19. DK speaks of this centre as “within the heart”, but let us also remember that in occultism, by the “heart” is often meant the “soul”.

20. Here there may be an occult allusion to a hidden aspect of the heart center, per se.

At this stage the man is recognised as one who can speak occultly "heart to heart."

21. His heart chakra will stimulate or move the heart chakra of others, but this also means that the aspirant is learning how to speak ‘soul to soul’.

22. The radiant aspirant is speaking from essence to essence.

23. The one who truly loves and cares for his brother as he essentially is, can speak “heart to heart”.

He becomes a stimulator of the heart centre in his brother, and one who arouses men into activity for others.

24. So we must ask—“Can we reach the heart center of others?” Only if we speak as a soul will this be possible.

25. We note that the man does not seek to arouse others on behalf of himself, but for the sake of others. Speaking “heart to heart” as he does, he has become an altruist.

26. All of the processes described above have to do with the work to unfold the fifth and sixth petals.

27. Note the following important piece of occult information concerned with linking up with the heart center of others. DK is telling us about certain requirements which must be fulfilled by those who are truly members of the New Group of World Servers:

1. He must have the heart centre awakened, and be so outgoing in his "behaviour" that the heart is rapidly linked up with the heart centres of at least eight other people. Groups of nine awakened aspirants can then be occultly absorbed in the heart centre of the planetary Logos. Through it, His life can flow and the group members can contribute their quota of energy to the life influences circulating throughout His body. The above piece of information is only of interest to those who are spiritually awakened, and will mean little or nothing to those who are asleep. (EP II 197)

The second hint is that as the aspirant becomes progressively radioactive, and as the energy of the inner God demonstrates more and more through the lower personality,

28. The true “inner God” resides within the Jewel in the Lotus at the heart of the egoic lotus.

…when the work of unfoldment is accomplished, the seventh principle [Page 141] at the Heart of the Lotus can stand revealed. (IHS 140-141)

the "heat radiations" become so powerful that very definite results are produced of a personal, and also [Page 864] of an environal, nature.

29. The term “heat” indicates, among other things, “spiritual energy”.

30. “Heat” is spiritual energy working through the personality. The aspirant, through the changes effected within his nature, becomes a force in his immediate environment.

A few of these results might be enumerated as follows:

31. We are speaking of the result of the release of “heat radiations”.

The etheric web, separating the lower physical consciousness of the brain from the astral plane begins to undergo a lengthy process of destruction, and the first "rents" in the web occur.

32. This is a technical piece of information applying to the process of rending the etheric web.

33. There are webs on different planes, but the webs here discussed separate the consciousness of the dense physical brain from the astral plane.

34. The beginning of this process of destruction is occurring before the first initiation, when work is occurring on the unfoldment of the fifth and sixth petals.

The etheric web, separating the lower physical consciousness of the brain from the astral plane begins to undergo a lengthy process of destruction, and the first "rents" in the web occur. (TCF 864)

It is through these that the student becomes aware of the inner planes, becomes conscious in the physical brain of the inner happenings, and can (if a disciple) make his contacts with his Ego and (via that ego) with his Guru⁷⁴ [a spiritual teacher]. This marks a very important development.

35. Let us tabulate the results of the process of rending the etheric web:

The higher head centre increases its activity and becomes capable of receiving flashes of illumination from the higher planes.

36. It is clear that these flashes of illumination do not come from the astral plane. So the rending of the etheric web brings through increasing mental illumination as well, and energy impacts from planes beyond.

This happens only occasionally at first but with increasing frequency as the years progress, and the "rents" become more numerous.

37. The greater the progressive disintegration, the greater the influence of the higher planes upon the consciousness of the physical brain.

The various triangles become vivified and proceed to increased activity in due geometrical progression,

38. These are the triangles within the etheric body.

39. According to the ray of the Monad, this geometrical progression occurs.

whilst the centre between the shoulder blades, the converging point for certain fires, becomes active.

40. We may recall that by the time of the first initiation, this center between the shoulder blades becomes active. By the time of the second initiation, they rise as far as the head.

When the threefold basic fire and the threefold pranic fire meet and merge, then evolution proceeds with greatly increased velocity. This is effected definitely at the first Initiation when the polarisation becomes fixed in one or other of the three higher centres,—which centre being dependent upon a man's ray. (TCF 123-124)

Suffice it to point out that the fires at the lower centres,—those below the diaphragm—have, by the time the second initiation is reached, usually mounted to the centre between the shoulder blades;…(TCF 886)

41. It appears that in this section of text we are speaking the efforts of aspirants and of a time before the first initiation when the process of activating the shoulder center is begun.

This marks a definite stage in the process of transferring the fires into the higher centres.

42. We began this section by discussing the attempt to unfold the fifth and sixth petals. We also discussed the continuous rending of the etheric web. The activation of the center between the shoulder blades indicates that we are nearing the first initiation. Definite chakric transferences have been effected by that time.

43. If, however, we are to consider the center between the shoulder blades as one of the “pranic centers”, we would expect its activation, to a sufficient degree, even in the early days of evolution.

Roughly speaking, this period of the transference of the heat or energy of the lower centres into the higher may be divided into two parts:

44. We are aware that during the first initiation process the energy of the sacral center is transferred to the throat center (via the solar plexus center and the heart).

45. During the processes of the second initiation, the energy of the solar plexus center is transferred to the heart center.

first, that in which the centres in the lower part of the body (those below the diaphragm) are transferred into the centres in the higher part of the torso.

46. This is a transference from sub-diaphragmatic centers to super-diaphragmatic centers, though not yet into the head centers.

These centres in the torso are three in number, the heart, the throat, and the centre between the shoulder blades.

47. The center between the shoulder blades is a minor center but is mentioned in the same breath with two major centers.

48. Usually one considers that only two centers are found within the torso (heart and throat) just as one can often consider that only three centers are found below the diaphragm (base of the spine, sacral center and solar plexus) if we do not include the spleen, which is, however, often included in various enumerations.

We must here note that the throat centre is situated in the lower part of the throat, and properly belongs to the torso and not to the head.

49. This is important as the position of the throat center must be distinguished from that of the alta major center which is not part of the torso.

50. From this we may understand that the throat is meant to come under the control of the second aspect of divinity just as the sub-diaphragmatic centers are allied to the third aspect of divinity and the centers in the head generically to the first.

It should also be stated here that the centre between the shoulder blades is not a "sacred" centre, but is of a temporary nature, and is created by the aspirant himself during the process of transference. [Page 865]

51. If this is the case, then is this center between the shoulder blades actually to be considered the higher of the pranic centers (which definitely exists very early in process of human evolution)? (cf. TCF 170)

1. The pranic triangle.

52. Perhaps, we are actually speaking of two different centers located between the shoulder blades, neither of which centers is the heart center, also between the shoulder blades.

The second stage is that in which the energy of the lower six centres:

are—in due order according to a man's ray and subray—

53. By ray and subray are meant the monadic ray and the egoic ray.

54. Note that we do not use the words “sacral center” in this context. DK often calls the sacral center the “organs of generation”, seeming to indicate very physical organs and not an etheric center.

One major centre is here omitted because it is primarily related to the physical body and its expression of life perpetuation. That is the sacral centre. Just as the physical body is regarded by true esotericists as not a principle so the sacral centre is regarded as "a necessary evocation between that which is high and that which is low, and between that which is sounded forth from the centre in the throat and that which replies to a deeply sounded note." (EA 428)

55. Probably the transference is made from centers in the torso to centers in the head center. For instance, after the energy of the organs of generation is transferred to the throat center, from there, we can imagine, it is transferred to the corresponding center in the head. Yet, in the head, we may presume, that there is a higher center corresponding not only to the throat center but also to the sacral center.

56. We may ask whether the highest head center itself has a correspondence within itself!

57. Since, we are told, the spleen has a correspondence within the head (useful in healing) perhaps the center(s) between the shoulder blades has a higher correspondence as well. Perhaps, all centers below the diaphragm and in the torso have corresponding centers within the head. It would appear that within the head (or greater head center) is a higher correspondence to any center found elsewhere in the body.

58. If this were the case, however, there would be a clear line of demarcation between the many higher correspondences of lower centers within the head and the seven major centers, the “major seven”.

transferred into the correspondences within the head centre.

59. Each of the usual chakras has a correspondence with the head center, or within the head.

60. We can ask whether the higher seven head centers are to be found within the head center or in some other location in the head. Perhaps any location within the head is considered to be within the head centre.

These seven head centres are the reflection in the microcosm of those "mansions prepared in the Heavens" which receive the sevenfold energy of the monad.

61. The seven higher head centers have direct connection with the Monad. The energy of the Monad, it appears, is directed to them and is lodged within them.

62. If these centers, as a whole, are ruled by Vulcan, and if Vulcan is directly related to Shamballa and, hence, the Monad, then we can easily see the relation of the seven higher head centers to the Monad.

63. Is the “mansion prepared in the Heavens” a chakra within the Planetary Logos? The sevenfold energy of the Monad is the energy expressed through seven principles. As the principles are regathered, the lower into higher, perhaps, they all return to their emanating source the Monad, which resides within one of seven highest planetary centers upon the monadic plane (a plane within the seven cosmic ethers).

64. Just as the Monad returns to one of seven centers upon the monadic plane (cf. a higher correspondence in Chart V, 344) so the energy of the lesser centers is directed upward to the higher seven major centers in the head.

These [the seven head centres] are the chambers prepared by the lower energy which are to be the recipients of "soul or the higher psychic energy."

65. We have also been told (in the last Commentary, S7S10 Part II) of eight, twelvefold centers on the higher mental plane. It would appear that these eight are aligned with the seven above (seven planetary centers on the monadic plane) and seven below—found within the head or (perhaps more properly) within the greater head center.

66. Does it appear that the seven centers (or are there eight corresponding to the eight upon the mental plane) within the head center receive the soul or higher psychic energy even more than they receive monadic energy? It would seem so.

67. How is it that the lower can prepare the higher?

68. Perhaps these head centers are stimulated (thus “prepared”) by the ascent of energy from below. Yet, we should not assume that these head centers were created by the rising of energy from centers below.

[Hint Three] The final hint which can be given, may be summed up in the words that as the aspirant progresses,⁷⁵ he not only balances the pairs of opposites, but the secret of his brother's heart becomes revealed to him.

69. We can correlate these developments with the energy of the sign Libra. The balancing of the pairs of opposites is a Libran process and the revelation of the secret of a brother’s heart arises from loving relationship—again largely indicated by Libra.

70. Unless soul and personality are balanced, the revelation of the secret of a brother’s heart will not come. Lack of soul emphasis results only in continuing blindness. But if the personality is not considered, then the personality cannot be known, and there are many secrets which still reside within the personality nature. Thus it is that psychologists in the New Age must have a sensitive and receptive solar plexus center.

Group 8.—The head, heart, solar plexus and throat centres. This group of disciples will be the first to use four centres in their work as they are in a curious sense, the mediators of thought between the other groups. They are peculiarly a linking group. (DINA I, 41)

He becomes an acknowledged force in the world, and is recognised as one who can be depended upon to serve.

71. Recognition comes not by demand but as a result of energy expressed.

72. The world gives testimony confirming the emergence of a true disciple or initiate. The disciple or initiate never proclaims himself.

Men turn to him for assistance and help along his recognised line,

73. We do not serve along all lines.

Certain attitudes of mind are easy for one ray type and difficult for [Page 129] another, and hence the changing personality shifts from ray to ray, from life to life, until all the qualities are developed and expressed. Certain souls, by their ray destiny, are found in certain fields of activity, and a particular field of endeavour remains relatively the same for many life expressions. A governor or statesman has learnt facility in his craft through much experience in that field. A world Teacher has been teaching for age-long cycles. A world Saviour has been, for many lives, at the task of salvaging. (EPI 128-129)

and he begins to sound forth his note so as to be heard not only in human but in deva ranks as well.

74. Progressive developments within the human energy system results in the sounding forth of a man’s note. Let us say that correct and uninhibited alignment promotes this sounding.

75. Devas respond to sound and are naturally affected by the sounding of the note. We are constantly affecting the Deva Kingdom through sound. This type of effect may occur without the realization of the disciple concerned.

76. At first, as regards the Deva Kingdom, it is the Army of the Voice that hears.

This he does, at [Page 866] this stage, through the pen in literature, through the spoken word in lecturing and teaching, through music, painting and art.

77. We are speaking of the development of the aspirant. He is becoming a true server. We note that there are many possible lines of expression for the developing server.

He reaches the hearts of men in some way or another, and becomes a helper and server of his race.

78. We note that the man must reach the heart of others. It does not suffice to reach the mind only.

79. We see that the many technical developments have a positive effect on a disciple’s capacity for service.

Footnote 75: Aspirant:
"The practices which make for union with the Soul are: fervent aspiration, spiritual reading, and complete obedience to the Master.

80. Quotations for The Yoga Sutras are apt here. There is definitely a place of continued aspiration as the disciple advances towards greater usefulness.

The word which I have rendered "fervent aspiration" means primarily "fire";

81. In the developing disciple, the intensity of the fire is always increasing, especially the intensity of spiritual fire.

and, in the Eastern teaching, it means the fire which gives life and light, and at the same time the fire which purifies.

82. We rely upon the transmuted fires of the solar plexus center to provide the type of aspiration required.

83. The heart also has its aspiration.

84. From a larger point of view, every center has its upreaching tendency and, hence, its ‘aspiration’.

We have, therefore, as our first practice, as the first of the means of spiritual growth, that fiery quality of the will

85. Note how fiery aspiration and will are combined. The sixth and first rays are often related.

86. Master Morya, a great first ray Master, advises us to “strive fierily”.

which enkindles and illumines, and, at the same time, the steady practice of purification, the burning away of all known impurities."

87. The life of discipleship is based upon a profound and persistent spiritual aspiration and the persistent appropriation of the spiritual will.

"Their aim is, to bring soul-vision, and to wear away hindrances."

88. Fire wears away and burns away obstacles to vision and to empowerment.

89. We note that we, as disciples and aspirants must “wear down” the ‘opposition’. The Will-to-Persist, thus, counts for much.

"The Rules are these: purity, serenity, fervent aspiration, spiritual reading, and perfect obedience to the Master."

90. Fervent aspiration does not involve agitation, but rather serenity.

91. The Master is the soul/Solar Angel as well as the Master in the heart. As we progress along the Path of Occultism we encounter two Masters (both of which are truly our Masters). One is the Solar Angel and the other is the Master of the Ashram with which we are destined to be affiliated.

"The perfection of the powers of the bodily vesture comes through the wearing away of impurities, and through fervent aspiration."

92. “Wearing away” and burning away are parallel processes. The persistent will of the second ray is needed as well s the dynamic will of the first ray.

—Yoga Sutras of Patanjali, Book II, 1, 2, 32, 43 (C. Johnston's Edition).

Two more characteristics of this stage might here be enumerated.

93. We are enumerating the beneficial results of the processes described.

The aspirant has an appreciation of the occult value of money in service.

94. This is one of the first and major tests.

He seeks nothing for himself, save that which may equip him for the work to be done, and he looks upon money, and that which money can purchase, as something which is to be used for others and a means to bring about the fruition of the Master's plans as he senses those plans.

95. Obviously the heart must be involved. If the aspirant is motivate only by energies below the diaphragm, then, he cannot display the necessary selflessness with respect to money.

96. Much careful searching of motives is needed with regard to this requirement.

The occult significance of money is little appreciated, yet one of the greatest tests as to the position of a man upon the probationary path is that which concerns his attitude to and his handling of that which all men seek in order to gratify desire.

97. In a coming Age in which the principle of sharing will be paramount, the necessary unselfish attitudes will be cultivated.

98. This attitude will grow as the sense of identification transfers from the individual to the group.

Only he who desires naught for himself can be a recipient of financial bounty, and a dispenser of the riches of the universe.

99. Many Masters have been such recipients. Their spiritual values and the behavior based on such values were sufficient to attract to them great resources for the helping of humanity and the world.

In other cases where riches increase, they bring with them naught but sorrow and distress, discontent and misuse.

100. Few believe this to be the case until bitter experience teaches them otherwise.

At this stage also the aspirant's life becomes an "instrument of destruction" in the occult sense of the term. Wherever he goes the force which flows through him from the higher planes, and from his own inner God, produces at times peculiar results upon his environment. It acts as a stimulator of both the good and the evil.

101. The aspirant does not seek actively to destroy. It is simply the energy pouring through him which wields destruction.

102. Notice that disciples and even initiates are often called “aspirants”.

The lunar Pitris who form the bodies of his brothers and his own body are likewise stimulated, their activity is increased, and their power greatly aggravated.

103. Again, he does not purposefully stimulate the lunar pitris in himself or in others. Rather, when he is conscious of wielding stimulation, he seeks to stimulate their soul. The lunar side-effects happen nonetheless.

This fact is used by Those Who work on the inner side to bring about certain desired ends.

104. When a necessary disruption of the status quo is required, an aspirant may be sent where the disruption is required. He may, under certain circumstances, exert a beneficently disturbing influence.

This it is also which oft times temporarily causes the downfall of advanced souls. They cannot stand the force pouring into them, or upon them, [Page 867] and through the temporary over-stimulation of their centres and vehicles they go astray.

105. These are sections of text which first appeared in IHS. Apparently, the Tibetan considers them worth repeating.

106. It is always necessary to handle overstimulation. It is actually a greater danger than insufficient stimulation. The Path of Occultism is, among other things, a path of control. Loss of control (especially when one is “playing with fire”) is an menace.

This can be seen working out in groups as well as in individuals.

107. Groups can lose control as well as individuals. An individual or group which is out of control are considered by the Masters to be hazards.

108. The behavior of aspirants and disciples is often full of surprises—even to the Master. One must watch oneself closely, attentive to the “inner monitor” if untoward responses are to be avoided.

But, inversely, if the lunar Lords of the lower self have been earlier subjugated and brought under control, then the effect of the force and energy contacted is to stimulate the response of the physical brain consciousness and the head centres to egoic contact.

109. We must learn to subdue the opposition. We know that the lunar lords will rebel when confronted with egoic energy (especially if they are untrained, unpurified and unsubdued). Thus, our task is indicated.

110. We wish for the lunar forces to become translucent and eventually non-resistant to the descent of egoic force.

111. The alignment here required is between soul, mind and brain.

Then the otherwise destructive force becomes a factor for good and helpful stimulation,

112. We must not refrain from invoking egoic force for fear that the lunar vehicles will rebel and obstruct. We must set about the task (as soon as may be possible) of disciplining the potentially disruptive, rebellious forces.

and can be used by Those Who know how, to lead men on to further illumination.

113. Apparently destructive forces, under the right conditions, can be highly stimulative. In the pursuit of occultism, we learn the meaning of the “two edged sword”. We cannot always choose to deal with gentle energies. Rapid progress requires that we learn to handle all kinds of subtle energies.

All these stages have to work out on all the three lower planes and in the three bodies; this they do according to the particular Ray and subray.

114. In this case we are speaking of the monadic ray and the egoic ray. These two rays are focussed above the three lower planes (in this context considered the eighteen lower subplanes) and are thence directed into the three lower worlds.

115. The ray of the Ego and one of its subraces (the personality ray) is also of great importance in the training of the three bodies.

In this fashion the work of the disciple is carried forward, and his testing and training carried out until the two circles of petals are unfolded, and the third is organised.

116. We may presume that the text indicates that the period of the second initiation has been reached.

117. However, were this the case, we would imagine that some unfoldment of the seventh and eighth petals would have occurred. Some unfoldment of the seventh petal occurs through the touch of the Rod at the first initiation and through the strenuous, abnormal effort of the disciple. And some unfoldment of the eighth petal occurs through the touch of the Rod at the second initiation and through an intensification of fiery effort.

118. We may assume that the Tibetan does not cover all contingencies with every statement concerning the unfoldment of the petals.

119. To say that the third tier is organized does not mean that there is no petal unfoldment in the third tier. There may be organization and petal unfoldment.

Thus he is brought, through right direction of energy and wise manipulation of force currents, to the Portal of Initiation,

120. If DK is discussing bringing the candidate to the Portal of Initiation (before the first initiation) and is indicating that two tiers of petals must be “unfolded” if this is the case, we may gather that the two tiers are not completely and perfectly unfolded, for if they were the second initiation would have been taken, and the disciple would long before have passed through the “Portal of Initiation”.

121. This may simply be an indication that the second tier is coming close to completed unfoldment but that such unfoldment is not yet achieved.

122. The minor discrepancies between what DK appears to be saying in different references must be carefully analyzed.

and graduates out of the Hall of Learning⁷⁶ into the great Hall of Wisdom—that Hall wherein he gradually becomes "aware" of forces, and powers, latent in his own Ego and egoic group.

123. This entry into the Hall of Wisdom occurs, generically, at the first initiation.

124. However, there are references which suggest that entry into that Hall occurs well before the first initiation—even as the fourth and fifth petal are being unfolded.

The fifth or spiritual kingdom is entered when the units of the fourth kingdom have succeeded in vitalizing the fifth spirilla in all the atoms of the threefold lower man; when they [Page 698] have unfolded three of the egoic petals and are in process of unfolding the fourth and fifth and when they are becoming conscious of the pranic force of the Heavenly Man. (TCF 697-698)

It is the Hall wherein he gains the right to use the force of the egoic group, for he can now be trusted to wield it only for the helping of humanity.

125. He has used some of the powers of his Ego prior to initiation. Initiation brings with it group consciousness and thus access to the force of the egoic group.

Footnote ⁷⁶: The three Halls through which the soul of man must progress are spoken of in The Voice of the Silence, pp. 19, 20.

1st Hall.. Hall of Ignorance...infant humanity…Physical plane.

126. Corresponding to the organization of the outer tier of petals.

2nd Hall.. Hall of Learning...average man........astral plane.

127. Corresponding to the unfolding of the knowledge tier of petals and the organization of some of the petals of the love tier.

3rd Hall.. Hall of Wisdom...spiritual man........mental plane.

128. Corresponding to the complete unfoldment of the fifth and sixth petals and later of the seventh, eighth and ninth petals, and stages beyond.

The longest time is spent in the Hall of Ignorance.

129. This is easily understood. The organization of the knowledge tier takes the longest time and so does its unfoldment. More time is spend building the foundation through the utilization of the third aspect of divinity than in erecting the superstructure upon it.

The later period in the Hall of Learning is called the Probationary Path.

130. It would seem that only the later stages of the Hall of Learning can rightly be called the Path of Probation. The Tibetan may be making a general statement and may not be attempting the strictest accuracy.

131. The Hall of Learning begins with the organization of the love tier, yet until the love tier is completely organized, there is no true treading of the Path of Probation.

[certain Moon chain Egos] will stand ready before the close of the round [the next round] to pass on to the probationary path, having unfolded one tier of petals, and organised the second. (TCF 842)

In the Hall of Wisdom the Initiate approaches the central mystery of Being.

132. It is the center of the Jewel in the Lotus which is the objective of understanding and contact in the Hall of Wisdom.

133. The “central mystery of Being” is found in the Spirit or Monad and the representation of the Monad is the Jewel in the Lotus:

After the fourth Initiation, he becomes a sharer in, and can be trusted with some part of the energy of the planetary Logos

134. This, because he has truly entered the spiritual triad and can polarize on the buddhic plane.

135. He is also sufficiently responsive to atma to be impressed with the Divine Plan.

and thus be enabled to carry forward the plans of that Logos for evolution.

136. It is in the spiritual triad that the Divine Plan is worked out. At the fourth degree the man is a Triad (a true soul) and is no longer imprisoned within the causal body.