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
69.
If
the Sacred Word, in this instance, were the
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
86.
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 ‘
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 “
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 |
|
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
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."