Fellowship of Cosmic Fire
Commentary Semester I Section VI
S1S5 was a REVIEW of process and text
(TCF 69-76)
Version 2 VSK; 6 June 05
1st Combined Version
COLOR CODE
TCF TEXT in BLACK
MDR
Commentary in BLUE (numbered)
OTHER
Commentary in VIOLET (lettered)
QUESTIONS
in GREEN (MDR’s=”#A”)
CONFLICTS
in
HELP
WANTED & GOOD IDEAS in PINK
Various Highlighting used for contextual emphasis or
hints
[Our previous
section of study] outlined the creation of matter, the ultimate source for
which lies in the three cosmic Fires, first considered on p 38. These are
manifested in the solar system via the solar logos, who
creates the seven planes. The same three Fires are then considered at the
levels of the planet, the human being and the atom. Chart I shows how the
process takes place. The section ends with a brief review of the deva entities
involved.
This [section]
is concerned with the personality ray and fire by friction. However, to
understand this subject we need to recognise the spiritual forces at work. We
need to cover some ground which will be familiar to a number of participants.
But it is as well to consider the subject carefully, even if this crosses
aspects of the known.
In the
process of evolution, the monad is able to function via an ego or soul (which,
as we know, undergoes individualisation, requiring the application of power by
the heavenly men [or planetary logoi]. The soul begins its pilgrimage through
the three lower planes of the mental, astral and physical planes. In each
manifestation, the ego develops a personality, as the lower three bodies become
aligned to the influences around them. These influences are family, local
community, society and global forces. The soul struggles to achieve control
over the personality. It is a process which takes many lives.
So the
question which arises is how this soul domination is achieved at all. The answer is via the permanent atoms – the
initial topic of this TCF, as it begins on p 69.
[From
AABstudy group TCF6; TC]
[Page 69]
DIVISION B - THE PERSONALITY RAY AND
FIRE BY FRICTION
I. The work
of the three rays.
1. The personality ray.
2. The egoic ray.
3. The monadic ray.
II. The
personality ray and the permanent atom.
III. The
personality ray and karma.
I. THE WORK OF THE THREE RAYS
We here
touch upon a matter of wide general interest yet which is withal very little
comprehended. I refer to the subject of
the permanent atoms.26
FOOTNOTE 26: Permanent
Atom. An appropriated point of
atomic matter.
1.
It is
amazing how much fascination there is with the theme of the permanent atoms.
Interestingly the Tibetan has warned of an excessive interest in this subject
as it tends towards materialism:
I do not
here advise much reflection on the subject, as it is an exceedingly difficult
one, constituting, in itself, a very advanced science, and embodying the
mystery of the first solar system, the past—again the memory cells give their
contribution. It is through the permanent atoms that the Forces of Materialism
can [Page 304] work; the Great White Lodge works through the seven centres. (EA
303-304)
2.
It is the monad that has appropriated
the permanent atom before
beginning its pilgrimage.
A
tiny centre of force which forms the central factor and the attractive agency
around which the sheaths of the incarnating Monad are built.
3.
We
note the centrality of the permanent atoms to the sheaths. We also note their
magnetism.
The Tibetan
describes the permanent atom as “an appropriated point of atomic matter”. In
other words, the monad attracts matter to itself from each of the lower planes.
This appropriated matter becomes the basis for the three lower bodies.
Each
body is built (ultimately under the influence of the monad), the actual
building activity and the content of the bodies themselves being created by the
deva evolution on behalf of the human evolution. The matter attracted for this
purpose (the development of permanent atoms) on each of the three planes
derives from the highest of each of the subplanes (e.g. the highest etheric
subplane provides the matter for the physical permanent atom). The vehicles are
initially empty but as incarnations build up, so the ego is able to absorb
learning from the
lower bodies. This learning is knowledge appropriate to the soul. Most personality experience is therefore
simply left aside, because it has no soul relevance.
The
learning, which is creamed off, as it were, becomes part of the reincarnating
soul via the three permanent atoms – one for each of the lower bodies. This is
the process by means of which the monad achieves its evolutionary purpose via
the soul. The Note tells us that these three permanent atoms are strung like
pearls on the sutratma, the
thread connecting the
causal vehicle (egoic body) to the physical brain (p. 315).
These are strung like pearls upon the sutratma, or thread.
4.
The
sutratma is the “life thread”. The sutratma is that which the monad ‘extends’
when it “goes forth” into the lower planes.
5.
Before
an atom is appropriated by the monad, it is simply an atom.
Ray.
A stream of force or an emanation.
6.
Hiding
behind these ordinary words are deep mysteries.
7.
What
is a “stream”? It involves ‘flow’, which requires an especially loose or fluid
relationship among the items that flow.
8.
An
emanation is not only an extension of influence
but an extension of identity.
The emanating source is present at all points along the emanation.
9.
The
idea of a “Ray” includes the relation
between things. Since the second aspect of divinity is the aspect of relationship, the concept of a ray in
connected to the second aspect.
10.
In
other words, the study of the Seven Rays is a study especially undertaken by
those upon the second ray.
The solar Logos, or the Macrocosm, manifests through three
major rays and four minor rays. The
Monad or microcosm likewise manifests through three rays as mentioned in the
text above. All rays express a peculiar
and specialised type of force.
11.
The
concept of a “Ray” is inseparable from the concept of “Quality”—an essential
structural division within any whole.
Triad.
This is literally Atma-buddhi-manas, the expression of the Monad, just
as the personality is the expression of the Ego. The Monad expresses itself through the Triad,
and in its lowest or third Aspect forms the Egoic or Causal body, the infant or
germinal Ego.
12.
The egoic
lotus or causal body is an extension or creation of the third aspect of the
spiritual triad.
Two other useful
definitions are provided by the Note: the term ‘ray’ and the term ‘Triad’. Ray
is defined as a force or emanation. Triad is atrma-buddhi-manas, the monad in
expression. In its third aspect (manas), it forms the causal body of the ego.
The triad is expressed through the ego, meaning that will,
love-wisdom and higher/lower manas are represented in the ego. The ego, as we
know, gradually succeeds in expressing itself through the personality.
Spirit functions
via a permanent atom on each plane. This atom serves four functions:
i)
the distribution of force
ii)
the conservation of faculty (maintaining
life of each soul/person on each plane)
iii)
the assimilation of meaning derived from
experience
iv)
the
preservation of memory.
The permanent
atoms are linked to one or other of the rays belonging to the monad, the ego or
the personality. In addition, each of these rays is connected with one or other
of the permanent atoms of the lower threefold human being, influencing the
atom’s spirillae.
The footnote in
this connection describes the atom verbally but the visual picture provided by Chart XI, p 1181 may help in
understanding the word description. The verbal outline might be
summarised as describing the atom as a complex of coils, each coil being
composed of spirals around a whorl. The spirillae are the little many coils
shown on p 1181. The energy flowing through the atom comes from outside,
meaning from the “life-force of a plane” (i.e. the ray lords via the monad,
soul or personality, as indicated above). Only four sets of the spirillae are
currently active, one for each round. Thus about four sevenths of the atom
seems to be awakened. The top part (three sevenths) has still to become
properly active.
Similarly, the Ego expresses itself through the threefold
lower man, mental, emotional, and etheric (these being the reflection of the
higher Triad) and these three give rise to the dense physical manifestation.)
13.
The
personality is a reflection of the
Ego in the causal body and a correspondence
to the spiritual triad.
14.
In a
reflection, there is an inversion of order.
Each body
or form wherein Spirit functions has, for its focal point on each plane, an
atom composed of matter of the atomic subplane
of each plane.
15.
It
must be remembered that permanent atoms are found on the “atomic subplane” of
each plane. In this respect, they are related to systemic Law of Vibration and
to Vulcan.
16.
We
note the implication that “Spirit” is functioning through each of the bodies or
vehicles, even the lower ones.
17.
All
that we think of as ourselves is merely an extension of “Spirit” or monad.
This serves
as a nucleus for the distribution of force, for the conservation of faculty,
for the assimilation of experience, and for the preservation [Page 70] of
memory.
18.
Let
us fasten on the functions of the permanent atoms:
a.
It is
a nucleus
b.
The
distribution of force
c.
Conservation
of faculty
d.
The
assimilation of experience
e.
The
preservation of memory
19.
These
various functions can be related to the first three rays.
These atoms
are in direct connection with one or other of the three Great rays in
connection with the microcosm:—
a. The Monadic Ray, the synthetic ray
of the microcosm.
b. The Egoic Ray.
c. The Personality Ray.
20.
The
monadic ray expresses through the three triadal permanent atoms and especially
through the atmic and buddhic permanent atoms. Much will depend upon the major
ray of the monad, as monads primarily on the first ray will express through atma;
those primarily on the second ray through buddhi and those primarily on the
third ray through manas.
21.
The
egoic ray has a close connection with the manasic permanent atom (for the
causal body is built upon the manasic permanent atom), and (in different lives)
with one or other of the permanent atoms (or mental unit) in the personality.
22.
The
personality ray expressed through the lower atomic triangle consisting of the
mental unit and the astral and mental permanent atoms.
23.
Generically, the monadic ray expresses
through the mental unit and the mental body; the egoic ray through the astral
permanent atom and the astral body; and the personality ray through the
physical permanent atom and the etheric-physical body.
24.
Since
the egoic ray is related to the second aspect of divinity, it will also be
related to the buddhi permanent atom, for buddhi is an expression of the second
aspect of divinity.
25.
Some
thoughts on the planes, ideas, spatiality and “extension”:
a.
Planes
are spheres. The bodies of man are spheres within spheres.
b.
Forms
on the higher mental plane are still spatial and have dimension, otherwise we
could not speak of the shape and “specific gravity” of the causal body.
c.
Extension
is the perception of ‘matter’ as occupying ‘space’. From this perspective,
causal bodies have extension.
d.
Thoughtforms
have extension; ideas may not.
e.
Is
there what we call shape and form on the higher planes? An idea may, in fact,
be an “energy center”; does an idea necessarily have a location?
Each of
these rays has a connection with one or other of the permanent atoms in the
lower threefold man, and has a direct action upon the spirillae 27
found within the atom.
26.
The
spirillae are coils of energy of different qualities the animation of which
reveal the stage of development of any atom—microscopic, microcosmic or
macrocosmic.
27.
Spirillae
are stimulated according to ray impacting them and the point in evolution of
the evolving entity.
We have
noted in "Letters on Occult Meditation" that the atoms of the lower
threefold man underwent a twofold process:—
28.
The
atoms of the threefold lower mind are not all literally permanent atoms: the
physical and astral permanent atoms are full permanent atoms, but the mental
unit (arising in animal man from “instinct approximating mentality”) is not.
They were first vivified in rotation, and each
held the light in ordered sequence until the lower triangle was entirely
illumined.
29.
During
the process of evolution the physical permanent atom was first vivified, then
the astral and then the mental unit.
[Inserted from TCF: 775-776]
(1.) Directing the vibration towards the
atomic triangle. Here a very interesting
fact must be borne in mind. The three permanent atoms, or the three
points of the triangle, do not always hold the same relative position as
regards the centre of the lotus, but according to the stage of development so
will be the position of the atoms, and so will be the apprehension of the
inflowing force. In the earlier
stages, the physical permanent atom
is the first to receive the inflow, passing it through its system to the astral
permanent atom and the mental unit.
This force is circulated four times around the triangle (this being the
fourth round) until the mental unit is again contacted and the energy becomes
centralised in the fourth spirilla of the mental unit. Then and only then do the lunar Pitris begin
their work, and commence the co-ordination of the substance which will form the
mental sheath, next working with the astral body and finally with the etheric
body.
30.
The
paragraph above describes the physical permanent atom as dominant in the
triangle.
At a later stage in the evolution of
man (the stage wherein the average man is now) the astral permanent atom is the
first contacted, and the energy circulates through it to the other two. At the stage of advanced intellectual
man, the mental unit takes the primary place. In this case there is now the possibility of
the alignment of the three bodies which will later be an accomplished
fact. The fifth
spirilla in the lower two atoms increases its vibration. As we know, there are only four spirillae in
the mental unit and the moment that that is in full activity, the co-ordination
of the antaskarana becomes a possibility.
Changes are now taking place in the egoic lotus, and the petals are unfolding,
that unfoldment being partially dependent upon the vibration in the spirillae
and their awakening.
31.
The
paragraph above describes the astral permanent atom and mental unit as
sequentially as dominant in the triangle.
[Page
776]
The
student should bear in mind the fact that as
soon as the mental unit has become the apex of the atomic triangle a condition
is brought about wherein force in the future will enter the three atoms
simultaneously through the three unfolded petals of the outer circle, and the
man has therefore reached a very definite stage in evolution. The direction of force,
and its application to the atoms is the work of the solar Pitris. As evolution proceeds, their work in this
connection becomes more complex, for the petals are unfolding, and the triangle
is revolving more rapidly.
32.
The
paragraph above describes the a point in evolution in
which force enters all three atoms simultaneously. This is a climactic point of
development.
Eventually [Secondly] transmutation
took place, or (to word it otherwise) the polarisation eventually shifted into the three permanent atoms of the Triad, and out
of the three permanent atoms of the lower triangle.
33.
Here
is given an unique definition of transmutation as a
the shifting in polarization from the atomic triangle to the three permanent
atoms of the spiritual triad.
34.
When
we think of transmutation it is often in terms of improving the vibratory
quality of the matter of the lower vehicles. As polarization from the lower to
higher atoms occurs this enhancement of vibratory quality automatically occurs.
35.
Probably,
however, we are dealing with a ‘virtuous circle’ in which elevation of
vibration assists with the shift and the shift contributes to elevation of
vibration.
Definition
of Transmutation: Transmutation has been defined as "the passage across
from one state of being to another, through the agency of fire." (TCF 476)
36.
From
the above, it is apparent that this shift is accomplished through the medium of
fire and in relation to the various burning grounds.
37.
The
fires of aspiration feed the process of transmutation. Aspiration carries on
onto the burning ground.
The
physical permanent atom is transcended and the polarisation becomes manasic or
mental, the astral permanent atom is transcended and the polarisation becomes
buddhic, while the mental unit is superseded by the permanent [Page 71] atom,
of the fifth plane, the atmic.
38.
The
correspondential relationship between the lower atomic triangle and the higher
three permanent atoms is evident.
39.
We
note the use of the word “transcended”. The concept of transcendence should be
compared with that of “transmutation”. There is a close relation.
40.
Vibratory
elevation through a fiery process leads to transcendence.
This is all
brought about by the action of the three rays upon the atoms and upon the life
within each atom. The relationship
between these three rays and the permanent atoms might be summarised as
follows:
41.
The
relationship between the spiritual triad and the lower atomic triangle is not a
reflection but a superimposition.
Above I called this relationship a “correspondence” rather than a “reflection”.
42.
We
are discussing the relationship between the three major rays, and the atomic
triangle (consisting of the mental unit, and the physical and astral permanent
atoms).
43.
As
transmutation and transcendence occur, the mental unit begins to carry the
influence of first ray and of atma; the astral permanent will carry the
influence of the second ray and of buddhi; the physical permanent will carry
the influence of the third ray and of manas.
44.
This
shift of polarization must necessarily occur later than the first initiation
and, more likely, in preparation for the second initiation when the antahkarana
can be built.
45.
The
At the first initiation,
that of the birth of the Christ, the
heart centre is the one usually vivified, with the aim in view of the more
effective controlling of the astral vehicle, and the rendering of greater
service to humanity. After this
initiation the initiate is taught principally the facts of the astral plane; he
has to stabilise his emotional vehicle and learn to work on the astral plane
with the same facility and ease as he does on the physical plane; he is brought
in contact with the astral devas; he learns to control the astral elementals;
he must function with facility on the lower sub-planes, and the value and
quality of his work on the physical plane becomes of increased worth. He
passes, at this initiation, out of the Hall of Learning into the Hall of
Wisdom. At this time, emphasis
is consistently laid on his astral development, although his mental equipment
grows steadily. (IHS 34)
46.
Is
there a connection between the beginning of Accepted Discipleship and the
beginning of building the antahkarana? This may well be the case?
·
The
Personality Ray has direct action upon the physical permanent atom.
·
The
Egoic Ray has a similar action upon the astral permanent atom.
·
The
Monadic Ray has a close connection with the mental unit.
47.
We
note that whereas the personality ray and egoic ray have direct action upon the permanent atoms with which they are
respectively associated, the monadic ray has only a “close connection” with its
representative—the mental unit. Perhaps the monadic ray has “direct action”
upon the manasic permanent atom.
48.
The
direct action of the monadic ray upon the mental unit or manasic permanent atom
can be expected after the third initiation.
49.
What
are the practical results of these relationships:
a.
Generically,
the personality ray has for its main vehicle of expression the physical body.
Thus, through the physical body we are directly connected to the personality
ray.
b.
Through
the transformation of the astral body we can begin to ‘feel’ the presence of
the soul.
c.
Can
we truly say we have ever felt monadic influence within the mental body
(controlled as it is by the mental unit)? We are being told that the nature and
quality of our thinking is affected by our monadic ray.
The effect
which they [the three
rays—monadic, egoic and personality ray] have is threefold, but is not simultaneous; they work ever,
as do all things in Nature, in ordered cycles.
50.
During
such cycles, the different points in the “atomic triangle” undergo sequential
emphasis, beginning with the physical permanent atom and ending with the mental
unit.
The stimulation,
for instance, that is the result of the action of the monadic Ray upon the
mental unit is only felt when the aspirant treads the Path, or after he has
taken the first Initiation. The action of the egoic Ray upon the astral permanent
atom is felt as soon as the Ego can make good connection with the physical
brain; when this is so the egoic ray is beginning to affect the atom powerfully and continuously; this occurs when a man is highly evolved and is nearing the Path.
51.
We
are given an important sequence. The effect of the monadic ray will naturally
be felt after the effect of the egoic
ray.
52.
The
monadic ray becomes effective after the first initiation when the aspirant
treads the “Path”.
53.
Really,
treading the Path (of Probations) means to have taken the first initiation.
Subjected to the Will. All true aspirants will have taken the first initiation.
These stages
are all of them related to one or other of the initiations. This one, called
Little Chelaship, is related to the first initiation. This initiation is
connected with the physical plane and, for a very large number of people (as I
have several times pointed out) lies far behind. All true aspirants have taken the first initiation. This
fact is indicated by their intensive struggle to grow into the spiritual life,
to follow the way of determined orientation to the things of the spirit and to
live by the light of that spirit. I believe that many who read my words will
recognise these determinations as the basic motivation of their lives. (DINA I
716)
54.
The
egoic ray affects the astral permanent atom when nearing the Path. This effect
naturally precedes the first initiation, for the true Path begins at the first
initiation. The effect of the egoic ray
upon the astral permanent atom occurs during the later stages of the Mutable
Cross.
55.
We
might say that entry upon the Path of Aspiration occur before one can truly be said to be treading the Path.
56.
We
gather that the man will begin to feel the effect of the soul upon his astral
body before he is actually treading
the Path. He is an “aspirant” but not yet a “true aspirant” who is a
probationary disciple, having taken the first initiation.
57.
We
should consider that the Path of Aspiration as that time when elementals are
being transmuted into devas (astral devas). (TCF 67)
58.
The
term ‘Agni-Surya-ns’ (means Fire/Sun), and thus Solar Fire. They can be
hypothesized as connected to
This
threefold force [of the
monadic, egoic and personality rays] is felt in the following way:
First. It [i.e., the threefold force—i.e. monadic, egoic and
personality force] plays upon the wall of the atom as an external force and affects its
rotary and vibratory action.
59.
Rotation
and vibration are third aspect effects.
Second. It stimulates the inner fire of the atom and
causes its light to shine with increasing brilliancy.
60.
Light
is strongly (by not exclusively) connected with the second aspect, which is
why, for instance, second ray souls are considered the most luminous.
61.
This
shining with increasing brilliancy is a second aspect effect.
Third. It works upon the spirillae, and brings them
all gradually into play.
62.
This
is the first aspect effect. The activation of the spirillae determine
the livingness of any atom.
63.
The
effects of greater energies upon lesser most often proceed from the periphery
to the interior—at least that is the normal sequence during the evolutionary
process. Later, the nucleus may be first to be affected.
FOOTNOTE 27:
Spirilla: "In order to examine the
construction of the atom, a space is artificially made,
64.
Fohat
has ‘dug a hole’ in space.
… then, if an opening be made in the wall thus
constructed, the surrounding force flows in, and three whorls immediately
appear, surrounding the "hole" with their triple spiral of two and a
half coils,
65.
…a
two and a half self-conscious root-races have thus far transpired
and
returning to their origin by a spiral within the atom; these are at once
followed by seven finer whorls, which following the spiral of the first three
on the outer surface and returning to their origin by a spiral within that,
flowing in the opposite direction form a caduceus with the first three.
66.
One
will have to refer to the picture below for clearer idea.
67.
We
certainly have the greater three and a lesser seven. This model somewhat
answers the question as to whether the seven are contained within a greater
three, or whether there are only seven—the higher three of the seven being
counted twice to make the ten.
Each of the three coarser whorls, flattened
out, makes a closed circle; each of the seven finer ones, similarly flattened
out, makes a closed circle. The forces
which flow in them, again, come from "outside," from a
fourth-dimensional space.
68.
When
fourth dimensional space is here referenced, we can simply think of influence
from the normally invisible higher planes.
Each of the
finer whorls is formed of seven yet finer ones, set successively at right
angles to each other, each finer than its predecessor; these we call spirillae.
69.
This
is an excellent definition of “spirillae”. We note that the spirillae coil
around the seven finer whorls (not the three coarser, larger ones).
70.
That
the spirillae become progressively finer tells us something about the process
of refinement which occurs as a result of the evolutionary process.
"Each spirilla is animated by the life-force of a plane, and four
are at present normally active, one for each round.
71.
In
terms of humanity, this is true for the average man. There are “fifth-rounders”
among us who have five spirillae activated, and also “sixth-rounders” with six.
The Christ and Buddha are becoming “seventh-rounders”.
72.
If
each spirillae is animated by the life-force of a plane, during this fourth
round and this fourth globe of the fourth chain, humanity will be working on
achieving deep contact with the buddhic plane.
Their activity in an individual may be
prematurely forced by yoga practice."—Occult Chemistry, p. 28.)
73.
Obviously,
it is very dangerous to do so unless one knows exactly what one is doing or is
under the supervision of a higher soul who knows.
74.
Even
this finest part of matter (considered as created by the third aspect of
divinity) is (we can see) created by spiral cyclic action, and is
definitely form—thus relating to the second
aspect of divinity (the form building aspect).
75.
The
making of the opening in Mulaprakriti, is an action of the first aspect.
Digging a hole in space is an act of Fohat.
Let’s return [back]
now to p 70, towards the end of para 2 – “We have noted in Letters on Occult Meditation …” The atoms of the lower threefold
human being are vivified in rotation.
These
are gradually transmuted during evolution into the permanent atoms of the
triad. The physical
permanent atom becomes polarised in the mental permanent atom, the astral one
becomes polarised in the buddhic one, and the mental unit is superseded by the
atmic one. [The mental
unit is considered later in the Treatise. It is shown on Chart III, p 117. We
might think of it as formed during each life, composed of mental substance
which has been applied to the lower self]. This change is brought about
by the action of the three rays on the life within the atom. He produces a
little table at this point:
The Personality
Ray directly affects the physical permanent atom.
The Egoic Ray
works similarly on the astral permanent atom.
The Monadic Ray
has a close connection with the mental unit.
The above influences depend on cycles and are not
simultaneous. The monadic ray
can only influence the mental unit when the aspirant has taken initiation 1. It is
probably worthwhile noticing that the monadic ray isn’t said to have quite the
same direct affect as the other two rays. The reason is probably that the
mental unit is not directly connected to the monad (see Chart III, p 117). The two (mental unit and monad)
don’t form a direct link till initiation 3. As the person nears the Path, the
egoic ray can begin to achieve a direct link with the brain. The egoic
threefold force operates as follows:
·
It plays on the walls of the permanent
atom and influences rotary and vibratory action.
·
It stimulates the inner fire of the atom
and enhances its light.
·
It works on the spirillae and brings them
gradually into play.
The egoic ray is particularly relevant to the 5th
and 6th spirillae while the monadic ray is concerned with the 7th
spirilla. The Tibetan notes all sorts of variations in the
sequence of action of the three rays, the variations depending on the monadic
ray.
The personality
ray works on the first four spirillae. The importance of this fire has, at
least, partly to do with the fact that it stimulates the latent fire of matter
within the atom.
The Tibetan, at
this point, adds one of His analogies:
Personality
fire stimulates the latent fire of the atom.
Fohat
stimulates the permanent atom of the solar system on the cosmic plane.
In both cases, the fire brings latency into activity “and
potentiality into demonstrated power”. In each case, it is the second fire, from the ego, which
makes actual manifestation possible. But the stimulation from the third fire of
the personality provides the basis upon which the egoic fire can work. It is
the personal life which prepares the way or frustrates it. He states the case
thus: “In existence upon the physical plane and in the objective personal life
is that experience gained which demonstrates as faculty in the Ego.” He bids us
to work on this idea (p 73).
Here’s one set of
thoughts. The analogy compares human development with that of
a solar logos! But that should mean that if we are able to get our
development properly aligned to the soul, we are open to the power of a logoic
correspondence. Not only that, but since the ego is the form-making provider,
it is highly likely that the ego will be enabled to bring about changes in the
entire lower self.
In
other words, we might posit a kind of purifying influence, which will impact on
the mind and emotions via the physical body. The more we are able to commit the
physical body to ego-alignment, the more will the egoic influence be able to
work on the physical body and thereby enhance our availability for human
service goals. In other words, we can enable the physical body to become
accessible to spiritual power.
II. THE PERSONALITY RAY AND THE
PERMANENT ATOM
The
Personality Ray deals with the first four spirillae, and is the source of their
stimulation. Note here the [Page 72]
correspondence to the lower quaternary and its stimulation by the ego. The Egoic Ray
concerns itself with the fifth spirilla and with the sixth, and is the cause of
their emerging from latency and potentiality into power and activity. The Monadic Ray is the source of the
stimulation of the seventh spirilla.
76.
Personality
is always connected with the number four.
77.
The
“lower quaternary” consists of the four lower principles, manifesting through
personality.
78.
The
numbers four, two and one are here
given, relating respectively to the influence of the personality, soul and
monad upon spirillae.
79.
The
development of spirillae is related to “rounds” in the Planetary Logos and to
various evolutionary cycles in the development of a human being.
80.
Entry
into the
81.
The
sixth spirilla can be associated with the period of triadal infusion, and the
seventh with monadic infusion. The stimulation of the sixth spirilla signifies
a definite relationship to the Planetary Logos. Numerologically, it relates to
the
82.
Fifth-Rounders
and Sixth-Rounders are, historically, well-known human
being. Plato, Confucius, Pythagoras are called Fifth-Rounders. Buddha, and Shankara have
been called Sixth Rounders. The Christ and the Buddha, having taken at least
the preliminary aspects of the fifth initiation, may be inferred to be
“Seventh-Rounders”.
83.
Several
quotations below enlarge upon the nature and functions of the spirillae.
b. The consciousness of the
Heavenly Men stimulates all the units in Their bodies,
but causes specialised response from those who are actively and intelligently
working at the development of group consciousness. The vibration, for instance, of a planetary
Logos has a peculiar effect upon all those who are initiates, adepts and
chohans, and brings their three major
spirillae to the necessitated vibration. This
work is begun when the sixth spirilla (in the minor group of seven) is active.
(TCF 464)
84.
The
group of seven is considered a minor
group and there is a major group consisting of three.
85.
The
activation of the three major spirillae may coincide with very high
initiations.
86.
If
the processes here discussed developed as similar processes do, there will be
an overlap between the development of the spirillae in the minor group and
those in the major group.
87.
The
exact correspondence between the initiations and the development of the minor
and major spirillae is not here given.
c. The consciousness of man
is stimulated and developed when—at a certain stage—he can respond to the vibration
of members of the Occult Hierarchy, and is thus nearing the portal into the
fifth kingdom. This coincides with the vibratory activity of the fifth spirilla. (TCF
464)
88.
This
does not mean that the fifth spirilla is completely stimulated.
89.
Entry
into the
6. The
arrangement of the spirillae within the permanent atoms varies on each plane and
the ones most frequently described are those of the physical plane.
90.
We
must, therefore, be careful about generalizing too broadly on the basis of the
information and diagrams we have been given.
The arrangement of these tiny force vortices
and their internal economy on each plane is one of the secrets of initiation
and may not be revealed.
91.
It
helps to know what pieces of information are considered secrets of initiation.
92.
Probably,
very much about the structure of matter would be revealed if the arrangements
were revealed.
One hint only may be given to guide the
student: The astral permanent atom has its internal streams of force arranged
so that the spirals do approach quite closely the conformation of a heart,
though the pointed end is eliminated.
93.
This
tells us a great deal about how the energy which the astral plane is meant to
express—namely the energy of love.
The buddhic permanent atom
has its spirillae arranged so as to
form approximately a figure eight with a central stream bisecting the double
spiral. (TCF 531)
94.
The
figure here described as the form of the buddhic permanent atom relates it to
Mercury (“Guardian of the eighth gate”) and to the Caduceus. Mercury (creator
and destroyer of illusion) is closely related to the buddhic faculty of pure
reason.
95.
We
probably cannot make too much of these forms (given our present state of
knowledge), however, they seem to contain profound hints about the structure of matter, and the
relation of that structure to the meaning of the vibratory level upon which the
matter is found.
96.
The
“fifth kingdom” is the “
There is
great interest attached to this subject and wide reaches of thought and vast
fields for investigation open up before the earnest student.
97.
The
power to manipulate matter comes with a thorough knowledge of the permanent
atoms.
98.
This
type of knowledge has been mastered by the Solar Angels who are experts in its
application.
This threefold action [threefold action is the action of the
three rays upon their respective permanent atoms.] varies in point of time and sequence
according to the ray itself upon which the Monad may be found; but the subject
is too vast to be handled at this time.
99.
All
proceeds in order depending upon the ray of the monad.
100.
The
periods of influence of the different monadic rays depends upon the duration of
the ray cycles for the particular ray upon which the monad will be found.
101.
Independently
of time and cycle, however, progress can be made through the “forcing process”
of initiation.
In looking
at the matter from the standpoint of fire the idea may be grasped a little
through the realisation that the latent fire of
matter in the atom is brought into
brilliance and usefulness by the action of the personality Ray which merges with this fire and stands in the
same position to the permanent atom in the microcosm as FOHAT does on the cosmic
plane. [to the permanent atom which controls the entire cosmic
physical plane].
102.
DK
brings our attention to the relation existing between the “latent fire of
matter in the atom” (the permanent atom) and the personality ray.
103.
The
analogy given here: personality ray/latent forces of matter in the permanent
atom = Fohat/permanent atoms of controlling the lower cosmic planes.
104.
More specifically and accurately:
Fohat/Saturn, i.e. physical permanent atom of cosmic physical plane =
Personality Ray/physical permanent atom.
105.
For
the equivalence of Saturn to the physical permanent atom of the cosmic physical
plane see TCF 406.
106.
We do
note the value of the personality ray, bringing the latent fire of matter “into
brilliance and usefulness”
The fire is there hidden within the sphere
(whether the sphere systemic [solar
systemic] or the sphere
atomic) and the personality Ray in the one case, and Fohat in the other, acts
as the force which brings latency into activity and potentiality into
demonstrated power.
Neptune, Uranus, and Saturn
will, therefore, have absorbed the essence of manifestation and (in connection
with the solar Logos) they correspond to the three permanent atoms in the
causal body of a man. We say
"correspond" for the analogy is not in detail. Uranus and Neptune are reflections of the
logoic astral and mental permanent atoms.
Saturn is in fact the correspondence to the
logoic physical permanent atom.
This is an occult mystery and must
not be separated from its allied truth in the cosmic scheme. (TCF 406)
107.
Sirius/Sun
= Venus/Earth = Soul/Personality
108.
Thus,
we ponder the analogical similarity between the personality ray and Fohat (both
related to the third aspect of divinity).
109.
We
are given however, a very occult hint—that there is a “cosmic scheme” related to
the fact that Saturn is the correspondence to the logoic physical permanent
atom.
110.
What
is a “cosmic scheme”. Saturn is a planetary scheme.
Perhaps Solar Logoi are to be considered ‘solar
schemes’.
111.
Speculatively,
we might ask, “What is the higher correspondence to Saturn and to Fohat (as
here considered)?” The higher correspondence to Saturn will be one of the Seven
Solar Systems of Which Ours is One—that one of them which expresses the third
ray. The higher correspondence to Fohat, as here considered, will be a
super-cosmic Fohat.
This
correspondence should be thought out with care and judgment.
112.
Through
the use of the Tibetan’s words, one suspects the importance of the
constellation Libra (sign of judgment).
113.
Saturn
is the hierarchical ruler of Libra and we have been talking of Saturn. We
should not think that the word “judgment” is used casually.
Just as
Fohat has to do with active manifestation or objectivity, so the personality
Ray has to do with the third, or activity aspect in the microcosm.
114.
The
analogy between Fohat and the personality ray is useful to remember when
attempting to clarify their nature.
115.
Agni
in the body of the Solar Logos is an aspect of a greater Fohat.
116.
Remember
that Fohat is a generic term and can have meaning at all levels upon the ladder
of universal evolution.
117.
If we
can grasp the essence of any generic name, we will understand the various
levels of expression of the entities to which the name is applied.
The work of
the third aspect logoic was the arranging of the matter of the system so that
eventually it could be built into form through the power of the second aspect.
118.
A
succinct comparison between two aspects of logoic activity is here given.
119.
The
third ray is a ray of intelligence, and one of the major functions of intelligence
is arrangement. The function of the
“third aspect logoic” is, thus, the preparation of matter. This preparation
amounts to creating the ordered diversity of matter (all types of matter
arising from undifferentiated matter).
120.
The
third ray is not only the ‘arranger’, but the “Divine Separator”. Its activity
upon undifferentiated matter is both to separate
and arrange.
Thus the correspondence works out. By life upon the physical plane (that life
wherein the physical permanent atom has its full demonstration) the matter is arranged and separated that must eventually be built into the
121.
These
Masonic analogies are of great value for understanding that we are all ‘
122.
Freemasons
build their individual temples. When they come together, a greater temple is
built.
123.
“Egoic
life” is the builder.
124.
The
matter which is arranged and separated upon the physical plane must be
‘translated’ or alchemized into the field of the egoic body—the
In existence upon the
physical plane and in the objective personal life is that experience gained
which demonstrates as faculty in the Ego.
125.
All faculty is earned through hard labor. Saturn, the planet of
labor yields Venus, the planet of quality.
126.
“Faculty”
is simply ability and capacity. Causal bodies are differentiated by the amount
of unfolded faculty.
127.
The
“Ego”, in this context, is the human consciousness within the causal body
(augmented by the presence of the Solar Angel)
What is here suggested would richly repay our
closest attention, and open up before us reaches of ideas, which should
eventuate in a wiser comprehension, a sounder judgment, and a greater
encouragement to action.
128.
The
practical motives for writing this great book appear.
129.
The
control of the personality is a great issue. Man has much to do before he
masters matter. This section of the book is designed to help us do that.
III. THE PERSONALITY RAY AND KARMA
It might be
wise here to recapitulate a little so that in
the refreshing of the memory may come the basis of
further knowledge.
130.
We
can learn much pedagogy from the Master DK’s approach.
We dealt first with the three fires of the
system, macrocosmic and microcosmic, and having laid down certain hypotheses we
passed to the consideration of the first of the
fires, that which is inherent in matter.
131.
The
word “inherent” is important. These fires are internal, inherent and one of
them is deeply interior. We note the fact that the word “in” is in all these
adjectives.
Having studied it somewhat in its threefold
manifestation in the various parts of the system, including man, we took up the
matter of the personality Ray and its
relationship to this third fire.
132.
This
ray is not fully emergent in a great majority of human
beings. It is relatively advanced people in whose lives the personality ray has
emerged.
133.
One
must never forget the essentially material nature of the personality ray.
We must recall here that all that has been dealt with has been in relation to
matter, and for the whole of this first section this thought must be
borne carefully in mind.
134.
There
have been many allusions to other and higher states of consciousness, but the
main theme has been the fires of matter.
In our
second section we will consider all from the standpoint of mind, and in the final from the standpoint of the Divine Ray.
135.
This
is the basic outline of the entire book—from matter to mind to
monad/life/spirit.
Here we are dealing with what H. P. B. calls
the primordial ray and its manifestations in matter.28 [28: See S. D., I, 108; II,
596.] All these Rays of Cosmic Mind, Primordial
Activity, and Divine Love-Wisdom are but essential quality
demonstrating through the agency of some one factor.
136.
Interesting
names are here given for the three major rays. The term “Cosmic Mind” may be
associated, in this context, with the first ray (though not exclusively so).
Divine Love-Wisdom is obviously associated with the second ray as “Primordial
Activity” is clearly with the third ray.
The Primordial Ray is the quality of motion, demonstrating through matter.
137.
Matter
is not the ray. Matter, essentially,
is the passive object to be animated by different fires.
138.
We
are presented with an important phrase: “the quality of motion”. This quality
is determined basically by rhythm or
frequency of the vibrating constituents; it is also determined by the type of
patterning induced in the constituents.
139.
There
are many qualities of motion. The quality of motion is sometimes described by
the terms tamas, rajas and sattva. Another way of describing the quality of
motion is rotary, spiral-cyclic and progressive (“driving forward”).
140.
Sometimes,
the Primordial Ray is described as if it is unrelated to intelligence, but we
know that the great Third Ray (the Primordial Ray) is expressive of a highly
intelligent Entity—the Cosmic Third Ray Lord.
[Page 74]
The Ray of Mind is the quality of intelligent organisation, demonstrating
through forms, which are the product of motion and matter.
141.
We
are being given different names for the different rays. The Ray of Mind is
associated (in various ways) with all three aspects of divinity. All the major
three rays are Rays of intelligence—Intelligent
Activity, Intelligent Love and Intelligent Will.
142.
A
certain aspect of the Ray of Mind is closely related to the Ray of Primordial
Activity.
143.
A
higher aspect of the Ray of Mind is related to the Ray of Love-Wisdom.
144.
We
must remember that the quality of “organization” is one of the three energies
emerging from Shamballa. The Ray of Mind cannot be dissociated from the divine
aspect of will.
The Ray of
Love-Wisdom is the quality of basic motive that utilises the
intelligent organisation of matter in motion to demonstrate in one synthetic
whole the great Love aspect of the Logos.29 [29: S. D., I, 99, 108; II, 596.]
145.
Here
we have one of Master DK’s amazingly synthetic statements. Stating such
syntheses is one of his pedagogical techniques.
146.
Ray
of Mind holds the second position.
147.
The
Ray of Love holds the first position because this is a system of Love-Wisdom.
148.
The
“intelligent organization of matter in motion” is the instrument. This
intelligent organization is to demonstrate, synthetically, “the great Love
aspect of the Logos”.
149.
Love
is the second aspect of divinity, but in our solar system, it is paramount.
This line
of thought can be worked out also correspondingly in the Microcosm, and will
show how individual man is engaged in the same type of work on a lesser scale
as the solar Logos.
150.
Each
human being is to create an “intelligent organization of matter in motion” (via
the personality ray), and this is to be used by the soul to demonstrate the
love aspect focussed in the soul.
At this
point in the treatise we are confining our attention to the Ray of
Active Matter, or to that latent
heat in substance which underlies its activity and is the cause of its
motion.
151.
Another
definition of the third ray. “Ray of Active Matter,”
152.
The
Ray of Active Matter is related to “latent heat”, but we should also consider
it related to “active heat”.
153.
We
are dealing with the Ray of Active matter as the cause of motion.
154.
Let
us list some names of the cosmic Lord of the Third ray:
a.
The
Ray of Active Matter
b.
The
Primordial Ray
c.
The
Ray of Primordial Activity
d.
The
Ray of Creative Intelligence
e.
The
Ray of Active Intelligence
f.
The
Ray of Abstract Intelligence
155.
It
must be clear that when we come to the second cosmic Lord, the Ray of Cosmic
Mind—there is no easy way to define it exclusively to rays one, two or three,
for it has relations to all of them.
156.
This
theme has been developed in the book thus far and has been pointed out in the
commentary.
If we think with sincerity and with clarity we
will see how closely therefore the Lipika Lords or the Lords of Karma are
associated with this work.
157.
The
Lipika Lords are particularly associated with the manipulation of matter for
karmic purposes.
Three of Them are
closely connected with Karma as it concerns one or other of the three great
Rays, or the three FIRES, while the fourth Lipika Lord synthesizes the work of
his three Brothers and attends to the uniform blending and merging of the three
fires.
158.
Lipika
Lords are working with causes.
159.
The
fourth Lord is related to Sirius and to the Intermediate Law of Karma emanating
from Sirius.
160.
Another
esoteric analogy can be offered. Three Great Lords of Karma on Sirius/Fourth
Lord of Karma = The Three Buddhas of Activity/Sanat Kumara
161.
The
converse of this analogy is as follows: Fourth Karmic (Lipika) Lord from
Sirius/Three Lesser Karmic (Lipika) Lords = Sanat Kumara (the Fourth Kumara)/Three
Buddhas of Activity
162.
Conclusion:
Sanat Kumara and the Three Buddhas of Activity are all Agents of Karma
163.
Another
Proportion: Solar Logos/Systemic Brahma, Vishnu, Shiva = Sanat Kumara/ The
three Buddhas of Activity
164.
“Lipika”
is a term associated with scribes and recorders and is, thus, related to
Mercury and Thoth. Master R. (whose monadic ray is necessarily the third, is
deeply related to Thoth-Hermes and the Emerald Tablets.
165.
Karmic
Lords are First Ray Beings, operating in a Third Ray Sphere for Second Ray
Motives. They gain their power of equilibration from Libra, which transmits the
third ray, but is deeply associated with the second ray and is an instrument
for the law and justice of the first ray.
166.
The
Lipika Lords are experts in what we might call ‘Divine Mathematics’. Libra,
interestingly, is a sign closely associated with mathematics.
167.
Several
themes which should be related are Saturn, Karma, Libra, and the permanent atom
of the Cosmic Physical plane.
The symbol,
which is first given to the pledged disciple to study but which may, however,
be described, is a duality of interlocked wheels revolving at a great pace in
opposite directions, and producing a unified whole. These wheels are portrayed as manifesting
electric blue flame, rotating and revolving with great rapidity around an
equal-armed Cross. The Cross is pictured
in orange fire with a deep emerald green circle, flaming at the point in the
centre where the four arms of the Cross meet.
The symbolism of these colours links this fourth path to the solar
system preceding this one. In that
system the Sirian influence was more potent than in the present one. (TCF 1260)
168.
This
is a remarkable paragraph dealing with the symbolism meant to reveal (or
conceal) the nature of the Path to Sirius.
169.
We
will study this symbol later, but one cannot help but think of the Wheel of the
Law, and the Wheel of Karma.
170.
Sirius
is coming into increasing power in relation to our present solar system, so it
is interesting to think that it was even more potent in relation to the last
solar system—i.e., the most recent incarnation of our Solar Logos.
171.
The
colors orange and green were prominent in our previous solar system (we are
told) and thus the color-symbolism above relates Sirius to this system.
172.
We
must think about the rays of Sirius. Its fifth ray would link it to the
previous solar system. Its second ray would be an important link to this
system.
173.
Sirius
is potently manasic, and those who are to further develop manas “go there”, via
the Fourth Path. The previous solar system was also strongly manasic, and so a
manasic Sirius would naturally have a strong line of connection.
174.
Yet,
in the present solar system our Logos is developing the power of Love-Wisdom,
with which Sirius is also potently endowed. Could it be the lack of advancement
of our Solar Logos along this line that prevents Sirius from being a potent in
relation to this solar system as it was to the last?
On our planet, the Earth, They find Their
points of contact through the three "Buddhas of Activity,"30
(the correspondence should be noted here) and the fourth Kumara, the Lord of
the World.
175.
Sanat
Kumara is the Fourth Kumara.
176.
We
are talking about the ways in which the Four Lipika Lords influence our planet
and the beings they use as agents.
Therefore, we
arrive at the realisation that the personality Ray, in its relation to the fire
of matter, is directly influenced and adjusted in its working by one of the
Buddhas of Activity.
177.
Each
of the periodical vehicles is under the influence of one of the Buddhas of
Activity. The egoic nature is related to another Buddha and the monadic nature
to still another.
178.
This
means that each of the three lower Lipikas Lords is related to one of the three
periodical vehicles (whether of man or of the Planetary Logos, or of the Solar
Logos).
[Page 75]
The karma31,32,33 of matter itself is an abstruse
subject and has as yet scarcely been hinted at.
179.
Not
only has it not been fully discussed, but scarcely hinted at.
It is nevertheless indissolubly mixed up with
the karma of the individual.
180.
It
takes elaborate organization within the Department of Karma to administrate and
regulate the development of matter.
It involves
a control of the evolution of the monadic essence, the elemental essence and of the
atomic matter of the plane;
it is concerned with the development of the four spirillae, with their
activity, with their attachment to forms when atomic, and with the development
of the inner latent heat and its gradual fiery increase until we have within
the atom a repetition of what is seen within the causal body: the destruction
of the periphery of the atom by the means of burning.
It deals
with the subject of the building of matter into form by the interaction of the two rays, the Divine and the Primordial,
producing thereby that fire by friction which tends to life and fusing.
181.
The
sections immediately above are pregnant with significance.
182.
Are
there three types of matter— monadic essence, elemental essence, and atomic
matter?
183.
Or
two types of matter: elemental essence and monadic essence as atomic matter, for the
two, from certain references, seem equivalent.
184.
Let
us tabulate the processes connected with the karma of matter:
a.
It is
mixed with the karma of the individual
b.
It
involves a control of the development of elemental essence, monadic essence,
and atomic matter (though the latter two are perhaps the same)
c.
It is
concerned with the development and activity of the four spirillae and their
attachment to atomic forms.
d.
It is
concerned with the development of inner latent heat
e.
It
deals with the building of matter into form.
185.
We
note that in the process of destruction it is the “periphery” of the causal
body and the atom that is destroyed.
186.
Karma
applies only to individuals (to a
self-conscious being)—great
individuals are leaders of kingdoms with many unconscious members.
187.
We
are given important occultly scientific hints about the origin of fire by
friction. IT seems that the interaction of the Divine Ray and the Primordial
Ray produces fire by friction.
188.
It
might also have been thought that the Primordial Ray was, alone, the cause of
fire by friction.
189.
Fire
by friction is not simply inharmonious and destructive; we are told here that
it “tends to life and fusing”. Does this mean that it leads to the emergence of
the “life” aspect (first ray) and to the fusion characteristic of the second
aspect of divinity?
190.
We do
know that the function of the fire of the third ray is to lead towards the
second and first rays.
(31:
"From the view taken of Karma as I have done it, you will see that no plane
of the highest spirituality, be that the plane of the nirvanees, is outside the
karmic wheel and when it is said in the Sanskrit writings and even in the
Bhagavat Gita that men cross the karmic ocean, it must be understood with some
allowance.
191.
Even
the greatest Beings are subject to Karma. The entire universe has its karma.
192.
The
point is that relief from karma is not absolute relief.
The entities that have now succeeded in going
outside the karmic wheel, have done so, only if that
wheel be taken as the one that turns now.
The cosmos is not going in one groove all the days of Brahma, but it is
going on a higher and higher status as it fulfils its mission. Those who have attained unto a rest in a
state of spirituality not reachable now, will therefore in a future day come
within the action of the wheel, with perhaps a punishment for the great duties
neglected for long ages."—Some Thoughts on the Gita, p. 40)
193.
These
are profound thoughts informing us that rest is never permanent.
194.
Master
Morya offers His students only “endless labour”—presumably throughout the
duration of the universe.
195.
Man
seeks rest from his labors. According to the Law of Cycles there are periodic
rests (apparently), but perhaps we should think deeply on the thought proposed
by Master M—“rest is a change of labour”!
(32: The
Lipika are the Spirits of the Universe.
They are connected with the Law of Cause and Effect (Karma) and its
recorders. Lipika comes from
"Lipi" writing. For
information concerning the Lipika Lords see S. D., I, pp. 152, 153.
196.
This
is a clear and succinct description of the Lipika Lords. When the term
“Universe” is used, does it mean the entirety of the “Universe”? Perhaps,
perhaps not. The term “Universe”, as frequently used in this teaching, often
means simply a solar system.
197.
There
is a sense in which the Universe itself must have its Karmic Lords.
The Buddhas of Activity, are the Triad Who stands closest to Sanat Kumara,
The Lord of the World. They are the planetary correspondences
to the three Aspects of the logoic third Aspect and are concerned with
the force behind planetary manifestation.
198.
The
important thing to note is that each of the three aspects of divinity is
threefold. The Buddhas of Activity (though divided along the lines of the first
three rays) are, overall, related to the “logoic third Aspect”.
199.
What
we might also notice is that there must be three solar entities whoa re the
“three aspects of the logoic third Aspect”.
(33: "Karma may be defined to be the force
generated by a human centre to act on the exterior world, and the reactionary
influence that is in turn generated from the exterior world to act on him may
be called karmic influence and the visible result that is produced by this
influence under proper conditions may be called karmic fruit."—Some
Thoughts on the Gita, p. 53.
200.
We
see that for karma to exist, “rings-pass-not” must exist (i.e.,
individualities. There can be no karma unless there are differentiated centres.
201.
Should
such centers be seen to blend into one being, there is no distinct one to act
upon a distinct other.
202.
The
fact is, then, that the execution of karma necessitates division.
203.
We
might call karma, ‘equilibrizing adjustments within the World of Illusion’.
64: Elemental Essence is seen to consist of aggregations of
matter, on one of the six non-atomic subplanes of the mental and the desire
planes—aggregations which do not themselves serve as forms for any entity to
inhabit, but as the material out of which such forms may be built. (TCF 144)
204.
It is
by being built into forms, that
essence (monadic or elemental) evolves.
205.
Does
this mean that free essence has not yet entered the forms which will help it
evolve?
206.
We
may say, therefore, that relationship
promotes evolution.
207.
Form
confines and puts under pressure and, thus, the resultant stimulation and
constructive, rhythmic interchange.
208.
The
ideas of karma, the individual, and responsibility are related. When an entity
is self-conscious it has individual karma.
209.
Elemental
essence responds to God the Son, the Form Builder, and thus evolves in a system
subject to spiral-cyclic motion. If left to itself it is only subject to rotary
motion. This is an important point and shows how God the Son contributes to the
evolution of isolated units by building them into forms.
Monadic Essence, the matter of the atomic (or highest) subplane of
each plane. Elemental Essence, the
matter of the six subplanes which are non atomic. It is molecular matter.)
210.
Earlier,
it seemed that the monadic essence was being differentiated from atomic matter.
Here they are shown to be equivalent.
211.
When
we speak of “molecular matter” it is matter that is aggregated (in increasing
complexity as the subplanes descend), whereas atomic matter is (relative to
molecular matter) non-aggregated.
212.
It
must be said, however, that even atomic matter is fundamentally aggregated
(i.e., an aggregation of still lesser particles).
213.
If
the essence of the first subplane of each plane is called “monadic essence” it
must be that the spirit aspect can have an especially impactful emphasis on
this essence.
The karma of form is likewise a vast subject, too
[Page 76] involved for average comprehension but a factor of real importance
which should not be overlooked in connection with the evolution of a world, a
synthesis of worlds, or of a system when viewed from higher levels.
214.
Karma
of form is distinct from the karma of matter.
215.
The
units of matter are the building blocks of forms.
216.
If
the subject of the karma of matter is abstruse and difficult to follow, the
karma of form is even more so.
217.
We
might say it deals with the question of the birth, endurance, death and
modifications of forms.
Everything is, in its totality, the result of
action taken by cosmic Essences and Entities in earlier
solar systems,
218.
Note
the possible hint that our solar system has been preceded by more than one solar system.
which is working out
through the individual atoms, and through those congeries
of atoms which we call forms.
219.
A
straightforward definition of forms is given: “congeries of atoms”.
220.
The
word “congeries” is important, for it suggests a magical process—conjuration—by
which atoms are gathered into forms.
The effect of the personality Ray upon the
internal fires is therefore, in effect, the result of the influence of the
planetary Logos of whatever ray is implicated, as He works out that portion of Karma which falls to His share in any
one cycle, greater or lesser.
221.
Karma
is worked out through the “personal Ray” As karma is worked out the internal
fires are affected.
222.
Through the personality ray, karma is administered.
This is fitting, as the personality is associated with the third aspect and the
field of karmic adjustment is the world of matter/form and of time, space and
motion.
He thus brings about and eventually transmutes, the effects of causes which He set in motion
earlier in relation to His six Brothers,
the other planetary Logoi.
223.
There
are seven sacred planets, who are seven Ray Lords? Planetary groupings come in
sevens.
224.
Karma
appears—thus the Planetary Logos “works out”. We are speaking of the personality
ray of the Planetary Logos.
225.
Our
Planetary Logos has been in inharmonious relations with other Planetary Logoi,
and must adjust. Adjustment is called transmutation.
226.
Planetary
karma is a group phenomenon—resulting from the relationship of one Planetary Logos
with others.
We get an illustrative parallel in the effect which one individual will
have upon another in worldly contact, in moulding and influencing, in
stimulating or retarding.
227.
Some
Important karmic words are moulding, influencing, stimulating, retarding.
228.
We
should ponder on our relations with others; in what ways do we mould or have we
been moulded, influence or been influenced, stimulate or been stimulated,
retard or been retarded?
229.
A
close study of our effects upon other and theirs upon us is in order. Perhaps
we do not often pause to do this.
We have to
remember that all fundamental influence and
effects are felt on
the astral plane and work thence through the etheric to the dense physical
thereby bringing matter under its sphere of influence, yet not itself
originating on the physical plane.
230.
A
reason for the existence of astral plane is here given. It is not a vibrational
domain created simply by humans. It is a necessary sphere of sentiency.
231.
Matter
comes under the influence of “fundamental influences and effects” as these
influences work through the astral and etheric planes and are finally received
on the dense physical level.
232.
We
are studying the astral plane and karmic adjustments. How does one know when
one is out of harmony—one feels it. The
astral body is a vibratory domain where balancing is meant to occur. Karma has
to do with achieving right relations, through the use of our astral bodies.
The personality
ray and karma
At this point, He
adds a reminder. The Treatise began with consideration of the three fires and
looked at their influence in the macrocosm, then the microcosm. He then looked
at the relation of the fires to the permanent atoms before focusing down onto
the personality ray influence. All this dealt with matter. The next section
will deal with mind. He calls the material influence Primordial Activity. The
influence on mind, He calls Divine Love-Wisdom. “The Primordial Ray is the
quality of motion demonstrating through matter. However, the Rays of Cosmic
Mind cover the Primordial Ray, but also the Divine Ray of Love-Wisdom. “All the
Rays of the Cosmic Mind …are but essential quality demonstrating through the
agency of some one factor.”
In other words,
He seems to be saying that Cosmic Mind can co-ordinate the great cosmic ray 2
and 3 ray influences so that they work through any one form of manifestation –
meaning here, the solar system. “The Primordial Ray is the quality of motion,
demonstrating through matter. The Ray of Love-Wisdom is the quality of basic
motive that utilises the intelligent organisation of matter in motion to
demonstrate in one synthetic whole the great Love aspect of the Logos.” Hence,
one could say that it is Love-Wisdom which carries out the Plan, once the
circumstances making this possible has been carried out by the Primordial Ray.
This macrocosmic
idea can be worked out at the microcosmic level of the human being. However, as
He draws the parallel, He brings in the idea of karma. We are concerned, at
this stage, with the Ray of Active Matter, meaning the latent heat in matter
which underlies its activity and motion. Inevitably this will involve the
Lipika Lords who administer karma. Three of these lords are concerned with the
three great rays or the three cosmic fires, while a fourth lord synthesises their
work. On Earth, the Lipika Lords work through the three Buddhas of Activity and
the fourth kumara, the Lord of the World (our planetary logos). He bids us note
the correspondence here. The three Lipika Lords, He is considering work at a
cosmic level. Their solar system equivalent are the
Buddhas of Activity. A Note about these Buddhas tells us that they have
achieved Nirvana via intellectual development but that they haven’t true
spirituality, because they haven’t yet fully blended the love-wisdom ray into
their consciousness. He summarises His explanation thus far by saying that the
working out of the personality Ray is influenced and adjusted by one of these
Buddhas of Activity. Another Note (this time on p 75) adds that these Buddhas
stand close to Sanat Kumara as three aspects of the logoic third Aspect and are
concerned with the force behind planetary manifestation, i.e. their work is
focused on matter.
At the top of p
75, He develops some points about karma and the Lipika Lords. Karma has to do with
control of the evolution of the monadic essence, atomic matter of the plane,
the development of the four spirillae of the atom and their attachment to
forms, their inner
latent heat and its gradual fiery increase up to the stage where the periphery
of the atom is burnt up. Karma is also involved with the building of matter
into form under the influence of the two Rays (Primordial and Love-wisdom)
leading fire-by-friction and fusing.
The karma of form
is a further vast subject. Our personalities reflect the karma of the planetary
logos. Fundamental influences originate with the logos and enter the human
physical world via the astral and etheric planes.
We need to return
now to p 75 to consider several matters. It seems useful to note that His
points about atoms apply to the permanent atoms too (of the lower three
bodies). It follows that as the soul takes over human consciousness,
the personality is gradually consumed or burnt up. The involvement of karma in
the building process is important since this is a major means for the
application of karma. Our physical bodies carry the influence of karma and,
although this may seem difficult to accept where the body bears various
shortcomings, karma is ultimately in the interest of the soul.
Secondly, there
are several Notes to consider. The first relates to karma and argues that karma
has general application. Karma applies beyond the cosmic physical plane and
will therefore have relevance for any persons who rest, once karma, as we know
it, is ended. Another Note defines karma. The definition seeks to elucidate the
interactive nature of karma. We influence our surroundings – which produces
karma. The environment then influences us in return. In other words, a kind of
reciprocity is being suggested. Goodwill tends to generate goodwill, giving
tends to generate a giving response, violence generates violent responses.
Monadic essence
is another definition. This is described as matter of the atomic or highest
subplane of any plane. The other subplanes are described by the term ‘elemental
essence’. Their matter is said to be molecular. It may be that we are being
given some valuable information here. It seems that matter of the first
subplanes is distinct. It is less coherent as matter in that, though atomic, it
isn’t formed into molecules, a molecule being composed of two or more atoms
held together by chemical attraction. The first subplanes are therefore more
easily moulded to the will of the creative energy of a ray. The lower subplanes
have some kind of molecular structure, presumably becoming increasingly complex
as one nears the etheric/physical plane.
Finally, let’s
consider the Lipika Lords, who are described as Spirits of the Universe. The SD
reference indicates that they are very high members of the angelic order, whose
job is to keep the Record. Their role is connected with the idea of writing and
the Tree of Knowledge. Part of their work is to make matter possible by placing
a ring-pass-not around the cosmic physical plane. This seems to be the
explanation behind the myth behind Eve offering Adam the apple from the Tree of
Knowledge, i.e. that this symbolised the means whereby the physical world could
be maintained. Progress of souls within matter is then also their
responsibility. The symbology here is about record-keeping and writing. The
Tibetan does later mention a written record in connection with karma, i.e. some
form of objective record of each person’s karma. Exactly the form of this
record we aren’t told, but it might have both colour and sound and have
accessible pictures within the astral light.
With responses based on the above
AABstudy:
There several interesting points here, So let's take a look.
1. Page 2 TCF/TCf 6: last 3 paras TCF 6, Paras 2 and 4 TCf 6:
It's useful to bear in mind that the personality ray directly affects the physical permanent atom. How? It seems that the physical body will take on the form of personality over a period of time. This must have a variety of implications but one which occurs to me relates to those enervating diseases which are now achieving recognition. An example is M.E. but there a several others. The etheric becomes devitalised and this presumably means that the personality is not functioning adequately as a means of soul expression (See para 2, p 3 TCF 6). This has implications. The treatment should have to do with finding out where the ego is being blocked. One form of treatment might therefore relate to meditation -- seeking inner understanding.
2. The egoic ray works on the astral permanent atom. This not only helps to explain the power of the astral body in our own era, it also shows the importance of the astral for the Path. For example, our teaching emphasises right human relations and goodwill and these need expression at a feeling level. Thus the ego can operate harmoniously through the astral and begin to act as a medium for buddhi. Moreover, it is always worthwhile remembering that it is 2-4-6 bodies which need to register development so that the 3-5-7 bodies can direct the power as required.
3. The monadic ray is connected to the mental unit but this connection becomes operative only after the 3rd initiation.
i) From this initiation, ray 5 assumes a dominant position and the disciple seems to demonstrate a ray 5 mind (thought his/her mental ray may in fact by otherwise). Perhaps a good many aspirants at the present time, are in the stages of bringing the mental unit and the ego together. Our teaching should be valuable in this connection. Once that is achieved, the monad can begin to influence.
ii) A further point here is that the mental unit isn't directly linked to the ego, let alone to the monad (p 117 shows). Hence we have the phenomenon of the mental unit being the slayer of the real. The very factor of mind which should provide the means to liberation becomes the means to ensnarement. One of the ways out of this problem which is beginning to emerge in the social sciences/physical sciences is to keep searching for the theory which underlies the phenomenon. We need to ask why something happens and then understand the sequence of influences which are involved. That's the place of theory. In terms of the teaching, we might substitute the idea of the Plan and the Purpose for the concept of theory. For example, we might say, what was the purpose behind some event (meaning -- what is the relation to the Plan)?
4. There are a number of references to the spirillae. For example, end of p 2, TCF 6. It seems that the spirillae constitute the influence of the person -- his or her ego. We are under the influence of a range of external energies -- logoi, various astrological triangles and so forth. But we have also our own power and this is mediated by the spirillae. The whorls between the spirillae and the external power flowing through the atom constitute the meeting point between the two energies (spirillae and external forces).
5. TCf 6, p 2, para 4 and TCF 6, p 3, para 2. These sections consider the relevance of the ego to the personality. These extracts suggest the importance which psychology should attach to the need to sense the egoic/monadic purpose. Why has the ego come into incarnation? What is its particular role in this life? Esoteric psychology considers this and some aspects of worldly psychology is moving in this direction. There is an interesting link here to sutra 17 of LOS.
More to come later. Terry
… Continuation of debate:
6. The influence of karma on
matter. Re: TCF 6, p 4, para 1 and the buddhas of
activity. TCf 6 p4.
i) The relevance of karma on the
individual is well brought out in our points. But karma will also be relevant
to groups too. We can build up the power of good karmic effect if we work
continuously within a group for spiritual developments.
ii) Karma seems to work on
matter. It is a process which seeks to
bring matter into line with spirit. This explains the potency of
karma in personal, group and global affairs.
iii) Much of the impact of karma
is registered by us on the astral plane since that is where so much human life
is focused. Since the impact of karma passes downwards onto the physical, we
have a good explanation for the way in which psychological problems work out at
a physical level. We also have a good idea about how we can bring about
desirable changes. Our groups will respond if we can stimulate a group
performace in line with the Plan. But the operative words here might be group performance.
7. The process of record -keeping
and writing -- TCF 6, p 5, para 2.
Recond-keeping is fundamental to
the idea of karma. There is more about this later in the Treatise. I suppose
that record-keeping is also fundamental to worldy lives. It is a part of the
bureaucratisation of societies. The term 'bureaucracy' has had a bad press. It
is commonly disliked and most governments in
Terry
1. There is a good correspondence
between the physical atom and the permanent atom. The permanent atom is the
nucleus within each of the bodies. The life of the
bodies revolve around this nucleus. Aspects of this outer life are drawn
into the nucleus either during life or after the death of the physical vehicle.
How far this happens in the atom of modern physics I don't know but it would
seem likely because we know that the Tibetan regards physical atoms as
evolving.
We also have a picture of the
atomic force-field -- p 1181. We can see where the enormous power within the
atom of physics comes from -- ultimately logoic will.
The spiral nature of force is
well set out in Chart XI. We can see this spiral influence working out in
nature in the Fibonnacci sequence (0,1,1,2,3,5,8 etc.,
each time adding the foregoing number) The correspondence in our own lives
(and hence the permanent atoms) is that we progress by adding to our existing
development. As we become conscious of opportunities for development we may
consciously construct our
progress by adding that which is relevant to our
work. Terry
Hello Terry, and All:
First, Thanks Daryl -- I just read and appreciated your contribution to the
egroup and am printing out John's article for later reading. I'd like to
mention one concluding line you had in your message, which connects with some
ideas I was having today, and here with Terry's
comments as well.
Daryl wrote:
... The problem of
comprehending this, is the problem of comprehension
itself. It is a peculiarly Human issue. Nor is it one that can be avoided by
saying well let's forget about it or just go with a mystical approach.
I believe that point, about not 'giving up' on even entertaining that a mental
point of view is valuable(!) is one we are working a
bit uphill against, in terms of 'group inertia'. Not with all by any means, but
there is a pervasive 'mental put down' that goes on, which I do not believe
serves anyone at all. (Nor do I think this 'dead end concrete mind' critique is
descriptive of any of those whom I'm respecting working in this field with. As
I think we may have done in the last few weeks back, it may be best to simply
ignore the heat of this one, and continue with the rightful dialog.
Which leads us to the karmic ... recording of the group work.
I'm sure we all have our views on this. Simply what is 'group work' anyway ...
may require a tidy ring-pass-not before we engage in this discussion. We have
opinions and some experience at least about what has worked ... in the past,
what we've seen that is useful and what is abhorent, in terms of group work,
and maybe what we think would be most efficient next (co-measured to what any
one can do externalisationally-wise).
I found myself (cute phrase, hmm!) writing an outline message today ... to whom
I don't know yet ... about a 20 year strategy. Whether any of us have that many
or more years likely available, let's just look at it as from now until 2025.
What do 'we' need to do, what can we do?
Recording is one aspect, and maybe a key one. Certainly the work on Makara
shows some of my emphasis on this area, and the work with the school
documentation previously. I haven't clarified the sequence of priority for
myself in this rough sketch as I just began it (this version anyway), but I
wanted to share the Idea. Part of what seemed incomplete was the sharing of the
strategy, in terms of the co-workers, seemed missing. Certainly we all will do
whatever we can 'in isolation' (as such I am physically these days), yet, we
are cooperatively engaging in mutually identified work.
The point I'd like to hone between us here then is a clarifying the goals, the
achievable goals -- in terms of recording the knowledge and insights to date in
better forms for today's students, in terms of assisting DK's stated work (as
listed in Rays and Initiations, chapter 13), and whatever else is our priority
-- individually and collectively.
A work of both the 'mental propositioning' and best use of time, cooperatively,
may be emerging before us. I tend to register (? hierarchical angst?) when I
find lack of coordination, communication, and major gaps and overlaps of
various workers. While many will pursue the same areas, the cooperation and
building that can occur, rather than 'territorial divisioning' and fractioning,
is, of course, disheartening for all.
Do you think that by
1. mutual recognition
of a common (enough) timeline ... (say, next 50 years or so) ... with focus on
the next 20 ...
2. Identification of priorities and possibilities for
these times
3. the recording and sharing of work done
to date (so that 'the literature' may be checked and built upon) ...
will be the most helpful to get us on or keep us 'on track' -- for this course
in time.
I guess I've been around aviators too much, but it seems like a commonly agreed
upon and prepared landing pad makes it a lot easier to get to where we are
going.
As the credo goes: Aviate, Navigate, Communicate ...
As long as the aviation part and navigation is in good order, communication can
be vital!
ok friends, just wanted to share this pre-full moon.
I'll be offline for a couple of days from tomorrow --
but never far away!
love,
Vic
Continuation of debate:
6. The influence of karma on matter. Re: TCF 6, p 4, para 1 and the buddhas of activity. TCf 6 p4.
i) The relevance of karma on the individual is well brought out in our points. But karma will also be relevant to groups too. We can build up the power of good karmic effect if we work continuously within a group for spiritual developments.
ii) Karma seems to work on matter. It is a process which seeks to bring matter into line with spirit. This explains the potency of karma in personal, group and global affairs.
iii) Much of the impact of karma is registered by us on the astral plane since that is where so much human life is focused. Since the impact of karma passes downwards onto the physical, we have a good explanation for the way in which psychological problems work out at a physical level. We also have a good idea about how we can bring about desirable changes. Our groups will respond if we can stimulate a group performace in line with the Plan. But the operative words here might be group performance.
7. The process of record -keeping and writing -- TCF 6, p 5, para 2.
Recond-keeping
is fundamental to the idea of karma. There is more about this later in the
Treatise. I suppose that record-keeping is also fundamental to worldy lives. It
is a part of the bureaucratisation of societies. The term 'bureaucracy' has had
a bad press. It is commonly disliked and most governments in
Terry
TCF/TCf Discussion
Terry Initiate the discussion:
There several interesting points here, So let's take a look.
1. Page 2 TCF/TCf 6: last 3 paras TCF 6, Paras 2 and 4 TCf 6:
It's useful to bear in mind that the personality ray directly affects the physical permanent atom. How? It seems that the physical body will take on the form of personality over a period of time. This must have a variety of implications but one which occurs to me relates to those enervating diseases which are now achieving recognition. An example is M.E. but there a several others. The etheric becomes devitalised and this presumably means that the personality is not functioning adequately as a means of soul expression (See para 2, p 3 TCF 6). This has implications. The treatment should have to do with finding out where the ego is being blocked. One form of treatment might therefore relate to meditation -- seeking inner understanding.
Abraham’s response:
Terry relates the effects of developing the personality upon the permanent atom to physical health which of course is relevant but, we need to keep in mind that it is merely one factor and one result, and of course, as we know, all things are related to each other and affect each other.
The subject here however, relates the personality ray, i.e.; the energy affecting the life during one incarnation, to the permanent atom or to the store of all the important and relevant occurrences and experiences during the many soul’s incarnations. That is the activity and experiences of the many personalities and probably on all the rays, that will take the individual from individualisation to the crucifixion initiation, a very long period of time indeed and the many implications within that developing idea. This must be left to each person’s individual imagination and one can have a wonderful experience pondering that fact.
2. The egoic ray works on the astral permanent atom. This not only helps to explain the power of the astral body in our own era, it also shows the importance of the astral for the Path. For example, our teaching emphasises right human relations and goodwill and these need expression at a feeling level. Thus the ego can operate harmoniously through the astral and begin to act as a medium for buddhi. Moreover, it is always worthwhile remembering that it is 2-4-6 bodies which need to register development so that the 3-5-7 bodies can direct the power as required.
Abraham’s response:
Terry has a wonderful way of expressing the relation between the head and the heart. During the present solar system of love it is of course the 2,4,6 rays that play upon the personality ray but it raises the whole idea by bringing the heart into function through the egoic ray and thus gradually develop in the human being that aspect which we term love. We need to bear in mind that it is the astral plane which is the most difficult to cope with in this cycle of human development because it relates desire to aspiration and both these important factors in human development spring from the feeling or the emotional angle. This relates the occult path to the mystic path. We were in fact told that most esotericist functioning in the esoteric schools of today, have been through the path of mysticism at some time in their previous experiences.
3. The monadic ray is connected to the mental unit but this connection becomes operative only after the 3rd initiation.
i) From this initiation, ray 5 assumes a dominant position and the disciple seems to demonstrate a ray 5 mind (thought his/her mental ray may in fact by otherwise). Perhaps a good many aspirants at the present time, are in the stages of bringing the mental unit and the ego together. Our teaching should be valuable in this connection. Once that is achieved, the monad can begin to influence.
ii) A further point here is that the mental unit isn't directly linked to the ego, let alone to the monad (p 117 shows). Hence we have the phenomenon of the mental unit being the slayer of the real. The very factor of mind which should provide the means to liberation becomes the means to ensnarement. One of the ways out of this problem which is beginning to emerge in the social sciences/physical sciences is to keep searching for the theory which underlies the phenomenon. We need to ask why something happens and then understand the sequence of influences which are involved. That's the place of theory. In terms of the teaching, we might substitute the idea of the Plan and the Purpose for the concept of theory. For example, we might say, what was the purpose behind some event (meaning -- what is the relation to the Plan)?
Abraham’ response:
The effect of the three rays, monadic, soul and personality is threefold and not simultaneous, we are told on page 71. As all else in nature it is cyclic and the activity of the monadic ray effect upon the mental unit is not felt until the path is trodden or the first initiation is taken, in other words the effect of activity of the monadic ray is not felt until the mind begins to be active and used in the search for reality and the meaning of life. The action of the egoic ray upon the astral permanent atom is not felt until a connection is made between the ego and the physical brain and when the man is highly evolved and nearing the path. The threefold force is felt as follows:
First, it plays upon the wall of the atom as an external force and affects its rotary and vibratory action.
Second, it stimulates the inner fire of the atom and causes its light to shine with increasing brilliancy.
Third, it works upon the spirillae, and brings them all gradually into play.
4. There are a number of references to the spirillae. For example, end of p 2, TCF 6. It seems that the spirillae constitute the influence of the person -- his or her ego. We are under the influence of a range of external energies -- logoi, various astrological triangles and so forth. But we have also our own power and this is mediated by the spirillae. The whorls between the spirillae and the external power flowing through the atom constitute the meeting point between the two energies (spirillae and external forces).
Abraham’s response:
The personality ray we are told, plays upon the first four spirillae, and the stimulation of the spirrilae originate in the personality ray. This effect of course works in the three permanent atoms simultaneously and from the angle of the lower quaternary. The egoic ray concerns itself with the fifth and the sixth spirilla and is the cause for their emerging from latency and potentiality into power and activity; this effect of the egoic ray work also upon the spirillae of the three permanent atoms. The monadic ray likewise stimulates the seventh spirilla in the three permanent atoms.
5. TCf 6, p 2, para 4 and TCF 6, p 3, para 2. These sections consider the relevance of the ego to the personality. These extracts suggest the importance which psychology should attach to the need to sense the egoic/monadic purpose. Why has the ego come into incarnation? What is its particular role in this life? Esoteric psychology considers this and some aspects of worldly psychology is moving in this direction. There is an interesting link here to sutra 17 of LOS.
More to come later. Terry
The link with sutra 17 is of course another pointer to the unity of the teaching and this should stimulate us to look for those common denominators peppered throughout the teaching which are truly milestones to our developing intuition.
Continuation of debate:
6. The influence of karma on matter. Re: TCF 6, p 4, para 1 and the buddhas of activity. TCf 6 p4.
i) The relevance of karma on the individual is well brought out in our points. But karma will also be relevant to groups too. We can build up the power of good karmic effect if we work continuously within a group for spiritual developments.
ii) Karma seems to work on matter. It is a process which seeks to bring matter into line with spirit. This explains the potency of karma in personal, group and global affairs.
iii) Much of the impact of karma is registered by us on the astral plane since that is where so much human life is focused. Since the impact of karma passes downwards onto the physical, we have a good explanation for the way in which psychological problems work out at a physical level. We also have a good idea about how we can bring about desirable changes. Our groups will respond if we can stimulate a group performace in line with the Plan. But the operative words here might be group performance.
Abraham’s response:
Here our attention is brought back to the relation between matter and individuality and the effects of karma of matter itself upon the personality and the many and various ways that the ray of the personality deals with karma and the Lipika Lords, or, the three Buddha’s of activity their representatives and expression upon our little planet. As far as man is concerned the effects of karma of the individual is centred in the astral plane as Terry wisely tells us but we need to bear in mind however that control of the effects of that karma must originate from the mental plane.
7. The process of record -keeping and writing -- TCF 6, p 5, para 2.
Recond-keeping
is fundamental to the idea of karma. There is more about this later in the
Treatise. I suppose that record-keeping is also fundamental to worldy lives. It
is a part of the bureaucratisation of societies. The term 'bureaucracy' has had
a bad press. It is commonly disliked and most governments in
Terry
Abraham’ response:
The effects of karma is based upon the recording of previous experiences and the way karma has been dealt with in the past and its chastisement will affects how we will dealt with it in the future. Karma of course has many facets and it will be difficult if not impossible to enumerate them all. The limitations placed by the Lords of Karma are there for protective purposed and yet karma itself or the law of cause and effect as it affects our individual life has in it a strong element of encouragement if we can bring ourselves to see it in its true light.
MDR Questions V
TCF pages 69 to 76
1. p. 70: When you consider the difference between the structure of the atom as described by contemporary physics and the structure of the atom as described by D.K. on p. 70, how can you account for the difference? Do you note any similarities?
Terry writes
There is a good correspondence between the physical atom and the permanent atom. The permanent atom is the nucleus within each of the bodies. The life of the bodies revolve around this nucleus. Aspects of this outer life are drawn into the nucleus either during life or after the death of the physical vehicle. How far this happens in the atom of modern physics I don't know but it would seem likely because we know that the Tibetan regards physical atoms as evolving.
We also have a picture of the atomic force-field -- p 1181. We can see where the enormous power within the atom of physics comes from -- ultimately logoic will.
The spiral nature of force is well set out in Chart XI. We can see this spiral influence working out in nature in the Fibonnacci sequence (0,1,1,2,3,5,8 etc., each time adding the foregoing number) The correspondence in our own lives (and hence the permanent atoms) is that we progress by adding to our existing development. As we become conscious of opportunities for development we may consciously construct our progress by adding that which is relevant to our work. Terry
2. p. 71: What insights of illumination emerges for you when you consider the relationship of the rays of the three periodical vehicles to the three permanent atoms? What implications exist, do you think, because the personality ray is related to the physical permanent atom, the egoic ray to the astral permanent atom and the monadic ray to the mental unit?
3. p. 73-76: In your own thoughts and words, what is the relationship existing between the personality ray and the factor of karma?
4. p. 74: What is the correspondence between the four Lords of Karma, on the one hand, and the three Buddhas of Activity and Sanat Kumara on the other?
Discussion TCF/TCf 6 II
Response to Abraham's email of 24.5.05
Items 3. and 6: the connection of the monadic ray to the mental unit and control of the effects of karma "must originate from the mental plane".
The Tibetan's consideration of the mental unit occurs later in the Treatise. However, it may be useful to draw attention to the need to recognise that the use of the mind begins to be important to spiritual development especially when the mental unit begins to come under soul influence. As it is, for many human beings, the mental unit is product of the mind working with matter. In this context, the mental unit is closely related to HPB's description of the mind as the slayer of the real.
Abraham says:
Manas, as Terry tells us, is dealt with in great details in the second section of the treatise. It is however difficult to grasp the full implication of mind even when that future study is undertaken. We have a paragraph that can throw some light upon the subject and which came up last night during the Gemini Full Moon discussion.
Here is that Paragraph from TCF page P. 396-7:
“When, therefore, the esoteric side of astrology, and of mystical geometry, has been studied, and alliance has been made between these two sciences, a flood of light will be thrown upon this matter of the intelligent principle; when the inner workings of the Law of Cause and Effect (the law whereby the Lipika Lords govern all Their action) is better comprehended, then—and then only—will the sons of men be able to study with profit the place of manas in the evolutionary scheme. At the present time it is not possible to do more than point out the direction of the path which must be trodden before this abstruse matter can be made clear, and to indicate certain lines of investigation which might (if strenuously and scientifically followed) yield to the student a rich reward of knowledge. Until the intuition is better developed in the average man, the very principle of manas itself forms a barrier to its due understanding”.
When the mental unit links up with the soul and/or the higher mind, the monadic influence is present. The effect of this is to change the nature of mind. The outlook of the person concerned changes in quality and quantity (i.e. mental power).
In consequnce, the mind is now a potentially useful tool in the influence on the astral body. However, the astral body may also become accustomed to responding to the egoic influence. This influence will involve manasic qualities. However, the feeling level should be accorded its value as a tool for egoic expression. Goodwill and right human relations will need energising by feeling if they are to have sincerity.
Abraham says:
Yes indeed we must not emphasise one aspect over the other, Heart is as important to head when it come to the transmutation of the mind, first, into the abstract mind of the soul and later the universal mind of the monad expressed in the spiritual triad.
Item 7: As later indicated in the Treatise, karma is 'written down' in the akashic records. This suggests to me that by writing down our own evaluations of our lives we can develop a means for development. In other words, there is a function of the spiritual diary which can helps us to recognise the soul trying to gain control over the lower self. Why does writing down help? Because writing tends to demand rather more thought than simply allowing ideas to flit through the mind (without writing them out at all). Writing down aids reflectiveness. If we can influence our development (towards becoming more able servers), we can also influence our karma. In other words, to some extent, we may learn to write our own karma. Terry
Abraham says:
Actually writing down of an idea or a developing series of expressions, especially when it comes to evaluating our own lives when done with detachment and impersonality can enhance the link and eventual fusion with the soul. It does as Terry tells us involve more organisations of our thoughts in an orderly manner and can aid in our endeavour to become better and more useful servers. As to the writing down of our own karma I am not so sure as that will involve a developed mind which encompasses more that a single incarnation.
Thanks for the points. I agree
entirely that the mind is a mystery. In what way will astrology and
geometry throw light on the subject? One answer would seem to be that we shall
gain a clearer idea of the forces influencing the mind. We would be able to
discern the particular qualities of the influences. These aren't visible at
present. This thought suggests to me that the mind is multidimensional, capable
of expansion and deepening in ways, at the moment, simply unrecognised. At the
moment we are locked into grooves, lines of thought, that,
though providing some insights, also cut off much that is available for
consideration. My guess is that the mind can be a means for the direct
achievement of knowledge. At present, we achieve much/all knowledge through
processes of learning, including learning from experience. We seem to lack the
faculty which permits direct knowledge. Presumably this relates to the idea of
'straight knowledge' when we have accessed buddhi. Such a faculty would be of
enormous value in our service work.
TCF/TCf 6 discussion III
My apologies in respect of your answer to my thoughts about item 7. I was too quick with the delete key. I wonder if you could let me have that item again.
Here is my reply to item 7. This could have been accessed on the AAB yahoo group.
Abraham says:
Actually writing down of an idea or a developing series of expressions, especially when it comes to evaluating our own lives when done with detachment and impersonality can enhance the link and eventual fusion with the soul. It does as Terry tells us involve more organisations of our thoughts in an orderly manner and can aid in our endeavour to become better and more useful servers. As to the writing down of our own karma I am not so sure as that will involve a developed mind which encompasses more than a single incarnation.
Terry writes:
Thanks for the points. I agree entirely that the mind is a mystery. In what way will astrology and geometry throw light on the subject? One answer would seem to be that we shall gain a clearer idea of the forces influencing the mind. We would be able to discern the particular qualities of the influences. These aren't visible at present. This thought suggests to me that the mind is multidimensional, capable of expansion and deepening in ways, at the moment, simply unrecognised. At the moment we are locked into grooves, lines of thought, that, though providing some insights, also cut off much that is available for consideration. My guess is that the mind can be a means for the direct achievement of knowledge. At present, we achieve much/all knowledge through processes of learning, including learning from experience. We seem to lack the faculty which permits direct knowledge. Presumably this relates to the idea of 'straight knowledge' when we have accessed buddhi. Such a faculty would be of enormous value in our service work.
Terry
Abraham answer:
Many thanks for the attempt Terry, the problem is that it is Esoteric Astrology and Divine Geometry which will eventually give us the answer regarding the implications of Manas. Esoteric Astrology is related to the soul and therefore the second or Vishnu aspect, while Divine Geometry is probably related to the third or Brahma aspect. If we can bring this idea down to our level of understanding we can see the solution to this problem in the relation between the head and the heart.
One answer would seem to be that we shall gain a clearer idea of the forces influencing the mind. We would be able to discern the particular qualities of the influences. These aren't visible at present. This thought suggests to me that the mind is multidimensional, capable of expansion and deepening in ways, at the moment, simply unrecognised. At the moment we are locked into grooves, lines of thought, that, though providing some insights, also cut off much that is available for consideration. My guess is that the mind can be a means for the direct achievement of knowledge. This could be related to the intelligence aspect.
. We seem to lack the faculty which permits direct knowledge. Presumably this relates to the idea of 'straight knowledge' when we have accessed buddhi. Such a faculty would be of enormous value in our service work.
This will be found initially in the soul or second aspect leading us to Buddhi. Abraham
Thanks to Abraham for repeating
his answer to point 7. In this respect, we probably mostly agree that writing
down helps to stabilise thought -- adds to coherence and intelligibility
(though of course not invariably so). Part of what I was getting at was
something more than this. I was thinking about the power of thought and
the ability to access our own karmic record. This would be helpful because it
would help us to understand and interpret our life situations. We could then
create our karma in that sense.
However, there is a difficulty to
the idea. Much which will happen to us as we progress will concern group karma.
This is intricate since we are involved in so many groups-- global, national,
organisational, small group. Barring the global, each of the other typers will
have various representative forms -- groups for this and groups for that. As
the Tibetan indicates, this group karma is far too complex to sort out. Even
so, understanding the individual level of karma would help.
Abraham suggests that such
development is some way off. This is possible. Yet to some extent one can sense
one's karma working out even in this life. Maybe it will take time before we
can read the akashic record, but we can, at least, understand our fate to some
extent, even in the here and now.
Mind
development -- esoteric astrology and divine geometry. Abraham
says that the former is the Vishnu aspect while the latter is more the Brahma
aspect. Maybe but both ideas are featured as Keys (page 110). Hence both can
presumably apply to both head and heart. However that may be, the relationship
between mind and heart feeling may well be part of the means to a better
understanding of the mind. Thus we know that one of our goals is
buddhi-manas. Terry
Mind development and its
implications have been commented upon by MDR in an email to the new full
moon meditation group in
The first Full Moon
meditation in Wales UK was held yesterday. only
two were present but the atmosphere was electric and much positive
energy was contacted and precipitated.
Mark has brought with him several comments from the books regarding
this very important festival.
We discussed the implications of duality resolution and the
discussion was turned towards manas and the instrument necessary for
that work.
A
key idea in relation to the dualistic mind.
Creating the unitive mind is one of our great goals.
The conversation was drawn to a paragraph in TCF which told us that
manas, or intelligence cannot really be understood until the later
stages of the path have been reached.
[The thinker is so
identified with the instrument that there is no sense of being 'something
else'.
But as it is
customary we were
given a hint which should have lead us to grasping a little more of
the problem.
TCF P. 396-7
When, therefore, the esoteric side of astrology, and
of mystical
geometry, has been studied, and alliance has been made between these
two sciences, a flood of light will be thrown upon this matter of the
intelligent principle;
[There is a section is
the Leo chapter where He tells us how the Masters read charts--black squares,
yellow starts and blue triangles. The higher one goes,
it seems the greater the simplification.]
when the inner
workings of the Law of Cause
and Effect (the law whereby the Lipika Lords govern all Their
action)
is better comprehended, then—and then only—will the sons of men be
able to study with profit the place of manas in the evolutionary
scheme.
[It sounds as if such
productive study is not to be immediate.
At the present
time it is not possible to do more than point
out the direction of the path which must be trodden before this
abstruse matter can be made clear, and to indicate certain lines of
investigation which might (if strenuously and scientifically
followed) yield to the student a rich reward of knowledge.
[It would seem that society
must be mobilized towards there accomplishments as it presently mobilized for
the creation of material conveniences.
Until the
intuition is better developed in the average man, the very principle
of manas itself forms a barrier to its due understanding.
[Yes--the issue--how
to understand the mind with the mind. Only a higher faculty of mind is suitable
for an understanding of a lower.
After reading this passage a few times only a few speculation as to
its meaning were made.
It was decided to hold further meetings in the future and study one
of the AAB books together, the choice of the book has
yet to be made.
Will report further progress of the group as it happens.
Abraham
[Abraham--let me know
if and when you would like your two friends included on this mailing list. All
these efforts begin as seeds. As an Aries individual I should know that, but
the urge towards manifestation in me is so great that I sometimes do not work
patiently at the outset.
I have learned if
there is only one strong person at the centre of such an enterprise, it can
happen. I have often been dealing with those who are well meaning but lack
sufficient will and staying power.
Thanks very much for
this report on your process.
Tonight, I am giving
music a little rest and turning to the commentaries due from me for Initiation
Human and Solar. I have finished ten chapters and chapter eleven is due.
I am thinking about
the Solstice and the discussion of various aspects of solar life.
Namaste, My Brother,
Michael
i). Duality resolution. Yes, we
do need a mind that is one within the monadic triad. That provides enormous
power. Manas eventually becomes a vehicle for buddhi
and atma and this provides the initiate with considerable influence -- which,
of course, needs to be very carefully used. This is the unitary stage of manas
which then moves on to higher development.
However, it is useful for us to
remember that the duality of mind doesn't go away -- at least during
manifestation. Life at a pragmatic level needs to go on and has importance
since it is a way of meeting people. This is the dual life of the
disciple/initiate of which the Tibetan talks.
2. Astrology and mystical
geometry: The points raised here in TCF/TCf 6 disucssion IV are interesting.
They suggest that fascinating paradox of simplicity/complexity. What is so
interesting is that both concepts apply. Part of the paradox can be resolved by
the seeming ability of development to make complexity simple. I'm thinking of
the recent examples of people who are able to carry out complex arithmetical
sums in their head. There seems to be a facility which, once contacted in the
Universal Mind, can polish off complxity in no time.
3. Inner workings of cause and
effect: various complexities here. For example: the complexity of the various
group karmas and their relation to individual karma. Perhaps one of the ways
forward is the need to recognise the way in which love can change the world. We
begin to see this with right human relations and goodwill. But much more is
possible. So what I'm suggesting is that when we learn more of the nature of
love and how to use it, we shall be far more able to influence causes and less
in need to react to effects (at least, the negative ones).
4. The manasic need of buddhi: I
agree entirely with this simple statement. Until manas is
informed by buddhi, there is a certain danger in the mind. When buddhi-manas is available, it will not solve all the problems but it
will make it possible for mankind to sort out its way forward.
Terry
Dear Group
We have in this communication the
added contribution of MDR who has a greater knowledge of Esoteric Astrology and
Mystical Geometry.
In stolen moments I have interpolated a few
comments re your discussion with Terry.
This problem of Manas implications is also discussed between Terry
and Myself.
I include with this a summary of that discussion for your information.
______________________________________________________________________
Terry writes:
Thanks for the points. I agree entirely that the mind is a mystery.
In what way will astrology and geometry throw light on the subject?
One answer would seem to be that we shall gain a clearer idea of the
forces influencing the mind.
[I agree with this
comment. The patterns of thought are definitely astrologically and
rayologically conditioned. The different asto-sources confer different motion
and pattern tendencies upon the mind (on its various levels).
We would be able to
discern the
particular qualities of the influences. These aren't visible at
present.
[Not visible but
discernible. When one has experience with astrology and rayology, one gets the
gist of how people think. In my Tapestry book I have a section called the
"Motions of Mind" where I try to discern the movement patterns
associated with the different types of minds. Of course souls are focussed also
on the plane of mind, and so is the manasic permanent atom (naturally).
This thought suggests
to me that the mind is
multidimensional, capable of expansion and deepening in ways, at the
moment, simply unrecognised.
[But hinted in one's
deeper moments of thought, so it appears]
At the moment
we are locked into
grooves, lines of thought, that, though providing some
insights, also
cut off much that is available for consideration.
[This is an important
insight. We are all the victim of our prevailing patterns. What serves me to
reveal one thing, cuts me off from another. The R3
minds have problems being straight and the R1 minds have no so much facility
for detail, and the R4 minds are often irresolute, while R5 minds may not see
the big picture. A virtue is also a limitation.
My guess is
that
the mind can be a means for the direct achievement of knowledge.
[Agreed.
Mind is sentient and revelatory.
At
present, we achieve much/all knowledge through processes of learning,
including learning from experience. We seem to lack the faculty which
permits direct knowledge.
[The intuitive use of
the mind as Mercury/Buddhi will give us this. Imagination is a doorway]
Presumably this
relates to the idea
of 'straight knowledge' when we have accessed buddhi. Such a faculty
would be of enormous value in our service work.
[Right--as stated]
Terry
Abraham answer:
Many thanks for the attempt Terry, the problem is that it is Esoteric
Astrology and Divine Geometry which will eventually give us the
answer regarding the implications of Manas. Esoteric Astrology is
related to the soul and therefore the second or Vishnu aspect, while
Divine Geometry is probably related to the third or Brahma aspect.
[I see your point and
also think that since the second Ray Lord is the Great Geometrician (EP I 66),
then sacred geometry will also
be related to the second ray.
If
we can bring this idea down to our level of understanding we can see
the solution to this problem in the relation between the head and the
heart.
[Without heart
activation the possible depths of mind are limited. Buddhi, which means
straight knowledge, requires heart. As Master M frequently says, "the straight knowledge of the heart".
One answer would seem to be that we shall gain a clearer idea of the
forces influencing the mind. We would be able to discern the
particular qualities of the influences. These aren't visible at
present. This thought suggests to me that the mind is
multidimensional, capable of expansion and deepening in ways, at the
moment, simply unrecognised. At the moment we are locked into
grooves, lines of thought, that, though providing some
insights, also
cut off much that is available for consideration. My guess is that
the mind can be a means for the direct achievement of knowledge. This
could be related to the intelligence aspect.
. We seem to lack the faculty which permits direct knowledge.
[I think we have the
faculty. It is simply a question of its cultivation and improved access. If
What is really needed is to cultivate the use of
the Neptunian mind. "Neptunian mind" almost seems like an oxymoron--a
self-contradiction, but it is not, in my experience at least.
Presumably this relates to the idea of 'straight knowledge' when we
have accessed buddhi. Such a faculty would be of enormous value in
our service work.
This will be found initially in the soul or second aspect leading us
to Buddhi. Abraham
[As the monadic ray of
Esoterically
speaking, the planets which are the expression of the three major rays are:
Ray I....... Uranus.
Ray II......
Ray III..... Saturn.
then
1. "Sirius was
called the `Dog Star.' It was the star of Mercury, or Buddha, called the `Great
Instructor of mankind.'" (S.D. II. 391.)
It is always a joy to
share thoughts with you, Abraham. I am still learning time-management.
Love from your
Brother, Michael
This is turning up to be a
wonderful and instructive discussion. It is by participating in these
discussions that we can learn so much and have the teaching anchored in our
minds and if we persevere, in our very Being.
Many
thanks to Terry and Julie for their good wishes regarding the new
Budding KH group in
i). Duality resolution. Yes, we
do need a mind that is one within the monadic triad. That provides enormous
power. Manas eventually becomes a vehicle for buddhi
and atma and this provides the initiate with considerable influence -- which,
of course, needs to be very carefully used. This is the unitary stage of manas
which then moves on to higher development.
However, it is useful for us to
remember that the duality of mind doesn't go away -- at least during
manifestation. Life at a pragmatic level needs to go on and has importance
since it is a way of meeting people. This is the dual life of the disciple/initiate
of which the Tibetan talks.
Abraham says:
i) Agreed, Duality has many
stages and it seems intentional and expresses a purpose,
that purpose from my limited viewpoint appears to be the eventual
learning and understanding of the true significance of 'identification'.
As we resolve one duality,
another appears and seems to require further work for its resolution. It is by
resolving the many dualities that we grasp the meaning of identification and
grow thereby.
(TC).
Astrology and mystical geometry: The points raised here in TCF/TCf 6 discussion
IV are interesting. They suggest that fascinating paradox of
simplicity/complexity. What is so interesting is that both concepts apply. Part
of the paradox can be resolved by the seeming ability of development to make
complexity simple. I'm thinking of the recent examples of people who are able
to carry out complex arithmetical sums in their head. There seems to be a
facility which, once contacted in the Universal Mind, can polish off complexity
in no time.
MDR says about this:
(TC) At the moment we
are locked into
grooves, lines of thought, that, though providing some
insights, also
cut off much that is available for consideration.
(MDR) [This is an
important insight. We are all the victim of our prevailing patterns. What
serves me to reveal one thing, cuts me off from
another. The R3 minds have problems being straight and the R1 minds have no so
much facility for detail, and the R4 minds are often irresolute, while R5 minds
may not see the big picture. A virtue is also a limitation.
Abraham says:
Each mind appear
to react to duality and everything else for that matter in its own way and as
Michael says a virtue is also a limitation. Making complexity simple is through
penetration into the abstract mind and through the application of the laws
of mathematics by reducing thoughts into their germ idea and then
establishing the common denominator.
(TC)
4. The manasic need of buddhi: I
agree entirely with this simple statement. Until manas is
informed by buddhi, there is a certain danger in the mind. When buddhi-manas is available, it will not solve all the problems but it
will make it possible for mankind to sort out its way
forward. Terry
(ABD) Buddhi hold the key for
understanding the mind and the implications of manas and its relation to love.
If we can see manas as providing the details and Buddhi as providing the
connection and relation between those details we might perhaps grasp a little
of the conveyed idea. Abraham
Discussion
VI takes us truly into the instrument needed for man's development and how its
various aspects interact with each other to produce the later stages
of illumination.
Carla
writes:
If I might add one note to the notation made below regarding the mind
being a means for direct knowledge. At a certain point along the path there occurs
an "immersion in a realized state of Being" because the initiate
is a conscious aspect of that of which he forms an integral part" R&I
pg.723 Just prior to that he has experienced "the revelation,"
a state where things are "revealed "to him. He is not using his mind
at this point to "think things out" but uses his mind as a reflective plate for "that which is
above and can now come into view." The creation of consciousness
and its duality is no longer a goal. That which "reveals" itself is direct knowledge not cloaked in symbols nor in
the secondary significances that are interpreted by the soul
and that give the lower three worlds their meaning.
Carla
shows us the way we need to take for transcending the mind but Terry observes
that it is already taking place in the human family and gives us examples
below.
Terry
writes:
An
interesting thought which seems to emerge from it all is that the human mind
(the collective manasic quality) is changing. There is a trend towards the
higher mind. This is apparent in all sorts of ways. There is a growing
recognition that the pragmatic answers of the lower mind, don't supply adequate
answers. An example is the recognition of dark matter. The entire basis of the
universe somehow seems quite changed. For a long time, when scientists looked
for answers, they turned to symmetry. Now they realise that asymmetry is
important too.
Yes
indeed, dark matter and have we not been told that before any advance on the
path we have some form of blindness before the true revelation? What about the
dark nights of the soul?
Carla
writes further:
one last
quote from Evan Walker, Physics of Consciousness,pg. 263 Abraham
"Will is what we are and consciousness is what we experience"
I
have not reached page 263 in Physics of Consciousness and before commenting it
is important to see how the author has arrived at that wise conclusion.
Although that sentence appear to be descriptive of human experience and gives us
the point of view from the angle of the monad and from the soul it can be quite
misleading if the full implication of the role of mind has taken us from the
state of intelligence to Buddhi and from there to Atma and its source. Will comment further as I read more of the book.
Terry
Says further:
Michael's points about the rays of the three synthesising planets is
interesting. I think his ray correlations must be right too: Uranus...ray 1,
The
association between Sirius and Mercury is another point of interest. Perhaps
much of the Sirian influence on our solar system is channelled via Mercury, at
least so far as buiddhi is concerned. The Element of air is another
association; the messenger influence. Air is everywhere on earth, yet nowhere
is visible. Yet its power is enormous as we know via cyclones, etc. Mercury
works through the mind, especially the higher mind. Apologies if all this
sounds muddled. There is some kind of correspondence and influence at work
here, which isn't too clear as yet. Terry
Between
Michael's and Terry's contributions we have a glimpse in what was meant by
esoteric Astrology and its relation to mystical Geometry. This relation can
probably be resolved, when we penetrate a little further into the relation (as
far as man is concerned) between the heart and the head or how in reality the
heart and mind work and affect each other, and, in the process, transcends and
sublimate them both. Abraham
Subject: TCF/TCf 6 Discussion VI
Many thanks for the
contributions from Abraham and Michael …An interesting thought which seems to
emerge from it all is that the human mind (the collective manasic quality) is
changing. There is a trend towards the higher mind. This is apparent in all
sorts of ways. There is a growing recognition that the pragmatic answers of the
lower mind, don't supply adequate answers. An example is the recognition of
dark matter. The entire basis of the universe somehow seems quite changed. For
a long time, when scientists looked for answers, they turned to symmetry. Now
they realise that asymmetry is important too.
Michael's points about the rays of the three synthesising planets is
interesting. I think his ray correlations must be right too: Uranus...ray 1,
The association
between Sirius and Mercury is another point of interest. Perhaps much of the
Sirian influence on our solar system is channelled via Mercury, at least so far
as buiddhi is concerned. The Element of air is another association; the
messenger influence. Air is everywhere on earth, yet nowhere is visible. Yet
its power is enormous as we know via cyclones, etc. Mercury works through the
mind, especially the higher mind. … There is some kind of correspondence and
influence at work here … Terry