Fellowship of Cosmic Fire

Commentary Semester V Section II

TCF 475-488 : S5S2
 17 April – 2 May 2007

 (Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)

It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph.


3. Manas in the Final Rounds.

a. The transmutative process.  Transmutation is a subject that from the earliest ages has occupied the attention of students, scientists and alchemists.  The power to change, through the application of heat, is of course universally recognised, but the key to the mystery, or the secret of the systemic formula is advisedly guarded from all searchers, and is only gradually revealed after the second Initiation.


1.                  We should remind ourselves of the definition of transmutation: “the passage across from one state of being to another through the agency of fire”.

2.                  Heat is the great agent of change. We recognize this fact from our own life processes. When the fires of mind, emotions or body are engaged at levels more intense than usual, change occurs.

3.                  The ability to change one thing into another (and higher) would hold the key to the gratification of all desire. Thus it is indispensable that desire be of a quality which serves the Divine Plan.

4.                  Why is the “key to mystery” only gradually revealed after the second initiation? Is it because at that time the individual, having largely transmuted his astral body (and elevated his lower desires into aspiration) can at last be trusted?

5.                  The time for revelation of the secret may well be after the “Temptations in the Desert” are ‘passed’ and it is no longer possible for a man to revert to possession by the deva kingdom.


The subject is so tremendous that it is only possible to indi­cate in broad general outlines how it may be approached.


6.                  DK indicates another opportunity to write a massive volume (and perhaps even more) on the subject.

7.                  We may wonder how such vast realms of knowledge may open up to the student. Fortunately, it is a natural process, and at a certain stage of advanced development, the synthesis of knowledge develops quickly.


The mind of the public turns naturally to the transmuta­tion of metals into gold with the aim in view of the allevi­ation of poverty.


8.                  The mind of the public is naturally materialistic and seeks to use transmutation for the production of that which it considers valuable—namely gold (the symbol of material wealth).

9.                  The positive side of this tendency is the motive towards the alleviation of poverty. If however, base metal (lead) could generally be transmuted into gold, gold would cease to be a symbol of wealth, and poverty would not be alleviated.


The mind of the scientist seeks the universal solvent which will reduce matter to its primordial substance, release energy, and thus reveal the processes of evolution, and enable the seeker to build for himself (from the primordial base) the desired forms.


10.             To discover the “universal solvent” would give mastery over matter and its many conditions. Undesirable conditions could be changed to desirable.

11.             Let us tabulate the advantages to the discovery of the universal solvent:

a.                  The reduction of matter to its primordial substance

b.                  The release of energy

c.                  The revelation of the processes of evolution

d.                  The ability to build for a primordial base desired forms. The “primordial base” must be utterly protean—capable of being moulded by mind into any configuration.

12.             What is the primordial form of matter? The book Occult Chemistry tells of “bubbles in the koilon” of which all matter within the cosmic physical plane us composed. When we speak of primordial matter we are almost certainly dealing with the matter of the cosmic physical plane. Planes higher than the cosmic physical plane may also be ‘material’ in ways we cannot possibly understand. The information given on the “bubbles in the koilon” is (as far as we understand) confined to the cosmic physical plane.

13.             The Fifth Key to the Seven Ray Methods is related to this potential discovery:



"Let the three forms of energy electric pass upward to the Place of Power. Let the forces of the head and heart and all the nether aspects blend.  Then let the Soul look out upon the inner world of light divine.  Let the word triumphant go forth: 'I mastered energy for I am energy itself.  The Master and the mastered are but One.' (EP I 417)


The mind of the alchemist [Page 476] searches for the Philosopher's Stone, that effective transmuting agent which will bring about revelation, and the power to impose the will of the chemist upon the elemental forces, which work in, by, and through matter.


14.             There are many definitions of the “Philosopher’s Stone”. Here are two more from the Tibetan’s Teaching


When to these elements the Philosopher's [Page 119] Stone is added and has done its magical work, then you have the symbolic representation of the control by the soul of the four higher levels of the physical plane, the etheric or energy levels.  Of this desirable consummation, the Philosopher's Stone is the emblem. (DON 118-119)


In connection with this matter of transmutation comes the legend of the Philosopher's Stone, which is literally the application of the Rod of Initiation, in one sense. (TCF 307)


15.             We learn that the Philosopher’s Stone is an “effective transmuting agent”. This is certainly the case in relation to the Rod of Initiation the touch of which lifts the energy/force of the candidate’s energy system from one vibrational state to a still higher state.

16.             The alchemist had two objectives:

a.                  Revelations

b.                  The power to impose his will upon the elemental forces. This would involve the alteration of the vibration within the objects receiving imposition. With it would come the ability to change something into something else more desirable.

17.             We gather, as well, that there is a close relation between the “Philosopher’s Stone’ and the “Jewel in the Lotus”. When the "Jewel in the Lotus" is on the point of revelation, the four systemic ethers are on the point of mastery. Man stands ready for the fourth initiation. The development of each of these four ethers corresponds to the one of the four initiations.

18.             To what degree is the "Jewel in the Lotus" a “transmuting agent” in the life of developing man? One can think of it as a source of great alchemical power, subtly at work even before its moment of complete disclosure.


The religious man, especially the Christian, recognises the psychic quality of this transmutative power, and fre­quently speaks in the sacred books, of the soul being tried or tested seven times in the fire.


19.             We can see that the focus of the religious man is usually far more subjective and less material than that of the alchemist.

20.             For the religionist the soul is that ‘substance’ which must be subjected to transmutation—in fact seven transmutations. Although the terminology of the religionist is mystical (and although the mystic can reach only so high in the process of elevating consciousness) the seven initiations are suggested by the seven trials or tests in the fire.


All these students and investigators are recognising one great truth from their own constricted angle, and the whole lies not with one or another, but in the aggregate.


21.             Thus is the need to achieve a synthetic point of view—ultimately an ‘omni-angled’ point of view

22.             We note that the point of view, not only of the average individual, but, of the scientist, the alchemist or the religionist, are all constricted. This could be a sobering thought for any adherent to a single discipline.


In defining transmutation as it is occultly understood, we might express it thus:  Transmutation is the passage across from one state of being to another through the agency of fire.


23.             This is DK’s famous definition of transmutation.

24.             The planet Uranus is involved in this process. Exoterically, Uranus rules migrations and all transferences or passages from one location or state to another. Naturally, higher ‘passages’ would apply.

25.             The type of “passage” we are discussing always involves an elevation of vibration.

30.             Applied “fire” is the method of this elevation. In one respect, fire is motion itself and the chakras (which are fire) are (we have been told) “consummated motion”.


The due comprehension of this is based on certain postu­lates, mainly four in number.  These postulates must be expressed in terms of the Old Commentary, which is so worded that it reveals to those who have eyes to see, but remains enigmatic to those who are not ready, or who would misuse the knowledge gained for selfish ends.


31.             It is interesting that the expression of truth through the Old Commentary filters out selfishness.

32.             Let us see if we can gather some hints in relation to the meaning of these four postulates from the Old Commentary.

33.             From the four postulates it will be clear that we are dealing with different phases of alchemy—from the alchemy that binds to the alchemy that releases. Transmutation is usually associated with liberation, but here is also a transmutation which can be related to progressive densification,  materialization, and to precipitation.


The phrases are as follows:


I. He who transfers the Father's life to the lower three seeketh the agency of fire, hid in the heart of Mother.  He worketh with the Agnichaitans, that hide, that burn, and thus produce the needed moisture.


34.             The direction of the energy is from ‘above’ to ‘below’.

35.             This type of worker is seeking to work with the fire in the heart of the Mother—i.e., with fire by friction. There are those who seek to work with the lower fires.

36.             The Agnichaitans are the devas, particularly, of the etheric-physical plane (though there are cosmic Agnichaitans as well).

37.             The Agnichaitans veil the energies of the higher planes.

38.             Their production of the “needed moisture” relates them to the Agnisuryans of the astral plane—the plane of water, of moisture.

39.             From another perspective, moisture is related to “water” and “water” is “matter”.

40.             We may assume that “moisture” is needed for the continued work of the Agnichaitans.

41.             Moisture is, in a way, a condensate. What is to arise through the burning of the Agnichaitans? Many valuable substances can appear in a semi-vaporous form.

42.             More mundanely, we may relate “moisture” to desire. Desires arise as moisture arises and attach themselves to physical plane processes.


II. He who transfers the life from out the lower three into the ready fourth seeketh the agency of fire hid in the heart of Brahma.


43.             Brahma (the Holy Spirit) is other than the Mother (Matter).

44.             From one perspective, the lower three are the lower three kingdoms and the “ready fourth” is the human kingdom.

45.             We can, in fact, be speaking of those alchemical processes which promote the rising of “life” from one kingdom to the next higher. Man as macrocosm contains the lower three kingdoms. These kingdoms ‘tend towards’ the state of man.

46.             From another perspective, the lower three are the lower three planes and the ready fourth is the buddhic plane whereon the Agnishvattas have special power.

47.             The fire sought in the heart of Brahma can be considered a kind of etheric fire.

48.             From one perspective, Brahma rules the entire cosmic physical plane.

49.             Is it the fire of “Brahmic Intelligence” which is being sought.


  He worketh with the forces of the Agnishvattas, that emanate, that blend, and thus produce the needed warmth.


50.             This type of worker works with human personalities as they aspire to contact the Solar Angels and not with the elemental lives and lunar lords.

51.             His objective is work with solar fire and not with fire by friction. This type of working is making a transition from the fire of personality into the fire of soul.

52.             What are the qualities of the Agnishvattas and their forces?

a.                  The Agnishvattas blend

b.                  The Agnishvattas emanate

c.                  The Agnishvattas produce the needed warmth.

53.             The warmth sought is that of solar fire—the fire found on the higher mental plane, the fire of the soul aspect.

54.             All that transpires within the personality life must be transmuted into soul quality. Thus, is the personality elevated and the causal body built.

55.             The Agnishvattas are a dual Hierarchy and one aspect of this Creative Hierarchy is related to the human personality (cf. EA 35).

56.             We must remember that the human personality is related to the Brahma aspect of divinity.

57.             The heart of Brahma can be considered the heart center found within the human personality on both the etheric and astral planes.

58.             From another perspective, Brahma is found upon the lower twenty one sub-planes and not only on the lower eighteen. From this perspective (the solar logoic perspective), the Egoic Lotus is but an aspect of brahmic life.


III. He who transfers the life into the gathering fifth seeketh the agency of fire hid in the heart of Vishnu.


59.             The “gathering fifth” is the fifth kingdom of nature in process of formation.

60.             What is gathered? From one perspective, quality is gathered to be stored in the causal body. As causal bodies become more equipped, the members of the fifth kingdom increase in number.

61.             The “heat of Vishnu” may not be the Egoic Lotus at all, but the buddhic plane.

62.             We must remember that those Who are actually focussed within the spiritual triad are members of the fifth kingdom of nature. Even a Master (focussed to a considerable extent atmically) is a member of the fifth kingdom.


 He worketh with the forces of the Agnisuryans, that blaze, that liberate the essence, and thus produce the needed radiance.


63.             The Agnisuryans do not work only upon the astral plane. The higher type of Agnisuryans work upon the buddhic plane.


These elementals and devas are called the Agnisuryans, and in [Page 68] their totality are the fiery essences of buddhi, hence their lowest manifestation is on the sixth plane, the astral. (TCF 68)


64.             The liberation of the essence refers to the essence liberated and translated into the spiritual triad when the causal body is destroyed.

65.             The radiance may be the radiance liberated at this destruction and the perhaps greater radiance created within the spiritual triad when the liberated essence ascends and it absorbed into it.

66.             We have been told that the causal body is destroyed largely by the second aspect of the will. Another way of considering this is that the causal body is destroyed so that buddhic love may no longer be confined in its expression by higher mental substance. The Agnisuryans of the buddhic plane may be considered related to the second aspect of the will and to the necessary processes of destruction.


What, therefore, brings about the destruction of the soul body?  The destroying agent is the second aspect of the Will.  The third or lowest aspect of the Will, working through the mind or the manasic principle, was the sustaining factor in the long cycle of personality development; it was the principle of intelligent synthesis, holding the life principle intact and individualised through the long series of successive incarnations. (R&I 216)


IV. First moisture, slow and all enveloping; then heat with ever-growing warmth and fierce intensity; then force that presses, drives and concentrates.  Thus is radiance [Page 477] pro­duced; thus the exudation; thus mutation; thus change of form.  Finally liberation, escape of the volatile essence, and the gathering of the residue back to primordial stuff.


67.             This is the final phrase and contains the summary of the alchemical work.

68.             The entire evolution of man is here contained—albeit from an alchemical perspective.

69.             The work is protected by moisture—produced by the Agnichaitans. This is the tamasic phase and concerns the preparation of the elemental life.

70.             We find that moisture (in one of its meanings) is necessary to sustain life in form. Living bodies are largely water or moisture.

71.             Moisture is adhesive and creates binding relationships—the kind that hold the body together. Perhaps all the lower vehicles are held together by moisture of some kind. This is especially true of the physical and astral vehicles.

72.             The rajasic phase of the process follows next. The fire is applied with greater intensity. The chakras increase their rotation. The vibration of the atoms of the vehicles is raised. This is an increasingly brahmic phase rising above the strictly material phase.

73.             The next phase concerns personality aspiration for soul living. Aspiration presses and drives ‘upwards’ and such a state of concentration is achieved that soul life can infuse the personality.

74.             The causal body demonstrates an increasing radiance as (under Vulcan—which pressed, drives and concentrates) do the atoms of the personality nature.

75.             The exudation, mutation and change of form suggest the process of transfiguration which precedes the escape of the volatile essence at the fourth initiation. Exudation, per se, is related to sweat and thus to the necessary process of purification which must precede transfiguration. Exudation occurs through the application of heat—both external and internal.

76.             From this point of view, the original production of moisture may be an exudation which is equivalent to the production of emotional responses in the midst of physical plane living. We remember that in the strictly Lemurian stage of human development, there is little emotion per se. Emotion supervenes later, in the Atlantean phase.

77.             There are physical and subtle exudations and they both contribute to the expansion of the causal body and the mutations which lead it towards fulfilled unfoldment.

78.             May we say that Transfiguration is a kind of “mutation”—the change of form and figure into that which represents abstract or archetypal patterns?

79.             The “volatile essence” is the life aspect within the causal body which has gathered to itself the sublimation of all experience in the three lower worlds.

80.             From one perspective, the “Jiva” is the volatile essence; it is life imprisoned and destined for release. The volatile essence is, like the Jiva, a monadic projection into the lower worlds.

81.             Once the this volatile essence escapes, it signals the destruction of the causal body and perhaps of the personality. The lesser lives within both (causal body and personality—i.e., elemental lives in relation to the personality and manasadevas in relation to the causal body) are gathered back to the appropriate reservoirs. Although these lives return to the “Reservoir of Life” much had been added to them through their experience of association with an evolving human unit.

82.             This same formula could be applied to the evolution and liberation of any type of self-conscious unit—even those units far above the status of man.

83.             The fourfold process largely follows this sequence:

a.                  Exudation

b.                  Mutation

c.                  Change of Form

d.                  Liberation

e.                  Re-gathering

84.             There are many secrets of the utmost importance still hidden in these four phrases from the Old Commentary, but perhaps what is here said will help us think in a direction which will reveal a few of the many unknowns.


He who ponders these formulas and who meditates upon the method and suggested process will receive a general idea of the evolutionary process of transmutation which will be of more value to him than the formulas whereby the devas trans­mute the various minerals.


85.             DK is attempting to direct us away from the material form of alchemy related strictly to the third aspect and the transmutation of matter into higher forms of matter. This lower form of transmutation was more appropriate to those who may have undertaken the alchemical work when the matter aspect was most prominent—for instance, in the last solar system or upon the Moon-chain.

86.             Thus, even a general idea of the transmutation process is of value to us.

87.             In general we have to remember that the work falls into four stages:

a.                  Work with the personality elementals

b.                  Work with the personality as it aspires towards the soul

c.                  Work with the Solar Angels or Agnishvattas

d.                  Work to liberate the volatile essence form the causal sheath and thus, release, as well, the Solar Angels from their confinement.

88.             It will be found that the four alchemical phrases will relate to one (or, in one instance, perhaps two) of the four stages listed above.

89.             It would repay each of us to assess our relation to this fourfold alchemical process and the stage in which we presently find ourselves, and why.


Transmutation concerns the life of the atom, and is hidden in a knowledge of the laws governing radioactivity.


90.             Scientists who read this statement may dispute the Tibetan’s assertion, but He considers the life of the atom and radioactivity in a manner different from even the most progressive scientists.


  It is inter­esting to note how in the scientific expression 'radioactivity,' we have the eastern conception of Vishnu-Brahma, or the Rays of Light vibrating through matter.


91.             This is a most important idea—conceiving radioactivity as “Vishnu-Brahma”.

92.             In this context, Vishnu is the source of the Rays of Light and Brahma provides the matter through which this Rays of Light vibrate.

93.             From another perspective (a Kabbalistic one), light is matter, and so one might question why Rays of Light must vibrate through matter.

94.             Yet, there is always ‘Light within light’—ever a greater Light impulsing and impacting lesser lights.


 Hence the usually accepted interpretation of the term 'atom' must be extended from that of the atom of chemistry to include:


95.             DK expands the usual concept of the atom in a manner with which we are now familiar.


a. All atoms or spheres upon the physical plane.


96.             Here we are dealing either with tiny etheric and physical atoms or with aggregations or congeries of the atoms of matter/substance. From this perspective, molecules are also “atoms”.

97.             It is being suggested that atoms are of a generally spherical nature. DK offer distinctions now and then, for different atoms are somewhat differently ‘shaped’, but over-all, they are spherical.

98.             Planets and suns, we must by now realize, are spherical atoms.


b. All atoms or spheres upon the astral and mental planes.


99.             The astral and mental planes are also atomic in nature. The nature of these subtler atoms can be studied in the book Occult Chemistry or in the Theosophical texts of Jinarajadasa.


c. The human being in physical incarnation.


100.         The human being in physical incarnation is considered an atom. This type of human atom (as we learn below) is distinct from the causal body of man which is also considered an atom.


d. The causal body of man on its own plane.


101.         Usually the human unit as a whole is considered an atom—especially when comparisons are drawn between it and the Heavenly Man or Grand Heavenly Man.

102.         In this enumeration, the human atom is divided into two atoms—one related to the personality sphere, the other to the sphere of the Ego on the higher mental plane.

103.         The astral, mental spheres are part of the human atom. Is there, strictly speaking a ‘personality sphere’. One might think so, although it is never portrayed in the usual diagrams. As for the etheric body, it is not a sphere per se, and of course, the physical body is not (yet) a sphere.


e. All planes as entified spheres.


104.         These “entified spheres” are ensouled by Raja Deva Lords. Sub-planes are also entified spheres, though lesser in scope. Sub-planes are ensouled by deva entities who may be considered aspects of a Raja Deva Lord.


f. All planets, chains and globes within the solar system.


105.         In this case the term “planets” does not refer only to the globe level—especially to the dense physical globe of the Earth-scheme as sometimes the term does.

106.         Rather the term “planets” seems to relate to entire planetary schemes.

107.         In short, all the three major aspects of planetary schemes are as atoms.


g. All monads on their own plane, whether human monads or Heavenly Men.


108.         This may come as a new idea—that Monads are as atoms.

109.         We see now that the human unit has been divided into three parts—personality, soul and Monad and each of these parts is to be considered as an atom.

110.         Perhaps it is the Monad in its sheath that is to be considered the atom. The Monad, per se, is essential being and should not be considered atomic in the spherical sense.


h. The solar Ring-Pass-Not, the aggregate of all lesser atoms.


111.         We are by now familiar with the idea that the solar system as the etheric- physical expression of the Solar Logos is to be considered as the macrocosmic atom in relation to the minute atom, man.

112.         This enumeration of atoms is one of the most complete in the book, transcending in scope the usual mention of but four types of atoms, as follows:

a.                  The atom of matter/substance

b.                  Man as an atom

c.                  A Planetary Logos or Heavenly Man as an atom

d.                  A Solar Logos as an atom.


In all these atoms, stupendous or minute, microcosmic or macrocosmic, the central life corresponds to the positive charge of electrical force predicated by science, whether it is the life of a cosmic Entity such as a solar Logos, or the tiny elemental life within a physical atom.


113.         The “positive charge of electrical force” within an atom of matter-substance is a proton.

114.         It is interesting to consider the positive life at the heart of a Solar Logos as a kind of ‘solar proton’ and the tiny elemental life within the physical atom equally as a proton.

115.         Shall we consider the essential Monad as a proton as well?

116.         And when the Monad, itself, is being considered as an atom, what shall we find at its core that shall be considered as a proton? Surely there is a central life at the heart of the monadic vehicle which is the true Monad.

117.         We are faced with the issue of whether we shall differentiate pure being from a positive charge of electrical force, or whether that positive charge is really an emanation of pure being. The idea is that there is a point in the center of the triangle, and three types of expression—positive, negative and equilibrised.

118.         We might say that the positive charge is the emanation most representative of pure or essential being, just as atma is the principle most representative of the nature of the Monad.


 The lesser atoms which revolve round their positive centre, and which are at present termed electrons by science,


119.         Will such lives be called something else as science develops and pays more attention to occult hypotheses?

120.         In any case, given the generalizing offered by Master DK, the electron as well is to be considered a kind of atom.


 are the negative aspect, and this is true not only of the atom on the physical plane, but of the human atoms, held to their central attractive point, a Heavenly Man, or the [Page 478] atomic forms which in their aggregate form the recognised solar system.


121.         DK is extending the analogy, helping us discern not only the positive aspect at the center of any atom but the negative aspects also.

122.         Just as atoms of substance have, in electrons, examples of the “negative aspect”, so Heavenly Men have in human atoms, an example of the negative aspect. Human beings are as electrons to the Planetary Logoi. This seems to be the implication expressed in the section above.

123.         If human beings are to be considered electrons in relation to a Heavenly Man (though the scale does seem rather too large), what is the implication of the fact that human beings (as Monads) go to the constitution of certain chakras in the Heavenly Man? Are these chakras, in some respect, atomic, composed as they are of many lesser atoms called human Monads?

124.         In other discussions human beings in relation to a Planetary Logos are seen as “cells” and not electrons.

125.         We are also given a hint about what types of forms are to be considered electrons in relation to a Solar Logos. Clearly planetary schemes are too large to be considered as electrons in relation to a Solar Logos.

126.         Certain atomic forms (in aggregate) are to be considered as electrons to the Solar Logos.

127.         If man is as an electron to the Planetary Logos, are aggregates of men (in different ashramic or chakric configurations, to be considered as electrons to the Solar Logos?


 All forms are built up in an analogous manner and the only difference consists—as the text-books teach—in the arrangement and the number of the electrons.57


128.         DK is hinting at the fundamental similarity of all forms, differentiated only by the arrangement and number of electrons in relation to the positive nucleus.

129.         Are we being told of the ways that one Planetary Logos differs from another? In the “arrangement and the number of electrons”? Human beings, let us remember, are as electrons to a Planetary Logos and they may be differently arranged (in groupings) within different planetary schemes.

130.         What may be considered as electrons in relation to the human being? The elemental lives which compose the various lunar vehicles? There are too few lunar lords for them to be considered as electrons to the positive nucleus of the human being.

131.         Perhaps, the answer is simple. The atom of substance-matter may be considered ‘electronic’ in relation to a human being. The scale comparing atoms to human being and human beings to a Heavenly Man or Planetary Logos does not match. The analogy would come closer if cells within the body of a human being were to be considered as electrons in relation to that human being. Still, there are too many cells.


 The electron itself will eventually be found to be an elemental, tiny life.


132.         This is an important and fascinating thought. We remember that the positive life at the heart of the atom is also an elemental life.

133.         All tiny lives are really one Life. We are led to consider how the One may be divided into the Many, and yet remain the One. The phrase, ‘articulated presences of the One at different levels of intensity’.


FOOTNOTE 57: Atom and Electron:  See Consciousness of the Atom, page 17-22.


The second point I seek to make now is:  Radiation is transmutation in process of accomplishment.


134.         This is an entirely new and occultly progressive way of thinking about radiation.

135.         Transmutation is “the passage across from one state of being to another through the agency of fire” and radiation is evidence that this transmutation is in process.

136.         As aspirants and disciples (for we are both), we should be in the midst of one or other stage of the transmutative process and thus, in some measure, I lives should be radiant or at least, radiating.


 Transmutation being the liberation of the essence in order that it may seek a new centre, the process may be recognised as radioactivity technically understood and applied to all atomic bodies without exception.


137.         This is a higher definition of transmutation than that which suggests the elevation of the quality of matter in any vehicle. There is elevation of frequency and hence of quality, but the purpose of the transmutative elevation is liberation.

138.         Usually transmutation is considered as a process preliminary to transformation and transfiguration. In this context, transmutation leads directly to liberation of the volatile essence.

139.         Every time we are able to identify the presence of radioactivity, we recognize that a transmutative process is underway.

140.         From this perspective, the destruction of the causal body and the liberation of its volatile essence into the spiritual triad is a process of transmutation.


That science has but recently become aware of radium (an example of the process of transmutation) is but the fault of science.


141.         This is a curious statement indicating that science may have unnecessarily followed false tracks or refused to follow evident hints in a proper manner.

142.         We may presume that radioactive atoms are atoms of higher development than those which are not (yet) radioactive.

143.         This, of course, is true of human beings: ‘radioactive’ human beings are more highly developed than those who are not yet ‘radioactive’


 As this is more comprehended it will be found that all radiations, such as magnetism or psychic exhalation, are but the transmuting process proceeding on a large scale.


144.         DK has raised the concept of radiation to the psychic realm

a.                  Magnetism is a form of radiation

b.                  Psychic exhalation is a form of radiation

145.         When magnetism appears through association with electricity, is a form of radiation and hence transmutation in process?

146.         The term “large scale” is interesting. Is this suggesting that when magnetism and psychic exhalation are detected, transmutation is proceeding on a larger scale than in relation to the more etheric-physical radiations.


 The point to be grasped here is that the transmuting pro­cess, when effective, is superficially the result of outside factors.


147.         DK is suggesting the inner causes of the transmutative process. Outer causes may be contributory but they do not cause the onset of the process.


 Basically it is the result of the inner positive nucleus of force or life reaching such a terrific rate of vibration, that it eventually scatters the electrons or negative points which compose its sphere of influence, and scatters them to such a distance that the Law of Repulsion dominates.


148.         This is perhaps DK’s clearest presentation of the cause of the transmutative process.

149.         From one perspective, the inner positive nucleus of force may be considered the "Jewel in the Lotus". When it reaches the requisite intensity of vibration it will shatter the causal body (or the correspondence to the causal body) in which it is confined.

150.         We find, therefore, that the liberative climax of the transmutative process is related to the Law of Repulsion. It must not be forgotten that the repulsion is part of the Law of Attraction (and Repulsion), and hence transmutation has an intimate association with this second cosmic law.

151.         That which is scattered, we must remember, was once attracted.

152.         We note that the “inner positive nucleus” is a something capable of vibration. We may gather, then, that it is substantial as is not Spirit per se. If we think deeply, I think we shall agree, that Spirit, per se, cannot vibrate. This is to be pondered.

153.         Shall man, serving as an electron to a Heavenly Man or Planetary Logos be scattered to a distance? Interestingly, we are passing through a minor fourth initiation on within this fourth chain of the Earth-scheme. The fourth initiation contains destructive processes in which scattering and dispersion are to be expected.


  They are then no more attracted to their original centre but seek another. 


154.         The other centre to be sought is usually of a higher nature than the center to which the “negative points” were once attracted and from which they are scattered in the transmutative process.

155.         We can understand that, in the case of man, the "Jewel in the Lotus" engineers the rising of the volatile life at the center of the Egoic Lotus into the spiritual triad.

156.         From a still higher perspective, at the destruction of the Temple of Ezekiel on the monadic plane, the volatile essence lies at the very center of the Monad and may be presumed to seek a relationship not with the Heavenly Man Who held the Monad as an electron, but with the Solar Logos to which the liberated Monad may now become ‘electronic’.

157.         Will this development arise as our Planetary Logos takes his scheme-wide fourth initiation (which is distinct from the fourth initiation processes now occurring through the fourth chain)?


The atomic sphere, if I might so express it, dissi­pates, the electrons come under the Law of Repulsion, and the central essence escapes and seeks a new sphere, occultly understood.


158.         Whether the central essence in the case of man is the life at the heart of the Egoic Lotus or the life at the heart of the Monad, an ‘escape’ is engineered.

159.         The “new sphere” for the life at the heart of the Egoic Lotus is the spiritual triad; the “new sphere” for the escaping life at the heart of the Monad may well be the solar logoic sphere of which that sphere called the logoic plane is a part. The Solar Logos is especially expressive through the logoic plane just as the Heavenly Men are expressive through the monadic plane.

160.         One may wonder what happens to ‘man-the-electron’ when the central life of his Planetary Logos is seeking liberation through transmutative radiation. To what advanced “Reservoir of Life” will ‘man-repulsed’ return? Will it be a solar reservoir?

161.         The phrase “seeks a new sphere” must always be applied to processes of liberation. The “new sphere” will always differ according to the unit of life achieving liberation. No liberation within Cosmos is an ultimate liberation. Only the liberation of the Volatile Essence which informs the entire Cosmos is an ultimate liberation—yet infinitudinously practiced.


We must remember always that all within the solar system is dual, and is in itself both negative and positive: positive as regards its own form, but negative as regards its greater sphere.


162.         The life at the heart of any atom is positive as regards the lesser lives which have been gathered into the atom, but negative to that greater life to which it is as an electron.

163.         To what greater sphere is man negative: to the life of the Heavenly Man we are old. Later He will become negative to the Solar Logos. And later still…?

164.         Every unit of life, therefore, has both a positive and negative polarity.

165.         From a practical view point, we must be aware of those lives whom we can assist and those greater Lives from whom we must seek assistance.


 Every atom therefore is [Page 479] both positive and negative,—it is an electron as well as an atom.


166.         This is succinctly put and tremendously important if we are to grasp the constant relativity of Master DK’s presentation of the Ageless Wisdom.

167.         When it comes to the greater Lives, it is of great interest to determine those still greater Lives to which they are as electrons. We cannot say that a Planetary Logos and His scheme are as an electron to a Solar Logos. To which Being, therefore, is a Planetary Logos as an electron? Much understanding of ‘occult scope’ will be necessary to solve such as puzzle.

168.         Perhaps some work with those books which illustrate the universe from the perspective of “the powers of ten” will be illuminative in this regard.

169.         Yet, given our rather sense-bound and materialistic perspective, many “rungs” on “Jacobs Ladder” are uncognized by our consciousness.


Therefore, the process of transmutation is dual and neces­sitates a preliminary stage of application of external factors, a fanning and care and development of the inner positive nucleus,


170.         When the word “fanning” is used we are reminded of the manner in which the Solar Angels fanned into a blaze the latent mentality of animal man (a mentality centered around the functioning of the mental unit upon the fourth sub-plane of the systemic mental plane).

171.         The relevant analogy can be seen in the use of kindling wood to make possible the burning of great logs.

172.         The care of the inner positive nucleus is engineered by the third aspect of divinity through the application of fire by friction.

173.         When we work to assist others in their transmutative process, we shall inevitably be considered ‘external agents’. The inner nucleus cannot be compelled. No matter how relatively subjective the assistance we may offer, compared to the interiority of the inner nucleus, such assistance remains external.

174.         The stage related to the section immediately above may be alchemically expressed as follows:


First moisture, slow and all enveloping;


 a period of incubation or of the systematic feeding of the inner flame, and an increase of voltage.


175.         If we go back to an analysis of the alchemical process we shall see these stages represented.

176.         The stage of “incubation or of…systematic feeding of the inner plane” represented immediately above may be expressed as follows:


then heat with ever-growing warmth and fierce intensity;


 There is next a secondary stage wherein the external factors do not count so much, and wherein the inner centre of energy in the atom may be left to do its own work.


177.         This is the stage of autonomous soul development.

178.         We all know (as regards our students) there is a time when they no longer need constant attention and supervision and in which they can be left to their own devices with no fear of lapse or deviation. DK and other Masters are looking towards us to become spiritually Self-reliant. In such a case, we are an atom in whom the “inner centre of energy” may be “left to do its own work”.

179.         The stage represented by this section of text may be expressed as follows, involving the earlier and later stages of soul development.


then force that presses, drives and concentrates.  Thus is radiance pro­duced; thus the exudation; thus mutation; thus change of form.  


180.         Progressive human beings find themselves at this secondary stage of the alchemical process. The outer stimulation has done its work and their inner soul essence has ‘caught fire’. They now progress as a result of their own, inherent motivation, driven by their own fire.


  These factors may be applied equally to all atoms; to the mineral atoms which have occupied the attention of alchemists so much, to the atom, called man who pursues the same general procedure being governed by the same laws; and to all greater atoms, such as a Heavenly Man or a solar Logos.


181.         The parallel between all atoms holds good. The specifics of the parallel processes must be identified and comparison carefully made.

182.         We understand the extraordinary extent to which DK perceives Cosmos analogically. Certainly the second ray is at work, and the fourth (which like the second is an ‘analogical’ ray).

183.         Below we have a detailed elucidation of the alchemical process—a process to be applied to all manner of atoms.


The process might be tabulated as follows:


1. The life takes primitive form.


184.         We are dealing with the very earliest stage of the incarnational process.


2. The form is subjected to outer heat.


185.         This is the work of fire by friction—the application of external heat intended to stimulate the activation of an internal process.


3. Heat, playing on the form, produces exudation and the factor of moisture supervenes.


186.         The Agnichaitans are involved in the production of this protective and nurturing moisture.

187.         We infer that the heat of the Agnichaitans (a form of external heat) produces exudation (understood as the process of stimulating desire and later of purifying that desire). Desire arises in relation to the objects of sense; but sweat also arises in the processes of living and sweat is purification.

188.         A lower type of fusion process is in progress. Moisture enables the process of fusion.


4. Moisture and heat perform their function in unison.


189.         An integration process is suggested within the atom concerned.

190.         Moisture contributes to fusion; it contributes to cohesion.


5. Elemental lives tend all lesser lives.


191.         There are lives lesser in comparison with elemental lives.

192.         A miniature hierarchy is set up with lives tending lives immediately inferior in status.

193.         All beings (whether conscious of the nature of their activity or not) both “look above and help below”.


6. The devas co-operate under rule, order and sound.


194.         Presumably, the devas organize the and promote the correct activation of the elemental lives.

195.         We see that we are entering an area in which the alchemical process touches upon the magical process.


7. The internal heat of the atom increases.


196.         This signifies a growing state of aspiration—the mounting of the inner fire fanned by external agencies of heat.

197.         To make a true aspirant it takes much external application of vivifying heat. At length, the inner flame reaches a sufficient degree of intensity to characterize the one (a true aspirant) who will aspire even without receiving constant external stimulation.


8. The heat of the atom mounts rapidly and surpasses the external heat of its environing.


198.         The atom becomes positive to its external environment. The atom is not longer reliant upon the external environment for stimulation.

199.         It is the central heat of the atom which is growing in intensity.

200.         The second aspect of divinity overcomes (in intensity) the third, and eventually the first aspect overcomes both the second and third.


9. The atom radiates.


201.         The positive nucleus is now tremendously stimulated and is exerting upon the once-attracted lesser lives the energy of repulsion.


10. The spheroidal wall of the atom is eventually broken down.


202.         The nucleus of the atom is breaking out of its confining sphere. The electrons are dispersed.

203.         From the human perspective, the causal body is being shattered (in one of seven ways—cf. physical plane. 15-18 of LOM).

204.         The “Temple” (which is always occultly spherical) is in process of destruction.

205.         Many temples appear to be destroyed ‘from without’, but a temple is intended to be destroyed from within; it no longer serves to express the intensifying inner life at its center.


11. The electrons or negative units seek a new centre.


206.         The once magnetized electrons seek to affiliate themselves with a new center (probably of greater potency) or return to the appropriate “Reservoir of Life”


12. The central life escapes to merge with its polar opposite becoming itself negative and seeking the positive.


207.         The central life escapes into a still greater ring-pass-not than the one through which it previously expressed.

208.         The central life had been positive to its environing ‘electrons’ but now (negative) seeks a positive center.

209.         From the human perspective the spiritual triad is positive to the causal body.


13. This is occultly obscuration, the going-out of the light temporarily, until it again emerges and blazes forth.


210.         The ring-pass-not from which escape has been made now falls into darkness and dispersion.

211.         The light of the escaping life no longer shines forth brilliantly. Its light is absorbed into the new processes of the greater ring-pass-not into which it has entered.

212.         Consulting earlier descriptions of the later stages of the process we have the following:


Finally liberation, escape of the volatile essence, and the gathering of the residue back to primordial stuff.


More detailed elucidation will not be possible here nor advisable:


213.         The elucidation has been sufficiently detailed to inform those who are ready to be informed.

214.         Some brief parallels have been suggested linking the alchemical process to the process of initiation. The analogy can be carried forward in greater detail and illumination received.


It will be apparent, therefore, that it should be possible, from the standpoint of each kingdom of nature, to aid the trans­muting process of all lesser atoms.


215.         Would such aid signify the application of external fire?

216.         Actually, solar fire can also be stimulated.

217.         Those of us who seek to instruct students in the esoteric arts an sciences are somewhat engaging in this process.

218.         With respect to our constituent electrons, our efforts to evolve spiritually are most definitely aiding in the transmutation of lesser atoms.


 This is so, even though it is not recognised; it is only when the human kingdom is reached that it is possible for an entity consciously and intel­li­gently to do two things:


219.         We are speaking of conscious assistance with the process of transmutation.

220.         The entity capable of transmutation can aid the process within this own ring-pass-not and in relation to the ring-pass-not of others.

221.         There is always an unconscious assistance in the transmutation of lesser lives. The vegetable kingdom is active in the transmutation of the mineral kingdom, the animal of the vegetable and the human kingdom of the animal kingdom. The fifth kingdom aids in the transmutation of the fourth kingdom.

222.         To the extent that we are beginning to enter the fifth kingdom, we can contribute to the elevation/transmutation of members of the fourth kingdom who are not yet spiritually aware.


First:  aid in the transmutation of his own positive atomic centre from the human into the spiritual.


223.         That which is “spiritual” begins minimally on the higher sub-planes of the mental plane. The term is even more fittingly applied to the levels of the spiritual triad, including the buddhic and atmic levels.

224.         A positive center may (using the model here presented) be “transmuted” from one center to a higher center. That which can be transmuted is structural. Pure being is not structural and cannot be transmuted.

225.         When we ‘leave’ the human kingdom and enter the spiritual kingdom, we do so through an act of transmutation.

226.         DK is telling us that the human unit in process of transmutation may help his own process forward.


Second:  assist at the transmutation

a. From the lower mineral forms into the higher forms.

b. From the mineral forms into the vegetable.

c. From vegetable forms into the animal forms.

d. From animal forms into the human or consciously and definitely to bring about individualisation.


227.         Here we find suggested the service which human beings can offer those members of lower kingdoms which are in process of transmuting their own “positive atomic center” into a higher kingdom.

228.         None of the secrets of these four types of transmutation are in the possession of the average student of esotericism.


That it is not done as yet is due to the danger of imparting the necessary knowledge. 


229.         An exquisite sense of timing would be needed when assisting in the transmutative process from kingdom to kingdom. How, when, and for whom…these would be critical issues. The danger of interfering with the evolutionary process is too great to trust the secrets to those who are insufficiently developed or trained.


The adepts understand the trans­muting process in the three worlds, and in the four kingdoms of nature, which make them a temporary esoteric three and exoteric four.


230.         What man does not yet understand, the adepts do. The knowledge could be imparted but it is withheld for good reason.

231.         How shall the exoteric four be changed into an esoteric three? Will there be a merging of the animal and human kingdoms since they both share an animal body?

232.         There are four kingdoms who focus within three worlds. The kingdom of souls focuses above the three worlds.

233.         There are three transmutative processes which are active within the three lower worlds. The transmutative process relevant to man, takes him beyond the confines of these worlds.


Man will eventually work with the three kingdoms but, only when brotherhood is a practice and not a concept.


234.         The era of brotherhood is scheduled to supervene when the Venus decanate of Aquarius begins to holds sway—some fifteen hundred years from now. Then will brotherhood be a practice and not a concept.

235.         Man is to play the role of transmutative Venus to the lower three kingdoms.

236.         When the influence of Venus prevails in human relations, then will Venus be exercised in relation to the three lower kingdoms.


Three points must now be considered in this connection:

Conscious manipulation of the fires.

Devas and transmutation.

Sound and colour in transmutation.


237.         Vast subjects are opened for consideration.

238.         We see that the subject touches on the skills to be acquired by a white magician.


It is necessary here to point out, as I have done in other matters under consideration, that only certain facts can be imparted, whilst the detailed work concerning process may not be dealt with owing to the inability of the race as yet to act altruistically.


239.         Knowledge is power. The Hierarchy assesses man’s moral development and assesses what type of knowledge may be safely released to him.

240.         We may remember from our readings in A Treatise on White Magic—Fifteen Rules for Magic are given, but the magical formulas which would transform the Rules from theories to practical methods are not given.


  Much misapprehension crept in, owing to this very thing, in the early days of hierarchical effort to give out some of the Wisdom fundamentals in book form, and this is bravely dealt [Page 481] with by H. P. B.58,59 


241.         Errors were made. Presentations in book form were flawed. The fundamentals were truly understood by only a few and the rest appropriated these fundamentals personally and consequently tended to misuse them.


FOOTNOTE 58: The difficulty of giving one the Wisdom Religion is dealt with by H. P. B. in the Secret Doctrine as follows:—

1. Opinion must be reserved because:—

a. Complete explanation for initiates only.


242.         In the works of AAB, complete explanation is not given, but much is hinted for those who have eyes to see and ears to hear.


b. Only a fragmentary portion of the esoteric meaning given.


243.         This is the case so that the Great Work may be protected from misunderstanding and misapplication.


c. Only adepts can speak with authority.—S. D., I, 188, 190. II, 55, 90.


244.         DK is an adept and HPB at the time she wrote the Secret Doctrine was probably an arhat.

245.         The inference to be gathered is that we may trust what DK tells us.

246.         At our stage of development we cannot speak with authority (at least on many matters). But AAB did discuss the type of authority which justifies our attempts to help others—“the authority of love”. A beautiful thought worth pondering.


d. The teachings are offered as a hypothesis.—II, 469.


247.         We must develop our powers of discrimination and discernment. The Masters do not seek credulity in Their students.


2. We must lose sight entirely of:—

a. Personalities.


248.         Personalities distort the truth for their own ends.

249.         The lower ego refracts the Truth.


b. Dogmatic beliefs.


250.         Dogmatic beliefs prevent a necessary spirit of free enquiry and, therefore, limit access both to truth and confirmatory spiritual experience.

251.         Under dogmatism, the powers of the human being cannot be unfolded.


c. Special religions.—S. D., I, 3, 4.


252.         In relation to such religions, an unwholesome attitude of ‘specialness’ abounds.


3. We must be free from prejudice.—S. D., III, 1.


253.         Prejudice always militates against the apprehension of the truth.


We must also:

a. Be free from conceit.


254.         Conceits stifles sincere inquiry and receptivity towards the truth.

255.         In short, conceit leads inevitably to ignorance.


b. Free from selfishness.


256.         Selfishness inclines towards the misuse of spiritual energies for personal purposes. No Master will ever reveal true secrets of occultism to selfish individuals. Nor will the soul!


c. Ready to accept demonstrated truth.


257.         It is only honest to accept that which has been convincingly demonstrated even though it may contradict one’s long held or long cherished beliefs.


4. We must find the highest meaning possible.  S. D., III, 487.


258.         No true interpreter stops short at an interpretation offered merely by the concrete mind.


5. We must be also non-sectarian.—S. D., III, 110.


259.         The truth can be found in many quarters. A separative attitude guarantees that the separative one will not arrive at any wholeness of truth.


6. We must remember the handicap of language.—S. D., I, 197, 290, 293.


260.         This is constantly emphasized by Master DK. Words both conceal and mislead. The finer experiences cannot easily (if at all) be put into words.


7. We must aim to become a disciple.—S. D., 188.  II, 246. III, 129.


261.         The second most important Teaching presented by Master DK dealt entirely with this matter—the question of the meaning and practice of the new discipleship.

262.         This sentence expresses the attitude or the aspirant who aspires towards discipleship.


8. We must eventually develop powers.—S. D., I, 518.  II, 85.


263.         This, of course, is not our first objective, as powers may be appropriated by the lower ego with disastrous results and (if prematurely accessed, especially by the unready and untrained) are often considered an impediment to true spiritual development. The Buddha did not look favorably upon the attempt by His Arhats to perform “miracles”, as related to us in the Agni Yoga books.

264.         The development of powers will occur in due course as meditation, study and service are wisely and sincerely pursued. As powers are truly needed in service, they will appear. Trust is needed and the rules sanctioned by Hierarchy must be followed.


9. We must lead the life of Brotherhood.  S. D., I, 190.


265.         This is an objective in relation to which the Theosophical Society eventually failed. Let us be sure that we do not likewise fail.


10. We must remember that H. P. B. makes no claim to infallibility.—S. D., II, 25 note, 273.  I, 293.


266.         The Secret Doctrine is not a Bible. A number of errors are evident to close students of HPB’s works and those of the Tibetan.

267.         When a source book is turned into a Bible, the spirit of sincere, scientific enquiry dies.


H. P. B. says:—

"I speak with 'absolute certainty' only so far as my own personal belief is concerned.  Those who have not the same warrant for their belief as I have would be very credulous and foolish to accept it on blind faith


268.         In examining what HPB has said about her relation to the truth, we see in her a humble attitude.

269.         The Masters of the Wisdom do not encourage credulity in Their students and neither did HPB.


....What I do believe in is:—


1. The unbroken oral tradition revealed by living divine men during the infancy of mankind to the elect among men.


270.         It is reputed that this oral tradition still exists to this day.

271.         The “living divine men” are the Kumaras Who came from another globe and chain to impart the assimilable truth to infant humanity.

272.         HPB reputedly had direct contact with certain of the Masters and Their pupils.


2. That it has reached us unaltered.


273.         HPB has great faith in the integrity of the process by means of which the ancient oral tradition was handed down to those who practice it today.


3. That the Masters are thoroughly versed in the science based on such uninterrupted teaching."—Lucifer, Vol. V, p. 157.


274.         For HPB the Masters are true and trusted Recipients of this ancient oral tradition.


"The Secret Doctrine is no 'authority' per se; but being full of quo­ta­tions and texts from the Sacred Scriptures and philosophies of almost every great religion and school, those who belong to any of these are sure to find support for their arguments on some page or another. 


275.         The Secret Doctrine has, because of its inclusiveness, wide appeal to those of widely differing religions.

276.         One of the aims of the Secret Doctrine was to present the case for the universality of the world’s religions. In this great book and in Isis Unveiled the close relationship between the esoteric aspects of the world’s religions is clearly delineated.


There are, however, Theosophists, and of the best and most devoted, who do suffer from such weakness for authority."—Lucifer, Vol. III, p. 15


277.         AAB and DK commented that many Theosophists were of the devotional type. This was considered a liability.


FOOTNOTE 59: See Preface and Introduction, Secret Doctrine, Vol. I.


The danger still persists,


278.         We are speaking of the danger of handing out magical and alchemical formulas to the unwary and unready.


 and greatly handicaps the efforts of Those, Who—working on the inner side—feel that the thoughts of men should be lifted from the study of the ways of physical existence to broader concepts, wider vision, and synthetic comprehension.


279.         DK is seeking to encourage a less materialistic attitude in students of esotericism and occultism.


 Indication only is possible; it is not permissible here to give out the transmutative formulas, or the mantrams that manipulate the matter of space.


280.         The transmutative formulas which might have been given out (had humanity been ready) produce changes of one type of atom into another.

281.         They also are accompanied by mantrams through which the matter of space can be manipulated. No doubt the transmutative formulas have a mantric form. In relation to all this, it is to be said that ‘God geometrizes through Sound’.

282.         Transmutative formulas are will confer upon prepared humanity the power to be truly creative in line with the Divine Plan.


 Only the way can be pointed to those who are ready, or who are recovering [Page 482] old knowledge (gained through approach to the Path, or latent through experience under­gone in Atlantean days)


283.         DK will proceed only through the impartation of hints.

284.         Much was imparted in Atlantean days, however, and this old knowledge is being rapidly recovered. Hopefully, it will be better used in Aryan times than it was in former days.

285.         Those who are approaching the Path (and who have not necessarily gained such knowledge in Atlantean days) also are beginning to have access to such knowledge.

286.         The Path eventually opens the portal to the ‘Treasury of the Soul’; in relation to a human being, the Solar Angel is virtually omniscient.


 and the landmarks indicated hold sufficient guidance to enable them to penetrate deeper into the arcana of knowledge.


287.         There are always indicative “landmarks” (the “ancient landmarks”) which reliably suggest the ways of deeper penetration into the Mysteries.

288.         Our task is to recognize the ancient landmarks and that which they indicate, even if not explicitly so.

289.         Suffice it to say that the necessary knowledge and formulas will find their way into the possession of those who truly need them and who can be relied upon to use the formulas wisely and under law.

290.         Guidance is ever available to us, but we have to notice it and apply our interpretative faculty correctly if we are benefit from this ever-implicit guidance.


The danger consists in the very fact that the whole matter of transmutation concerns the material form, and deva sub­stance. 


291.         We have learned that there is a line that man (as a personality) must not cross. Trespass is not allowed. His interplay and communion with the deva kingdom is to occur only on levels above the lower twenty one sub-planes—unless, it is presumed, under expert guidance.


Man, being not yet master even of the substance of his own sheaths, nor in vibratory control of his third aspect, incurs risk when he concentrates his attention on the Not-Self.


292.         Contact with the devas of a material nature runs the risk of overstimulating the sheaths, making them still more difficult to control—perhaps even bringing them into a condition in which they overwhelm the indweller.

293.         The magician must be one who is in control of his lower nature otherwise he cannot safely encounter the devas related to that lower nature.

294.         We might question whether a magician must be a Master in order to deal with the devas of the lower eighteen sub-planes, but it may be suggested that sufficient control (for some measure of useful work) can be instituted before that high point of attainment is reached.


 It can only be safely done when the magician knows five things:

1. The nature of the atom.


295.         This means that the magician must know himself thoroughly—including all aspects of that which can be considered his not-Self.

296.         He must also know the nature of the lesser atoms which He intends to manipulate.


2. The keynote of the planes.


297.         This is technical/musical knowledge which when mastered confers control over the matter of the various planes and sub-planes.


3. The method of working from the egoic level through conscious control, knowledge of the protective sounds and formulas, and pure altruistic endeavour.


298.         This, we recognize as the white-magical process. The worker must understand how to center himself in the causal body. Let us tabulate. He must achieve:

a.                  Conscious control from of lower vibratory realms as he works from egoic levels

b.                  Knowledge of protective sounds

c.                  Knowledge of protective formulas. (He is protecting himself from the unconscious predations of the lower devas)

d.                  Pure altruistic motive and subsequent endeavor

299.         It is evident that all these requirements must be in place if the work is to be safely and successfully accomplished.


4. The interaction of the three fires, the lunar words, the solar words, and later a cosmic word.


300.         The three fires, as we realize, are fire by friction, solar fire and electric fire.

301.         The lunar words (for the control of the lunar elementals and the devas which work with them) concern fire by friction. The solar words concern solar fire and the invocation of the Agnishvattas. A cosmic word presumably applies to the realm of electric fire.

302.         The Monad is the “cosmic” factor in man. At the fifth initiation man is said to take his first “cosmic” initiation.


5. The secret of electrical vibration, which is only real­ised in an elementary way when a man knows the key­note of his own planetary Logos.


303.         We begin to realize how much is required if man is to work safely with the devas of the lower eighteen sub-planes and even of the lower twenty one sub-planes.

304.         We may have been informed regarding the personality and soul rays of our Planetary Logos, but how does this knowledge reveal to us the “keynote” of our Planetary Logos?

305.         From one perspective, every ray has its particular “key” or “keynote”. Because the major rays of our Planetary Logos are the third and second rays, two of the keynotes through which He words could be the notes F and G.

306.         On the other hand, the idea of “keynote” also has it purposive and philosophical implications. Perhaps, then, we are also speaking about a formula for planetary purpose within the solar system.

307.         All manipulation of the devas and elementals of the lower sub-planes concerns knowledge of electricity. Their interplay with man is electrical in nature and until man knows “the secret of electrical vibration” it can be assumed that he is at their mercy.


All this knowledge as it concerns the three worlds is in the hands of the Masters of the Wisdom, and enables Them to work along the lines of energy or force, and not with what is usually understood when the word 'substance' is used.


308.         We are presented with three factors: energy, force and substance. Substance, we may presume, concerns the elemental kingdoms. Energy and force concern devic life. Perhaps we can associate force with the devas of the lower sub-planes and energy with the Agnishvattas who focus primarily on the higher mental sub-planes.

309.         In the five requirements listed above, we have seen that work must proceed from egoic levels, control exerted from that high point.

310.         Masters are initiates of the fifth degree, and are, therefore, capable of using the fifth ray in a manner inaccessible to lower initiates. They are (within a certain ring-pass-not) Masters-of-Energy.


 They work with electrical energy, concerning Themselves with positive electricity, or with the energy of the positive nucleus of force within the atom, whether it is the atom of chemistry, for instance, or the human atom.  They deal with the soul of things.


311.         For practical purpose the “energy of the positive nucleus of force” can be considered a combination of soul and Spirit. In our solar system, Spirit and soul are blended into Spirit-soul. In the next solar system, they will be functionally distinct.

312.         We are gathering that the proficient adept works with electrical energy more than with electrical force.

313.         The work of the beneficent occultists proceeds from the ‘inside out’. This is not the case with the black brother.


The black magician works with the negative aspect, with the electrons, if I might so term it, with the sheath, and not with the soul.  This distinction must be clearly borne in mind.


314.         Here is a most important distinction clarifying the contrasting ‘work’ of white and black magicians.

315.         The black magician is materialistic in every respect. He cares not for the soul aspect within the atom but, rather, manipulates the negative force which has been attracted to the positive nucleus. He words from the ‘outside’ seeking to imprison the life at the nucleus.

316.         Thus work with the nucleus (and thus with the soul) is contrasted with work with electrons and work with the soul is contrasted with work with the sheath.

317.         In our service work, do we find ourselves working with the positive inner nucleus or working more manipulatively with the electronic nature of the sheath?


 It holds the clue to the non-interference of the [Page 483] whole Brotherhood in material matters and affairs, and Their concentration upon the force aspect, upon the centres of energy.


318.         The white brothers do not interfere with material affairs. These will work out according to karmic law. They leave the subject in freedom with regard to such ‘matters’.

319.         The “force aspect” as expressing through the centers/chakras has its source of emanation in the Monad via the Egoic Lotus. Thus the chakras are agents of nucleic power.

320.         The purpose of the white magician is to gain control over the negative aspects of the atom through the assertion of the potencies of the nucleus.

321.         Control of the outer factors will be established when the nucleus has reached a condition of sufficient strength and skill.

322.         The white brother, therefore, works with the higher principles and is not interested (under most circumstances) in manipulating unprincipled substance—though He would be capable of doing so, just as the lower psychic powers are available to Him although He works almost exclusively with the higher powers.


 They reach the whole through the agency of the few centres in a form.  With this preamble we will now take up the consideration of the


323.         We see that the white brother works through simplicity—reaching the whole through the few. This suggests the greater materialistic complexity in the work of the black brother.


Conscious Manipulation of the Fires


It will now be apparent that the whole process of trans­mu­ta­tion, as we can deal with it at present, concerns itself with the two fires which reached a high stage of perfection in a past solar system:

a. The fire of an atom in its twofold aspect—internal and radiatory.

b. The fires of mind.


324.         We are really dealing with two fires each of which is dual. We have studied this fourfold division in the first part of TCF.

325.         If we concentrate on those fires which reached a high stage of development in the previous solar system, it may be that only the elemental fire of mind should be included and not solar fire, which seems to be the object of the attention of the Solar Logos in this present solar system.

326.         Yet the blending of two fires within the periphery of the causal body will require solar fire.


It is with these that transmutation concerns itself from the human standpoint, and the third fire of Spirit is not at this stage to be considered.


327.         Even if solar fire is included, the sphere of concentration will be confined to the lower twenty-one sub-planes. We recall that man, at his present stage of evolution, is permitted intercourse with the deva kingdom on sub-planes ‘above’ the lower twenty one.

328.         Solar fire, however, pertains as well to the levels of the spiritual triad and is not confined in its expression to the higher three sub-planes of the mental plane.

329.         In short, and for man as presently constituted, transmutation concerns the material and mental aspects. We are in no position to understand the nature of transmutation in relation to the Spirit aspect, though, in this regard, there will also be the eventual release of the volatile essence.

330.         Presumably the Monad as the positive nucleus will one day destroy the “Temple of Ezekiel” and achieve liberation onto the logoic plane.


This conscious manipulation of the fires is the prerogative of man when he has reached a certain point in his evolution;


331.         Presumably this point begins in earnest at the point of the third initiation which gives the man initial control over the third aspect through the conquest of Martian and Lunar tendencies.

332.         The fifth ray, so prominent at the third initiation, is intimately involved in the mastery of energy.


the unconscious realisation of this has led naturally to the attempts of the alchemist to transmute in the mineral king­dom. 


333.         These alchemists possessed an unconscious realization and hence (it would seem) did not yet stand at the high point of evolution signified by the third degree.

334.         This type of transmutation is the very first and preliminary transmutation. Deeper and more subtle transmutations should occupy the disciple in the modern age.


A few of the older students right through the ages have comprehended the vastness of the endeavour of which the transmutation of the baser metals into gold was but pre­liminary and a symbol, a pictorial, allegorical, concrete step.


335.         By “older students’ DK is probably referring to the relative “age of the soul”; He means, it would seem, those with greater esoteric experience.

336.         The implication is that alchemical effort has been undertaken for a very long time—“right through the ages”.


  The whole subject of transmutation is covered by the work of the Hierarchy in all its three departments on this planet, and we might get some idea of the matters involved if we studied this vast hierarchical standpoint, getting thereby a concept of the work done in aiding the evolutionary process.


337.         DK is suggesting that Hierarchy, itself, is a great transmutative Agent, responsible for the initiation of transmutative processes—not only in relation to the individual, but in connection with humanity as a whole and even the planet.

338.         We might find that each of the three departments of Hierarchy approaches transmutation differently. The third department would have a special facility with matter/form; the second with soul and the third with Spirit. The final stage in the transmutative process requires access, especially, to the first aspect.


It is the work of transferring the life from one stage of atomic existence to another,


339.         Essentially, transmutative work is the work of occult liberation. It is Uranian in nature (for the Divine Alchemical Worker is the Seventh Ray Lord); Uranus, we need not be reminded, is a major planet of freedom and liberation. The relation between seventh ray Uranus and the Seventh Ray Lord must also be obvious.

340.         As well, the liberative factor of transmutation is related to the monadic ray of Uranus—the first ray.

341.         Every liberation into a new and greater ring-pass-not is a transference from one stage of atomic existence to a greater stage; the movement is from expression through a lesser atom to expression through a greater.

342.         The destruction of the causal body is essentially a liberation from that aspect of man we may call the ‘causal atom’ into the greatest of the human aspects which we may designate as the ‘monadic atom’.

343.         From this perspective, the Universe, itself, is an Atom—the greatest of all possible atoms (at least with respect to that particular expression of the ALL-SELF through which we are presently living.


 and it involves three distinct steps, which can be seen and traced by means of the higher clairvoyance, and from the higher planes.


344.         We are reminded that “higher clairvoyance” is a psychic faculty found upon the fifth level of the mental plane (counting from above). We cannot be certain that DK is indicating this specific quality but the planar ‘location’ of that faculty is worth noting.


 These steps or stages are: [Page 484]


345.         The alchemical work is being presented from a few perspectives, and the sequences given have different emphases. Of course, these sequences of activity can be correctly correlated.

346.         Here we are dealing with the final stage in which transference of the life from one stage of atomic existence to another has already begun.


The fiery stage—the blending, fusing, burning period, through which all atoms pass during the disintegration of form.


347.         In the case of the human being, we are reminded that the lower atomic triangle undergoes a great activation through the application of fire. The three constituents of this triangle are fused and blended into one rapidly rotating triangle of energy.

348.         In general the constituents of the entire system of chakras upon the eighteen lower sub-planes is greatly activated and drawn into triangular interrelation.


The solvent stage, in which the form is dissipated and substance is held in solution, the atom being resolved into its essential duality.


349.         We are here learning much concerning the stages of destruction of the causal body. This learning can, of course, be applied to an understanding of the destruction of all kinds of atoms.

350.         As regards the causal body, the solvent stage suggests that all accumulated quality formerly held in the causal body is now held, as it were, in solution and is being absorbed by that unit of life energy which will soon escape into a greater ring-pass-not.

351.         The essential duality of the atom must be soul/matter—nucleus and electrons. The first aspect cannot be fully present within the "Jewel in the Lotus" which, though inspired by the first aspect, is really the highest demonstration of the second aspect—the Divine Son. The mental unit and two lower permanent atoms may be considered as electronic in relation to the "Jewel in the Lotus".

352.         It would seem that the actual contents of the causal body are dissolved awaiting transference or translation.

353.         When we think of the term “solvent” we cannot escape association with the buddhic energy; love or buddhi is the great resolvent, holding all in solution and, in fact, holding the solution to all things (at least in our present solar system).


The volatile stage, which concerns primarily the essential quality of the atom, and the escape of this essence, later to take a new form.


354.         With respect to the causal body, the "Jewel in the Lotus" may be considered the essential resolver and the life unit which, laden with ‘dissolved quality’ gathered over millions of years of personal process, rises in a transmuted ‘form’ or state which can be absorbed by the spiritual triad.

355.         The most essential factor within the causal body is the "Jewel in the Lotus"; it is the factor most related to essence.

356.         Does the "Jewel in the Lotus" represent the “essential quality of the atom”? Certainly the quality of the Jewel is dependent upon the ray of the Monad, for the "Jewel in the Lotus" is an extension of the Monad (which, itself, can be considered as a still higher ‘Jewel’).

357.         Pure being does not have quality, but the Monad (as it demonstrates on the higher cosmic ethers) is not pure being; the essence of that which we call the Monad is pure being.

358.         The three stages may thus be considered:

a.                  Fiery fusion

b.                  Dissolution

c.                  Transference


Radioactivity, pralayic solution, and essential volatility might express the thought. 


359.         DK uses other terms to explain the final stages of the transmutative process:

a.                  The stage of radioactivity is fiery

b.                  The stage of pralaya is accompanied by dissolution

c.                  The stage of “essential volatility” leads to the ascension and transference of the volatile essence

360.         It is interesting, is it not, to think of our inmost life essence as volatile—i.e., unstable and rapidly moving.

361.         It is possible to relate these three processes to the three higher foci of man:

a.                  The causal body

b.                  The spiritual triad

c.                  The Monad


In every transmuting process without exception these three steps are followed.


362.         The stage of “pralayic solution” easily relates to synthesis and obscuration. The process by means of which the synthesizing planets absorb the essences of the other planets (and, later, are themselves absorbed by the “One Resolver”—the Sun) suggests the stage of “pralayic solution”).

363.         It is important to realize that every “pralayic solution” prefigures a imminent rising.

364.         The glyph of the planet Pluto (the upward-pointing arrow of death) suggests this rising. Pluto is powerful and active in relation to both the end and the beginning—Pisces (where it is the hierarchical ruler) and Aries (in relation to which it has a special function as suggested by the Triangle, Aries/Pluto/Shamballa)

365.         From another perspective, the causal body holds in solution the quality generated in the lower worlds.


Occultly expressed in the old Commentary they are thus stated:


"The fiery lives burn within the bosom of Mother.


366.         In human terms, we have the incandescence of the tiny units within the atomic triangle.

367.         All the atomic lives within the personality are also activated and the chakras reach a point of full fiery stimulation and of extra-dimensional rotation. We have been told that two additional types of dimensional rotation follow after the achievement of fourth dimensional rotation—a most intriguing thought.


"The fiery centre extends to the periphery of the circle and dissipation supervenes and pralayic peace.


368.         In human terms there is suggested a relationship between the fiery center of the causal body and the periphery. The repellant power of the "Jewel in the Lotus" extends to the periphery causing dispersion and dissipation, absorption of necessary quality and, then, pralayic peace within whatever remnants of the causal body remains before the final dispersion.


"The Son returns to the bosom of Father, and Mother rests quiescent."


369.         The “Son” is that aspect of the Monad which has been projected into the causal confines.

370.         The Jiva is in process of returning to the Father, but, it would seem, must first focus itself within the spiritual triad—which, itself, can be considered an extension of the Father’s life. This means that, in a way, the spiritual triad is the Monad—the Monad ‘trinitized in expression’.

371.         That which goes forth from the Father is no longer considered the Father. Rather, we are to think of it as the emanated Son. And yet, the “Son” is the “Father”. “He who hath seen Me hath seen the Father.”

372.         The material of which the causal body was composed must return to the “Reservoir of Life”. There would appear to be several domains within this Reservoir, each domain receiving a specific kind of returning lesser live.

373.         We may presume that one such “Reservoir” is to be found within the Heart of the Sun and also within the Central Spiritual Sun to which the Solar Angels and Manasadevas return. There are, as it were, lesser types of Solar Angels which also manifest in that demonstration on the higher mental plane called the causal body. Sometimes these lesser solar angelic lives are called Manasadevas.


The Masters, in concert with the great Devas, concern Them­selves with this transmutative process, and each department might be considered as dealing with one of the three stages:


374.         Each divine aspect is thus correlated with a certain aspect of the transmutative process.


The Mahachohan's department in its five divisions deals with the burning of the fiery lives.


375.         This is the brahmic phase of transmutative process.

376.         The entire personality nature is set ablaze and this is most vividly symbolized by the conflagration of the rapidly rotating atomic triangle which contributes to the destruction of the personality vehicles.


The Manu's department concerns itself with the form or the ring-pass-not which encloses the burning lives.


377.         This form or ring-pass-not is destroyed by the dissipative power of the central nucleus. The ring-pass-not is destroyed by first ray power.

378.         It is important to realize that the first ray is closely related to both the life and the form. That abstraction we call Spirit is expressed as matter on the ‘lowest’ levels of manifestation.


The Bodhisattva's department deals with the return of the Son to the bosom of the Father.


379.         This return of the Son to the “bosom of the Father” occurs under the Law of Attraction. We remember how potent is the second aspect of the Will in relation to the destruction of the causal body. The magnetism existing between the Father aspect (demonstrating within the spiritual triad) and the Son (immersed in higher mental matter), works towards the determination of the Son to liberate himself from the unprincipled matter of the higher mental plane (unprincipled in the eyes of the Solar Logos) through an act of destruction caused by the intensification of the power of the nucleus.

380.         The term “bosom” is somehow important, suggesting a feminine aspect of a masculine principle (the “Father”).

381.         It is important to remember that, in this solar system, the second and first rays work closely together. This justifies the statement: “He who hath seen Me hath seen the Father.”


Within the department of the Mahachohan, a secondary division along these lives might be outlined:


The seventh and fifth Rays are occupied with the return of the Son to the Father and are largely centred in pouring forth ener­gising power when it becomes necessary to transfer the life of the Son from an old form into a new, from one king­dom of nature to another on the Path of Return. (TCF 484)


382.         We should not find surprising the assistance given by the fifth and seventh rays to the process of the “return of the Son to the bosom of the Father”. Rays seven and five are intimately related to ray one. Souls upon the seventh and fifth rays often resolve onto the first ray.

383.         Then there is the relation of the seventh and fifth rays to the intensification of energy: the seventh ray is directly related to the kundalini (and to the power of “transference”) and the fifth ray to the liberation of energy from matter.

384.         From another perspective, however, the fifth and seventh rays may also be foundational to a second ray process, occurring within the Department of the Bodhisattva (i.e., the return of the Son to the bosom of the Father).


The third and sixth Rays deal with the burning of the fiery lives.


385.         These fiery lives reach a state of great activity which is equivalent to a state of burning. We remember that both the third and sixth rays are closely related to the activity aspect of divinity.

386.         The third and sixth rays, thus, are specifically allied to destructive processes occurring in the Mahachohan’s department.


The fourth blends the two fires within the atomic form.


387.         The fires to be blended are basically the fire of mind and the fire of matter. At the heart of the "Jewel in the Lotus" is the highest example of the second divine aspect to be found within the lower twenty-one sub-planes. It is, in a way, buddhic in essence.

388.         The fourth ray is well known for its fusing and blending power. Sometimes the word “blending” is associated with the potency of the Third Logos. (cf. TCF 433)

389.         Whereas the fifth and seventh rays set up conditions for ‘magnetic release’ and the third and sixth rays contribute to destruction through burning, the fourth ray contributes to the blending of the two fires which must be united before transfer.


It will be seen from a close study of these subdivisions, how close is the co-operation between the different groups, and how inter-related are their activities.


390.         All five of the ‘Brahmic Rays’ are needed to effect the liberation of the volatile essence.


  The work of the Hier­archy can be interpreted always in terms of alchemy, and Their activities deal with a threefold transmutation.  


391.         This is a powerful statement. It becomes clear that there is a kind of ‘alchemical key’ to the understanding of the work of the Spiritual Hierarchy.

392.         The Three Great Lords symbolize the threefold labor of fiery activation, destruction and return.

393.         We note that a sequence is established: three, one, two. This sequence (with the second ray occupying the final position) is often found in our solar system.

394.         Although the first ray is the ray of Spirit, the actual act of what we might call ‘magnetic transference’ is related, in the Tibetan’s exposition, to the work of the second ray.


This work is carried on by Them consciously, and supervenes upon Their own emancipation.


395.         One cannot be a hierarchical Alchemist until one has achieved liberation, emancipation.

396.         To be effective in engineering the emancipation of others it is clear that one must be emancipated oneself.

397.         When does “emancipation” occur? Is it at the fourth degree? The fifth? Perhaps we might say that what is begun at the fourth degree is completed at the fifth? The process of emancipation (as far as the human being is concerned, is twofold). We must remember that the Chohans “are no longer men as are the Masters”).


A Master transmutes in the three worlds and principally con­cerns Himself with the process upon the eighteen subplanes, the great field of human evolution, and with the passage of the life throughout the dense physical body of the Logos.


398.         A Master is master over the eighteen lower sub-planes. His work is principally to transmute the brahmic aspect into the second aspect, that of Lord Vishnu.

399.         Do the eighteen lower sub-planes constitute the “dense physical body of the Logos”? This may be true of the Planetary Logos but is it true of the Solar Logos? Should not the twenty-one lower sub-planes be included in the dense physical body of the Solar Logos?


The Chohans of the sixth Initiation work in the fourth and fifth ethers of the logoic etheric body (the buddhic and atmic planes),


400.         It is interesting to hear the atmic plane called the fifth ether of the logoic etheric body. Usually it is called the third ether.

401.         The implication is that all the sub-planes of the cosmic physical plane are really etheric in nature. They are also, from one perspective, akashic. We must be alert to when terms are used in a specific manner and when they are meant to have a general meaning.

402.         There are only four ethers, as ethers are usually considered. To discuss a fifth ether means, obviously, that there are more than four. The only way to arrive at more than four is to consider as etheric some of the sub-planes which are usually considered dense.

403.         Given this enumeration, the monadic plane will be called the sixth ether and the logoic plane the seventh!


and deal with the passage of the life of Spirit from form to form in those worlds,


404.         Firstly, we find that, indeed, there are actually forms within the buddhic and atmic worlds and these forms are occupied by the “life of the Spirit”.

405.         Presumably, the “life of the Spirit” must be liberated from the confines of the causal body before it can pass from form to ‘form’ in triadal worlds—interestingly, an arupa or “formless” world. Obviously, in this word there is form but it is of a different nature than form in the lower concrete worlds.

406.         This is an important realization (i.e., that Spirit passes “from form to form in those worlds”—triadal) for it contradicts the notion that the “life of the Spirit” will return directly to the Monad, per se, after being liberated from the causal confines.

407.         All liberation proceeds by graded steps.


having in view the transmu­ta­tion of units in the spiritual kingdom into the monadic.


408.         There are units in the spiritual kingdom. They are initiates of the fourth and fifth degrees. Eventually They must be liberated into the domain of the Monad at the sixth initiation—that initiation which produces the Chohan.

409.         The “spiritual kingdom” is focussed on the planes of the spiritual triad.


Those on still higher levels—the Buddhas and their Confreres of the first and third Raysdeal with the passage of the life into the sub-atomic, and atomic planes of the cosmic physical.


410.         The focus of Chohans is upon the sixth or monadic plane; at least this is a potential focus, as They are initiates of the sixth degree and an initiate of any particular degree is capable of a focus upon a plane the number of which corresponds to their initiatory degree.

411.         From what is said above, the Buddhas seem (in general) to be on the second ray, while Their “Confreres” (or Brothers) appear to be on the first and third.

412.         We may judge that the focus of the “Buddhas and their Confreres of the first and third Rays” is upon the logoic plane and that They hold a status of at least the seventh degree.

413.         DK is viewing these processes from the cosmic perspective, and thus looks as the seven systemic planes as seven cosmic sub-planes.

414.         The volatile essence is at length liberated onto the monadic and logoic planes. (Liberation into the monadic, we must notice, occurred also in the previous stage.)

415.         It would seem that Chohans of the sixth degree are involved in the promoting the liberation of the life essence onto the monadic plane, yet we are told that the Buddhas and Their Confreres are thus involved.

416.         In any case, liberation of the life essence onto the logoic plane (the first sub-plane of the cosmic physical plane and the seventh ether we have been told) requires the assistance of the Buddhas and Their Confreres.

417.         If DK means the Buddhas of Activity, we may have a problem in scale, as these Buddhas were already Planetary Logoi in the previous solar system?

418.         But there are many kinds of Buddhas, and DK may not, after all, be speaking of Beings of so exalted a rank as the Buddhas of Activity.


 What has been said applies to all hier­archi­cal efforts in all schemes and on all globes, for the unity of effort is universal.


419.         We are given an important hint. Hierarchical effort goes on, on all schemes and globes.

420.         If hierarchical effort goes transpires on all globes, none of them can be strictly homogeneous in its composition.

421.         The hint may be gathered that the Earth globe is not strictly composed of dense material substance, otherwise it would not sustain “hierarchical efforts”—which are, clearly, multidimensional.


  In every case, conscious self-induced control, or authority, precedes ability to transmute.


422.         The one who would transmute must achieve control over (what to him are) the lower lives. He must have “authority” over them so that they will obey and follow the law during the transmutative process.


 Initiates learn to transmute and superintend the passage of the life out of the animal kingdom into the human after the third Initiation,


423.         This is fitting as the animal kingdom is the third kingdom and power to liberate its lives will correlate with powers accessed at the third degree.

424.         This type of transmutation and superintending is not presently in process, but during the fifth round it will again be so. The door to the fourth kingdom has also been left partially ajar during this fourth round and a relatively few animal lives will gain advantage from this.

425.         It would seem that some communion with the Agnishvattas would be required of such initiates were they to be successful in promoting the transfer of animal life into the fourth kingdom—unless we assume that the Agnishvattas will not be involved in the individualization process during the next round. On the Moon-chain they were not involved, we are told.


and during the earlier stages of initiation, formulas that control the lesser devas, and which produce results in the merging of the second and third kingdoms are commun­icated;


426.         Initiates lower than the third degree may receive formulas which—

a.                  Control the lesser devas

b.                  Produce results in the merging of the second and third kingdoms

427.         Perhaps there are present instances of this kind of merging, but exoterically, nothing about it is known.

428.         We know that the requirements for initiation are always increasing. Presumably, the knowledge imparted at each initiation is also increasing in depth and scope.


they work under safeguards and supervision.


429.         Initiates of earlier degrees than the third are “probationary initiates” and have not earned the full trust of the Hierarchy. Their work must be supervised and they must be safeguarded from their natural tendency to make mistakes.


Advanced intellectual man should be able to co-operate in the synthesis of the work, and deal with the transmutation [Page 486] of the metals, as the ratio of their intellectual development to that of the mineral elements, and builders whom they would control, is the same as in the above men­tioned cases and grades of consciousness,


430.         We have a fascinating hint. The ratio of development existing between the one who transmutes and that which is to be transmuted must be of a specific magnitude if transmutation is to be successful.

431.         Advanced, intellectual man is related to the life and consciousness of the mineral elements and the devic builders who work in relation to the mineral elements, as probationary initiates are related to the life and consciousness of the vegetable kingdom and the devic builders who work in relation to the vegetable kingdom, and as initiates of the third degree are related to the animal kingdom and the corresponding builders.

432.         The rigorous mathematics underlying the Ageless Wisdom can never be forgotten.

433.         Different ray energies, it seems, will be required to effect these transmutations:

a.                  In the transmutations over which advanced, intellectual man presides, the seventh and fifth rays will be important

b.                  Probationary initiates will find the sixth and third rays useful.

c.                  Third degree initiates will find the fifth and fourth rays useful. The second ray must also play its role as this transmutation involves the creation of a center of focus on the higher mental plane (the home, as far as man in the three worlds is concerned, of the “soul”).

434.         These are simply suggestions. The final truth may be otherwise.


 but owing to the disastrous developments in Atlantean days, and the conse­quent stultification of spiritual evolution for a time until karma has been adjusted, the art has been lost;


435.         The transmutative art was in the possession of humanity but the Atlantean disasters contributed to a dying out (or deliberate withdrawal) of the necessary knowledge.

436.         We usually hear of the “Moon-chain disaster”, but the great wars on Atlantis (very reasonably due essentially to developments which occurred during the Moon-chain disaster) are also to be considered “disastrous”.

437.         Perhaps we are just entering that period when the karma then generated has at last been adjusted. If this is the case, then knowledge concerning the transmutative art can be restored to humanity, accompanied by certain safeguards which apparently were not present in Atlantean times.


 or rather, the know­ledge has been safeguarded until a period is reached in the racial progress wherein the physical body is pure enough to withstand the forces contacted, and to emerge from the process of chemical transmutation enriched, not only in know­ledge and experience, but strengthened in its own inner fibre.


438.         Here we read of the safeguarding of the necessary knowledge—presumably by the Hierarchy.

439.         If bodies are impure, contact with the forces necessary for transmutation will only bring unintended ill effects.

440.         The seventh ray is a ray of purification and a sponsor of alchemical process. During the coming seventh ray Age, the time would appear to be ripe for the restoration of the lost knowledge.

441.         Human beings who are capable of withstanding the process of chemical transmutation must emerge as follows:

a.                  Enriched in knowledge

b.                  Enriched in experience

c.                  Strengthened in their own inner fibre

442.         To guarantee these results, purification is of the utmost consequence.


As time proceeds, man will gradually do four things:


443.         The following list points the way to a future in which transmutative process will be knowledgably and safely followed.


1. Recover past knowledge and powers developed in Atlantean days.


444.         This is already in process. The inner soul (we are told) will release this knowledge when the time is right. Much is also being learned from the investigative work of various occult researchers.


2. Produce bodies resistant to the fire elementals of the lower kind which work in the mineral kingdom.


445.         Resistance to the work of the Agnichaitans must be developed. Without this resistance, the health of the one who transmutes the mineral elements will be jeopardized.

446.         The relation of the sign Aquarius to the lowest of the Creative Hierarchies will help in the production of such bodies. For instance, bodies which have an ‘airy’ quality (Aquarius is an “air sign”) will respond to burning more favorably than bodies which are dense or moist or both.


3. Comprehend the inner meaning of radioactivity, or the setting loose of the power inherent in all elements and all atoms of chemistry, and in all true minerals.


447.         Radioactivity obviously has its inner and outer meanings. Occultists are those that must understand both meanings, but especially the inner meaning.

448.         Radioactivity (the first stage of the later phases of the transmutation process) is a liberative process.

449.         Notice that the “power” set loose is equivalent to the “vital essence” which escapes or is released. The unit released or escaping, is a unit of power.


4. Reduce the formulas of the coming chemists and scientists to SOUND, and not simply formulate through experiment on paper.  In this last statement lies (for those who can perceive) the most illuminating hint that it has been possible as yet to impart on this matter.


450.         If formulas are reduced to sound, then ‘formulas can be sounded’, and their very sounding will produce transmutative effect.

451.         What is hinted is the role of sound as a great transmutative agent.

452.         The coming in of the seventh ray (ruling the throat centers of disciples), combined with the fourth and fifth will make this development possible. The Masters transmute through mantric formulas; we must learn to do likewise.

453.         The voice of man will move the Builders—the members of the "Army of the Voice". Scientists will succeed not only because of what they can “do”, but because of what they “are”. Knowledge, alone, will not be sufficient for such sounding. Only those who have attained will be able to sound.

454.         In the discovery of the sound of the formula lies its potential for immediacy of application.


It may seem that I have not communicated much information anent this conscious manipulation of the fires.  That lies in the inability of the student to read the esoteric background of the above communicated statements.


455.         DK is asking us to pour over what He has said with utmost care and with the aid of the “esoteric sense”. Much may thereby be revealed to us.

456.         From what type of knowledge have the given statements emerged? Can we trace the statement to the background context of knowledge from which it emerged?


 Conscious transmuta­tion is possible only when a man has transmuted the ele­ments in his own vehicles;


457.         Again, before we can transmute on any of the levels discussed, we must be working through transmuted vehicles

458.         Advanced intellectual man must transmute the elements in his physical-etheric vehicles; probationary initiates must transmute the elements in their astral vehicle especially; the initiate of the third degree must transmute the elements in his lower mental vehicle.


 then only can he be trusted with the secrets of divine alchemy.


459.         Again, it would seem that such a trusted individual must be at least an initiate of the third degree, having overcome Mars in favor of Venus (a potent ruler of the third initiation and a major planet of transmutation).


[Page 487] When through the latent internal fires of the matter of his own sheaths he has transmuted the chemical and mineral atoms of those sheaths, then can he safely—through affinity of substance—aid the work of mineral transmutation of the first order.


460.         Here we are given the requirements to be accomplished for transmutation of the first order—a type of transmutation related to chemical and mineral atoms.

461.         The nature of this type of transmutation is not given, but may be inferred from what is said below. Are we dealing with the will ‘creation’ of mineral life—something at which Master R. (as the Comte de Saint-Germaine) was adept?

462.         In the attempt to understand what is said, it is important for us to remember the nature of “latent fire” and “active fire” (i.e., “radiatory fire”).

463.         We note that this first order of transmutation relates to the latent internal fires and, thus, the fires of the relatively dense matter of any sheath. We may recall the every sheath, physical, astral and mental has sub-plane matter which is relatively dense (as regards the plane on which it is found) and sub-plane matter which is, relatively, ‘etheric’ (as regards that plane).


Only when (through the radiatory fires of the sheaths) he has transmuted the correspondence to the vegetable kingdom within his own organism can he alchemically do work of the second order.


464.         Here the radiatory fires of all the lower sheaths are involved.

465.         We might consider that the radiatory fires will transmute at the cellular level—i.e., that aspect of man’s nature which we can consider correlated to the vegetable kingdom.

466.         Active fires are vital fires and, presumably, are related to the kind of pranic vitality displayed by the vegetable kingdom.

467.         We may suppose (judging from what is next said about transmutation and the fires of mind) that second order transmutation within his own system involves transmutation of the matter of the astral vehicle.

468.         Presumably, second order transmutation involves, also, the transfer of mineral life into vegetable forms.

469.         It is suggested that the latent fires are more closely related to the mineral kingdom and the vital or active fires to the vegetable.


 Only when the fires of mind in himself domi­nate, can he work with the transmutative processes of the third order, or with the transference of life into the animal forms.


470.         The fires of mind which are to dominate in order to make third order transmutation possible are the fires of lower mind—the mental elemental fires. The fires of higher mind are required for the next type of transmutation—transmutation of the fourth order.

471.         By inference, second order transmutation seems to suggest the transference of life into vegetable forms.

472.         Will first order transmutation suggest the transference of elemental essence into mineral forms?


  Only when the Self within, or the Ego in the causal body,


473.         We note that the Ego is not the causal body. The Ego, really, is a form of consciousness.


 is in control of his threefold personality can he occultly be permitted to be an alchemist of the fourth order, and work in connection with the transmutation of the animal monad into the human kingdom, with all the vast knowledge that is included in that idea.


474.         This is a type of transmutation which will be common when the individualization of members of the animal kingdom is again allowed on our globe. We are told that this will happen (to a small extent) during this fourth round.

475.         The Self within, the Ego in the causal body is in control of the threefold personality at the third initiation.

476.         We note the terminology to describe the process of transferring the life of the animal into the human kingdom: “the transmutation of the animal monad into the human kingdom”. This, we can imagine, is a hugely responsible undertaking requiring vast knowledge of a kind hardly suspected by the normal student of esotericism.

477.         A question arises: in what Creative Hierarchy can the “animal monad” be found? We know that this type of Monad is not found within the fourth kingdom, but could it, indeed, be found within the Fourth Creative Hierarchy (which is something more vast than the fourth kingdom)?

478.         May we infer that members of the Fourth Creative Hierarchy (i.e., the units we now call “man”) were once “in-mineralized”, “in-vegetalized”, “in-zoonated”.

479.         A related question would come as follows: may we assume that it was the Monad of the Fourth Creative Hierarchy that took a physical permanent atom and an astral permanent atom? If so, such a Monad had everything necessary to participate for long ages in the mineral, vegetable and animal kingdoms?

480.         The following possibility is suggested for pondering: that the “animal Monad” (though not yet a member of the fourth kingdom—the human—may yet be a member of the Fourth Creative Hierarchy). This may seem a preposterous thought until one thinks carefully about the history of the “human Monad”.

481.         In general the order of the transmutation, relates to the kingdom into which the life is being transferred. From whence comes the life which is to be transferred into the mineral kingdom? Is that life not “elemental” and not yet participating in one of the lower four kingdoms of nature, of which the human is the highest?


Much lies ahead to be accomplished, but in the appreciation of the magnitude of the task need be no place for dis­cou­r­age­ment, for in the wise outlining of the future, in the cautious promulgation of knowledge concerning the neces­sitated stages, will come strenuous effort and aim on the part of many aspirants, and the evolutionary bringing in of those who can achieve.


482.         DK cautiously outlines future requirements, not to discourage us, but to produce in certain aspirants the strenuous effort necessary to meet those requirements.

483.         We may suppose progress in the field of Alchemy will be considerable with the incoming of many whose souls are focussed on the seventh ray—the Ray of the Divine Alchemical Worker (EP I 85) These seventh ray souls are the ones who are being ‘brought in’—soon in large numbers.


The problem of speaking clearly on this subject of transmu­ta­tion is a very real one, owing to the vastness of the subject and the fact that in the transmutation process the magician or alchemist works with deva essence through the control of the lesser Builders in co-operation with the greater Devas.


484.         The type of work discussed requires a definite alignment between at least two orders of devas.

a.                  The alchemist works with deva essence by controlling the lesser Builders

b.                  This work is performed “in cooperation with” (and, thus, in alignment) with the greater Devas.

485.         It is clear that the spiritual status of the alchemist must be such that alignment with greater Devas is possible. Only thus can he achieve proper relationship with and control of the lesser Builders.


In order, therefore, to bring about clarity of thought and def­initeness of conjecture in this respect, I desire primarily to lay down certain postulates which must be carefully borne in mind when considering this question of transmutation.  They are five in number and concern specifically the field wherein the transmuting process is carried on.


486.         The subject is vast and DK has told us that He cannot speak of it with complete clarity—owing to the scope of the subject and to the general unpreparedness of those whom He addresses.


The student must [Page 488] recollect at this juncture the distinction that is made between the work of the black and the white magician.  It might be helpful here before proceed­ing further to look at these distinctions as far as they concern the matter in hand:


487.         Before undertaking the discussion of the five postulates, the Tibetan has a few things to say about the differences between white and black magicians. Both types of workers work with devas of various kinds. It is important for us to understand the differences in motivation and methods which characterize them.

488.         The white brother understands the methods of the black brother but refuses to use them.


First.  The white Brother deals with positive electrical energy.  The dark Brother deals with the negative electrical energy.


489.         This idea has already been brought forward. Positive electrical energy may be considered strictly the energy of electric fire and of the Spirit, or as a combination of solar and electric fire—especially in our solar system.

490.         We remember that the Spirit, per se, is synthetic and includes both polarities and the relation between them. This is symbolized by the “Point within the Triangle”.


Second.  The white Brother occupies himself with the soul of things.  The black Magician centres his attention upon the form.


491.         The emphasis in our present solar system is upon consciousness. To the extent that form legitimately becomes a focus, it is for purposes of enhancing the consciousness. Focus upon matter/form for its own sake is retrogressive.


Third.  The white Magician develops the inherent energy of the sphere concerned (whether human, animal, vegetable or mineral) and produces results through the self-induced activities of the central life, subhuman, human or super-human.


492.         We can see how much the white brother respects the integrity of the atoms which he attempts to assist. He always attempts to induce self-reliance and the growth of inner capacity. He seeks to strengthen the inner life rather than weaken it.


  The black Magician attains results through the agency of force external to the sphere involved,


493.         This is a most important statement. The black magician has no interest in promoting the strengthening and growth of the inner life—a life which he seeks to imprison rather than liberate.

494.         The inner life grows only through the exercise of its own potential. The black magician robs the inner life of this opportunity.


and produces trans­mutation through the agency of resolvents (if so I might term it) or through the method of the reduction of the form, rather than through radiation, as does the white Magician.


495.         What may be the nature of this type of transmutation? It would seem that the desired mutation of the form is produced in an illegitimate manner without the cooperation of the inner life. The effect upon the inner life will be debilitation and capture.

496.         If there is liberation of the inner life, it is a ‘liberation into captivity’—the capture of the volatile essence for the sake of imprisonment.

497.         “Resolvents” weaken the outer form so that escape may occur, no through the strengthening of the inner life, but through the weakening of the resistance of the form.


These differences of method need to be carefully considered and their reaction visualised in connection with different elements, atoms, and forms.


498.         There is still some obscurity in what DK means by “resolvents” and “reduction of the form”. For clarification, He advises visualization of the two types of processes in relation to different elements, atoms and forms. This represents an extensive undertaking by those when occult physico-chemical knowledge.

499.         The idea of weakening the integrity of the outer form through resolvents is to be pondered. An inner life that is lured into a false ‘escape’ prematurely, will only become a captive of the agent who promoted the ‘escape’.

500.         Indications as to meaning are given but much careful occult research will be required to follow them successfully. Pondering is suggested.

501.         Although we have entered that portion of the book which deals with solar fire, we see that we are temporarily discussing a subject which still involves a close focus upon the dual fires of matter.