Fellowship of Cosmic Fire
Commentary Semester I Section XIV
(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)
V. DEATH AND THE ETHERIC BODY
It is not our purpose to give facts for verification by science, or even to point the way to the next step onward for scientific investigators; that we may do so is but incidental and purely secondary.
1. There is a broad purpose to the Tibetan’s approach. There are, nonetheless, many hints which scientific professionals may use to advance their specific discipline.
What we seek mainly is to give indications of the development and correspondence of the threefold whole that makes the solar system what it is—the vehicle through which a great cosmic ENTITY, the solar Logos, manifests active intelligence with the purpose in view of demonstrating perfectly the love side of His nature.
2. Note that the Solar Logos is a great cosmic ENTITY and is referred to by capitalizing all letters in the word “ENTITY”. This kind of treatment is often reserved for greater Entities than He.
3. To demonstrate perfectly the will side of His nature comes in the next solar system. Even in this solar system, there is the possibility that He will take the fifth cosmic initiation (and almost certainly the fourth) at either of which the will side will somewhat begin to demonstrate. He called, after all, a “Lion of Cosmic Will”.
4. The fact that He is called “Lion” relate Him directly to the constellation Leo, which in astrology He is said to “rule”. This rulership must necessarily hide a deep occult affiliation between Him and the Lord of the Constellation Leo.
5. In any case, this second (or fifth) solar system is the system in which love is to be fully demonstrated. We could say that a Master of the Wisdom fully demonstrates the love aspect; thus, on His own level, the Solar Logos, once He became a Master of Cosmic Wisdom would demonstrate cosmic love fully. The analogy is useful.
Back of this design lies a yet more esoteric and ulterior purpose, hid in the Will Consciousness of the Supreme Being, which perforce will be later demonstrated when the present objective is attained.
6. Who is here meant? The One About Whom Naught May Be Said?
Supreme Being informing the entirety of cosmos cannot be meant as it is far too
vast. There are some Beings to whom the consciousness of the Solar Logos is as
the consciousness of a crystal is to man.
“The Chohans of high degree [Page 1086] know the forty-nine sounds which give the quality of the consciousness aspect of these great Beings Who are as far removed from the consciousness of our solar Logos as the consciousness of man is removed from that of a crystal.” (TCF 1085-1086)
8. Or does DK simply mean the will aspect of the Solar Logos. Then the “Supreme Being” is simply the Solar Logos.
9. This is an example of occult blinding, for the term “Supreme Being” can have a number of meanings in this context.
The dual alternation of objective manifestation and of subjective obscuration, the periodic out-breathing, followed by the in-breathing of all that has been carried forward through evolution embodies in the system one of the basic cosmic vibrations, and the key-note of that cosmic ENTITY whose body we are.
10. We may here be speaking of a Cosmic Logos, but not necessarily.
11. The rhythm of this particular ‘Great Breath’ is correlated with a specific cosmic vibration.
12. Examine: maybe DK is referring only to the Solar Logos and His different aspects.
13. All beings have their breathing cycle. The in-breathing and out-breathing of our Solar Logos would account for His periods of pralaya and of manifestation respectively.
14. In this latter case we would be referring to our own Solar God (Who has been called and “ENTITY” above). This would mean that our Solar Logos has for His keynote one of the basic cosmic vibrations (presumably, one of several which are part of a larger cosmic system). Every being has a major ray which is but one of several rays (probably seven) in a system immediately larger.
15. The immediately larger sevenfold system would be the system of the Logos of the Seven Solar Systems of Which Ours is One.
The heart beats of the Logos (if it might be so inadequately expressed) are the source of all cyclic evolution, and hence the importance attached to that aspect of development called the "heart" or "love aspect," and the interest that is awakened by the study of rhythm.
16. These ideas are very important demonstrating that cyclic law cannot be understood without a study of the heart.
17. In the heart is the “life”, and it is the life which controls the beginning and end of all cycles.
18. “Heart”, the “love aspect” and “rhythm” are three closely related subjects. We can therefore see the connection between the second ray of love and the seventh ray of rhythm. In our system it is the planet Jupiter which, particularly, expressed these two rays.
19. A study of the planet Uranus would be useful in this regard, for He is not only the God of Cycles’ and the ‘God of Rhythm’ but is very important in transmitting second ray energy from our ‘local’ “Cosmic Christ”—the Logos of the Sun Sirius.
20. Cycles are like heart-beats. Each heart-beat is a kind of cycle.
21. Love is also cyclic—attracting and repelling.
22. There is much to be learned about the first and second rays through a study of the interaction of the cycles of the breath and of the heart. The cycles of appetite (which we notice through the onset of hunger) relate more to the third ray.
This is true, not only cosmically and macrocosmically, but likewise in the study of the human unit.
23. What is the distinction between the terms “cosmically” and “macrocosmically”? It seems that the term “cosmically” refers to a larger ring-pass-not.
Underlying all the physical sense attached to rhythm, vibration, cycles and heart-beat, lie their subjective analogies—love, feeling, emotion, desire, harmony, synthesis and ordered sequence,—and back of these analogies lies the source of all, the identity of that Supreme Being Who thus expresses Himself.
24. Let us tabulated the externalities:
25. Let us tabulate the subjective analogies to the externalities:
g. Ordered sequence
26. The rays evident in the internalities are one, two, four, six seven. Three and five seem to be missing.
27. We are seeking to understand subjective analogies. Physical rhythms, vibrations, cycles and heart beats are not their own cause, but originate from analogous subjective patterns.
28. The Solar Logos appears behind all these externalities. It would seem that we may have here the meaning of the term “Supreme Being”. In this context, it seems to be the Solar Logos.
Therefore, the study of pralaya, or the withdrawal of the life from out of the etheric vehicle will be the same [Page 129] whether one studies the withdrawal of the human etheric double, the withdrawal of the planetary etheric double, or the withdrawal of the etheric double of the solar system. The effect is the same and the consequences similar.
29. We note that pralaya is particular related (in this context) to withdrawal of life from the etheric vehicle.
30. But for pralaya to be more complete, the withdrawal would have to continue—from out the astral and mental bodies.
31. The true ‘rest’ in the causal body results after every human pralaya. May not the same be the case for the greater Logoi—Planetary and Solar?
32. We are speaking of what is normally called “death”, but we are doing so with respect to “atoms” greater than the human. There will also be a similar death pertaining to the atom of substance.
What is the result of this withdrawal, or rather what causes that something which we call death or pralaya? As we are strictly pursuing the text-book style in this treatise, we will continue our methods of tabulation.
33. Death and pralaya are equivalent terms, but pralaya is the more philosophical term and suggests the ongoingness of cyclic life.
34. The “text-book style” cannot be undervalued. The Tibetan is capable of presenting His works in many styles. A Treatise on Cosmic Fire is presented in a concertedly academic manner. Nevertheless, this type of presentation still has a great draw upon the intuition.
The withdrawal of the etheric double of a man, a planet, and a system is brought about by the following causes:
a. The cessation of desire. This should be the result of all evolutionary process.
35. This is an amazing thought—that the “cessation of desire” should be the result of all evolutionary process. We might say that if evolution are accomplished its goals, nothing remains to desire, for desire is the indicator of the longing for accomplishment.
True death, under the law, is brought about by the attainment of the objective, and hence by the cessation of aspiration.
36. With every attainment of intended objective, the cessation of aspiration supervenes. Aspiration (or high desire) is a reaching for that which has not yet been achieved.
This, as the perfected cycle draws to its close, will be true of the individual human being, of the Heavenly Man, and of the Logos Himself.
37. In the attempt to understand this, we have to understand the relation between desire and will.
38. Desire is that energy or force which magnetizes that or is magnetized by that which will produce completion. Will is the expression of force which arises out of the realization of completion or wholeness (though relative).
39. Desire is based upon the number two and will, upon the number one.
40. The entire method of the Buddha (since He taught the cessation of desire) was intended to lead to a liberating “death” or “pralaya”.
b. By the slowing down and gradual cessation of the cyclic rhythm, the adequate vibration is achieved, and the work accomplished.
41. It is difficult to know whether the “slowing down and gradual cessation of the cyclic rhythm” is the means by which the adequate vibration is achieved, or whether, when the adequate vibration is achieved, there is a slowing down and gradual cessation of cyclic rhythm, for cyclic rhythms exist for the purpose of gradual achievement.
42. This “slowing down” may also simply indicate that the mechanism of desire for that particular incarnational cycle has spent its strength and that the movement towards fulfillment is waning for a period. In other words, desire may remain, but the physical-cyclic means to accomplish that desire is temporarily impotent. It will be renewed at the next cycle and the unfulfilled desire will have more rapid and vital rhythms at its disposal to achieve its objective.
When the vibration or note is perfectly felt or sounded it causes (at the point of synthesis with other vibrations) the utter shattering of the forms.
43. Perfection precedes destruction. Harmonization evokes the death response.
44. As one ages one can feel this gradual cessation of cyclic rhythm.. Perhaps the “adequate vibration” slated for a particular life cycle has been achieved.
45. It is interesting to consider that a supreme harmonization shatters; one usually thinks of dissonance as that which shatters.
46. When “cyclic rhythm” ceases, one “goes no more out”. Hence, one incarnates no more.
47. The cessation of desire and the cessation of cyclic rhythm are definitely related.
Motion is characterised, as we know, by three qualities:
1. Inertia, [Tamas]
2. Mobility, [Rajas]
3. Rhythm. [Sattva]
48. All the above are “modes of motion”.
49. We have to define “inertia” carefully. It is not simply the lack of movement (or the opposite of movement), but the tendency of a body to resist a change in its characteristic state—whether that state is the state of motion or the state of rest.
50. In fact we realize, that throughout the entirety of cosmos, there is no such thing as stasis—as motionlessness. Existence, per se, is motion. Pure Being, however, is motionlessness, as there is no-thing to move relative to another thing. In complete homogeneity there can be no motion.
These three are experienced in just the above sequence and presuppose a period of slow activity, succeeded by one of extreme movement. This middle period produces incidentally (as the true note and rate is sought) cycles of chaos, of experiment, of experience and of comprehension.
51. The sequence is invariable and applies to the developmental process of all entities.
52. Undeveloped man is in the stage of inertia (tamas); developing man typifies the stage of mobility (rajas); highly development men (such as true initiates and Masters) typify the stage of rhythm (sattva)
53. “True note” and “rate” relates to sattva and the soul.
54. Let us tabulate the characteristics of the rajasic state:
a. Cycles of chaos
b. Cycles of experiment
c. Cycles of experience
d. Cycles of comprehension
55. In what stage of mobility do we now find ourselves? Surely we have overcome, for the most part, tamas, even though the major sin of initiates is sloth!
56. Are we plunged into the midst of rajas? Do moments of sattva supervene? Or is sattva our habitual state?
57. This sounds very much like life upon the rather later stages of the Mutable Cross.
58. Perhaps the cycles of relative chaos through which we pass are cycles of considerable learning?
59. Where does “Chaos Theory” fit into the progression of the three gunas?
60. Where is our planetary process, as a whole, on the continuum of tamas, rajas and sattva?
Following on these two degrees of motion (which are characteristic of the atom, Man, of the Heavenly Man [Page 130] or group, and of the Logos or the Totality) comes a period of rhythm and of stabilisation wherein the point of balance is achieved.
61. Tamas and rajas are called “two degrees of motion”.
62. We note that these two degrees of motion characterize at one time or another all the wholes of which we are normally aware.
63. We must necessarily find the quality of Libra related to rhythm/sattva, since Libra is the sign of equilibrium.
By the force of balancing the pairs of opposites, and thus producing equilibrium, pralaya is the inevitable sequence.
64. We now add the production of equilibrium to the causes which produce death.
a. The cessation of desire
b. The slowing down and cessation of cyclic activity
c. The balancing of the pairs of opposites leading to equilibrium
65. From a certain perspective, normal life processes predicate a loss of equilibrium. Final equilibrium leads to stasis and withdrawal.
66. Libra and Pisces are the signs of the Christ. In both of them Venus (a planet of the Christ is strong), and both of them, in a way, are signs of withdrawal.
67. It is not customary to think of Libra as a sign of death, but indeed it produces the equilibrium which allows the withdrawal from form. Desire (Mars) ceases in Libra (for the advanced man), for Mars is in detriment in Libra.
68. The final withdrawal into Shamballa (symbolized by the major head center) is ruled by Libra. The Aries/Libra polarity, related as it is to the Great Bear (which relates to the seven head centers and thus to samadhi) is involved with the withdrawal process. At earlier stages of evolution this polarity is related to the plunge into form and into duality.
69. There is an important lesson for discipleship in all this: we often hear that we must balance the pairs of opposites on the astral plane, somewhere around the second initiation. We can say that Libra would be important in this process and that once the balance was achieved, there would be liberation from the astral plane into the mental. Without this balancing there is no liberation.
70. We can take the analogy to higher levels. Libra rules the spiritual triad. Once there is an equilibrating of the three energies of the triad, a release into the monad becomes possible.
71. When through the blending of the fires of matter, mind and spirit, a balance is reached, liberation from the form is also achieved.
72. In all these cases, equilibrium within the three leads to the One. This principal could be related to Rule VIII for Disciples and Initiates, where the movement from the seven to the “Three” to the “ONE” is discussed.
c. By the severing of the physical from the subtler body on the inner planes, through the shattering of the web. This has a threefold effect:
73. We have been speaking of the causes for the withdrawal of the life from the etheric body of man (and later from his other bodies).
a. The cessation of desire
b. The slowing down and gradual cessation of cyclic rhythm
c. The balancing of the pairs of opposites leading to equilibrium
d. And now the severing of the physical from the subtler body through the “shattering of the web”
74. It is interesting that we do not speak of the severing of the subtler body from the physical which would seem equally legitimate.
75. This severing through shattering has a threefold effect as listed below:
First. The life that had animated the physical form (both dense and etheric) and which had its starting point in the permanent atom and from thence "pervaded the moving and the unmoving" (in God, the Heavenly Man, and the human being, as well as in the atom of matter) is withdrawn entirely within the atom upon the plane of abstraction. This "plane of abstraction" is a different one for the entities involved:
76. This is an important hint. We want to watch closely the definition of the “plane of abstraction” for the various entities studied.
77. We note that “life” is withdrawn “within” the atom.
78. What, we may ask, are “the moving and the unmoving”? Certainly on the systemic physical plane all is in motion. That which is “unmoving” can be considered to be pure being, and in a way, “life” is pervasive throughout pure being. It certainly substands all that is in motion. There is, nonetheless, something enigmatical about the use of this phrase, “pervaded the moving and unmoving” in this context.
79. Not only are the planes of abstraction different for each of the four kinds of entities involved, but the correspondences between one abstraction process to the next are not easily correlated in detail.
a. For the physical permanent atom, it is the atomic level.
80. The life of the atom of substance is abstracted from the six lower subplanes of the systemic physical plane (three densely physical and three etheric). We see in this an analogy to the process of the Solar Logos.
b. For man, it is the causal vehicle.
81. Interestingly, the causal vehicle is here inferred to be as an atom.
82. In this withdrawal, man is abstracted from the eighteen lower subplanes of the systemic physical plane.
c. For the Heavenly Man, it is the second plane of monadic life, His habitat.
83. The life of the Heavenly Man or Planetary Logos is abstracted from the five lower systemic planes, which are five lower subplanes of the cosmic physical plane.
84. When the Heavenly Man relinquishes His involvement with form at the severing or shattering He repairs to the monadic level. This, for reasons which will be suggested, seems a relatively low plane of abstraction for such an entity.
d. For the Logos, it is the plane of Adi.
85. The life of the Logos (sometimes called “God”) is abstracted from the six lower systemic planes, which are subplanes of the cosmic physical plane.
86. Again, there is reason to think of this plane of abstraction as a relatively low one for the Solar Logos, especially if it is compared with the planet of abstraction for man.
All these mark the points for the disappearance of the unit into pralaya. We need here to remember that it is always pralaya when viewed from below.
87. “Pralaya” is a term relative to the vision of those ‘below’ who witness the apparent disappearance of that which is abstracted.
88. Gaining the right perspective on pralaya is important.
89. The various planes we have been discussing: the atomic physical plane; the higher mental plane; the monadic plane; the adic plane; are all considered pralayic planes or planes on which the ‘disappearing’ unit of life eventually refocuses while in an abstracted state.
From the higher vision, that sees the subtler continuously overshadowing the dense when not in objective manifestation, pralaya is simply subjectivity, and is not that "which is not," but simply that which is esoteric.
90. This is an important distinction. Pralaya is not negation and true disappearance, but subjectivity.
91. That which is esoteric is defined as subjective. These two terms must be remembered in relation to each other.
92. The subtle world is not truly the subjective. Astral and mental states are considered subtle but objective.
93. For the world at large, however, that which is esoteric is as if it were not—i.e., as if it were negated. Let us think even of our own lives; of how many cosmic factors are we totally unaware—as if they were not?
Second. The etheric double of a man, a planetary Logos, and a solar Logos, being shattered, becomes nonpolarised as regards its indweller, and permits therefore of escape.
94. We are still dealing with the three effects of the severing and shattering.
95. This is an important statement in relation to bio-electricity.
96. Polarization and its inevitable inter-polar magnetism, binds and prevents escape.
97. It seems that the shattering of the etheric double is the cause of its becoming non-polarized. It become then, neutral to its indweller—neither attractive nor repulsive.
98. Sattva is neutral and non-polarized. In the periodical table, Inert gases are examples of non-polarized, hence, sattvic elements. Perhaps, in the context of the periodic table they exist in a state analogous to hermaphroditism. Their ‘attractive encounters’ would occur within themselves.
99. In human evolution, the sattvic stage is achieved at the fourth initiation when the personality vehicles are composed entirely of atomic matter. There is therefore no desire to return to incarnation and nor need to do so (except under the impetus of the Will-to-Save. In this very practical instance, sattva represents equilibrium, harmony and therefore release (from incarnation) through non-desire. Mars (the planet which, through desire and attachment initiates return) is in detriment in Libra, one of the most sattvic of signs (during the later stages of evolution)
100. If we want to ‘escape’ we must end desire and thus be non-polarized.
101. We are to achieve a divine neutrality which is pure and releasing love.
102. Inert gases and the Hermaphrodite
It is (to word it otherwise) no longer a source of attraction, nor a focal magnetic point. It becomes non-magnetic, and the great Law of Attraction ceases to [Page 131] control it;
103. Thus vehicles of expression (such as personality vehicles) can be affected by the Law of Attraction or not.
104. The supervening of the non-magnetic state of the etheric body coincides, it would seem, with the Ego’s loss of interest in the form (as discussed below).
105. This non-polar condition of the etheric vehicle can be seen at the time of the fourth initiation and on the verge of liberation. Can we say that it coincides with the cessation o the will-to-live in form (especially incarnated human form?)
hence disintegration is the ensuing condition of the form.
106. Because the indweller escapes and no longer promotes the coherency of the vehicle which it indwelt.
107. Without the binding power of ‘poles-in-attraction’ the form will not cohere.
The Ego [probably means soul in this case] ceases to be attracted by its form on the physical plane, and, proceeding to inbreathe, withdraws its life from out of the sheath.
108. The Ego itself experiences a cessation of desire. Death results from a temporary ‘loss of interest’.
109. We know from our own experience that when we seek to interested in our various projects and undertakings, they die, or, at least, we ‘die to them’.
The cycle draws to a close, the experiment has been made, the objective (a relative one from life to life and from incarnation to incarnation) has been achieved, and there remains nothing more to desire; the Ego, or the thinking entity, loses interest therefore in the form, and turns his attention inward. [this amounts to death]
arises because of desire. This is interesting in terms of the fifth
unmanifested Creative Hierarchy, or the eighth from below. It is ruled by
111. Interesting—this loss of interest! We see how a loss of interest or attentiveness (when considering the magical process) leads to disintegration.
112. What is here being said of the Ego and its form can be said of the human creator and his thoughtforms.
113. For the sake of the service to be done, may be comport ourselves in such a way that the Solar Angel (or we as soul) do not prematurely ‘lose interest’ in our outer expression, the personality!
His polarisation changes, and the physical is eventually dropped. [“Let go!” is the ancient formula.]
114. The drama of death is controlled by the great Law of Attraction (and Repulsion).
115. This statement is easily made and seems easy of apprehension, but what, really, is a change in polarization with respect to the life of the Ego.
116. The change in polarization occurs along with a loss of interest in the lower form.
117. The role of desire in inciting and sustaining all manifestation is clear.
118. Perhaps polarization is ultimately (and in terms of consciousness) based upon ‘concentration on other’ or ‘concentration on self’.
119. In this case interest in or concentration upon a superior is a negative polarization; interest in or concentration upon an inferior (as the Ego’s relationship to its personality) is a positive polarization; concentration upon oneself is a neutral polarization, the non-polarized condition.
The planetary Logos likewise in His greater cycle (the synthesis or the aggregate of the tiny cycles of the cells of His body) pursues the same course; He ceases to be attracted downward or outward, and turns His gaze within;
120. From one perspective we can view this dynamic as sponsored by Mars (“downward and outward”) and Venus (the turning of the gaze within).
121. The motions being considered are centrifugal and centripetal.
122. Where the eye turns, energy follows. When the eye is averted, energy is withdrawn.
123. It would be productive to ponder on the nature of the Planetary Logos as “the synthesis or aggregate of the tiny cycles of the cells of His body”. His cycles are the sum of lesser cycles.
He gathers inward the aggregate of the smaller lives within His body, the planet, and severs connection. Outer attraction ceases and all gravitates towards the centre instead of scattering to the periphery of His body.
124. It is the lives that are gravitating to the center.
125. ‘Where’ do these ingathered lives ‘go’?
126. May we say that it is the spirit aspect of the smaller lives which is ingathered?
127. We may be speaking about the absorption of fire-by-friction into solar fire, and of solar fire into electric fire—at least this would be the case at any final pralaya.
128. For interim pralayas, the absorption of fire-by-friction into solar fire would be sufficient.
129. We see that in this instance the severing of connection is coming from the greater life. Above we (p. 130) we speak of the “severing of the physical from the subtler body”, as if the lower body were the agent of severing.
130. The Planetary Logos ceases His ‘outgoing’. He no longer sustains lives on the periphery of His body. Because He has withdrawn, the lives that were sustained by Him follow Him—inward.
In the system, the same process is followed by the solar Logos; from His high place of abstraction, He ceases to be attracted by His body of manifestation. He withdraws His interest and the two pairs of opposites, the spirit and the matter of the vehicle, dissociate.
131. Contrast Aries/Mars with Libra/Venus for beginnings and endings, for the impulse to involve and the impulse to release (through the ending of desire)
132. We notice that we are speaking of the dynamics of spirit and matter. Soul, per se, is not mentioned in this dynamic.
133. If we follow the analogy carefully, we will see that the logoic plane is only one ‘place’ of abstraction for the Solar Logos. His own causal vehicle must be the place of abstraction for Him, just as the casual vehicle of the Planetary Logos is a place of abstraction for that great entity.
134. To think of the higher parts of the cosmic mental plane as the focus of abstraction for the Planetary Logos and Solar Logos seems a more fitting analogy to the process of human abstraction.
135. We note that death of abstraction occurs when the inner life ceases to be attracted to its outer expression.
136. The true yogi is, in life, constantly involved in the processes of abstraction and has, it would seem no real attraction to his body of manifestation, which is simply considered instrumentally.
With this dissociation the solar system, that "Son of Necessity," or of desire, ceases to be, and passes out of objective existence.
137. In this context, necessity and desire seem to be equated.
138. Once desire is activated, the process of manifestation that follows is necessitous—i.e., it follows by law.
139. “Dissociation” is a word which has been used by certain theorists to describe the Integration Formula for those upon the sixth ray.
140. We might consider the first ray as the ‘Ray of Dissociation’.
141. We remind ourselves that, while the solar system passes out of “objective” existence, it does not pass out of “subjective” existence.
142. This is all another way of saying that the ‘dead’ are very much with us! “Out of sight” may mean “out of mind”, but it does not mean “out of existence”.
Third. This leads finally, to the scattering of the atoms of the etheric body into their primordial condition.
143. What is this “primordial condition”? It would seem that we are discussing what in Rule IV for Disciples and Initiates has been called a “return to the reservoir of life”.
The subjective life, the synthesis of will and love taking active form, is withdrawn.
144. Note this definition of the “subjective life”—“the synthesis of will and love”. In our solar system we are learning that our subjective nature is not form; neither is it only will or only love, but a synthesis of the two.
145. The monad is sometimes called atma-buddhi, or will and love.
The partnership is dissolved.
146. Note the potential involvement of the sign of partnerships, Libra.
The form then breaks up; the magnetism that has held it in coherent shape is no longer present, and dissipation is complete. Matter persists, but the form no longer persists.
indicates the partnership between spirit and matter. Aries and Mars are
involved in inaugurating this process.
“In Aries we have the duality which is attached to the bringing together of spirit and matter in the great creative activity of manifestation at the beginning of the evolutionary cycle.” (EA II5)
148. We note again the distinction between matter and form—a distinction easy to overlook if we are too casual. Matter, per se, is shapeless; form has shape. However, it could be said that the tiny units of matter have ‘shape’. Shape is created through relationship.
149. The presence of the life within the form is the presence of magnetism. Withdraw the life, withdraw the magnetism.
The work of the second Logos ends, and the divine [Page 132] incarnation of the Son is concluded.
150. The Son is equivalent to the Second Logos. It is the ‘Logos of Relationship’ and its magnetism creates the ‘shape’ characteristic of form and the coherence of that shape.
But the faculty or inherent quality of matter also persists, and at the end of each period of manifestation, matter (though distributed again into its primal form [i.e., the “reservoir of life”]) is active intelligent matter plus the gain of objectivity, and the increased radiatory and latent activity which it has gained through experience.
151. What is the main purpose of being in a form? Shall we call it ‘the gain of quality’?
152. Let us focus on the meaning of this “gain of objectivity”. Does this mean that gain which has come through “objectivity”—i.e., through being molded or aggregated into objects, into forms?
153. The increase in radiatory and latent activity is easy to understand. Radiatory activity relates to pranic emanation; latent activity to the fire of dense matter itself. Note however, that even “latent activity” is increased, showing that it, too, has the possibility of evolving.
154. All changes are changes of vibration and changes of relationship or configuration. The fact that matter is aggregated into objective form contributes to a change with respect to its “inherent quality”. Matter, in short, is reconfigured and its internal relationships are altered to a configuration more in line with the patterns of the inner life which has magnetized it.
Let us illustrate: The matter of the solar system, when undifferentiated, was active intelligent matter, and that is all that can be predicated of it.
155. Though we could enter into the vibratory nature of that activity. Matter is intelligent because it is selective and acts according to its inherent tendencies (which is desire on the lowest material level).
156. What does DK mean here by “matter…when undifferentiated”? Does He mean that all such matter is homogenous—of similar constitution? Is He not allowing for the many varieties of matter created by the differentiating Fire of Fohat?
This active intelligent matter was matter qualified by an earlier experience, and coloured by an earlier incarnation.
157. That “earlier experience” occurred in the first solar system, which was both intelligent and materially inclined. We are speaking of an “earlier incarnation” of our Solar Logos.
Now this matter is in form, the solar system is not in pralaya but in objectivity,
158. For matter to be “in form” means that its inherent quality is being subjected to re-patterning. The magnetism of the indwelling life in reconfiguring the internal structural relationships within matter.
159. This “gain in objectivity” might also be called ‘gain through objectivity’.
—his objectivity having in view the addition of another quality to the logoic content, that of love and wisdom.
160. Matter subjected to love and wisdom would necessarily be re-configured and re-patterned. It would not longer be strictly matter conditioned by the magnetism of the first solar system.
Therefore at the next solar pralaya, at the close of the one hundred years of Brahma,
161. Apparently, each solar system will always last a hundred years of Brahma, but the absolute duration of an occult century may (perhaps) vary.
162. It may be that time is very relative and that occult centuries cannot be equated with each other according to an unvarying standard. In any case, we are in no position to measure such things.
163. We are told, at least, that our solar system is to last “one hundred years of Brahma”.
164. On can question whether, if our Solar Life were participating in different ‘Solar Yugas’ whether the duration of a solar system would be two hundred, three hundred or four hundred years to correspond with the relative duration of the various yugas, as is hypothesized in the case of man (who once, we are told, lived to be much older than now).
the matter of the solar system will be coloured by active intelligence, and by active love. This means literally that the aggregate of solar atomic matter will eventually vibrate to another key than it did at the first dawn of manifestation.
165. A change in quality signals a change in vibration. If we really wish to describe the nature of quality we can use musical terms such as “key”, which simply means a sustained focusing at a particular vibratory frequency.
166. We are speaking in the language of vibration, sound and color. Notice that when speaking of the impartation of quality, the term “coloured” is utilized.
167. We are discussing the endowment of lesser lives by greater lives.
168. We are being told that the faculty or inherent quality of matter persists even when matter is dispersed to the “reservoir of life”, its primal source.
169. In an evolving cosmos, every unit is gaining from every other unit—IF the “Design at the Beginning” is followed.
We can work this out in connection with the planetary Logos and the human unit, for the analogy holds good.
170. As human beings, our elemental constituents are returned to the reservoir of life (thence to be re-gathered at the next incarnation) but they have been coloured by the preceding incarnation.
171. The re-gathering of previously aggregated units is one of the mysteries of the incarnational process. It does seem to occur—certainly in relation to the astral and mental elementals. It would be more difficult to conceive how this re-gathering could apply to the constituents of the physical elemental.
We have a correspondence on a tiny scale in the fact that each human life period sees a man taking a more evolved physical body of a greater responsiveness, tuned to a higher key, of more adequate refinement, and vibrating to a different measure. In these three thoughts lies much information, if they are carefully studied and logically extended.
172. “Greater responsiveness” a “higher key” and “more adequate refinement” are parallel ideas.
173. Looking backwards incarnationally may stimulate understanding of our present circumstances, but cannot be a very pleasant task. Probably, as we are, we are as ‘good’ as we have ever been (as human beings).
174. There are, however, those who suffer great karmic liabilities and possess bodies which, apparently, are not tuned to a higher key. But we cannot allow ourselves to be deceived by appearances. In such cases we do not know whether the inner vehicles of such handicapped people have not been tuned to a higher key.
175. Nevertheless, there do seem to be instance of devolution caused by life tendency or by a temporary karmic condition. Those who pursue the left-hand path are involved in a long term devolution which cannot lead to greater refinement. Perhaps the real or imagined form of demons gives us an idea of what can happen through a dedicated will to re-immerse in matter.
176. We also have the case of Down’s Syndrome—psychologically, a mysterious condition. The inner life may not be expressed through the outer form, either because of deliberate sacrifice (for the sake of others) or for karmic reasons.
d. By the transmutation of the violet into the blue. This we cannot enlarge on. We simply make the statement, and leave its working out to those students whose karma permits and whose intuition suffices.
177. We are still tabulating in relation to the sentence: “The withdrawal of the etheric double of a man, a planet, and a system is brought about by the following causes:”
178. The movement from violet into blue is in the direction of abstraction and reflects a sixth ray mystical technique). Violet represents the physical sphere and blue, the astral. Clues in relation to this idea are found in Esoteric Healing and in Letters on Occult Meditation.
179. If we think about the other direction—the movement from ‘blue to violet’—we are moving in the direction of manifestation. It is an occult rather than mystical movement, a movement characterized by the seventh ray. It takes us into matter.
180. It is interesting to note that blue has ‘less red’ in it – so the dissipation of ‘red desire’ is also indicated in a movement from violet to blue. Red is also the color of the first ray, of which the seventh ray is a more concrete reflection. The blue rays (ray six and two) do not ‘contain’ much of the first ray as does the seventh or violet ray. Violet has a ‘violence’ about it, a purpose, a desire to manifest from the highest to lowest. We have here the idea of spirit ‘vio-lating’ matter to impress itself in the lower worlds.
181. When dealing with violet and blue we are dealing with exteriority and interiority respectively. Blue is the color of the inner quality of the two great Logoi in Whom we live and move and have our being (the Earth Logos and the Solar Logos). To enter into the blue means to enter more deeply into their subjective life, departing from their objective life.
182. We are moving towards the soul which is archetypally blue.
183. Do the violet devas come from the Moon Chain? They are certainly devas of the ethers and, thus, related closely to form.
184. Bruises turn to violet. Also, a bruise one becomes black and blue.
185. In our solar system, at least, blue is a more interior, subjective color.
e. By the withdrawal of the life, the form should gradually dissipate. The reflex action here is interesting to note, for the greater Builders and Devas who are the [Page 133] active agents during manifestation, and who hold the form in coherent shape, transmuting, applying and circulating the pranic emanations, likewise lose their attraction to the matter of the form, and turn their attention elsewhere.
186. This section is important for defining one of the roles of the “greater Builders and Devas”. They are the “active agents during manifestation and…hold the forming coherent shape”. They also transmute, apply and circulate pranic emanations.
187. What is discussed in this section is equivalent to a dissociation between greater and lesser devic lives.
188. Elemental lives are held in coherent shape by these greater Builders and Devas.
189. The disintegration of the form is all part of the devic loss of attention; both the Solar Angel and the greater building Devas lose interest and withdraw attention.
190. In studying the death process (the process of pralaya) we are noting changes in polarization and changes in attraction or interest. Death ensues because of a loss of attractive coherency between various cooperating entities. They temporarily ‘lose interest’ in each other; they lose the desire to be associated (because, for the moment, there is nothing to gain by this association).
191. The “song has been sung”
On the path of out-breathing (whether human, planetary or logoic) these building devas (on the same Ray as the unit desiring manifestation, or on a complementary Ray) are attracted by his will and desire, and perform their office of construction.
192. This is a very important piece of information. The Ray of the building devas (being the same or complimentary to that of the man) is to be noted.
193. The building devas are attracted by the will or desire of the man—for manifestation.
194. It would be important for us to determine the evolutionary level of these devic builders.
195. When dealing with the same of complimentary rays, the following equations should be noted.
196. 2 x 1 = 2 (Thus the first and second rays are related. Can they be called complementary?)
197. 2 x 2 = 4 (Thus the second and fourth rays are related. They are complementary.)
198. 2 x 3 = 6 (Thus the third and sixth rays are related. Can they be called complementary?)
199. Ray 2 = Indigo; R 5 = Indigo esoterically. Rays two and five are related, but can they be called complementary. In terms of color, the relationship is definite.
rays 1-3-5-7 are considered complementary as are
201. Is the identicality or complementarity of the “Ray” here discussed to be considered the soul ray or the monadic ray?
202. The identicality or complementarity of the Ray in question pertains, it would seem, to one of the higher rays and not the lower ones.
203. If, for instance, one is on the second ray in his soul nature, one perspective on the matter would have the cooperating building devas correlating with that ray (a higher ray), but capable of building a mind, an emotional vehicle or etheric-physical body of any ray quality. It is the higher ray which would have to be identical or complementary in the case of the devas cooperating with the man, and not the lower rays.
204. Contrarily, we might ask if the different building devas cooperating with the man would have ray qualities correlating to the ray of the particular lower vehicle to be built.
205. The consensus in class was that Master DK is talking about a main ray (soul ray, or at some stage of evolution, monadic) rather than the ray of the lower bodies.
206. The whole matter can be resolved by concentrating on the words, “the same Ray as the unit desiring manifestation”. We are speaking of only one ray, and not of all the secondary rays related to the personality vehicles which will be used by that unit.
On the path of in-breathing (whether human, planetary or logoic) they are no longer attracted, and the form begins to dissipate.
207. The building devas are subject to fluctuations in “interest” just as is the Solar Angel or Ego.
208. We see that the creation or dissipation of form is very much governed by the Law of Attractions (and Repulsion).
209. Much depends upon whether the building devas are attracted or not.
210. A general principle that might be extracted from the foregoing discussion is that interest is cyclic.
They withdraw their interest and the forces (likewise entities) who are the agents of destruction, carry on their necessary work of breaking up the form;
211. We are discussing different types of entities involved in the death process, or in the induction of pralaya.
they scatter it—as it is occultly expressed—to "The four winds of Heaven," or to the regions of the four breaths,—a fourfold separation and distribution.
212. We may be learning something about the occult placement of the various “reservoirs of life”
A hint is here given for careful consideration.
213. Various thoughts, questions and speculations came to the group mind during discussion.
214. The wind is the spirit. Nicodemus was undergoing the third initiation, and was told, by the Christ, in effect that those who are born of the spirit are like the wind which “bloweth where it listeth”; no man knows of their comings or goings.
215. Wind can be considered as a breath or energy current. We are to penetrate the symbolism.
216. Ray one is the ray of dispersion or scattering. Destructive entities are on ray one.
217. In the several ‘fours’ mentioned in this section, there are hints about the magical process which is essentially the process of creation and destruction, of formation and dissolution. This process has much to do with the number four considered as a number of manifestation.
218. It is important to note that there are devas on different rays.
219. Here we are contrasting building devas with devas of destruction.
220. The “four winds of Heaven” are actually “four breaths”. Each of the four reservoirs for matter is ruled over by one of the Four Breaths (considering these breaths as great devic entities).
221. It would seem that the Guardians of the four directions (North, East, South, West) are to be considered Four Breaths. When they respond to invocation, perhaps they breathe.
222. Which four are these four?
223. Are the “four winds of Heaven” Shamballic Beings? Or lower?
224. Let us attend to the analogy of the four elements to the fourfoldness of Shamballa.
225. The “Four Directions” are vibratory domains presided over by different devic entities.
226. The “Four winds” are from Heaven. In which traditions are Guardians actually called “Four Winds”? In the East? Among the Native Americans and other indigenous peoples?
227. Maybe the Solar Angel supervises the building devas.
228. The eighteen lower subplanes can be separated into four—physical, etheric, astral and lower mental. Elemental life is, it seems separated out and distributed in relation to eighteen subplanes.
229. Then, when the time is correct, the separated and distributed elements are breathed-in again.
230. There are analogies existing between four divisions of the lower eighteen subplanes and the four cosmic ethers: logoic/lower mind; monadic/astral; atmic/etheric; buddhic/dense physical.
231. The direction of the South can be related to Master R, the Mahachohan on the third ray; the East is reserved for the Teacher to come and is related to the second ray, the light; the West holds a relation to the Christ, the Redeemer of matter, Varuna; the North is traditionally for the elders, guarding the human race; sometimes the North is related to humanity as a whole and, especially, to what it will become under the cultivation of the Masters.
232. From another perspective, Atma can be considered the East, Buddhi the West, Manas the South and North is the Monad (or by reflection, humanity, fourfold, just as Shamballa is fourfold.)
233. Speculation arose concerning the assignment of the Archangels:
234. From one perspective, Michael is related to Libra and Saturn.
235. If we consider the Archangels in relation to the Fixed Signs (as they often are), Uriel is the Ox and is seen in relation to Taurus; Gabriel (the One who Announces) is understood as the Eagle and can be related to Scorpio, hierarchically ruled by Mercury; Raphael is the Lion and is, thus, related to Leo and Michael (the man) is related to the human sign Aquarius. There is no hard and fast assignment of these Angels to the various signs, fixed signs or otherwise. There are many justifications.
236. There are other assignments of the Archangels to the Cardinal Signs (Aries, Cancer, Libra, Capricorn),.
237. According to the Church Calendar: Michael is powerful autumn (under Libra and Saturn, Gabriel rules the spring, as He came to tell Maria that she would bear the Christ Child; since the Christ was ‘born’ in Capricorn, the Annunciation would necessarily occur in the Spring in Aries. Continuing this assignment, but with less obvious justifications, Raphael is given to Capricorn and Uriel is given Cancer.
238. Discussion then arose in relation to the color green, the sixth and the third rays:
a. Green can be related to ray six because the sixth ray solar plexus center is said to be colored green and rose.
b. Rose is a ray six color, relating it to the third ray through the green of the solar plexus.
c. The previous solar system was the ‘Green System’
d. Presently, the green is to be related to the blue.
e. To relate the solar plexus to the heart is to relate the green to the blue.
f. The movement to the heart is also a movement to yellow, a buddhic color. Our Sun, which is a symbol of the heart centers, is yellow and symbol for buddhi.
g. When blue and yellow are mixed (both of them buddhic colors) the result is green—a color of manifestation.
h. We are told that Saturn is bluish in the north and yellowish in the south.
Though no pictures have been drawn of death bed scenes nor of the dramatic escape of the palpitating etheric body from the centre in the head, as might have been anticipated, yet some of the rules and purposes governing this withdrawal have been mentioned.
239. DK takes the more impersonal, less dramatic approach.
240. Much more information on the death process can be gleaned from Esoteric Healing.
We have seen how the aim of each life (whether human, planetary or solar) should be the effecting and the carrying out of a definite purpose.
241. Life is purposeful. The purpose of each life is not vague but increasingly definite as evolution proceeds.
This purpose is the development of a more adequate form for the use of the spirit;
242. This is the clearly stated purpose of life. It is the will of spirit to manifest through its self-projection (matter/form)
and when this purpose is achieved then the Indweller turns his attention away,
243. This means, from a meditational perspective, that the Indweller enters a state of Self-contemplation.
and the form disintegrates, having served his need. This is not always the case in every human life nor even in each planetary cycle. The mystery of the moon is the mystery of failure.
244. The Moon was a failure because the lower four, the elemental life, emerged into a dominant position and could not be controlled by the higher or rational aspects.
245. The last necessary human incarnation occurs with the taking of the fourth initiation; there is no need to incarnate after that. The Moon as the symbol of incarnational life is conquered.
246. Interestingly, the Moon is ruled by ray four which correlates with the four elemental lives (with which it is no longer necessary to engage) and the fourth initiation, at which time this disengagement or dissociation becomes final.
247. All this is achieved through sacrifice, the color of which is yellow. The Law of Sacrifice is related to the fourth ray and thus to Mercury and the color yellow.
248. It is important to realize that the Moon (fourth ray) falls in the sign Scorpio (humanity’s sign, and a sign ruled by the fourth ray).
249. Scorpio related to the number four and hence to the fourth initiation and the fall of the Moon, is the sign of death. One dies, in one’s fourfold elemental nature at the fourth initiation, but beings to live as a buddhic being, focussed on the fourth plane—the buddhic.
250. Through the livingness of the fourth initiation all lower lunar tendencies pertaining to the lower four are conquered.
251. One dies to the lower eighteen subplanes, the lunar subplanes. Interestingly, the Moon Card in the Tarot deck is Card Eighteen. This card represents illusion—presumably the illusion to be encountered on the eighteen lower subplanes.
252. In this section Master DK is speaking of those incarnational cycles in which purpose has not been fulfilled. The greatest case of non-fulfillment in the history of our planet was the case of the failure on the Moon-chain.
253. We learn that we, as human individualities, can experience our own correspondence to the failure on the Moon-chain.
254. At least to know the incarnational purpose is of importance; this can go a long way towards the fulfillment of that purpose. The entire process of fulfillment on the Moon-chain had to aborted, according to the decision of the Solar Logos.
255. Group discussion then turned again to color:
b. Blue and yellow mixed as pigments make green. Blue is correlated to ray two; yellow is correlated to ray four; 2 + 4 = 6 divided by 2 = 3 Green is correlated to ray three.
c. Is yellow the solution to the ray three problem of selfish mind because yellow is the color of sacrifice. Yellow is associated with pain, but also with cowardice. Lepus the Hare (fleeing from the “Hound of Heaven”) is associated with the first decanate of Gemini and with the escapist tendencies of Mercury.
d. Yellow is the color of sacrifice. This can be justified in one way as follows: In the Egoic Lotus, wherever there is sacrifice there is yellow. The sacrifice petals of that lotus are colored primarily by yellow; i.e., yellow is found in each of the sacrifice petals, and in the sacrifice petal of the other love and knowledge tier.
e. The Law of Sacrifice is ruled by ray four. Mercury is given the color yellow and Mercury also distributes the fourth ray. Yellow, the Tibetan tells us, harmonizes all in the autumn. Lords of Karma bring harmony and harmony is yellow.
f. Esoteric ray three is green; exoteric ray three is black.
g. Esoteric ray four is yellow; exoteric ray four is crème.
h. The primary colors in light are Red, Blue/Violet and Green
i. The primary colors in pigment/paint = are Red, Blue and Yellow. Green is not primary in pigment.
j. The note of the first solar system is green and FA
k. The note of the second solar system is blue and SOL, but also yellow/gold is related to SOL.
l. According to Rudolph Steiner, the color of skin should be orange blossom. We can relate orange blossom and the soul. Of all colors, orange is the principal color of the causal body.
m. Blue and green are foundational colors for our second ray/third ray planet.
n. Out of the green comes the blue; out of photosynthesis comes oxygen which is blue and correlated to ray two.
o. There was a statement that oxygen, in fact, did not emerge from the photosynthesis process.
This leads, when comprehended, to a life of dignity and offers an aim worthy of our best endeavour.
256. An understanding of purpose and the preservation of dignity are closely related.
257. A human being has dignity when he has clear purpose and abides by that purpose regardless of temptations which lead towards enslaving involvement with the four elements.
When this angle of truth is universally recognised, as it will be when the intelligence of the race suffices, then evolution will proceed with certainty, and the failures be less numerous.
258. The growth of intelligence is indispensable in the promotion of a more successful evolutionary process.
259. As a human race we have been greatly subject to failures—relatively. The present efforts to affect a transformation of human consciousness are meant to make our entire evolutionary process more successful.
260. At length, failure fails to be useful. Failure can, however, be initially useful if the lessons of failure are learnt.
261. How certain is the achievement of the evolutionary objective? There is no relative certainty and any self-conscious entity (on any scale) may fail—temporarily, at least. The Lord of the Moon was an aspect of our Planetary Logos and that Lord (and through Him, the Planetary Logos) failed. This may also be true of even larger entities. The factor of freewill, free choice, seems inherent throughout the universe.
262. The question arises as to whether the necessity for ultimate success is built into every universe. No one can know the answer to this question: “Can the entirety of the universe end in failure?” Surely a duration of a universe (when compared to the duration of the life of man) is like a day, a year or a life (depending on our perspective), and some days, years or lives can end in relative failure. But can the same be said of the ultimate structure?
263. Here is where faith enters the picture, for surely the rational intellect cannot decide the correctness or incorrectness of assuming that the universe can or cannot end in failure.
general, over the span of planetary history, we do see ascent; and in the lives
of people, we see more ascent than descent. The root races have evolved, and
primitivity has given place to greater sophistication. We know what the trend
should be and we can see (that despite setbacks) that trend is working out.
The ultimate questions, however, will have to be left to the intuition of beings far greater than we are.
265. Today there is a great struggle between the forces of life and death. In planetary terms, Uranus (life) and Saturn (death) are struggling for ascendancy.
266. The higher four (of which, on our planet, Shamballa is the greatest example) seek to impress the lower four (the elemental lives which are residues from the previous solar system).
267. Great Devic Lives are in contest through this struggle. Progress demands that in our solar system, we move into the second aspect and away from dominance by the third. On Earth, we are in a critical moment in the juncture between the three and the two. We are in the scales right now and are being balanced.
268. Our task is to move from Libra (the Scales) into Scorpio (where the power of the second aspect asserts control). In this respect it is interesting to realize that Saturn (in many ways representing the old) is exalted in Libra and Uranus (representing the new) is exalted in Scorpio.
269. Second Ray/Third ray = Uranus/Saturn = Etheric Body/Dense Physical Body = Soul/Personality = New/Old. The terms of these analogical equations could be meaningfully extended, and as an exercise, they could be.
270. We have been studying the etheric body and especially its involvement in the factor of death or pralaya. At a time when humanity is seeking to “come alive” through the relinquishment of matter/form, this study is of central importance.
271. If we manage to understand the etheric body and to shift out attention into that body from its present fixation in the dense physical, the scales will tip and we shall find ourselves moving, as a race, towards the expression of Love-Wisdom, the great theme of the second ray soul of our Planetary Logos and the second ray soul and personality of our Solar Logos.