Fellowship of Cosmic
Fire
Commentary Semester V
Section II
TCF 475-488 : S5S2
17 April –
(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:
FIFTH RAY
"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
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 “
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
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 “
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 Rays—deal 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.