Fellowship of Cosmic Fire

Commentary Semester II Section V

TCF pp. 11; 172-173; 1231
& LOM p. 101
Stanza I
S2S5: 8Dec05


(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)

 

1.                  The work in this section, Semester II, Section V, is in the nature of a review of the first of the Stanzas of Dzyan offered in TCF. Somehow, this first stanza encapsulates the essence of the entire book.

2.                  The work on this Commentary covers a collection of selections from both A Treatise on Cosmic Fire and Letters on Occult Meditation. Some of the Commentary will be excisions from previous work and some will be new.

3.                  Stanza I, so key to the understanding of several references, is highlighted in this section. There are three full references, the first given in Letters on Occult Meditation, and then two references from TCF. We finished our work in S2S4 with the second of our TCF references. The first of the TCF references is taken from S2S3.

4.                  We begin in context of the first reference, in Letters on Occult Meditation:

 

[LOM, 100-101]
Some thoughts on FIRE.

 

Just prior to beginning the consideration of the matter on hand, I would like to point out to you a certain rather interesting fact.  Most of the psychological phenomena of the earth are—as you will realise, if you think clearly,—under the control of the Deva Lord Agni, the great primary Lord of Fire, the Ruler of the mental plane.  Cosmic fire forms the background of our evolution; the fire of the mental plane, its inner control and dominance and its purifying asset coupled to its refining effects, is the aim of the evolution of our three-fold life. 

 

5.                  We are being prepared for the work to be found in TCF by discussing fire as the background of our evolution, the fire of the mental plane. We remember that Letters on Occult Meditation was written just prior to the writing of A Treatise on Cosmic Fire.

6.                  It is interesting that Lord Agni is related to “the psychological phenomena of the earth”. This is true because that which we call the “psyche” in man is related to the soul-center on the higher mental plane—a plane specifically ruled by Agni.

7.                  We are also dealing, in a more essential sense, with the fire of the cosmic mental plane—the source of the more familiar fire of the systemic mental plane.

8.                  The fire of the higher systemic mental plane must come into inner control and must dominate all the lower eighteen fires which, as Rule IV in The Rays and the Initiations states, must “die down”.

9.                  These fires, in reflection of the far, far higher fires of Sirius, are purificatory in nature.

10.             These fires are also related to the sign Leo on the Fixed Cross. This cross is called “a Cross of blinding light, of fiery pain, of bitter woe, and yet the Cross of liberation” (EA 82). The aspect of “fiery pain” comes under Leo, and arises because of the purifying work to which the Solar Angels (again, related to Leo as well as Capricorn) submit the human personality.

11.             Until we grasp the nature of cosmic fire as it affects our soul nature, we shall not understand the psychological impact of this fire.

 

When the inner fire of the mental plane and the fire latent in the lower vehicles merge with the sacred fire of the Triad the work is completed, and the man stands adept.  The at-one-ment has been made and the work of aeons is completed.  All this is brought about through the co-operation of the Lord Agni, and the high devas of the mental plane working with the Ruler of that plane, and with the Raja-Lord of the second plane.

 

12.             We are given an understanding of the word “sacred fire”. It is fire pertaining to the Spiritual Triad, which is the true soul, unshrouded by the causal body.

13.             It is the full infusion of the Spiritual Triad that make the Adept. The full infusion of the Monad is not yet necessary.

14.             We note that the fire of the mental plane is called “inner fire”—an interesting term. We must presume that both mental fires are indicated.

15.             In the lower vehicles there is more than “latent” fire; radiatory fire is not mentioned. It is impossible to imagine that a man can become an Adept without merging the two fires of matter, the two fires of mind and the Fire of Spirit, which in this case is presented as the fire of the Spiritual Triad.

16.             In essence, the information given in this section hints at the process presented through Stanza: the merging of the inner fire of the mental plane and fire latent in the lower vehicles with the sacred fire of the Triad—the resultant being freedom.

17.             Some rather higher levels of cooperation are suggested between:

a.      The high devas of the mental plane (presumably the higher mental plane)

b.      The Ruler of the mental plane, presumably an aspect of the cosmic Lord Agni

c.      The Raja-Lord of the second plane, the name of whom is not given, but may be thought of as Vishnu in His devic aspect.

d.      The Lord Agni, Himself, the Lord of the cosmic mental plane, and really, of the entire personality of the Solar Logos.

18.             We see that a deep and powerful cooperation is required to produce the true Adept or Master. Three types of fire are united for work: fire by friction, solar fire and electric fire. The planes to which these fires are related are indicated above, with electric fire being related to the Raja-Lord of the second or monadic plane.

 

Macrocosmic evolution proceeds in like manner to the microcosmic.  The internal fires of the terrestrial globe, deep in the heart of our earth sphere, will merge with the sacred fire of the sun at the end of the greater cycle, and the solar system will then have reached its apotheosis. 

 

19.             Macrocosmically, we are dealing with the relationship between sacred solar fire (on an systemic level) and systemic kundalini (as it manifests through the Earth—considered, systemically, a planet representing the base of the spine center).

20.             We have to ask here what may be meant by “the sacred fire of the sun”. We have learned that pranic fires merge with internal/latent fires to promote the rising of the kundalini. We may interpret the pranic fires emanating from the sun (really, they are internal fires with respect to the sun) as “the sacred fire of the sun”.

21.             We may also consider this solar sacred fire as fire from the cosmic mental plane, the approach of which to the personality aspect of the Logos, causes the reorientation and uprising of many logoic, personality fires.

 

Little by little as the aeons slip away and the lesser cycles run their course, fire will permeate the ethers and will be daily more recognisable and controlled till eventually [Page 101] cosmic and terrestrial fire will be at-one (the bodies of all material forms adapting themselves to the changing conditions) and the correspondence will be demonstrated. 

 

22.             Is the term “aeon” a generalized term? Can we relate the term to chain rounds and scheme rounds? For practical purposes, it simply means a vast period of time.

23.             The permeation of the ethers by fire will result in the heightening of the vibratory frequency of the ethers. Eventually, as the Planetary Logos progresses, only atomic matter will exist within His etheric field. If we think carefully about this (from a cosmic perspective) it means that eventually the buddhic, atmic and monadic systemic planes will cease to exist, and only the atomic systemic plane will exist because the etheric body of the Planetary Logos will be composed only of atomic matter. This may well be in process in relation to our fourth chain through which our Planetary Logos is undergoing a kind of fourth initiation (cf. TCF 384).

24.             We note that the sacred fire of the Solar Logos is here referred to as “cosmic fire”, as opposed to “terrestrial fire” for the Solar Logos is, indeed, a cosmic being.

25.             In relation to this section, VSK asks the question “Does this refer physically to a time when the earth’s atmosphere or etheric shield is worn away by the solar fires?”

 

When this is realised the phenomena of the earth—such as, for instance, seismic disturbance—can be studied with greater interest.

 

26.             The implication suggested is that seismic disturbances arise from the relationship between the Sun and the Earth, and especially through the blending of solar cosmic fire and fire terrestrial.

 

Later, when more is comprehended, the effects of such disturbances will be understood and likewise their reactions on the sons of men.

 

27.             If this kind of comprehension is to arise, humanity will have to learn to think on a planetary scale and, eventually, on a systemic scale.

 

  During the summer months—as that great cycle comes around in different quarters of the earth—the fire devas, the fire elementals and those obscure entities the "agnichaitans" of the internal furnaces, come into greater activity, relapsing as the sun moves further away, into a less active condition.

 

28.             This is a fascinating idea concerning what we might call ‘devic activation’. All the devas here mentioned must, it would seem, be under the direct influence of the Sun.

29.             We note that three groups of lives are discriminated: fire devas, fire elementals and “agnichaitans”. There are references in the teaching in which the distinctions between these lives are not so sharp.

30.             We are led to inquire which types of deva lives and elementals are activated at the various seasons, probably in relation to the four cardinal points in the yearly cycle of the Earth in relation to the Sun. The activation of such deva groups would also depend upon the particular “quarter” of the Earth under discussion. Some areas have their rainy seasons and their dry seasons. There are, as well, places in which the winds arise seasonally. The elementals of water, earth and air would be implicated.

31.             According to Master Morya, fire is the primary element, with the other three derivative from it.

 

  You have here a correspondence between the fiery aspects of the earth economy in their relationship to the sun similar to the watery aspects and their connection with the moon. 

 

32.             In discussing the devas of the waters reference must be made to the influence of the Moon, which is, symbolically at least, always associated with water and the astral plane (as its primary rulership over the sign Cancer illustrates).

33.             Mercury could, with good reason, be considered a planet of the air and Saturn, of the earth.

 

I give you quite an occult hint here.  I would like also to give you here a very brief though occult fragment that...may now be made public.  If pondered on, it carries the student to a high plane and stimulates vibration.

 

34.             The occult hint concerns the activation and control of the various elemental kingdoms. There are times and seasons for a successful engagement and cooperation with such kingdoms, and those time and seasons appear to be related to the cycles of the Sun and Moon.

35.             The elements occur in the following order: fire, earth, air, water. May we say that each quarter of the lunation cycle, beginning with the New Moon, passing thence to the First Quarter, and the Full Moon and ending with the Last Quarter, may be ruled by a different element.

36.             Actually, the lunation cycle has eight phases, but for purposes of simplicity, four phases or quarters will be sufficient to understand the relation of the four elements to that cycle.

37.             The phases might be considered as:

a.      Inception

b.      Establishment

c.      Reflection

d.      Dissolution

38.             DK suggests that the first of the TCF Stanzas of Dzyan had not, hitherto, been made public.

39.             We are given to understand that if the first of these Stanzas is contemplated it will lead the student to a “high plane” and that it “stimulates vibration”. Of which plane may we be speaking? Certainly, the higher mental plane at least, for this Stanza concerns the destruction of the causal body.

40.             The Stanza may even concern the destruction of the monadic auric egg, and may bring the contemplator to an identification as Spirit.

41.             Herein ends the new commentary related to the excised section of Letters on Occult Meditation.

 

[Discussion of Stanza I of the Stanzas of Dzyan

from A Treatise on Cosmic Fire]

 

The secret of the Fire lies hid in the second letter of the sacred Word.  The mystery of life is concealed within the heart.  When that lower point vibrates, when the Sacred Triangle glows, when the point, the middle centre, and the apex likewise burn, then the two triangles—the greater and the lesser—merge into one flame which burneth up the whole.

 

42.             At this point it would be profitable to insert what was said of this Stanza early in our work. There are a few possible interpretations and it is impossible to be dogmatic about which should prevail.

43.             Of one thing we can be certain: we are speaking of a great liberation. Does the liberation refer to the soul level, the triadal level, or to the level of the Monad, or perhaps to all three? Perhaps persistent, contemplative pondering will reveal.

 

44.             Is Stanza I ultimately about pralaya—any pralaya?

45.             A group member suggested that this Stanza offers a picture of the Culmination of the process of illumination]

46.             Or does it have an entirely lower correspondence in relation to the destruction of the causal body?

47.             Scenario I: When considering this Stanza in relation to the process of the destruction of the causal body or in relation to a much larger process which is analogous to such a destruction, then—

48.             The term “point” may mean the triangle of permanent atoms (atomic triangle): physical permanent atom, astral permanent atom, and the mental unit.

49.             Then, the “middle center” would be considered the Jewel in the Lotus (representing all the petals) or simply the causal body as a whole.

50.             The “sacred triangle” would be considered equivalent to the spiritual triad. Sacred means spiritual.

51.             Why would the sacred triangle glow? Perhaps because it would be coming into greater life as the time comes for the destruction of the causal body.

52.             In this scenario the “apex” could mean:

53.             another name for the spiritual triad, for the apex is threefold like the triad; i.e., it is called “the threefold apex”.

54.             Or the apex could also be the atmic aspect of the spiritual triad.

55.             Or the apex could suggest the monad (a stream of energy from which) is energetically involved in the destruction of the causal body.

56.             A group member suggested: is the “middle center” perhaps the spiritual triad? In that case the monad would be the apex (which is also threefold) and the destruction discussed would be a greater destruction than simply that of the causal body (or analogous structures at levels of evolution higher than the human).

57.             If, however, the process described is the destruction of the causal body (or a macrocosmic parallel) it would be unlikely that the “middle center” would be the spiritual triad. We know that the causal body is often known as “a” or “the” “middle center” and that the process of destroying the causal body, this “middle center” does get burned up. At least at the destruction of the causal body, the spiritual triad is not consumed by flame, so, if we are only discussing the destruction of the causal body, the “middle center” cannot be the spiritual triad.

58.             IF, however, this Stanza indicates a far greater process  than the destruction of the causal body (such as the sixth initiation), the “middle center” might be the spiritual triad. Such a process would indicate the release of the monad from the five lower planes of superhuman evolution—atmic, buddhic, manasic, astral, etheric-physical. In this case the “apex” would be the monad.

59.             Scenario II: If such a scenario indicated a greater process than the destruction of the causal body:

60.             The “lower point” could be considered…

61.             The middle center would be the spiritual triad.

62.             The “sacred triangle that glows” would be the spiritual triad.

63.             The apex would be the monad, which is threefold and thus a “threefold apex”

64.             As we study the Stanza we note that the threefold apex is also burning. Does this simply mean that it is stimulated or that it is entirely consumed?

65.             The “atomic triangle” represents the personality which is now soul-infused.

66.             Looking at the process geometrically, we could say that the threefold triad, merges with the threefold personality, and the monad stands as the point in the middle, the central point of inspiration. Geometrically, we would have a six-pointed star with a central point.

67.             Stanza I has, perhaps, a general application to a number of fiery processes of release, but can (with reason) refer also to the destruction of the causal body.

68.             The Sacred Word will not be OM consisting of only two letters, as the term “second letter” would make less sense than if there were a triplicity of letters.

69.             If the Sacred Word, in this instance, were the OM, then the second letter would be the “M” which is unlikely to hold the “Secret of Fire”, being a material letter.

70.             So probably AUM, in this instance, is the Word, even though it has a lower third-aspect meaning described by the Tibetan. “U” has much to do with relationship. It is the chalice. It also indicates descent and ascent.

71.             It was suggested that the U is possessed of a lower arc, indicating descent into lower experience to learn how to unite the opposites.

72.             The Second Ray Lord is called the “Cosmic Mystery”

73.             U = 21 or = 3

74.             AUM = 8 A = 1, U = 21 = 3, M = 13 = 4 = 35 (proposed number of the 5th ray—see the writings of Stephen Pugh).

75.             Can AUM be the word of the Holy Spirit?

76.             Is there a difference between AUM and A.U.M.? Does one indicate a final synthesis, while the A.U.M. indicates separation? The periods or stops between the three letters could be symbols of the separation of the aspects which exists during the more personal/material phases of evolution.

77.             The word AUM, equaling 35, seems to reference the Triads and the Solar Angels, for the “Triads” are the Third Creative Hierarchy and the Solar Angels the Fifth.

78.             The number 35 is given importance in Letters on Occult Meditation, as when souls are counter in relation to the first subplane of the mental plane, there are 35 groups of them. (cf. LOM 38)

79.             From chemistry the AU of AUM is the symbol for gold, which is the symbol for the self (spirit and soul) as opposed to the material vehicle of the self the “M”. The letters AU suggest Self and M suggest the matter in which the Self is expressed.

80.             A + U = 22. AU is the Self (pure gold) and 22 relates to the Self.

81.             The AU as 22 relates to the combination of the soul and personality rays of the Solar Logos—both of which are the second ray.

82.             The word “auto” (related to the AU), again suggests the Self.

83.             The “A” suggests God the Father; the “U”, God the Son; and the “M”, God the Holy Spirit (third aspect), related to the M of Mother, Matter and Mind

84.             The configuration of the “M” as ‘IVI’ must also be considered.

85.             When we move from the AUM to the OM, we are uniting the first and second aspects—the AU into the O (God the Father and the Son) The O is a symbol of the first and second ray combined—let us call the “O” a second ray symbolization of the first ray. Jupiter (a planet with much second ray) and probably (as Zeus, the ‘Wielder of Thunderbolts’) some of the first ray, has for its letter symbol, the “O”. See Rudolf Steiner in this regard.

86.             OM is the symbol of the relationship of soul to matter.

87.             In the progressive changing of and coalescing of the various letters of the AUM into OM, AM (missing the middle letter) and A (missing the middle and last letter), we are speaking of the destruction of the “Middle Principle” and, finally, the liberation of the spirit from any association with the five subplanes of human and superhuman evolution.

88.             The 1 + 3 + 4 of the AUM totals to 8 and is, thus, a word related to the Christ vibration. The 8 can also be negative, and thus the very material meaning of the AUM.

89.             Eliminate the U of AUM, you get AM. AM = 1 + 4 = pyramid (consisting of the square and the elevated point of initiation) n the process of initiation, the “I AM” is made apparent. One discovers who one really is.

90.             The AM can be considered the ‘Temple of Initiation’ which is the Pyramid.

91.             The “I AM” sums to 23 (9 + 1 + 13). The 23 suggests the ration of 2/3 or 3/2, which is the perfect fifth or dominant related to the soul. When one becomes soul conscious the “I AM” appears.

92.             Another way to combine the letters of AUM (1 + 3 + 4) shows that 1 = Spirit/Monad, 3 = Triad (reflected in the soul body), 4 = Personality

93.             Another name for the soul is the “Triangle”..

94.             The 4 of “M” tells us about the 4th initiation (approaching the fifth), where the “A” or first ray becomes most powerful (cf. R&I 340). The AUM (interpreted on a higher turn of the spiral) is relevant at the 4th and 5th initiation. At the fourth initiation the fourth ray is dominant. At the fifth initiation, the first ray dominates.  The 1 + 4 can represent Aether plus the fourth elements. The Master focuses on plane of Atma, the fifth plane from below.

95.             We can consider that AM in relation to the chakras—the A correlating with the top of the head (ruled by the first ray) and the M with base of the spine (presently, a fourfold chakra)

96.             Thus, we have in the AM, two symbols of the Master—the Five-pointed Star and the Pyramid.

97.             We can profitably consider musical notes in relation to the AUM:

98.             The note of the M is the FA or F, or “God the Holy Spirit”

99.             The note of the U is the SOL or G of “God the Son”

100.         Note of the A is the “DO” or (esoterically) C of “God the Father”

101.         The U is the heart of the AUM, as the causal body is the heart of the monad. The concept of U-as-You brings in the theme of relationship, which is the province of the second ray and the number two.

102.         From another point of view, this Stanza may indicate the destruction of everything ‘under’ the monad.

103.         Points Emerging in Group Discussion:

104.         This is an archetypal process, the entire story of fire.

105.         Does this process reflect events at the fourth initiation or the sixth?

106.         Could it be that the “sacred triangle” can be three higher permanent atoms.

107.         Be alert to the idea that the “middle center” could be the Jewel in the Lotus.

108.         Remember that fire from the monad is involved in the destruction of the causal body.

109.         The apex  can be the monad

110.         Scenario III, which is a case for the sixth initiation:

111.         The lower point is the manasic permanent atom,

112.         The “middle center” is the buddhic permanent atom

113.         The apex (not the threefold apex) is the atmic permanent atom

114.         Thus, the lower point, the middle center and the first apex (different from the threefold apex) all occur within the spiritual triad.

115.         The spiritual triad is destroyed at the sixth initiation.

116.         The “threefold apex” is, then, the monad

117.         The “lower point” could not mean the mental unit, because there is no mental unit at the sixth initiation, but there is a manasic permanent atom.

118.         Counter arguments to Scenario III:

119.         What then is the lower triangle in this scenario?

120.         There is no personality triangle, so the two triangles cannot be spiritual triad and personality.

121.         The only possibility is the monad and the triad.

122.         At the point of identification as a monad, one becomes a six-pointed star. At a far lower stage of evolution one can also be considered a six-pointed star (entirely subject to form and desire the number for which is six.

123.         Scenario IV:

124.         This stanza may describe in general the process of radioactivity. It would then indicate how the human atom is burned up, and comes into the radius of a larger whole. The human atom is burned up over an incredibly long process. Higher and lower merge and the human unit as a whole becomes liberated as part of the greater whole.

125.         In this scenario, it would have to be the monadic body (and all associated with the monadic body) that is burned.

126.         The greater mystery concealed in this Stanza lies more in the realm of consciousness than in relation to changes of form.

127.         Counter argument to Scenario IV:

128.         Can the monad be truly destroyed if different types of monads pursue different Paths of Higher Evolution?

129.         Or would it be simply the monadic vehicle that is destroyed, liberating the “volatile essence”. (Think of the “volatile essence” as an extension of the ‘RAY of the ABSOLUTE’.) From this perspective, all lives have the same volatile essence—undetached sparks of the One Flame.

130.         A comment was made concerning the crux of the matter. The crux is, “what is the meaning of the term “the whole”  in the phrase “burneth up the whole”?

131.         Is it the causal body?

132.         Is it the five lower permanent atoms—the five pointed star (i.e., the five permanent atoms) would be destroyed?

133.         Is it the monadic sphere, and all the extensions of the monad?

134.         Points Emerging in Group Discussion as the attempt was made to arrive at conclusions concerning this stanza, and to understand how we arrive at conclusions.

135.         It is not an “either or” between analysis and intuition. Both are needed. Analysis and intuition are aspects of a duality. Another aspect of the duality concerns questions and comments.

136.         What we are doing in this class should not descend into an “either/or”—we should not separate related dualities. Our process should use dualism but not be used by it.

137.         We must have a process which is aided by both analysis and the intuition.

138.         The best minds when looking for an answer, take it to the limits of what you can understand rationally, and then move away from it. If we go away from it, additional information can come in.

139.         It was thought by one group member that this Stanza feels like the blue print for transcendence, the key to the alchemical process. In this stanza we are, therefore, dealing with the ‘Science of Transcendence’. We have the technology to combine spirit (“nous”) with form, through the nexus (soul), by aligning our spiritual center through the Christ. What is destroyed (the whole) is the level that we are transcending. When we transcend, we are at a different level—what we leave behind is what is destroyed. Figure eights indicate transcendences. We can create the nexus between spirit and form to experience direct knowledge.

140.         A summary was offered of important thoughts relating to the Sacred Word and to the context in which Stanza I can be seen to occur:

141.         The “Secret of the Fire” is the Solar Fire of Love-Wisdom—the major ray of Solar God.

142.         The second letter of the Sacred Word indicates relationship. Thus, the U indicates relationship.

143.         The U can also represent the seven chains of scheme (for they are typically presented in a somewhat ‘U’ formation—i.e., the upper arc of the circle of globes is apparently missing.

144.         If we want to know the Solar Logos we have to become great Hearts like the Christ.

145.         When can we become great Hearts? At the fourth initiation.

146.         To the Solar God, the lower three planes are dense and do not ‘live’.

147.         The U + A = 22; on the 22nd plane (the lowest of the systemic buddhic subplanes, we begin to live.

148.         When we reach the buddhic plane we begin to enter the life of the Solar Logos.

149.         At the fourth initiation we polarize our consciousness upon the buddhic plane.

150.         At the fourth degree we are liberated from the shroud of the soul.

151.         The ‘shroud of the soul’ is the causal body.

152.         At the sixth initiation we are integrated into the program of the Solar Logos—the monad is “:that which has its home within the Sun”.

153.         The ‘smoke clears’ at the fifth initiation.

154.         You have just had a spiritual ‘supernova’ at the fourth initiation and there is still a lot of debris ‘in the air’.

155.         The name of the fifth initiation is the “Illumination”.

156.         A Master is still a man and that is His limitation when compared to a Chohan. A Master is still related to the first solar system. One is truly and completely human at the fifth initiation, and some say at the third.

157.         At the sixth initiation, one is no longer a “man”. You have become a “Planetary Life”. Members of the “Kingdom of Souls” can be considered human.

158.         A summary succinct tabulation of the possible scenarios:

159.         The Sacred Word referenced in this Stanza is likely the AUM.

160.         The “lower point” is likely the atomic triangle representing the lower triangle of personality (mind, emotions and body).

161.         The “sacred triangle” is likely the spiritual triad.

162.         The “middle center” is likely the causal body (at least from one perspective). The “apex” could then be conceived as the spiritual triad. “Apex” and “spiritual triad” would then be equivalent or the “apex” would be the higher part of the triad.

163.         From a higher perspective the “middle center” could be considered the “spiritual triad” which is found ‘between’ the monad and the lower triangle (personality). In this case the “apex” would be the monad, and the monad is threefold. The only problem here is that the term “middle center” seems so often related to the soul body, the causal body.

164.         In this stanza we may be discussing:

165.         The immediate fiery antecedents to all pralayic processes

166.         The destruction of the causal body (a possibility which certainly should be included).

167.         The destruction of the human apparatus within the five worlds (atmic, buddhic, manasic, astral, physical-etheric) leaving only the indestructible monad (in this case the threefold “apex”). This is a prospect which, at least, must be considered.

168.         Exactly how this stanza should be interpreted will have to be left to the light of intuition. Rather good reasons can be found for all three scenarios, as well as counter-indications.

169.         If we choose option ii., we have to give the same meaning to the term “apex” and “sacred triangle”

170.         If we choose option iii., we have to ignore the usual meaning of “middle center” as meaning the causal body.

171.         So let us hold all this ‘in suspension’ awaiting confirmatory intuitive light.

172.         The following is a tabulation offering various scenarios and the manner in which the words of Stanza I would be interpreted in each of these scenarios.

 

Factors Involved in the Process

Scenario I: Destruction of the Causal Body

Scenario I.2

Destruction of the Causal Body

Scenario II:

Destruction of the Spiritual Triad

Scenario III:

Destruction of the Monad and all ‘below’ it

The heart

The soul

The second aspect of  divinity

The second aspect of divinity

The second aspect of divinity

Point, Lower Point

The atomic triangle

The atomic triangle

Manasic permanent atom

The lower triangle of man

Middle Center

The causal body

The causal body

Buddhic permanent atom

The spiritual triad

Sacred Triangle

The spiritual triad

The spiritual triad

The spiritual triad

The spiritual triad

Apex

The spiritual Triad

The monad

Atmic permanent atom

The monad

Threefold Apex

The spiritual triad

The monad

Monad

The monad

Greater Triangle

The spiritual triad

The spiritual triad

The monad

The spiritual triad

Lesser Triangle

The personality triangle

The personality triangle

The spiritual triad

The

One Flame

The fiery process which destroys the causal body

The fiery process which destroys the causal body

The entire fiery process which destroys everything ‘under’ the monad.

The entire process which releases the monad into a higher sphere of life.

The Whole

The causal body

The causal body

All aspects ‘under’ the monad

The entire human atom

 

173.         Immediately below is a restatement of Stanza I to help orient our thought.

 

STANZA I

 

The Secret of the Fire lieth hid in the second letter of the Sacred Word.  The mystery of life is concealed within the heart.  When the lower point vibrates, when the sacred triangle glows, when the point, the middle center, and the apex, connect and circulate the Fire, when the threefold apex likewise burns, then the two triangles—the greater and the lesser—merge into one flame, which burneth up the whole.

 

Discussion of Five Cosmic Symbols

Interpreted Generically

Every rotating sphere of matter can be pictured by using the same general cosmic symbols as are used for the portrayal of evolution.

 

174.         Note that these symbols are “cosmic” symbols.

175.         These symbols have a wide range of applications. We have already utilized them in the attempt to understand some of the Creative Logoi.

176.         VSK would have us note that we are dealing with five symbols. This five, we remind ourselves, relates to the manner in which the three fires presently manifest (as two dualities and a final synthesis).

 

1. The circle.  This stands for the ring-pass-not of undifferentiated matter.  It stands for a solar system or the body logoic, viewed etherically; it stands for a planet or the body of a Heavenly Man viewed etherically; it stands for a human body, viewed likewise, etherically and it stands for them all at the prime or earliest epoch of manifestation.  It stands finally for a single cell within the human vehicle, and for the atom of the chemist or physicist.

 

177.         Let us tabulate the referents of this symbol:

a.      A solar system or the body logoic viewed etherically

b.      A planet of the body of a Heavenly Man viewed etherically

c.      A human body viewed etherically

d.      A cell within the human vehicle (viewed etherically?)

e.      An atom of the chemist or physicist (viewed etherically?)

178.         Any whole can be viewed as a circle.

179.         Note that that for which the circle stands is “undifferentiated” and at the “prime or earliest epoch of manifestation”.

180.         It would seem that most (or all) of the wholes for which this symbol stands are to be viewed etherically.

181.         The final two wholes (the single cell and the atom of the chemist or physicist) appear to be viewed physically. At least an etheric viewing is not suggested.

182.         What if we wish to symbolize the entirety of cosmos? Can we use this symbol?

 

2. The circle with the point in the centre.

 

183.         Note that this is also the symbol for the Sun and for the Master.

 

 This signifies the production of heat in the heart of matter; the point of fire, the moment of the first rotary activity, the first straining of the atom, motivated by latent heat, into the sphere of influence of another atom.

 

184.         Let us tabulate the meaning of this symbol:

f.        Heat in the heart of matter

g.      A point of fire

h.      The moment of first rotary activity

i.        The first straining of the atom (motivated by latent heat) into the sphere of influence of another atom.

185.         Note that we are dealing with “latent” heat.

186.         When heat exists rotation begins.

187.         The point is the aperture for the appearance of heat. What, then, is the relation of Fohat (the bringer of fire and heat to matter) to this central point?

188.         That which is symbolized the circle apparently does not rotate.

189.         The presence of the point (of fire, of heat) symbolizes the beginning or rotation.

190.         This phase also indicates the beginning of interaction and interplay between atomic spheres.

 

  This produced the first radiation, the first pull of attraction, and the [Page 160] consequent setting up of a repulsion and therefore producing

 

191.         There are several effects for which the circle with the dot in the center stands:

j.         The production of the first radiation

k.      The first pull of attraction

l.         The setting up of a repulsion

192.         Is the “first radiation” active fire? No, it is latent fire.

193.         The first radiation creates the possibility of attraction and repulsion which, we have learned, will determine the ‘position’ of the atom relative to other atoms.

 

3. The circle divided into two.  This marks the active rotation and the beginning of the mobility of the atom of matter, and produces the subsequent extension of the influence of the positive point within the atom of matter till its sphere of influence extends from the centre to the periphery.

 

194.         The extension of the influence of the positive point is the creation of a diameter or an axis. Some might say that only a radius is created, but to say so would not accord with the symbol of the “circle divided into two”.

195.         Let us tabulate the meanings of the “circle divided into two”

m.    Active rotation

n.      The beginning of mobility

o.      The extension of the influence of the positive point from the center to the periphery. The point of contact with the periphery will be important.

p.      Contacting and influencing of other atoms in the environment

q.      The setting up of radiation.

 

  At the point where it touches the periphery it contacts the influence of the atoms in its environment; radiation is set up and the point of depression makes its appearance, marking the inflow and outflow of force or heat.

 

196.         In this third symbol it is reasonable to infer the creation of an axis. The periphery of the atom is contacted (perhaps in two places?).

197.         Only one point of depression is discussed, but we must think whether there should be two, or whether the other end of the axis should be a point of protuberance. Every North Pole must have a South Pole.

198.         This same “point of depression” can be found in at the top of the head of a human being.

199.         The “point of depression” is a point for the inflow and outflow of force or heat.

200.         We note that heat and force are equated.

201.         We remember from discussions above that qualified energy flows in through this point of depression.

202.         This symbol, the “circle divided into two” refers to a much more active developmental phase than the earlier symbol of the “point within the circle”.

203.         VSK suggests that if we apply this symbol to solar fire it would correlated with the arousing of the “fire of mind”, which is the basis of consciousness.

 

We are here only showing the application of cosmic symbols to matter, and are not dealing with manifestation from any other angle than that of the purely material.

 

204.         Note we are confining ourselves to the material aspect of any entity.

205.         DK seems to suggest that these cosmic symbols may explain developments in spheres of manifestation higher than the purely material.

 

  For instance, we are applying the symbol of the point within the circle to the sphere of matter, and the point of latent heat.  We are not handling at this point matter as informed by an entity who is to matter, when so informing, a point of conscious life.

 

206.         The consciousness aspect is not being considered. Our point of reference is not the indwelling entity, but the state or condition of matter.

207.         The “circle with the point in the centre” could (were we to deal with the development of an entity informing matter) easily refer to “a point of conscious life” within matter.

208.         There is, however, obviously an analogy between a point of latent heat and a point of conscious life.

 

We are dealing only with matter and latent heat, with the result produced by rotary movement of radiatory heat and the consequent interplay of bodies atomic.

 

209.         Our subject is confined as follows:

r.        Matter and latent heat

s.      Radiatory heat as the result produced by rotary movement

t.        The resulting interplay of atomic bodies

210.         The possibility for confusion is great, thus the reason for Master DK’s constant reminders.

 

  We are therefore dealing with the point we set out to consider while studying our fifth division [Division E], motion in the sheaths.

 

211.         VSK recommends that we notice the emphasis on the order, the structural contents, in order to maintain clarity of levels and thought.

 

4. The Circle divided into four.  This is the true circle of matter, the equal armed cross of the Holy Spirit, Who is the personification of active intelligent matter. 

 

212.         We come now to a very familiar and potent symbol with many applications.

213.         The symbol of the cross is always associated with matter, thus this circle is called “the true circle of matter”.

214.         Let us tabulate the meanings of this symbol:

u.      The equal armed cross of the Holy Spirit

v.       The personification of active intelligent matter

w.     The fourth dimensional quality of matter

x.       The penetration of the fire in four directions

y.       The fourfold revolution of any atom.

215.         We note that the Holy Spirit is the “personification” of active intelligent matter. In occultism, great Entities are personified for ease of understanding.

216.         In group discussion the following points emerged and were discussed:

z.       From matter extends a threefold radiation (akashic, electrical and pranic)

aa. The symbol we are studying may tell us something about the present stage of evolution of the Earth, for this symbol and the symbol for Earth are identical.

bb. The Aquarian Cross is equal armed. There is more attention to matter in Aquarius than in the preceding Piscean Age (with its cross with an elongated vertical arm).

cc.  The lowest lives (of the lowest Creative Hierarchy) are ruled by Aquarius and the Moon.

dd. If one continues to move clockwise from Aries, what is the third sign? Aquarius. This suggests that Aquarius is associated with the third aspect and with matter.

217.         VSK suggests that we note (in continuing the correlation) that the circle divided into four would relate to the Elementals of Fire; “the medium of those entities who, in their very essence, are fire itself.” (TCF 44)

218.         VSK suggests that we consider this symbol (of both the earth element and of the Planet Earth) in relation to the Occult School which pertains to Earth—the School of Magnetic Response (cf. TCF 1178). What is the relation of this symbol to the production of “Living Stones”, the name for those who have graduated from Earth-School.

 

This shows the fourth dimensional quality of matter and the penetration of the fire in four directions, its threefold radiation being symbolised by the triangles formed by the fourfold cross.

 

219.         One of the most important meanings of this symbol is here given:

ee. It represents the four dimensional quality of matter

ff.      It represents the penetration of the fire in four directions

220.         May we say that in Phase #3 (the circle divided into two), the fire penetrated in two directions. From one perspective we can look at this division into two as the emphasis upon a vertical axis (could a polar depression exist without a vertical axis?); from another perspective the emphasis upon a horizontal axis would be seen (for true ascent on the vertical is not yet to be seen).

221.         The symbol for Phase #4 shows both a vertical and horizontal axis.

222.         There are four triangles formed by the fourfold cross. In some manner the threefold radiation of the fire (latent, radiatory and essential) is to be symbolized by these triangles.

223.         With this three and four, we have another seven.

 

This portrays the fourfold revolution of any atom.  By this is not meant the ability of any atom to make four revolutions, but the fourth dimensional quality of the revolution which is the goal aimed at, and which is even now becoming known in matter during this [Page 161] fourth round, and in this fourth chain. 

 

224.         In our solar system, the Solar Logos is to achieve at least the fourth cosmic initiation. Our Planetary Logos is passing through a type of fourth initiation on/in our chain, the fourth. This initiation is not the fourth cosmic initiation (cf. TCF 384)

225.         Thus, within our planet and solar system, goals and consummations involve the number four.

226.         The Human Hierarchy, which is the Fourth Creative Hierarchy (of the seven manifested Creative Hierarchies) also finds its consummation in relation to the number four—i.e., release from the lower three worlds and expression on the fourth or buddhic plane.

227.         The symbol of “the circle divided into four” is thus, in many respects, a symbol of consummation.

228.         At these various consummations, “the fourth dimensional quality of revolution” is demonstrated. What this is more to be seen than described in words, though verbal attempts have been made in the phrase, “the wheel turning upon itself”.

229.         The cross within the circle suggests the attainment of the fourth degree or crucifixion which is the goal for our Solar Logos, our Planetary Logos (in His present phase of development) and man (as he seeks release from the three lower worlds).

230.         Here are some suggested correlations:

gg. The fourth dimensional quality of revolution

hh.  The crucifixion

ii.      Buddhic perception

231.         Where is the greatest impact of the “Holy Ghost”—physical or etheric? If “Mother” relates to matter, would not the “Holy Ghost” relate more to the ether?

232.         The Spirit of God moved upon the face of the waters. Waters are Cancerian; the Spirit of God is Gemini, which is the “Breath”. Accordingly, Gemini rules the lungs through which breath (symbolically Spirit) is drawn and released. The “Breath” on water creates waves. Waves are Aquarian. Waves cause differentiation in matter; this is what the “Breath” or spirit does. Waves are different states of matter.

233.         Can we align Aquarius with differentiated matter, and with the first (or lowest) Hierarchy?

234.         The frequency of a series of waves produces matter of a certain quality.

235.         The hell towards which the black magician is rapidly moving is called Avitchi. The meaning of Avitchi is “Waveless”. The ultimate hell is waveless matter. It represents the loss of everything gained in relationship and a return to matter. Entering Avitchi represents a going back to the “Mother” and represents failure. If the Son goes back to the Mother rather than to the Father, he is a failure.

236.         VSK suggests that we note in this symbol the presence of the “Four Maharajas” and also the “Four Quarters”.

237.         She also suggests that the symbol represents, in a way, the crossing of the planes and rays, latitudinally and longitudinally, also suggested in this symbol?

 

As the fifth spirilla or fifth stream of force in an atom becomes developed, and man can conceive of a fourth-dimensional rotary movement, the accuracy of this symbol will be recognised. 

 

238.         Why would the fifth stream result in fourth dimensional conception? The activation of the fifth spirilla correlates with the attainment of soul consciousness which (related as it essentially is to buddhic awareness) can be presumed to make possible the conception of fourth-dimensional rotary movement.

239.         The Solar Angels, member of the Fifth Creative Hierarchy, are possessed especially of buddhic awareness (the buddhic planet being the fourth systemic plane). Again the four and the five are related.

240.         There is also a principle which allows us to understand any field of relationships from the field of relationships immediately above it.

 

It will then be seen that all sheaths in their progress from inertia to rhythm, via mobility, pass through all stages, whether they are logoic sheaths, the rays in which the Heavenly Men veil Themselves, the planes which form the bodies of certain solar entities, the causal body (or the sheath of the Ego on the mental plane), the human physical body in its etheric constitution, or a cell in that body etheric.

 

241.         The evolutionary progress of all spheres can be understood as “progress from inertia to rhythm, via mobility”.

242.         A ray is a sheath for a Heavenly Man. We should blend this idea with the idea that the rays are the vehicles of the Creative Hierarchies.

The Hierarchies are the manifold groups of lives, at all stages of unfoldment and growth who will use the forms.31  The Rays are vehicles and are, therefore, negative receivers.  The Hierarchies are the users of the vehicles, and it is the nature of these lives and the quality of their vibration which under this great Law of Attraction brings to them the needed forms.” (TCF 1195)

243.         A ray goes through three stages—inertia, mobility and rhythm. The phase of rhythm or sattva would correlate with the “higher aspect” of a ray. (cf. EP II 380-381)

244.         The progression in ray development could look like this:

jj.       A passive ray—tamas, inertia

kk.  An active/rajasic ray,

ll.       A harmonious or harmonizing ray—rhythmic, sattvic

245.         Thus, there is progress in the utilization of a ray from inertia, to inharmonious activity (full of friction), to appropriate, harmonious activity of the ray. The ray (under the sway of rhythm or sattva) will then blend with other rays. A ray which is expressing in a tamasic or rajasic ray cannot

246.         The following are a list of sheaths which pass from inertia, through mobility to rhythm:

mm.       Logoic sheaths

nn.  The rays in which the Heavenly Men veil Themselves. (This is a very interesting way of considering the rays.)

oo. The planes which form the bodies of certain solar entities. This, by the way, is a very important piece of information. It tells us that the Raja Lords who ensoul a plane are solar entities. Whereas the Raja Lords Kshiti, Varuna, Agni, Indra, meet, when summoned, in the Council Chamber of Shamballa, they have higher systemic prototypes who ensoul an entire plane throughout the extent of a solar system. Such higher Raja Lords are certainly solar Entities.

pp. The causal body—the sheath of the Ego

qq. The human physical body etherically considered

rr.     A cell in the etheric body

247.         Note that within the etheric body there are the higher correspondences to the physical cells

248.         All of the above are to be considered “material forms”

 

  All these material forms [including rays] (existent in etheric matter which is the true matter of all forms) are primarily undifferentiated ovoids [Circle] ; they then become actively rotating or manifest latent heat [Circle with Point]; next they manifest duality or latent and radiatory fire [Circle divided by Diameter]; the expression of these two results in fourth dimensional action or the wheel or rotary form turning upon itself. [Circle enclosing Cross]  [This summarizes the first four steps.]

 

249.         Let us tabulate the developmental progress of these material forms:

ss.  From undifferentiated ovoids. The symbol is the circle.

tt.      To initially rotating ovoids which manifest latent heat. The symbol is the circle with the central point.

uu.  To ovoids which manifest both latent and radiatory fire. The symbol is the circle divided by the diameter. Note the dualism of this symbol.

vv.   The expression of the manifestation of both latent and radiatory fire in fourth dimensional action. The wheel or rotary form turns upon itself. The symbol is the circle containing the cross.

ww.         The final and fifth stage is symbolized by the swastika as described below.

 

5. The swastika, or the fire extending not only from the periphery to the centre in four directions, but gradually circulating and radiating from and around the entire periphery.  This signifies completed activity in every department of matter until finally we have a blazing, fiery wheel, turning every way, with radiant channels of fire from the centre to the ring-pass-not,—fire within, without and around until the wheel is consumed and there is naught remaining but perfected fire.

 

250.         The swastika is a consummatory symbol signifying “competed activity in every department of matter”. Here is a tabulated description of the action of fire as symbolized by the swastika.

xx.   Fire extending from the periphery to the center in four directions

yy.   Fire gradually circulating and radiating from and around the entire periphery

zz.   A blazing fiery wheel turning every way with radiant channels of fire from the centre to the ring-pass-not

aaa.       The wheel consumed with only “perfected fire” remaining.

251.         This happens at the fourth initiation, and maybe even implicates the fifth initiation. Could the swastika (the fifth symbol) be one of the symbols for Mastership (the fifth initiation)?

252.         VSK suggests that the fifth symbol suggests a relation to the fifth or singular electric fire, as the consummating stage of a fivefold unfoldment of fire (in our solar system). The revelation of electric fire follows upon the development of the dual fire by friction and dual solar fire.

253.         It was asked how electric fire would relate so closely to the Pleiades since electric fire correlates to the first aspect and the Pleiades usually signify the third?

254.         This question could be answered as follows: “The Pleiades, because they are central to our local cosmosystem, relate to the first ray”.

255.         The term “electric” relates to both the third aspect (what we know as electricity) and to the first aspect (electric fire).

256.         The burning bush can be seen as the etheric body which has branches and ramifies.

257.         In these five symbols (with macrocosmic and microcosmic implications) are portrayed the complete progress of any atomic sphere from the earliest and most primitive state to the consummating state of liberation.

 

 

Discussion of the Five Cosmic Symbols

As Applied to the Development of the Chakras

 

p. 172-173:

We might now note that the evolution of these centres of force can be portrayed, not only in words, but under the same five symbols that have so often a cosmic interpretation.

 

258.         For context, we will repeat the explanation of the five symbols for the centres with which we finished Semester 2 Section 4.

We might now note that the evolution of these centres of force can be portrayed, not only in words, but under the same five symbols that have so often a cosmic interpretation.

 

259.         Now we apply to the description of the centers the same five symbols we used to describe the etheric bodies of various kinds of entities.

 

1. The circle.  At this stage the centre is seen simply as a saucer-like depression (as Mr. C. W. Leadbeater expresses it) of dimly glowing fire, a fire diffused throughout but of no real intensity.

 

260.         This is the earliest phase of development.

261.         Macrocosmically, the circle represented “undifferentiated matter”. We remember that the circle was associated with etheric viewing.

 

The wheel rotates slowly, but so slowly as to be almost inappreciable.

 

262.         Speed and evolutionary development are correlated.

 

This corresponds to the little developed stage, and to the early Lemurian root-race, and to that period wherein man was simply animal; all that was being formed was a field for the appearance of the spark of mind.

 

263.         DK speaks of the “early” Lemurian root race, prior to individualization. Man did not become man until the middle of the Lemurian root race.

264.         There is, as yet, no symbol of the Sun; no point in the middle. The point will stand for individualization. Once there is a point, the animal man has begun to develop a sense of center, a sense of self-consciousness.

 

2. The circle with the point in the centre.  The centre is here seen with a point of glowing fire in the middle of the saucer-like depression, and the rotation becomes more rapid.  This corresponds to the stage wherein mind is beginning to be felt and thus to later Lemurian days.

 

265.         Why did Master DK not discuss middle Lemurian day?

266.         The first appearance of the point corresponds to Middle Lemuria, in the third (and perhaps fourth and fifth subraces).

267.         The first degree initiate is called the Lemurian initiate.

268.         This stage appears to follow individualization.

269.         Even though the spark of mind was implanted in middle Lemurian days, it was not “felt” (we read here) until later Lemurian times.

270.         In the earlier description relating to etheric ovoids, only latent fire was expressing at this time and rotation was just beginning. As the second symbol applies to the centers, the rotation is becoming more rapid.

271.         Heat causes rotation; rotation causes friction; friction causes heat.

 

3. The divided circle.  At this stage the point of light in the centre of the vortex of fire is becoming more active; rotary motion causes it to burn more brightly, and to cast off rays of fire in two directions, which appear to split the vortex into two;

 

272.         It is the central point which casts of rays in two directions. These rays appear to split the vortex in two directions.

273.         There is information here which should be applied to the processes described on pp. 159-160.

274.         The two processes should be put side by side in a document so the parallels may be seen, and so that clear information given about one process may enhance the understanding is the information given about the paralleling process is not so clear.

 

the motion is much accelerated, and the dividing flame in the vortex shoots back and forth, stimulating the glow of the centre itself, till a much greater point of radiance is achieved.  This corresponds to Atlantean days.

 

275.         DK elaborates on this stage in such a way to shed light on His earlier descriptions of this stage.

276.         It is a stage of apparent dualism. The Atlantean Race, focussed on the astral plane, was a dualistic race, for the astral plane is a plane characterized by “dual forces”. (TWM 218) The dualism of the astral plane impressed the consciousness of those who lived at that time.

277.         Comparing the earlier description of etheric ovoids, radiatory/active fire is added to latent fire

278.         As we study the earlier descriptions of the five symbols, we see that the analogies are not exact in every respect, but are, nevertheless, mutually illuminating.

 

4. The circle divided into four.  We come now to the point where the centre is exceedingly active, with the cross within its periphery rotating as well as the wheel itself, and causing an effect of great beauty and activity.

 

279.         Is the rotation of the cross in the same direction as the rotation of the wheel? There are descriptions of the rotation of the tiers of petals in the egoic lotus. At certain points, rotation in contrary motion is established.

280.         It may be significant that the cross is rotating within the circle. In the previous division, was the dividing diameter also rotating?

281.         The factor of beauty is here emphasizes as well as activity.

 

The man has reached a stage of very high development [Page 172] mentally, corresponding to the fifth root-race, or to the fifth round in the larger cycle;

 

282.         This is a definitely mental phase of development.

 

he is conscious of two activities within himself, symbolised by the rotating wheel [normal personality life] and the inner rotating cross. [the spiritual] He is sensing the spiritual, though actively functioning in the personal life, and the development has reached a point wherein he is nearing the Probationary Path. [we cannot consider him at this stage a full initiate of the first degree]

 

283.         Were we to assign as triangle to this stage, it could be heart, throat and head (four of the seven head centers). “Man partially controlled by the Ego, advanced man”.

 

284.         Some thinkers think that the first degree occurs during the later stages of the Probationary Path.

285.         If one is truly reaching the Probationary Path, one is preparing for the first initiation or has taken it. The true probationary disciple has taken the first initiation and is a “true aspirant”.

286.         We may ask ourselves: “For what am I being tested? For what am I on probation?

287.         This fourth stage is also dualistic, though in a manner different from the previous stage. The man is aware of the spiritual dimension but focussed very much in the personal life.

288.         In relation to the etheric ovoids, the cross is the Holy Spirit. The fifth spirilla is mentioned and man can conceive of fourth dimensional movement.

289.         There is an alignment of the fifth spirilla with fifth petal.

290.         In relation to the meaning of the Cross, will rises on the vertical. Mind brings in the will.

291.         Two factors—responsiveness to soul, and being on the Fixed Cross—may be correlated. One has to sacrifice when under the guidance of the soul, and the Cross is the symbol of sacrifice.

292.         Not much is said here about the development of love.

 

 

5. The swastika.  At this stage the centre becomes fourth-dimensional; the inner rotating cross begins to turn upon its axis, and to drive the flaming periphery to all sides so that the centre is better described as a sphere of fire than as a wheel.

 

293.         The inner rotating cross turns on its axis, causing the appearance of a sphere rather than just a wheel.

294.         This marks a distinct change of appearance of the center to that of a “sphere of fire” rather than a wheel. This is the first time (in the description of this process) that the term “sphere” has been used in relation to a chakra.

295.         We are reaching the stage of efflorescence and solar fire is demonstrating powerfully in the life, creating the spherical response in the chakric system.

 

It marks the stage of the Path in its two divisions, for the process of producing the effect described covers the whole period of the Path.  At the close, the centres are seen as globes of radiant fire with the spokes of the wheel (or the evolution of the cross from the point in the centre) merging and blending into a "fire that burneth up the whole."

 

296.         The term “sphere of fire” is like that of “globes of radiant fire”.

297.         The phrase “fire that burneth up the whole” reminds of the closing of Stanza I from the Old Commentary: “one flame, which burneth up the whole”. This tells that one of the interpretations of Stanza One can refer to the final developments in the chakra system.

298.         One way to look at the division of the Path is the following: 1) the stage of the Lunar/Planetary Initiations; and 2), the stage of the Solar/Solar Initiations.

299.         Another way of understanding the Path in two stages is: 1) the Path of Probation, from the later stages of fifth petal development up to the first initiation; 2) from the first initiation to Mastership. From this perspective, the Swastika symbolizes the process undergone through the first five initiations.

300.         What is here described looks like it occurs after the third degree culminating at the fourth.

301.         VSK suggest that we have here a culminating of the fourth stage of matter. It is the resulting action of a double duality (fire by friction and solar fire) resulting in an electric conflagration).

 

A brief sentence has its place here owing to its relation to this subject.  Another sentence is also added here, which, if meditated upon, will prove of real value and will have a definite effect upon one of the centres, which centre it is for the student himself to find out.

 

302.         At the fourth degree the heart center is stimulated. (R&I 340)

303.         Does destruction of the causal body occur before the initiation, or during initiation, or part before and part during?

304.         A question arose in class: “How is the Rod of Initiation applied at the fourth degree?”

305.         The answer to this would obviously be one of the secrets of initiation, but we do know that the heart center is intimately involved with this initiation and that it is the second aspect of the divine will which is instrumental in bringing about the destruction of the causal body. It would seem that the buddhic permanent atom would be in some way involved in the process.

 

These two sentences are as follows:

 

"The secret of the Fire lies hid in the second letter of the Sacred Word.  The mystery of life is concealed within the heart.  When the lower point vibrates, when the Sacred Triangle glows, when the point, the middle centre, and the apex likewise burn, then the two triangles—the greater and the lesser—merge with one flame which burneth up the whole."

 

306.         This sentence has already been analyzed at length.

 

Review of the Interpretation of the Following Stanza

 

"The fire within the lesser fire findeth its progress much impelled when the circle of the moving and the unmoving, of the lesser wheel within the greater wheel that moveth not in Time, findeth a twofold outlet; it then shineth with the glory of the twofold One and of His sixfold brother.  Fohat rusheth through space.  He searcheth for his complement. [Page 173] The breath of the unmoving one, and the fire of the One Who seeth the whole from the beginning rush to meet each other, and the unmoving becomes the sphere of activity."

 

307.         We have an abstruse section of the Old Commentary before us. We can offer some thoughts which may assist in a more complete interpretation to be undertaken later.

308.         As with all such commentaries, we can interpret it macrocosmically (i.e., systemically) and microcosmically, but neither with completeness. The paragraph also has a cosmic interpretation.

309.         We should keep in mind that we have been interpreting five geometrical figures and so this section of the Old Commentary will probably have some associations to the five figures and the process which they symbolize.

310.         Let us simply offer some thoughts which may be useful. There is no present possibility to come to a conclusive interpretation.

311.         First a tabulation of some key ideas:

312.         There is a fire within a lesser fire

313.         There is a circle of the moving

314.         There is a circle of the unmoving

315.         There is a lesser wheel; it is within a greater wheel

316.         There is a greater wheel that moveth not in Time

317.         There is a twofold outlet

318.         There is a twofold One

319.         The twofold One has a sixfold brother.

320.         There comes a time when the twofold One and His sixfold brother shine with glory.

321.         Fohat rusheth through space searching for his complement

322.         The unmoving one has a breath

323.         There is a One Who seeth the whole from the beginning

324.         The breath of the unmoving and the fire of the One who seeth the whole from the beginning rush to meet each other

325.         As a result, the unmoving becomes the sphere of activity.

 

326.         Tabulation of some key ideas with some interpretive thoughts appended:

327.         There is a fire within a lesser fire

328.         There is a circle of the moving

329.         The circle of the moving is the lesser wheel

330.         Cosmically this can be associated with the World of Becoming

331.         Systemically, this can be associated with Hierarchy (and its vehicle, humanity).

332.         Microcosmically, this can be associated with the Ego and all its vehicles

333.         There is a circle of the unmoving

334.         The circle of the unmoving is the greater wheel that moveth not in Time

335.         Cosmically this can be associated with the World of Being

336.         Systemically, this can be associated with Shamballa

337.         Microcosmically, this can be associated with the Monad which focuses in the “Fixed Design”.

338.         There may be an occult anatomical hint related to the motion or non-motion of the crown center. We do not know whether the crown as a whole rotates or does not. If it did not (at least at first) it would be the analogy to the fixity of the Monad, Shamballa and even greater Will Sources.

339.         There is a lesser wheel; it is within a greater wheel

340.         We studied the cross within the circle

341.         In the fourth stage of the developing circle, both the cross within the wheel, and the wheel were rotating. In this way the symbol is different from what is here presented, for the greater wheel (in this case) does not move.

342.         The lesser wheel (in the stage of the Swastika) also become spherical. The rotating cross becomes the sphere.

343.         Microcosmically, the egoic body is a lesser wheel within a greater wheel (the ‘Wheel of the Monad’). The “monadic wheel” is discussed on TCF 1087.

344.         The Spirit aspect is characterized by peace and stillness; the egoic center is active and dynamic, impulsing incarnations.

345.         Systemically, the relationship of Hierarchy to Shamballa represents a lesser wheel within a great wheel.

 “The spiritual Hierarchy of our planet (the invisible Church of Christ) is not a centre of peace but a very vortex of loving activity, the meeting place of energies coming from the centre of the divine will, and from humanity, the centre of divine intelligence.” (ROC 28)

The Divine Plan is an ever-moving set of relationships. Purpose is fixed.

346.         There is a greater wheel that moveth not in Time

347.         Cosmically, we may be speaking of the Monadic aspect of the One About Whom Naught May Be Said.

348.         Systemically, Shamballa can be seen as the greater wheel that moveth not in Time.

349.         The Divine Plan (expressed through Hierarchy) moves in Time; Purpose (expressed through Shamballa) does not move in Time. Of the Fixed Design we may say, ‘It moveth not’. This non-movement must, however, be taken relatively, for even Shamballa adapts.

350.         Microcosmically, the “great wheel that moveth not in Time” may be considered the Monad.

351.         The Monad lives in the World of Being. “Being and Time do not agree”. (DINA II 285)

352.         There is a twofold outlet

353.         When considering the circle with the point at the center, stimulation from without so stimulates the center that rays of light are cast off from the center and seem to split the vortex in two.

354.         Every circle divided by a diameter or an axis creates two poles which can be interpreted as a twofold outlet.

355.         The activity of the poles (receptive and expressive) in this process of consummation is to be considered. The energy which rushes forth to meet its polar opposite does so through the instrumentality of the poles found within any sphere.

356.         There is also the possibility that the “twofold outlet” may be the twofold crown center considered as an organ of expression for both the Monad and the “higher Ego” expressing within the egoic lotus.

357.         There is a twofold One

358.         Microcosmically we may be dealing with the “two many-petalled lotuses”—the twofold crown center.

359.         The twofold One has a sixfold brother.

360.         Cosmically, there is a possible association to Gemini. In this case the greater star, Pollux, has in Castor a “sixfold brother” (made of three pairs of stars).

361.         Systemically, we know that Shamballa is the higher prototype of the crown center in the human being. Is Shamballa also twofold, having within it the analogy to the “Heart within the Head”?

362.         If we interpret the twofold One microcosmically as the twofold crown center consisting of the major twelve-petalled head center and the nine hundred sixty subsidiary petals, then the sixfold brother may be conceived as the other six major chakras which are under the control of the center above the head

363.         There comes a time when the twofold One and His sixfold brother shine with glory.

364.         We have read of the glorious effulgence which occurs at the crown center when the moment of consummation arrives—“the gorgeous center surmounting and enveloping them all” (TCF 168)

365.         We have also read of the “body of fire” or the “body incorruptible”. “When the form is destroyed there is left this intangible spiritual body of fire, one pure flame, distinguished by seven brilliant centres of intenser burning” (TCF 167)

366.         This shining forth occurs at the time of spiritual consummation—the fourth and fifth initiations.

367.         We can conceive of the microcosmic display, involving the crown center and the egoic lotus, but not of the systemic and cosmic higher counterparts.

368.         Fohat rusheth through space searching for his complement

369.         Cosmically, Fohat is the power the unites polar opposites

370.         Systemically, we may be dealing with the stimulation of Hierarchy (and thus of humanity) from Shamballa.

371.         Microcosmically, the Monad sends a great stream of destructive stimulation into the causal body at the time of the fourth initiation, and this stream has great repercussions within the personal nature which is also preparing for destruction.

372.         Within the human etheric system, we may be dealing with an impulsion which comes from the crown center and which meets the uprising kundalini at the altar of the heart.

373.         The unmoving one has a breath

374.         This is the “breath of spirit”. “Breath” is a symbol for fiery energy.

375.         This breath may be applied cosmically; systemically to the ‘Breath of Shamballa’; microcosmically to the ‘Breath of the Monad’.

376.         There is a One Who seeth the whole from the beginning

377.         Since always two have been mentioned (an unmoving one and a moving one), we may hypothesize that the “One Who seeth the whole from the beginning” is the unmoving one who can be identified both with the “circle of the unmoving” and with the “greater wheel that moveth not in Time.

378.         This is difficult to interpret. We have always been dealing with two: an unmoving one and a moving one; a greater wheel and a lesser wheel within it.

379.         We have to decide whether the “unmoving one” is higher or lower than the “One Who seeth the whole from the beginning”.

380.         We may hypothesize that the unmoving one is the Monad (and its higher systemic and macrocosmic correspondences) and that the “One Who seeth the whole from the beginning” is the “higher Ego” expressing through the egoic lotus.

381.         The breath of the unmoving and the fire of the One who seeth the whole from the beginning rush to meet each other

382.         As a result, the unmoving becomes the sphere of activity. How does this happen?

383.         We may presume that hitherto, the circle of the moving had been the sphere of activity. Activity is, therefore, transferred to a higher sphere.

384.         At the time of consummation, the causal body (egoic body) is destroyed and rises (with all quality) towards the Monad. The energy of the Monad has also gone forth to assist in the destruction.

385.         There is also a later consummation at which time even the spiritual triad is destroyed, and then, indeed, the “unmoving becomes the sphere of activity” meaning that the Monad is no longer focussed in its active extensions, but, itself, has become the point of concentrated activity. The Monad has become the “moving one” in relation to a still higher “unmoving one”.

386.         Taking the systemic analogy, there will be a time when Shamballa rushes forth to meet an ascending Spiritual Hierarchy in process of destruction. Shamballa will then no longer be active and expressive through its extensions (Hierarchy, humanity and the lesser kingdoms) but will become the point of its own Self-focus.

387.         We see that this second paragraph may well express a process analogous to the process expressed in Stanza I: “The secret of Fire lies hid in the second letter of the Sacred Word. Etc...)

388.         If we study the process carefully, we shall find ways of interpolating the five cosmic symbols into the process. In the paragraph from the Old Commentary, there is concentration upon stages which relate more to symbols four and five, and especially five—the Swastika.

389.         At the climax of the process the “Prodigal Son” returns, and all subsequent activity occurs within the “Father’s Home” (the circle of the unmoving which has now become the “sphere of activity”).

390.         The suggestions given above are not meant to be conclusive, merely to give hints concerning a few possible modes of interpretation: cosmic, systemic/macrocosmic, microcosmic, and (at times) microcosmically etheric.

391.         For the convenience of students, I have tabulated the two sets of interpretations for the five symbols under study side by side. Parallel sections for both interpretations can be studied together for the light they may throw upon each other.

 

Five Cosmic Symbols Interpreted Generically

Five Cosmic Symbols Interpreted in Relation to Man’s Chakra System

1. The circle.  This stands for the ring-pass-not of undifferentiated matter.  It stands for a solar system or the body logoic, viewed etherically; it stands for a planet or the body of a Heavenly Man viewed etherically; it stands for a human body, viewed likewise, etherically and it stands for them all at the prime or earliest epoch of manifestation.  It stands finally for a single cell within the human vehicle, and for the atom of the chemist or physicist.

 

1. The circle.  At this stage the centre is seen simply as a saucer-like depression (as Mr. C. W. Leadbeater expresses it) of dimly glowing fire, a fire diffused throughout but of no real intensity.  The wheel rotates slowly, but so slowly as to be almost inappreciable.  This corresponds to the little developed stage, and to the early Lemurian root-race, and to that period wherein man was simply animal; all that was being formed was a field for the appearance of the spark of mind.

 

2. The circle with the point in the centre.  This signifies the production of heat in the heart of matter; the point of fire, the moment of the first rotary activity, the first straining of the atom, motivated by latent heat, into the sphere of influence of another atom.  This produced the first radiation, the first pull of attraction, and the [Page 160] consequent setting up of a repulsion and therefore producing

 

2. The circle with the point in the centre.  The centre is here seen with a point of glowing fire in the middle of the saucer-like depression, and the rotation becomes more rapid.  This corresponds to the stage wherein mind is beginning to be felt and thus to later Lemurian days.

 

3. The circle divided into two.  This marks the active rotation and the beginning of the mobility of the atom of matter, and produces the subsequent extension of the influence of the positive point within the atom of matter till its sphere of influence extends from the centre to the periphery.  At the point where it touches the periphery it contacts the influence of the atoms in its environment; radiation is set up and the point of depression makes its appearance, marking the inflow and outflow of force or heat.

 

We are here only showing the application of cosmic symbols to matter, and are not dealing with manifestation from any other angle than that of the purely material.  For instance, we are applying the symbol of the point within the circle to the sphere of matter, and the point of latent heat.  We are not handling at this point matter as informed by an entity who is to matter, when so informing, a point of conscious life.

 

We are dealing only with matter and latent heat, with the result produced by rotary movement of radiatory heat and the consequent interplay of bodies atomic.  We are therefore dealing with the point we set out to consider while studying our fifth division, motion in the sheaths.

 

3. The divided circle.  At this stage the point of light in the centre of the vortex of fire is becoming more active; rotary motion causes it to burn more brightly, and to cast off rays of fire in two directions, which appear to split the vortex into two; the motion is much accelerated, and the dividing flame in the vortex shoots back and forth, stimulating the glow of the centre itself, till a much greater point of radiance is achieved.  This corresponds to Atlantean days.

4. The Circle divided into four.  This is the true circle of matter, the equal armed cross of the Holy Spirit, Who is the personification of active intelligent matter.  This shows the fourth dimensional quality of matter and the penetration of the fire in four directions, its threefold radiation being symbolised by the triangles formed by the fourfold cross.  This portrays the fourfold revolution of any atom.  By this is not meant the ability of any atom to make four revolutions, but the fourth dimensional quality of the revolution which is the goal aimed at, and which is even now becoming known in matter during this [Page 161] fourth round, and in this fourth chain.  As the fifth spirilla or fifth stream of force in an atom becomes developed, and man can conceive of a fourth-dimensional rotary movement, the accuracy of this symbol will be recognised.  It will then be seen that all sheaths in their progress from inertia to rhythm, via mobility, pass through all stages, whether they are logoic sheaths, the rays in which the Heavenly Men veil Themselves, the planes which form the bodies of certain solar entities, the causal body (or the sheath of the Ego on the mental plane), the human physical body in its etheric constitution, or a cell in that body etheric.  All these material forms (existent in etheric matter which is the true matter of all forms) are primarily undifferentiated ovoids; they then become actively rotating or manifest latent heat; next they manifest duality or latent and radiatory fire; the expression of these two results in fourth dimensional action or the wheel or rotary form turning upon itself.

 

4. The circle divided into four.  We come now to the point where the centre is exceedingly active, with the cross within its periphery rotating as well as the wheel itself, and causing an effect of great beauty and activity.  The man has reached a stage of very high development [Page 172] mentally, corresponding to the fifth root-race, or to the fifth round in the larger cycle; he is conscious of two activities within himself, symbolised by the rotating wheel and the inner rotating cross.  He is sensing the spiritual, though actively functioning in the personal life, and the development has reached a point wherein he is nearing the Probationary Path.

5. The swastika, or the fire extending not only from the periphery to the centre in four directions, but gradually circulating and radiating from and around the entire periphery.  This signifies completed activity in every department of matter until finally we have a blazing, fiery wheel, turning every way, with radiant channels of fire from the centre to the ring-pass-not,—fire within, without and around until the wheel is consumed and there is naught remaining but perfected fire.

5. The swastika.  At this stage the centre becomes fourth-dimensional; the inner rotating cross begins to turn upon its axis, and to drive the flaming periphery to all sides so that the centre is better described as a sphere of fire than as a wheel.  It marks the stage of the Path in its two divisions, for the process of producing the effect described covers the whole period of the Path.  At the close, the centres are seen as globes of radiant fire with the spokes of the wheel (or the evolution of the cross from the point in the centre) merging and blending into a "fire that burneth up the whole."

 

392.         For the sake of completeness, the following section is added, pointing as it does to the First Stanza of Dzyan.

393.         The section comes from p. 1231 of TCF and is a preface to the section of Electric Fire.

 

All that it will be possible for us to do in this section will be to impart the truth in three ways.  Through the illumination of the student's mind as he studies the stanzas of Dzyan which will be found at the commencement of the treatise.  Secondly, through the realisation that will come to the student as he correlates and ponders upon the various occult fragments found scattered through the pages, primarily centering his attention upon the following words:

 

394.         Had we realized that the pondering of these often incomprehensible stanzas was to lead to “the illumination of the student’s mind”.

395.         The illumination arises through access to the intuition. The pondering and correlating (which also opens the door to truth) is a function of the mind. From “occult fragments” there can be gathered a mosaic reflective of reality.

396.         Again, the familiar stanza under discussion.

 

"The secret of the Fire lies hid in the second letter of the Sacred Word.  The mystery of life is concealed within the heart.  When the lower point vibrates, when the Sacred Triangle glows, when the point, the middle centre and the apex, connect and circulate the Fire, when the threefold apex likewise burns, then the two triangles—the greater and the lesser—merge into one Flame, which burneth up the whole."