Fellowship of Cosmic Fire
Commentary Semester VII Section XII
TCF 882-886 : S7S12 Part I
31 August –
15 September 2008
(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
Sacrifice involves even more than
what has been already pointed out. It
involves the following factors:
a.
Knowledge of the purposes and intentions of the planetary Logos,
1.
Sacrifice
must be intelligent and be aligned with purpose, otherwise its best possible
effect is negated.
2.
How
many of us, however, have knowledge of the purpose and intentions of the
Planetary Logos?
3.
In a
way, sacrifice is the directing of all one’s energies to the highest possible
purpose (given one’s condition and limitations). It is a seeking to fulfill a
will or desire higher than one’s own, and so an expanded consciousness is
necessitated if this higher will or desire are to be registered and understood.
b.
Realisation of the particular and peculiar type of energy, and of
the quality of his own Ray Lord,
4.
Energy
is here differentiated from quality. One’s Ray Lord (since Ray Lords are,
minimally, shamballic beings) is the Lord of the Ray upon which one’s
Monad is found. Sacrifice is impulsed by the first aspect of divinity and thus (as
far as the human being is concerned) originates with the Monad—a “Lord of
ceaseless persevering devotion”.
5.
We
all sacrifice upon the ray of the soul, but our sacrifice is even more profound
upon the ray of the Monad.
6.
Within
our planet there are seven Ray Lords, and the Monad of each of us is representative
of one of them. There are also systemic Ray Lords Who are Planetary Logoi, and
from these Ray Lords (the sacred ones especially) each of us as a Monad,
has, in all probability, emanated.
7.
For
non-sacred Planetary Logoi the ray of the Monad is occultly non-effective, so
such, probably, cannot be our original source of emanation as a Monad.
“A non-sacred planet, such as the
Earth, is still subject to the ray of the personality of the informing Life,
and the correspondence to the esoteric monadic ray is non-effective.” (EA 363)
8.
It
could be questioned, however, whether one must emanate as a Monad, from
a planet which has for its monadic ray the same ray as one’s Monad.
9.
Probably,
each sacred planet has all seven types of Monads and probably it is ultimately
more significant that one is a Jupiterian, Vulcanian or Venusian Monad than that
one is a first, second or third ray Monad.
10.
In
other words, the planet of origin may be more significant than the monadic ray.
Or that one’s monadic ray may be a subset of one’s planet of origin as a
Monad.
c.
Comprehension of the different groups of existences who are
participating in planetary evolution and in solar manifestation,
11.
Sacrifice
is always purposeful and has service as its objective. There are highly
intelligent and goal-fitting sacrifices and, then, there are those which are
well-meant but which do not accomplish all they could accomplish due to the
ignorance of the sacrificing agent.
12.
To
sacrifice is to express one’s will in accordance with the wills of higher Beings.
One must know Who these Beings are and what the carrying out of their
will is meant to effect within the planet and solar system.
13.
Are
we surprised to discover how much sacrifice really entails?
d.
A revelation as to certain cosmic enterprises in which our
planetary Logos is acting as an intelligent co-operator. Thus is brought in the factor of
extra-systemic force.
14.
We
can see that because of the high nature of the revelation required, only high
initiates will be capable of the quality of sacrifice here discussed. The
average disciple can have no notion of “certain cosmic enterprises in which our
planetary Logos” is engaged, unless, perhaps, informed by such a Teacher as the
Tibetan.
15.
Our
Planetary Logos is, apparently, involved in enterprises beyond the
ring-pass-not of our Solar Logos.
16.
This
discussion brings in the extra-systemic dimension of sacrifice. What type of
member of the Fourth Creative Hierarchy can be aware of the relation of
extra-systemic forces to true sacrifice? Only a high initiate, surely.
When all these and other
factors are considered, it is evident that the energy set loose in sacrifice
to these plans and intentions involves such a vast field of
comprehending wisdom that it is not possible for the average man ever to sense
it.
17.
To what
sort of higher plans and intentions are the energies of our own energy
systems set loose in sacrifice, if they are set loose in
sacrifice?
18.
Is DK
suggesting that disciples and initiates can sense this vast field of
comprehending wisdom? It would seem a stretch. Certainly, average man cannot.
It [presumably, this “vast field of
comprehending wisdom] deals with the purposes and plans of the Silent Watchers over the
three planes—the five, and the seven;
19.
This
seems an important piece of occult information. Usually the term “Silent
Watcher” is reserved for Sanat Kumara, but here is given an expansion of the
idea.
20.
A
Master may be a Silent Watcher over three planes—presumably the lower three
planes.
21.
What
type of Being watches over the five lower planes inclusive of the atmic plane,
or over the seven lower planes inclusive of the logoic plane?
22.
Is
Sanat Kumara the Silent Watcher over the five lower planes?
Man unites with the
Monad at the fifth initiation, through the instrumentality of the Lord of the
World, the Solitary Watcher, the Great Sacrifice. (IHS 19)
He [Sanat Kumara] is the Silent Watcher, as far as our
immediate humanity is concerned, although literally the Planetary Logos
Himself, on the higher plane of consciousness whereon He functions, is the true
Silent Watcher where the planetary scheme is concerned. (IHS 29)
23.
Is
the Planetary Logos, Himself, the Silent Watcher over the seven planes
including the logoic.
The "Silent
Watcher," that great Entity Who is the informing life of the planet, and
Who holds the same position to the Lord of the World, Sanat Kumara, as the Ego
does to the lower self of man. (IHS 104)
it deals with the
dynamic force of the great Destroying Angels on all the planes, who will
eventually—through the manipulation of the three forms of energy—bring to an
end all that is.
24.
Much
is here being revealed. Apparently there is a Destroying Angel on every one of
the cosmic subplanes—our systemic planes.
25.
The
“three forms of energy” are presumably those created through fire by friction,
solar fire and electric fire.
26.
We
are being told that pralaya is created through the agency of these “great
Destroying Angels”.
27.
Both
the Silent Watchers and the great Destroying Angels are related to the dynamics
of the caliber of sacrifice here considered.
These angels are a
mysterious group of fohatic Lives Who sound forth the [Page 883] trumpets of
destruction, and by means of the notes sounded produce that shattering
which will set loose the energy of forms.
28.
Forms
exist on all the cosmic sub-planes.
29.
The
“Destroying Angels” are a group of “fohatic Lives”. They release the energy
which was imprisoned in the form.
30.
The trumpet
is involved in this destruction (and resurrection), and thus, perhaps, the
first, fourth and sixth rays—all of which can be associated with the trumpet in
some respect. The Fourth Ray Lord is called “the Trumpet of the lord” and on
the fourth or buddhic plane, “form dies”.
31.
We
are also reminded of Joshua (most probably, at that time, on the first and
sixth rays) who set forth the “trumpets of destruction” which resulted in the
shattering of the wall of
32.
We
see here the connection between sacrifice, destruction and liberation.
33.
We
are also told that “the trumpet shall sound and the dead shall be raised
incorruptible”. Again the first and sixth rays are implicated in this type of
resurrection. The trumpet is solidly wedded to resurrection imagery.
34.
As
for the fourth ray, it is surely connected with death, such as for
instance, the death of the causal body at the fourth initiation, when
the buddhic energy of the fourth plane plays such an important role. The
causal body becomes too small to contain the growing buddhic love.
35.
As
well, it is when the causal body becomes maximally beautiful (the fourth ray
again) that destruction supervenes.
The second point is very
briefly given. It concerns the
innermost circle of petals, or that set of three petals, or those three
streams of whirling energy, which immediately surround the "jewel in
the lotus."
36.
We
are speaking of those petals which are called “synthesis petals”. They are
called “innermost” because they immediately surround the Jewel in the Lotus.
37.
It is
important to note that petals are really “streams of whirling energy”. To call
them “petals” is simply a convention of the mind, a metaphor.
Each of these three
petals is related to one of the three circles, and is organised as each
of the three circles is unfolded.
38.
There
are a number of words used to describe the gradual development of the petals
from a completely closed state to a condition of being fully opened.
39.
The major
two words are, however, “organised” and “unfolded”.
40.
The
unfolding of a “circle” is obviously different from the unfolding of a single
petal, and the organizing of one of the synthesis petals is clearly different from
its unfolding.
41.
Each
petal of synthesis is partially unfolded at each of the three initiations, we
have been told, and completely unfolded during the period between the third and
fourth initiations—we my infer.
42.
The
term “as”, used in “as each of the three circles is unfolded” makes us question
the point in time at which the organization of a synthesis petal begins. Does
such organization occur throughout the entire process of the
unfoldment of a circle of petals? It could seem so.
43.
This
would be a reflex action within the synthesis petals correlated with petal
unfoldment within a given circle of petals. Does it seem that the reflex would
be occurring too soon were the initial phases of organization of, for instance,
the first synthesis petal to occur as petal unfoldment began in the
knowledge circle? We must remember that even quite primitive types of the first
petal unfolded (Brahmic Lotuses).
They [the three petals of synthesis] form, therefore, a synthesis of knowledge, love
or sacrifice, and are closely connected through the type of force flowing
through them with one of the three higher centres of the planetary Logos of a man's particular
ray.
44.
Here
we have an important statement. The “three higher centres” are usually
considered the head, heart and throat centers.
45.
The
energy system of each Planetary Logos is organized more or less as is the
energy system of man.
46.
Man
as a Monad is connected principally with one or other of the Planetary Logoi,
probably with a Planetary Logos of a sacred planet.
47.
Each
petal of synthesis, therefore, is connected with one or other of the three
higher centres of that particular Planetary Logos.
48.
This
opens a question about how synthesis petals would unfold in such human beings
as were connected with Planetary Logoi Who had not yet undergone much causal
body development, as some Planetary Logoi, though of great spiritual stature,
are as yet proceeding through relatively early stages of their manifestation.
49.
What is
the Planetary Logos of a man’s ray? Is it a Planetary Logos for Whom the
monadic ray is the same as a man’s monadic ray? Is it a Planetary Logos Who has
for an important ray (let us say the soul ray or monadic ray) the same ray as a
man’s monadic ray? Is it, in this solar system, a Planetary Logos Who has for
his soul ray the same ray as a man’s soul ray? We must reserve
judgment though, ultimately, it seems the ray of a mans Monad will be deemed
the “man’s ray”.
This central unit
of threefold force is dealt with in a specific manner at initiation.
50.
In
this sentence, the three petals of synthesis as an entirety are considered as a
“central unit”.
51.
As
each of these petals is partially opened at a particular initiation (continuing
to open more fully thereafter) it makes sense and may be inferred that the each
of the petals within this central unit of force would be treated “in a specific
manner” by the Initiator at the first three initiations.
52.
It
may be that at the fourth initiation it is the Jewel in the Lotus which is the
specific object of the Initiator’s attention along with, perhaps, the three
synthesis petals treated as a group.
At the first, the
second, and the third Initiations, one of the three petals opens up, permitting
an ever freer display of the central electric point.
53.
This
opening up is due, it would seem, to the manner in which the Initiator ‘deals
with’ that petal during the event we call “initiation”.
54.
It is
important to note that the display of the central electric point occurs only gradually,
presumably through the application of the Rod of Initiation. At none of these
first three initiations is the display of the central jewel completely
free. In other words, even at the third initiation the central electric point
is not yet completely displayed.
At the fourth
Initiation, the jewel (being completely revealed) through its blazing
light, its intense radiatory heat, and its terrific outflow of force,
55.
Indeed,
it is only at the fourth initiation that the central jewel is completely
revealed.
56.
Are
all three aspects of divinity represented in the terms “blazing light”,
“intense radiatory heat” and a “terrific outflow of force”? Light can be
associated with either the third or second aspect of divinity and, perhaps, the
same for heat. As for the terrific outflow of force, it seems to correlate with the first aspect.
produces the
disintegration of the surrounding form, the shattering of the causal body, the
destruction of the
57.
It
seems to be the influence of the Jewel in the Lotus, through light, heat and
force that produces the shattering of the causal body. This statement, however,
must be compared with others in which the downflow of energy from the Monad and
the application of the Rod of Initiation are all involved in the process of
shattering.
58.
We note
that the causal body is called by various additional names, to assist us in
generating the necessary perspective: the, “surrounding form”, the “
59.
When
we think of the “surrounding form”, what is it that the form surrounds? May we
say, the central point of life representing the true being?
60.
Freedom
from the “surrounding form” equates to the liberation of the Spirit from its
confines on the higher mental plane.
61.
It is
well to remember that the Solar Pitris contribute greatly to the existence of
this surrounding form being the substantial energy which moulds and sustains
this form.
The work of the
Initiator in this connection is very interesting.
62.
We
are speaking of the work of the Initiator at the fourth initiation.
Through the medium of the Rod of
Initiation and of certain Words of Power, He brings about results of a
co-ordinating, transmuting and liberating nature.
63.
The
process of liberation, we see, is to be brought about through the application
of the Rod accompanied by certain Words of Power.
64.
It is
important to note that the results of the use of the Rod and of the Words of
Power are not only destructive, but also of a “coordinating” and “transmuting”
nature preceding the liberation which subsequently occurs.
Through the action of
the Rod as wielded at the first two Initiations, the two outer circles unfold, the energy of the two is
set free and the two sets of force as embodied in the six petals are
co-ordinated and become interactive.
65.
This
section of text is of vital importance and it must be contrasted with
other references which speak of the unfoldment of at least the first circle of
petals during an earlier and “smaller” initiation which is reflective of the
first great “manasic initiation”.
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)
66.
If we
read the section of text under consideration and compare it with the
interpolated reference just above, it is clear that we are dealing with two
different phases of development, the period of the ‘smaller first initiation’
being considerably earlier and that the of the true (manasic) first initiation
rather later.
67.
At
the smaller initiation (which is, relatively, a minor initiation), the energy
accumulated within the outer circle of petals causes it to spring apart from
the second circle and to unfold.
68.
It is
this type of unfoldment which DK seems to be discussing in the section of text
immediately below as He differentiates it from the stage of “petal adjustment”
which reaches its full expression in a type of simultaneous action and
interplay between the first two tiers of petals.
69.
It is
easy to become confused when the same words, “unfold” or “unfoldment” (as
applied to a given circle of petals) are used to indicate quite different
stages of development.
70.
At
the first of these two smaller initiations, there is definitely an unfoldment
occurring within the first circle of petals, but it is not the same type of unfoldment
as that which is caused by the “action of the Rod”. The difference lies in the
phrase “the energy of the two is set free”.
71.
At
each of the first two manasic initiations, the energy of the first two circles
is not only “unfolded” but is “set free” for a type of inter-tier interplay
which was not at all possible at the first two smaller initiations (both of
which precede even the first of the manasic initiations).
72.
At
the first smaller initiation, there is, indeed, a type of “interactive” process
occurring amongst the petals of the first circle. This, apparently, must
be differentiated from what Master DK calls the “coordination” of the two sets
of forces found in the first two circles of petals.
73.
It is
clear that the type of interactivity described as occurring between the petals
of the first tier (and which occurs at the first smaller initiation) must also
occur later in relation to the second tier of petals. But the complete unfoldment
of the second tier of petals occurs only well after the second of
these smaller initiations, and also, certainly, beyond the point of the first
initiation. Below we will attempt to describe in sequence when we might expect
petal-interactivity amongst the petals of the second tier.
74.
In general,
we may assume that the interactivity between the petals of the second tier
occurs before the second initiation and after the first. It is at the second
initiation that the two tiers of petals become coordinated and interactive
between themselves and, presumably, that the second tier of petals unfolds
completely, the complete unfoldment of the sixth petal being especially
important in relation to the second initiation.
75.
Let
us try to be clear about the process, seeing what we can gather by inference:
a.
There
is a kind of interactivity which occurs between the petals of a tier
b.
And,
there is a different kind of interactivity which occurs between the first two
tiers themselves and their two sets of forces embodied in six petals.
c.
The
first kind of interactivity occurs at the time of the first smaller initiations
d.
Then
follows the second smaller initiation which “takes place when the
second circle of petals is organised and ready for unfoldment.” But note that
the second smaller initiation occurs before the second tier of petals is
unfolded. It occurs when they are organized and on the point of unfoldment but
not as they are unfolded.
e.
Then follows a).an unfoldment of the second tier
of petals during the period preceding the first initiation, b.) the period of the
first initiation in which the fifth petal becomes fully unfolded, and the
period of preparation for the second initiation (an event at which we find the
sixth petal fully unfolded.
f.
At the first manasic initiation the petals of the
first circle unfold in a way distinct from that in which they unfolded at the
first smaller initiation, and the energies of the first tier are “set free”.
This process of energies being “set free” within the first circle of petals is
directly correlated with the taking of the first manasic initiation. What it
means exactly, we cannot know at this time.
g.
At some point in this process when all petals of
the second tier are almost completely unfolded, but before the application of
the Rod at the second initiation, we may infer that there comes a period of petal-interactivity
which corresponds to a similar and earlier type of interactivity amongst the
petals of the first circle at the time of the first smaller initiation.
h.
At this point, both tiers of petals would be
characterized by the interactivity of the petals within each tier, but not
between tiers. Since only the first initiation has been taken, only the
energies of the first tier of petals have been truly “set free”.
i.
When the second initiation is taken, the energy
of the second tier of petals is “set free” and a new type of inter-circle
(inter-tier) interactivity takes place.
j.
There occurs at this point a new type of
“coordination” which allows for interactivity between the first two circles of
petals, the energies of which have both been “set free” for such interactivity.
k.
This type of setting free would not occur
unless the Rod of Initiation had been applied (we may presume, to the eighth
petal principally).
l.
At the first two smaller initiations, a type of
greater freedom is achieved in relation to the functioning of the first two
circles of petals, but nothing like the setting free which occurs during
the first two manasic initiations.
76.
We
can see that this whole question of petal unfoldment is extremely intricate,
with a number of simultaneous, overlapping activities.
77.
Nothing
will replace the ability to see the whole process with accurate clairvoyance.
At the moment we have to piece together that which DK has said in various
references scattered not only throughout TCF but through a number of places in
other books.
78.
It is
also advisable for us to use our creative imagination as we attempt to
visualize the unfoldment processes described.
This stage of petal
adjustment succeeds upon that called earlier "unfoldment" and
has to do with the simultaneous action of the two tiers of petals.
79.
The
stage of “petal adjustment” seems to occur at the second initiation. We could
not say that it occurred at the time of the first manasic
initiation, because only the energy of the first circle would have been “set
free” and the second tier of petals would not have been in the condition to be
coordinated with, and become interactive with, the liberated energies of the
first tier. In other words, when the first initiation is taken the energies of
the second circle of petals have no yet been “set free”.
80.
Just
for clarity, there are three types of initiations with which we are dealing:
a.
The
great manasic initiations from the Birth of the Christ at the first initiation
through Mastership (Revelation) at the fifth
b.
The
four minor initiations of the astral plane between the first and second manasic
initiations—i.e., between the Birth and the Baptism
c.
The
two “smaller” initiations which occur with the unfoldment of the first tier of
petals and the organizing to the point of readiness for unfoldment of the
second tier.
The interplay between the two circles is completed,
and the circulation [Page 884] of the force currents perfected.
81.
This
development takes us to the second initiation. We must remember however, that
as the second initiation is being taken, and even as the first manasic
initiation is being taken, the Rod of Power is being applied to the first and
then the second petal of the sacrifice tier, and that petal unfoldment
is going on in that tier even as the fifth and sixth petals (the second and
third petals of the love tier) are undergoing their final stages of unfoldment.
82.
At
the point of these interactivity between two circles of petals, the man is
relatively highly developed. He has “entered the stream” and has a relatively
high degree of mental illumination and spiritual intelligence.
According to a man's ray
and subray, so is the Rod applied to what might be termed the
"key" petal. This of
course differs according to the unit of force involved.
83.
Regarding
the application of the Rod—is it a ‘touch’ or is it a form of energy
direction without a ‘touch’, per se?
84.
Much
may be hidden of a musical nature in relation to the word “key”.
85.
The
“key petal” is probably that which is correlated mainly with a man’s monadic
ray, but secondarily with the soul ray, which, in this context, is probably that
which is referred to as the subray.
86.
Probably
for each of the circles of petals there is that petal which (in relation to a
man’s primary ray and subray) will be considered the “key” petal.
87.
We
have been dealing with the synthesis petals, but also with the petals of the
other tiers, so we cannot determine whether the statement given above refers to
the application of the Rod to one of the synthesis petals or to one of the
sacrifice petals (which application results, in any case, in the partial
opening of a synthesis petal).
88.
We
are only told that the “central unit of threefold force” is dealt with in a
specific manner at initiation. We are not told what that manner is or whether
the Rod of Initiation actually ‘touches’ any of petals in the “central unit” or
the manner in which the force of the Rod may be directed towards any of these
petals.
89.
We
have, however, over the course of studying many of DK’s books, certainly
gathered that the force of the Rod of Initiation is directed towards each of
the three sacrifice petals at the first, second and third initiations
respectively, whether or not the Rod actually ‘touches’ these petals. The
question of actual ‘touch’ is not discussed.
It is of interest to
note here that, as the petal substance is deva substance
90.
The
substance of the higher mental plane is considered “deva substance”. Yet
substance is energy, as we know. Substance, matter, force and energy are, in
many respects, equivalent terms.
91.
This
deva substance would not be formed into ‘petals’ without the intervention of
the Solar Pitris who mould that substance into petal conformation.
and as the energy of the petals is the energy
of certain manasadevas (one of the three higher orders of Agnishvattas)
92.
What
this is telling us is that the energy of the petals is not that of any of the lower
manasadevas.
93.
This
is an important thought. Differentiating between the different types of
manasadevas is no easy matter. In all there appear to be seven types, just as
there are in any Creative Hierarchy.
94.
But
what shall we say of the manasadevas associated with the manasic permanent
atom? Should these not be a still higher type of Solar Pitri than the
Solar Pitris associated with the petals?
95.
We
have not determined whether the term “Solar Angel” should be differentiated
from the term “Solar Pitri”. If anything, the term “Solar Angel” seems to refer
to a higher type of Being.
96.
Yet,
it has been shown that “Solar Pitris”, “Solar Lords” and “Solar Angels” are all
associated with petals and tiers of petals. (cf. TCF 869) In that
classification, however, “Pitris” are lower than “Lords” which are lower than
“Angels”.
97.
In
all, it appears that one entire “order of Agnishvattas” is to be associated
with all the petals. This order is, so it appears, one of the three
higher orders of Agnishvattas.
98.
The
order of Agnishvattas associated with the petals is divided, it seems, into
three subsidiary orders and each of the subsidiary three is further subdivided
into a lesser subsidiary three.
the initiate is overshadowed (the word is not
entirely satisfactory in explaining the type of deva service here
necessitated, but it must suffice)
99.
We
appear to be speaking of a process which occurs during the spiritual event
called initiation.
100.
Here
we see how certain higher devas serve humanity.
by a great deva who represents the
equilibrium of substantial vibration which is brought about by the
efforts of the initiate, aided by the adepts who present him, and who each represent
one of the two polarities of force.
101.
We
see that there is, in this initiation process, an intervention of a “great deva
who represents the equilibrium of substantial vibration”. It is as if at each
initiation, some form of equilibrium is achieved.
102.
The
question for us to answer eventually is, “Is this great deva the Solar
Angel considered as the Being Who overshadows the human personality and
perhaps, the human causal body?”
103.
Generically,
a Solar Angel may be thought of as an ‘Angel of Equilibrium” associated with
Libra, the second ray and the equilibrizing form of electricity.
104.
At
initiation a certain equilibrized condition of deva substance seems to be
required and this great deva of equilibrium seems to serve in such a manner as
to bring about the necessary substantial equilibrium.
105.
This
devic intervention is invoked by the following factors—
a.
The
efforts of the initiate
b.
The
aid of the initiate’s “sponsors”, i.e., the adepts who present him to the
Initiator.
This is temporarily
stabilised by the Initiator.
106.
It is
the two polarities of force and, as well, all forces present at the moment of
the initiation, which are stabilized by the Initiator—the third point in the
triangle which sustains the candidate through the ceremony of initiation.
These three factors,
1. The representing deva,
107.
The
term “representing deva” is interesting and important. Apparently, during the
initiation ceremony through which the candidate passes, the Solar Angel is
present. Is this “representing deva” the same as the Solar Angel discussed in
other contexts?
108.
We
have been told that at initiation the initiate ‘sees’ a great Angel or that the
“Angel of the Presence” is in attendance. He is “brought face to face with that
manifestation of the great solar angel (Pitri) who is himself, the real self”.
(IHS 114)
109.
He
beholds this Angel…
As a radiant
angelic existence. This is seen by the inner eye with the same
accuracy of vision and judgment as when a man stands face to face with another
member of the human family. The great
solar Angel, Who embodies the real man and is his expression on the plane of
higher mind, is literally his divine ancestor, the "Watcher" Who,
through long cycles of incarnation, has poured Himself out in sacrifice in
order that man might BE. (IHS 115)
In the earlier two initiations,
the Angel of the Presence stood between the disciple-candidate and the
Presence. (R&I 176)
110.
The
Solar Angel or Angel of the Presence, in this context, may be considered the
summation of all the solar Beings (Lords, Pitris, Manasadevas, whatever we may
wish to call them) involved in forming and sustaining the causal body of man.
There is no question that there are a number of such Beings participating in
the egoic nature of man on the higher mental plane.
2. The two adepts,
3. The initiator,
form, for a brief second,
a triangle of force with the initiate at the centre.
111.
We
are being presented with some of the
technicalities of the initiation process.
112.
We
are here given another version of the “point in the triangle”. The initiate
becomes the point.
113.
The
two adepts are called “sponsors”.
114.
As
for the great overshadowing deva, it would seem that it may be a manasadeva of
the kind we have been discussing—one of the three higher orders of
Agnishvattas. Or perhaps, it is a still greater deva—the Solar Angel,
per se.
115.
This
touches on the mystery of the role of what we generally call “the Solar Angel”
in the initiation process.
116.
Until
we have a clearer idea of the arrangement of the group of solar Beings
associated with the creation and sustainment of the causal body of man, the
role of these Beings in the initiation process of man must remain somewhat
uncertain.
117.
Really,
in this “triangle”, there are four points involved—the Initiator, the
representing deva and the two adepts.
Through them circulates
the terrific power, the "fire from Heaven,"
118.
The
“fire from Heaven” circulates through all three of those Who form the triangle
around the initiate: the Initiator, the representing deva, and the two Adepts
(considered, it appears, as a unit, or as one of the points in the triangle of
forces).
which is brought down from the higher
triad through the agency of the electrical rod.
119.
What
is the source of the energy which descends “from Heaven”?
120.
Here
the source seems to be the spiritual triad, but that cannot be the ultimate
source of such descending energy.
121.
We
have been told that the Initiator invokes even extra-planetary force to descend
through the Rod.
122.
In
the following we see that the Initiator works under the influence of energies
emanating from Capricorn but will work under the energies of the constellation
Aries. This proves that very high energies are brought down through the
“electrical rod”.
Aries begins the
process and is the "initiator of the process which leads to progress"
and—at the end of the age (as it is now at the final or seventh initiation)—the
Initiator of the Mysteries will work under instructions and with energies which
emanate from the Lord of the Constellation Aries. In the last analysis
and esoterically speaking, fire is the great liberator and Aries is the leading
fire sign which will eventually "fuse the beginning and the end, blend the
opposites and dispel both time and space." At present, the Initiator
of the Mysteries acts under inspiration and with energies emanating from
Capricorn—an earth sign—because humanity is, as yet, earth-bound. The
forces of initiation produce their major effects upon the physical plane, for
it is there that the initiate has to demonstrate his liberation, his
understanding and his divinity. (EA 304)
This application of
extra-egoic force
123.
Here
the force applied through the Rod is simply called “extra-egoic”, but we can be
assured that some of it is drawn from much higher sources.
is in itself of a
threefold nature, as symbolised by the three protective agencies and the
threefold nature of the Rod itself.
124.
A
threefold force reaches the initiate through the Rod.
125.
We
are also being told something of interest about the structure of the Rod
itself.
126.
We
can point to at least two parts of the structure—the serpentine structure of a
central Rod (or a structure of interwoven serpents) and the diamond which
surmounts the Rod. (cf. TCF 1035-1036)
127.
The
“three protective agencies” are to be considered, the Initiator, the
representing deva and the two sponsors considered as a unit.
128.
If
the Initiator is placed in a special category and is not considered a
protective agency, then we would have a true triangle consisting of the
representing deva and the two adepts.
It emanates in a primary
sense from the planetary Logos of a man's ray, and proceeds from that
one of the planetary centres which corresponds to either the head, heart, or
throat centre in a human unit.
129.
We
are speaking of the nature of the extra-egoic forces which is applied to the
energy system of the human unit.
130.
Even
if the force is drawn from the spiritual triad (as we have been told) its
primary point of emanation is the “planetary Logos of a man’s ray” and, when it
reaches our planet, is passed through one of the three higher planetary
centers—representing either the head, heart or throat.
131.
It is
also possible that the force emanates from one or other of the three higher
centers of the Planetary Logos of a man’s ray before reaching the corresponding
center in our Planetary Logos.
132.
We
may infer that for third ray Monads the force is passed through the planetary
throat; for second ray Monads through the planetary heart; for first ray
Monads, through the planetary head. This would apply to both the higher centers
found in the Planetary Logos of a man’s ray and also in our own Planetary
Logos.
133.
Again
we have confirmed for us that this extra-egoic force which passes through the
Rod is of very high origin—extra-planetary in this case but intra-systemic.
134.
Here
is another important reference which suggests that during the rite of initiation,
some form of Sirian energy reaches the candidate-becoming-initiate.
First and foremost is the energy or force emanating from the
sun Sirius. If it might be so
expressed, the energy of thought, or mind force, in its totality, reaches the
solar system from a distant cosmic centre via Sirius. Sirius acts as the transmitter, or the
focalising centre, whence emanate those influences which produce
self-consciousness in man. During
initiation, by means of the Rod of Initiation (acting as a subsidiary transmitter
and as a powerful magnet) this energy is momentarily intensified, and applied
to the centres of the initiate with terrific force; were it not that
the Hierophant and the two sponsors of the initiate pass it primarily through
their bodies, it would be more than he could stand. This increase of mind energy results in an
expansion and an apprehension of the truth as it is, and is lasting in its
effects. It is felt primarily in the
throat centre, the great organ of creation through sound. (IHS 98)
This energy [which has emanated primarily from the
Planetary Logos of a man’s ray] is applied to the corresponding tier of petals
and to the corresponding petal in a tier according to the initiation taken, and
according to the primary and secondary ray.
135.
Our
problem in interpreting this section of text will be how to interpret the word
“corresponding”. Will the corresponding tier of petals and the corresponding
petal in a tier and correspond correlate to the center in the Planetary Logos
from which the “fire from Heaven” descended, or will the corresponding
tier and petal be correlated with and correspond to “the initiation being
taken”. The wording can seem ambiguous.
136.
One
would suspect that we are speaking principally of the first three initiations,
and that the energy of the Rod will be applied to one of the three major tiers according
to the initiation taken—the second of the two options above.
137.
This
would mean that at the first initiation, energy is applied to the first tier;
at the second initiation, to the second; at the third initiation to the third.
This has some basis in the way DK has related the first two initiation to the
first two circles of petals.
138.
However,
the section of text may also suggest that the energy descending from the Logos
of a man’s Ray, and passing through one of the higher three planetary centers
(either of the originating Logos or of our Planetary Logos), would be applied
to the tier of petals in the egoic lotus that corresponds to that Ray and to
the planetary center through which the energy passes.
139.
In
other words, if the ray descending from the Planetary Logos of a man’s ray were
the third (the man being a third ray Monad), and the planetary center (whether
of the originating Planetary Logos or of our Planetary Logos—or both) through
which that third ray energy passed were the throat center, then that energy
would (regardless of the initiation being taken) first be applied to the knowledge
tier of the man’s egoic lotus, and subsequently to that petal within that
tier which corresponded to the initiation being taken—the first petal of the
knowledge tier for the first initiation, the second for the second and so
forth.
140.
But
such a scenario cannot represent the complete picture, for we realize
that somehow the energy of the Rod of Power must be applied sequentially
to the petals of the sacrifice tier at the first, second and third initiations.
The descending fire could not affect, for instance, the knowledge tier only.
141.
We
may previously have supposed that at initiation the Rod would only be
applied to the third or sacrifice tier of petals or to the fourth, but the
section of text under consideration says otherwise.
142.
In
tracking the descent of energy, we have two possibilities.
143.
The
following indicates the application of the energy to the tier of petals corresponding
to the initiation being taken.
144.
When
speaking of the application of the Rod at initiation, the following would then
take place:
a.
The
application of the Rod to the tier of petals which corresponds to the
initiation being taken—the knowledge tier for the first initiation, the love tier for the second initiation and the
sacrifice tier for the third.
b.
The
application of the Rod to the particular petal within that tier which
corresponds to the initiation being taken (this process being influenced by the
primary and secondary ray of the man).
c.
Subsequently,
the application of the Rod (and this is inferred) to that petal in the
sacrifice tier, which is particularly related to the initiation being taken.
This type of application of the Rod (to three tiers in sequence depending upon
the initiation undergone) could relate only to the first three initiations.
Beyond that point, application would have to occur to the synthesis petals
directly.
145.
Alternatively,
the following is the possibility if the application of the Rod of Initiation is
applied first to that tier of petals which corresponds to a man’s major ray
and to the planetary center (whether within the Planetary Logos of the man’s
ray or within our own Planetary Logos) through which that ray energy
passes on the way to the Rod. This center may well be located on the monadic
plane.
146.
In
this alternative we would have:
a.
The
application of the energy to that tier of petals corresponding to the man’s
major ray and to the planetary centers (identical within two planetary
schemes—the originating planetary scheme and ours) corresponding to that
ray—i.e., either the head, heart or throat center.
b.
The
application of the energy to that petal in that specific tier, which
corresponded to the initiation being taken (this application being influenced
also by the primary and secondary ray of the man)
c.
And following
this, the application of the descending energy to that petal in the third or
sacrifice tier which corresponded to the initiation being taken, if that petal
had not already received the flow of energy. If, for instance, a man’s major
ray were the first, then the sacrifice tier would be initially targeted
to receive the flow of energy from the planetary head center.
147.
Of
these two alternatives, the reception of “fire from Heaven” based upon the
initiation being taken seems to most reasonable and to be corroborated in
other references.
148.
May
we assume that at the fourth initiation, there is an application to the fourth
tier of petals (the synthesis tier) as a whole, even though there will,
additionally and, presumably, more importantly, be application of the Rod to
the Jewel in the Lotus?
149.
These
matters are very intricate and there is no assurance that we can gather a
completely clear picture of the , given our present stage of evolution.
150.
Also,
in the matter of a man’s “primary and secondary ray”, we are almost certainly
speaking of the monadic ray and the soul ray, but if the energy of the Rod is
directed to a petal corresponding to the monadic ray, then how would the soul
ray qualify that process? Would it be influential in the sequence of
energy-application?
151.
Would,
for instance, another petal in that tier be touched subsequently? And would
that petal, then, correspond to the nature of the soul ray?
152.
These
matters will have to await the descent of further light.
A close connection can
be traced here between the petals and the centres of the etheric level of the
physical plane,
153.
We
might think (in a general manner) of the knowledge petals as related to the
sub-diaphragmatic chakras; the love petal to the chakras in the torso; and the
sacrifice petals as related to the centers of the head (and there are many).
154.
We
are not even mentioning the astral and mental centers, but, by analogy, they
must also be connected to the petals.
155.
One
can examine the petals of the various tiers individually, and seek to apply
them to one chakra principally though not exclusively.
[Page 885] and thus it can be seen
how (when the necessary work is done) it is possible to have a direct transmission
of force from the higher planes to the lower in the following order:
156.
We
have seen how energy reaches the initiate from the Planetary Logos of a man’s
primary ray, through the planetary center of the Planetary Logos of a man’s ray
and the planetary center our Planetary Logos which corresponds to that ray, and
thence to the tiers of petals and the petals within the tiers.
157.
DK is
now suggesting that this high energy can reach directly through to the etheric
centers from the petals which correspond with those centers.
158.
This
kind of transmission, of course, cannot happen unless the necessary work has
been done, and this work is of a purificatory nature.
159.
The
following lines of transmission could be considered most useful during
visualization in the process of occult meditation.
a.
From the logoic centre, or the planetary Logos, to the Monad on
its own plane.
160.
In
this tabulated descent, we have apparently omitted the source named “the Logos
of a man’s ray”. We can assume this source to be extra-planetary.
161.
The Logos
in question may be the Solar Logos, and the “logoic centre” may be considered
either our Planetary Logos or, perhaps, the Planetary Logos of a man’s
ray. If this is the case, then the particular center of our Planetary Logos
through which the energy must pass is not mentioned as it was in text found
above.
162.
The
point to note is that there is a transmission from either one or two Planetary
Logoi to the Monad on its own plane of the cosmic physical plane of our
Earth-scheme.
b.
From that Monad to one of the three tiers of petals, according to
the aspect or ray concerned.
163.
Here,
the spiritual triad and its three aspects are not mentioned, but as energy
descends from the Monad, certain streams of that energy will definitely pass
through the spiritual triad (cf. Chart VIII, TCF 817)
164.
We
note that when discussing how the ray express within the spiritual triad, such
rays are usually named as “aspects”, appearing under the terms “atma”, “buddhi”
and “manas” though there is said to be a “ninefold choice of rays” for the
spiritual triad.
165.
We
may infer that the energies of a first ray Monad will reach the sacrifice
petals; the energy of a second ray Monad, the love petals; the energy of a
third ray Monad, the knowledge petals.
166.
We
note in this transmission that the descent of energy is not being directed
according to the initiation undergone, but according to the ray or aspect of
the Monad.
167.
Of
course, we may be speaking of a general transmission from high to low
and not of a transmission which would occur during the rite of initiation. Yet,
we have been speaking of the descent of “fire from Heaven” which occur
specifically during the rite of initiation.
c.
From the tier of petals, viewed as a unit,
168.
The
entire tier of petals can be considered as a unit of energy or energy center.
It is, thus, viewed in its wholeness.
to one of the petals in the circle, according to
the quality and type of force, using the petal as a transmitting agency.
169.
The
transmission of energy goes from the tier considered as a unit to a
petal within that same tier.
170.
If
the energy is of the first ray, the sacrifice petal in that tier will receive
the energy; if the energy is second ray energy, it will be the love petal of
that tier; if third ray energy, then the knowledge petal receives the flow of
energy.
d.
From the particular petal in which the force is momentarily
centred to one of the permanent atoms, again according to ray and type of
force.
171.
We
are dealing with a flow of energy and, thus, with a momentary centering
and not a permanent centering.
172.
The entire
transmission occurs in relation to the three aspects and here is one way
of viewing the relationship between the petals and permanent atoms,
a.
If
the petal is a sacrifice petal (regardless of the tier concerned), then the
permanent atom will be the mental unit (not really a permanent atom, but often
named as such)
b.
If
the petal is a love petal (regardless of the tier concerned), then the
permanent atom will be the astral permanent atom.
c.
If
the petal of a knowledge petal (regardless of the tier concerned), then the
permanent atom will be the physical permanent atom.
173.
We
know that in every tier there are to be found one knowledge petal, one love
petal, and one sacrifice petal.
174.
If
the transmission were from the spiritual triad, then the correspondence
between triadal permanent atoms and the members of the atomic triangle would be
as follows; atmic permanent atom/mental unit ; buddhic permanent atom/astral
permanent atom; manasic permanent atom/physical permanent atom.
175.
But since the origin is the egoic lotus and
its petals, there is the possibility of an alteration of relationship, a reflection
instead of a correspondence as follows:
a.
Sacrifice
petal to the physical permanent atom
b.
Love
petal to the astral permanent atom
c.
Knowledge
petal to the mental unit
176.
Correspondences
and reflections are not identical.
177.
Really,
both these possibilities are somewhat true. The sacrifice petals are definitely
related to the mental plane and thus to the mental unit. The love petals of
course to the astral permanent atom and the knowledge petals to the
etheric-physical plane and thus to the physical permanent atom.
178.
However,
it is also true that the knowledge petals are reflected in the mental nature
and, thus, hold a relation to the mental unit, and that the sacrifice petals
have an effect upon the physical plane, where the ultimate sacrifice at the fourth
initiation is made through the deliberate relinquishing of the causal body.
e.
From the permanent atom via the atomic triangle, and the mental,
and astral centres, to that one of the three higher centres in the etheric body
particularly concerned.
179.
The
descent continue as follows:
a.
From
one of the petals in one of the tiers, a member of the atomic triangle has
received the downflow of energy.
b.
From
this permanent atom, the energy descends lower but via the atomic
triangle as a whole
c.
In
this descent, corresponding mental centers and astral centers act as points of
reception and transmission.
d.
Finally,
according to the quality of the descending energy, one of the three higher
centers in the etheric body receives the flow
180.
It
should be noted that, within the downflow, the units in the atomic triangle
seem to take a precedence over the centers with which they are
resonantly related.
f.
From the etheric centre to the physical brain.
181.
The seeming
final (but really penultimate) point of reception is the physical brain of man.
We can also assume that the etheric brain has been a point of reception and
transmission in the flow.
We have here put very
briefly the process of force transmission from the Monad to man on the physical
plane, and hence it will be apparent why the emphasis is so consistently laid
upon the necessity for bodily purity (in all the three bodies),
182.
Otherwise
the downflow would be thwarted. The channel would be clogged with resistant
energies.
and upon the alignment
of those bodies so that the flow of force may be unimpeded.
183.
In
this short tabulation, DK has shown us how energy is transmitted from the
highest to the lowest. He has given us a line of descent which can occur at any
time, but, seemingly, especially during the rite of initiation when “fire from
Heaven” descends.
184.
We
should review these points of transmission and reception and practice
visualizing them to see whether we can sense a complete downflow. This will not
be easy, but we can be assured that during the initiation event (i.e., during
those special inner conditions), the downflow will occur.
185.
Of
course it can be assumed that before certain initiations are possible the
necessary purification and alignment have already taken place.
The effects of this
downflow of force may be viewed in a twofold manner, that is, in a material and
in a psychic sense.
186.
We
must remember that the term “material” refers to the matter of the astral body
and mental body as well as to the matter etheric-physical plane.
The material effect, or the result of this
stimulation upon the forms and upon the atoms in the forms, is to render them
radioactive, or to set loose the energy of substance.
187.
Throughout
the books a number of definitions of radioactivity are given. Here we have one
of importance—the setting loose of the energy of substance.
188.
We
thus see that radioactivity is a condition of relative freedom.
This is the liberating
of the energy imprisoned within the form, and concerns the Brahma aspect, and [Page 886] the evolution of matter
itself.
189.
Liberation
comes from above—ultimately from the Monad and those greater Sources in which
the Monad is incorporated or to which the Monad is related.
190.
If
the units of matter are to evolve, they, too, must achieve the liberation of
the ‘unit of life’ within the material unit. This is alchemy.
It affects the lunar
bodies, and therefore relates to the lunar Lords or Pitris, causing a weakening
of their hold upon the lesser builders, bringing them more under the force
streams from the solar Angels,
191.
Here
we have something of considerable importance.
192.
“Lunar
Pitris”, when true to their name, are greater entities than “lesser builders”.
(We are not speaking of the Creative Hierarchy of “Lesser Builders” focussed on
the atmic plane.)
193.
Normally,
we see, the lunar pitris grip the lesser builders and prevent them from
responding properly to the “force streams from the solar Angels”.
194.
But
the descent of monadic force (set loose especially through the Rite of Initiation),
weakens the hold which the lunar pitris have on the lesser builders and render
them more responsive to the solar forces.
195.
This
type of descent, therefore, contributes to the solarization of man.
196.
As a
note of caution, it should be observed that the lowest category of “lunar
Pitris” can be considered equivalent to the “lesser builders”.
and leading to a
situation which will eventually result in a return of the lunar Pitris of
all degrees [there are apparently three] to the central point for force substance.
197.
As
their hold or grip is weakened, the lunar pitris have no further reason to grip
the lesser builders. The descent of energy stimulates and uplifts them too, and
they are made ready to return “to the central point for force substance”. All
the three major categories of lunar pitris return.
198.
We
see the several ways in which the event of initiation liberates not only the
human being, but the Solar Pitris and lunar pitris as well.
In a psychic sense the result of the downflow is a stimulation of
consciousness, and the acquisition (through that stimulation) of the psychic
powers latent in man.
199.
If we
had wondered how the psychic powers, and especially the higher ones, are
cultivated in man, it is through the downflow of stimulation from very high
sources which we have been discussing.
200.
All liberation
descends impellingly from above; all occultly legitimate
cultivation of powers is also impelled from above.
His three higher
physical centres, the pineal gland, the pituitary body, and the alta major
centre are affected, and man becomes psychically aware in the physical brain of
the higher influences, happenings and powers.
201.
The
activation of these three centers is the requirement for the sensing of the
higher influences, happenings and powers.
According to the ray concerned, so is the
centre affected.
202.
As we
know, the first ray is connected with the pineal gland; the second ray with the
pituitary gland; and the third with the alta major center and the carotid
gland.
203.
Of
course, for all human beings, all three physical centers must eventually
be stimulated, but according to a man’s primary and secondary ray, so will be
the main receiving point and subtle modifications in the sequence of
stimulation.
204.
We
noted that the terminus for the descending energies was the physical brain. Now
we see that within that brain there are three centers which are the (physically)
final receptors (nearly final, really)—the three glands or bodies
mentioned above. (As we learn below, however, there are, as a result of the
descending energies, still lower activations in the physical body of man.)
The force of the lunar
Lords, which has succeeded in keeping these three organs quiescent, is superseded and the
solar Angels pour in their energy.
205.
What
is said here is of great importance. We find the personality and its “lunar
Lords” to be a suppressive influence in relation to the sensing of higher
energies and powers. The personality, itself, is the dominant lunar lord and is
the most suppressive.
206.
As
the hold or grip of the lunar lords or lunar pitris is weakened, an opening is
created for the inflow of solar energy.
207.
We
note that, in this sentence, we do not speak of a single Solar Angel but
of the “solar Angels”.
208.
Depending
upon the reference, we find a number of Solar Angels involved in the egoic
expression of man.
209.
We
can see that, in general, by loosening the grip of the personality upon the
consciousness, the activation of these three glandular organs of reception is
made possible, and with that activation, the possibility of registered impression
from above.
All this again is
closely connected with the threefold energy of the physical body, and
produces effects within the spinal column which arouses the kundalini fire at
the base of the spine, causing it to mount along the triple spinal
channel, again according to ray and aspect involved.
210.
The
brain was the final (nearly final) terminus for the descent of monadic
energy, but now we see that there are further effects—the stimulation of the
spinal column and the threefold energy of the physical body, corresponding to
the three aspects of the kundalini energy.
211.
If we
wish to know how it is that the kundalini comes to rise, we see that, if the
rising occurs lawfully, it depends upon the descent of monadic energy and its
eventual influence upon the physical brain.
212.
The
rising or mounting of the kundalini energy is correlated with the principal
aspect which is descending, and its rising, when natural and lawful,
proceeds in a geometrically regulated manner. The centers which the kundalini
stimulates are impacted in a certain order which is correlated with the ray
which has descended from the Monad and ultimately from the Planetary Logos
which is the “Logos of a man’s ray”.
213.
The
question of how to discriminate the influence of the monadic from the soul ray
in this process cannot easily be disentangled at this point.
More anent this may not
here be said, as the dangers of a premature knowledge along this line are far
greater than the dangers of ignorance.
214.
This
is certainly a “hard saying” for most students. We almost always think ‘the
more knowledge, the better’, but such is not the way in occult training.
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;
215.
DK is
telling us, actually, that sometime before the second initiation is taken,
these fires have mounted to the centre between the shoulder blades. In fact, by
the time the first initiation is taken this should be the case.
It
produces a quickening of the normal vibration of the physical body so that it
responds with more readiness to the higher note of the Ego, and causes a steady
rising of the blending fires through the threefold channel in the spinal column. In the second stage this vitalising blended
fire reaches a centre between the lower part of the shoulder blades, which is
the point of conjunction, and of complete merging, of the fire from the base of
the [Page 124] spine and the fire circulating along the pranic triangle. It will be remembered how one point of this
triangle originates there. 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)
216.
We
can see that this interpolated paragraph suggests something of this mounting of
the lower energies to the center between the shoulder blades. The wording,
however, is not exactly the same.
217.
The
fires of all the lower centers have mounted to the shoulder blades (and
apparently beyond) by the time of the second initiation, and we cannot be sure
that exactly the same is indicated in the interpolated paragraph.
at the second initiation they rise as far as
the head, and all the fires of the torso are then active.
218.
It is
interesting and important to associate the second initiation with the head, as
at that initiation mental illumination and spiritual intelligence are required
achievements.
219.
What
is of importance is to note that the energies of the physical body and etheric
body respond to the descending energies of the Monad and Ego. The lower
energies rise because they are impulsed to do so by the higher energies.
220.
In
this case, ‘salvation’ is not worked up from below but descends from above.
All that remains then to
do is to centralise them, to produce the necessary geometrical interplay
between the seven head centres, and then to focus them all prior to the
final liberation in the highest centre of all.
221.
We
are speaking of that which remains to be done after the second initiation.
222.
Let
us tabulate:
a.
To
centralize the risen energies
b.
To
produce the necessary geometrical interplay between the seven head centers.
(This is a point of importance. It is often discussed that at the third
initiation, the seven head centers must be activated, but the geometrical
interplay between them is not mentioned.)
c.
To
focus the seven head centers before final liberation is achieved by means of
the requisite activation of the “highest centre of all”, presumably the crown
center.
223.
It
becomes evident that the seven head centers are to be considered in distinction
from the “highest center of all”. The crown center cannot be numbered among
these seven.
224.
May
we assume that the Vulcan/Venus interplay which occurs at the third initiation
is instrumental in creating the right geometrical interplay between the seven
head centers?