Fellowship of Cosmic Fire
Commentary Semester V Section III
TCF 488-495: S5S3
2 May –
((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.
1. This section continues with the subject of transmutation, let us recall the last pages we considered.
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.
2. 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.
3. The number five (the number of postulates in relation to the process of transmutation) is apt as the seven of transmutation and the five of manas are invariably related.
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:
4. 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.
5. And, indeed, it is “matter—in hand”—the ‘hand of intelligence’ which is so astute in the art of alchemical manipulation.
First. The white Brother deals with positive electrical energy. The dark Brother deals with the negative electrical energy.
6. 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.
7. The “dark Brother” always looks backwards, preferring the utilization of that which has been mastered to the development of newer approaches which are divinely intended in this solar system.
8. The matter is one of trust—the “dark Brother” possesses not the “mine of trust” (in the words of Master M)
Second. The white Brother occupies himself with the soul of things. The black Magician centres his attention upon the form.
9. 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.
10. Consciousness is causative to form; new forms of consciousness produce new forms.
11. It is evident that, for all his prowess, the “dark Brother” suffers greatly from fear.
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.
12. We can see how much the white brother respects the integrity of the atoms (i.e., units of life) 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.
13. The black magician is, essentially, a thief robbing his victim of the opportunity to express spiritually-inherent power. He works contrary to Divine Will which ever seeks to strengthen that which is divine in every unit—namely the central Divine Life.
The black Magician attains results through the agency of force external to the sphere involved,
14. 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.
15. Life is of the essence; that which is external is not of the essence. The black magician is profoundly a victim of the ‘illusion of separation’.
16. Occasionally, in alchemy, there is the discussion of external agents, and this in a positive light. When this is the case, the energy of solar fire is applied, yet, withal, solar fire is external to the fire of Spirit. When the black brother applies external agents, such agents belong strictly to the third aspect of divinity.
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.
17. 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.
18. The form is weakened from without rather than dispersed from within. The inner life is never given the opportunity to achieve the strength necessary to disperse the confining form.
These differences of method need to be carefully considered and their reaction visualised in connection with different elements, atoms, and forms.
19. 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 with greater opportunity for success by those possessing occult physico-chemical knowledge.
20. Indications are given but much careful occult research will be required to follow them successfully.
21. We may presume that if the form is weakened through the use of “resolvents” and through a “reduction of the form”, the inner life may, indeed, be detached from its form, but without the proven strength to ascend into the next sphere of expression, will be captured or imprisoned by the black one who applies these resolvents and ‘reducers’.
22. 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.
23. Here our new section begins …
To return to our statement of our five postulates anent the transmutation of substance, the resolution of the life, or the transference of energy into different forms.
24. We remember that the term “substance” is that which substands. It is a term which sometime is used as equivalent to gross matter, but, more technically, is that which ‘lies underneath’ or ‘within’ gross matter.
THE FIVE POSTULATES
Postulate I. All matter is living matter, or is the vital substance of deva entities.
25. There is no such thing as inanimate matter. All matter has soul (i.e. is intelligently responsive, even if unconsciously so) and is alive within the One Life.
26. All matter is ensouled; within all that we call matter, life is deeply inherent.
27. When possible, we must seek to discriminate between “deva entities” and “elemental lives”.
For instance, a plane, and forms built of that particular plane substance, is the material form or sheath of a great deva, who is the essence back of manifestation and the soul of the plane. [Page 489]
28. Such a “great deva” is a Raja Deva Lord. The consciousness of this great deva entity ensouls all aspects of the plane through which He expresses.
29. We can see that the matter which constitutes the material form or sheath of a Raja Deva Lord takes on a multitude of forms which, in their totality are, really, but One Great Material Form.
30. It should be borne in mind that a Raja Deva Lord also has interior aspects to His nature. He has soul; He has essence. In fact, He is essence. When we speak of the substance of a particular sub-plane of the cosmic physical plane, we are speaking of His material form or material sheath. Essentially, however, a Raja Deva Lord is a Monad as are all “men” (whether human, heavenly or solar).
31. It can be inquired whether such a Deva Lord also has sheaths more subtle that the sheath through which He is principally known. If, for instance, He can think—and such Deva Lords most certainly can—He must have a mental sheath consisting of mental matter. Lord Kshiti of the systemic physical plane and Lord Varuna of the systemic astral plane, must definitely possess the means whereby They can think—even though Lord Kshiti is known for His expression through and as the systemic physical plane and Lord Varuna for His expression through and as the systemic astral plane. As beings equivalent to human initiates of the sixth degree, it would be inconceivable that they not be possessed with manas (and thus of a mental vehicle) or of its transmuted (and, thus, higher) equivalent.
32. Let us remember that we are always dealing with consciousnesses within consciousnesses, and with lesser forms which are contained within greater forms.
33. If we study the ‘recession of consciousness’ within any unit of consciousness, we shall always find (eventually) the One Consciousness.
Postulate II. All forms, vibrating to any keynote, are fabricated by the building devas out of the matter of their own bodies.
34. Building devas do not so much build in substances which are not their own but, rather, build themselves into forms. They assume form, changing shape according to intelligent purpose—even if that purpose is not their own.
35. We may recall that the art of ‘shape changing’ is much associated with the magician’s or shaman’s power. The magician gathers the ability to ‘shape-shift’ by close association with the devas to which kingdom the seventh ray relates him.
Hence they are called the great Mother aspect, for they produce the form out of their own substance.
36. A mother evolves a new form out of her own substance. We see that this is the case with, for instance, a mother who is a member of the human family.
37. Thus we come to understand the pliability, the suppliancy, the malleability of the members of the deva kingdom. They are not, as is man, creators from without, acting upon, but create from within, literally becoming that which is created through their agency.
38. The Devas (as the “great Mother aspect”) are intimately related to the Great Mother—the Pleiades.
Postulate III. The devas are the life which produces form-cohesion. They are the third and second aspects blended, and might be considered as the life of all forms that are subhuman.
39. It is important to realized that the devas are not only the representatives of the third aspect of divinity.
40. Being responsible for “form cohesion” they are also representatives of the second aspect of divinity, as has been earlier stated. The cohesive aspect is the second aspect. While man represents the first and second aspects, devas represent the second and third. Thus, they share representation of the second aspect.
41. Fittingly, the Pleiades, which are, in many respects, the life behind all devic lives in our cosmo-system, send forth both the third and second rays—the manasic and buddhic influence. (cf. TCF 1162)
42. DK links the deva evolution particularly to the lower three kingdoms. As we know, in other references, many devas play a great role in the expression of higher kingdoms, but of the lower kingdoms they are considered the “life”. This is the important distinction.
43. In the lower kingdoms, the form aspect is prominent and holds sway over the still dormant interior “life”.
A magician, therefore, who transmutes in the mineral kingdom works practically with deva essence in its earliest form on the upward arc of evolution, and has to remember three things:
44. While deva essence (or, more specifically, elemental essence) can be found on the “downward arc of evolution”, the transmuting magician is working with upwardly tending deva essence. In this respect, transmutation is not an involutionary act (though, from the involutionary perspective, it is possible to conceive it as such).
45. As the mineral kingdom is the lowest of our usual seven kingdoms, deva essence associated with this kingdom will be found in the earliest stages of unfoldment.
46. If we think carefully, we shall see that the alchemists of medieval times were, many of them, apprentice magicians. Their early efforts prepared them for eventual proficiency in the magical arts—especially as those arts are applied to the mineral kingdom.
47. The following are to be noted by the magician who works transmutatively with the mineral kingdom:
a. The effect of the backward pull of the involutionary lives which lie back of the mineral, or, in effect, its heredity.
48. Every kingdom labors under the threat of retrogression. For kingdoms more evolved than the mineral, lives which are lower (though evolutionary) exert the retrogressive pull. For mineral lives, we may imagine that the pull is exerted by involutionary lives.
49. Though it is not here discussed, the process by which involutionary lives become mineral lives must be of the deepest interest to those who are students of the origin or matter as we know it.
50. It is clear that the alchemist must learn to negate this “backward pull” if he is to succeed in the transmutative process.
b. The sevenfold nature of the peculiar group of devas which constitute its being in an occult sense.
51. We gather that the members of the mineral kingdom can be found in seven principal formal groupings. We may assume the same of all higher kingdoms and Hierarchies.
52. We are learning that the “being” of the members of the mineral kingdom may be traced to a “peculiar group of devas”.
53. May we trace this group of devas to the seventh manifested Creative Hierarchy? There is a distinct difference between a kingdom and a Creative Hierarchy, but here there does seem to be a potential relationship.
b. The next transition stage ahead into the vegetable kingdom, or the occult effect of the second kingdom on the first.
54. In all matters of transmutation, we are not dealing simply with an upward movement disconnected from the lives of the succeeding kingdom into which entry is being made.
55. Transmutation, we are learning, requires an interplay between the members of the immediately superior kingdom and those within the kingdom undergoing transmutation (or transmutative elevation).
56. If we think of the human being (a member of the fourth kingdom of nature) we realize how important in humanity’s transmutation process is the intervention of members of the fifth kingdom of nature and their growing interplay with members of the fourth kingdom.
Postulate IV. All deva essences and builders on the physical plane are peculiarly dangerous to man, for they work on the etheric levels and are—as I have earlier pointed out—the transmitters of prana, or the vital, animating substance, and hence they set loose upon the ignorant and the unwary, fiery essence which burns and destroys.
57. We have learned of the importance of various etheric webs which prevent the premature release of higher energies within the etheric body (energies potentially destructive in the extreme to the physical body). The protective structures within the etheric body are threatened by unwise exposure to the deva essences which work through the etheric-physical plane. The study of white magic warns of the potency of these deva essences and builders.
58. The process of development is wisely supervised from within by a human being’s Solar Angel and eventually, by the Master, Himself.
59. Some human beings will, however, seek unwarranted exposure to the devas of the lower eighteen sub-planes and, in so doing, will pay the price of their ignorance and folly.
60. Along the Great Path, natural safeguards are everywhere to be found. Some ‘students’, however, step out of the circle of protection, preferring the illusion of speed to surety. Speed may be achieved, but it must be accompanied by knowledge, or else its pursuit (on the Path of Occultism) will end in disaster.
61. This is where a sense of humility and right proportion are of such value.
Postulate V. The devas do not work as individualised conscious units through self-initiating purposes as does a man, a Heavenly Man or a solar Logos (viewed as Egos) but they work in groups subject to:
a. Inherent impulse, or latent active intelligence.
b. Orders issued by the greater Builders.
c. Ritual, or compulsion induced through colour and sound. [Page 490]
62. The devas here discussed are those who embody the lower eighteen sub-planes.
63. The greater devas (for instance Raja Deva Lords) have individualized and can work as “individualised conscious units through self-initiating purposes”. Of course, in the higher reaches of his nature, man too (as a triad-soul) works in groups, and this must be said also of the great devas—but such groups necessarily consist of individualized units vast in their consciousness.
64. How do the lower devas work:
a. Through “inherent impulse or latent active intelligence”. The inherent impulse of these deva units is intelligent. However, though they act with “active intelligence”, that intelligence is not conscious.
b. The lesser devas work under “orders”. Again, since they are not self-conscious entities, they do not respond to these orders consciously, but they do respond. We do not know the manner in which these “orders” are delivered, but we are assured that they are delivered by fully self-conscious beings—for instance the Raja Deva Lords.
c. Through “ritual, or compulsion induced through colour and sound”. We have long been familiar with the concept that the devas respond to color and sound, but it is truly fascinating to consider colour and sound as compelling forces—i.e., as forces which compel the devas to respond in a certain manner. The lesser devas have no choice but to respond to the patterning frequencies set up by colour and sound.
64. We human beings have to remember the automatic response of the lesser devas to the impulses we set in motion. Their responses become our responsibility. That which they ‘build-by-becoming’ (i.e., by ‘self-shaping’) is often caused by human action, desire and intent.
When these facts are remembered and considered, some comprehension of the place the devas play in transmutation may be achieved.
65. Devas may be considered as ‘fiery essences’, and transmutation is accomplished through the agency of fire.
66. Fire is motion and the devas are activity—intimately associated with the divine aspect of “Active Intelligence”.
67. We may also gather that transmutative processes may be set in motion through the appropriate use of colour and sound—factors which prove compelling to the lesser devic lives.
The position that fire occupies in the process is of peculiar interest here, for it brings out clearly the difference of method between the two schools.
68. We note that the processes here described (one tending towards Good and the other, evil) are called “schools”. By this we are to understand that knowledge, per se, is neutral, and can be used for either good or evil purposes.
69. The white Brothers know the techniques of the dark ones, for the greater includes the lesser. It cannot be said that the “dark Brothers” (those characterized by what the Tibetan has called “unique blindness”) fully comprehend the techniques of the Members of the Great White Lodge.
In the transmutative process as carried on by the Brotherhood, the inner fire which animates the atom, form or man is stimulated, fanned and strengthened till it (through its own internal potency) burns up its sheaths, and escapes by radiation from within its ring-pass-not.
70. Transmutation is always a ‘change of state’; we are gathering that it need not necessarily be a positive change, for the work of the Dark Brotherhood is also, in a manner of speaking, transmutative.
71. If transmutation is the “passage across from one state of being to another through the agency of fire”, the Dark Brotherhood can, through its methods, produce a “passage across” to a lesser state of being.
72. The “inner fire” referenced in this section is the fire of Spirit or the fire of soul, or of both combined.
73. The Members of the Great White Lodge seek to promote an increase in the “inner potency” of all ‘atoms’ under Their supervision.
74. The Dark Brotherhood robs the inner life of its power, preventing it from achieving the degree of potency necessary for liberation through its own strength.
75. We should note the equivalence between “radiation” and escape. Radiatory processes are liberative. Were we to ask the question “How shall I be liberated?”, the proper answer would be, “I, a unit of Divine Life, shall liberate myself through the increasingly potency of my own inner essence/fire”. That I shall be assisted in this by the Great Ones is certain, but the work of liberation is essentially my own.
76. What may be the methods by which the “inner fire” is “stimulated, fanned and strengthened”? These are mysteries, but, no doubt, concern in some measure the Rod of Initiation.
77. We may also be led to inquire, “Can Spirit strengthen Spirit?” Or is pure Spirit an absolute which cannot be further strengthened? It is possible that what can be strengthened is the influence or impact of Spirit upon matter. Certainly, in the case of any human being, the totality of that which he is as Spirit is not fully released into the vehicles he uses for expression.
This is seen in an interesting way as occurring during the process of the final initiations when the causal body is destroyed by fire. The fire within burns up all else and the electric fire escapes.
78. VSK suggests that this section reminds one of the First Stanza of Dzyan in which the fire “burneth up the whole”.
79. It is interesting that DK speaks of the “final initiations”, in which the causal body is destroyed by fire. Does He, in fact, look at this destruction as a threefold process beginning with the third initiation and ending with the fifth?
80. The knowledge petals of the causal body are already in process of disintegration at the third degree and the ‘material’ of the causal body is not completely dispersed until the achievement of the fifth degree.
81. When we say that the “electric fire escapes”, are we saying that electric fire is equivalent to Spirit? Probably, both “Yes” and “No”. Electric fire is the fire closest to Spirit, but Spirit, itself, is pure being, and is, in a way, the synthesis of all the three fires and yet, essentially, more than any one of them.
82. We may also question the manner in which electric fire can be (has been) confined, for that which escapes surely has been confined. The confinement would necessarily be voluntary, for that which is confined may be considered a ‘unit of will’ (even though the immersed unit has lost consciousness of its original ‘will-to-immersion[). Through the process by which “all else” becomes increasingly responsive to electric fire (which, at the outset of Spirit’s confinement, it is not), the escape of electric fire becomes possible.
83. It is important to realize that that which (apparently) is not Spirit/electric fire becomes only gradually responsive to Spirit/electric fire.
The true alchemist therefore in days to come will in every case seek to stimulate the radioactivity of the element or atom with which he is working and will centre his attention upon the positive nucleus.
84. The stimulation of radioactivity demands an increased activation of the “positive nucleus”.
85. We can perhaps realize that when attention is successfully given to the Spirit in man (to man-as-Monad) a process of stimulating man’s radioactivity is underway.
By increasing its vibration, its activity, or its positivity, he will bring about the desired end.
86. The “positive nucleus” in man is not only His essential Spirit, but the vehicle most closely associated with and expressive of Monad/Spirit—in this case, his monadic vehicle.
87. We note that vibration, activity and positivity are rather equated. We may gather that that which exists in a state of heightened vibratory activity may be considered positive.
88. Again, we must remind ourselves that Spirit, per se (and considered as pure BEING), cannot vibrate because it is ‘individual’ (i.e., indivisible) and being non-partite cannot ‘move’ in relation to anything else. This, of course, is a great and fundamental mystery to be fathomed, if possible, through philosophy.
89. The sheath of Spirit (i.e., the monadic sheath) can vibrate as can any energy-structure which most intimately surrounds Spirit. We may, for the time being, presume that it is this energy-structure most intimate to Spirit which in increased in vibration, activity or positivity.
The Masters do this in connection with the human spirit and do not concern Themselves at all with his 'deva' aspect.
90. This sentence is of profound importance. When we understand the focus of the Masters we are given a hint concerning how we should focus.
91. Of course, man has a ‘higher deva aspect’, and any energy-structure which circumscribes immersed Spirit must, in some fundamental sense, be considered devic—though not related to the lower devas.
92. We can perhaps begin to see the importance of learning to relate ‘soul-to-soul’ and, eventually, ‘Spirit-to-Spirit’ (though all Spirit(s) are One Spirit).
The same basic rule will be found to apply in the case of a mineral as well as of a man.
93. We are being told that all acts of spiritual transmutation depend upon stimulating the inner life or the inner fire—that such acts, essentially, are not a manipulation of the devic life of the being who is to undergo transmutation.
The process as carried on by the Dark Brotherhood is the reverse of this.
94. Dark processes are always in reverse when compared to processes tending towards greater light. The so-called “Black Mass” is ‘celebrated’ in reverse of the true mass. What is suggested is the intention to return to the past—the burial of the self in the ‘bygone’.
They centre the attention upon the form, and seek to shatter and break that form, or the combination of atoms, in order to permit the central electric life to escape.
95. The dark forces also engineer the escape of the “central electric life”, but what is their motive? We can be sure that the escaping life is not allowed to enter a sphere offering greater scope of spiritual expression.
96. We must remember that the dark brothers are esotericists but not spiritual esotericists.
They bring about this result through external agencies
97. i.e., “resolvents” and reducing agents. Again, we must learn to discriminate concerning the meaning of the term “external”.
and by availing themselves of the destructive nature of the substance (deva essence) itself.
98. We may assume that the repelling power necessary to all acts of destruction is inherent in substance or deva essence. The third aspect of divinity, after all, functions under the “Law of Disintegration”.
99. We can see that the dark brothers are, at root, ‘destroyers’, and that, even when they seem to build it is only for the purpose of an eventual destruction of that which is intended by the Divine Plan.
They burn and destroy the material sheath, seeking to imprison the escaping volatile essence as the form disintegrates.
100. This is the key sentence revealing the motive of the dark brothers. In all acts of true liberation, the volatile essence is set free for greater scope of expression. In the case here described, however, that volatile essence or “central electric life”, is ‘captured’ and imprisoned and, no doubt, brought into servitude and bondage to dark entities, as slavery is the fate that the dark brothers invoke for all human beings other than themselves.
101. Since the volatile essence has not been inwardly strengthened by spiritually legitimate processes, it falls an easy prey to those who would bind it.
This hinders the evolutionary plan in the case of the life involved, delays the consummation, interferes with the ordered progress of development, and puts all [Page 491] the factors involved in a bad position.
102. Let us tabulate the ill effects arising from the unspiritual transmutative processes as practiced by the dark ones:
a. The evolutionary plan for the life involved is hindered
b. Consummation is delayed for the life involved. By “consummation” one often means the fourth initiation.
c. The dark process interferes with the ordered progress of development for the life involved.
d. All factors are put in a bad position. What is suggested is that there is a ‘right positioning’ which facilitates true liberation or emancipation. In occultism, right positioning in accordance with an appropriate geometry is always required for spiritual achievement. Witness the sacred geometry of the ceremonies of initiation.
103. We can see that, with justification, we can consider the dark brothers as ‘Lords of Imprisonment’.
The life (or entity) concerned receives a setback, the devas work destructively,
104. They could work constructively and, thus, under right guidance. Great is our responsibility in the guiding of the unconscious forces of nature.
and without participation in the purpose of the plan, and the magician is in danger, under the Law of Karma, and through the materialising of his own substance by affinity with the third aspect.
105. We can see that through the machinations of the dark ones a process of materialising occurs. The lunar nature affiliated with the matter-force of the first solar system becomes ever stronger and more confining.
106. We know that the Law of Karma works out principally through the third aspect of divinity, but the true purpose of this Law is to weaken the hold of the third aspect upon the second and first.
107. The processes here under discussion reverse the proper procedure and strengthen (in the life of the black magician and in the life of his victim) that which should be transcended.
108. We can imagine that by the phrase “the materialising of his own substance” DK is suggesting that the material aspect is densified and, thus, rendered more constraining.
109. DK also suggests that the magician who works in this way upon others is laying up great future karma for himself and is imprisoning himself more deeply (even as he attempts to imprison others).
110. The victim is victimized and the perpetrator is, himself, victimized by his own deviation from the Divine Plan and the Good Law. Both victim and perpetrator are, thereby, the losers.
Black magic of this nature creeps into all religions along this very line of the destruction of the form through outer agency, and not through the liberation of the life through inner development and preparedness.
111. The word “creeps” is significant and tells us much about the stealthy way the forces of darkness move into positions of greater control. Interestingly, people who have something weirdly unwholesome or threatening about them are often called “creeps”.
112. If we study current religions carefully, we shall see that many of them do not seek to strengthen the inner Sprit-soul, but rather to create a dependency upon outer agencies. These religions thus weaken their followers rendering them increasingly unfit for liberation.
113. How perversely strange that religion should take its adherents away from Spirit rather than towards it!
It produces the evils of Hatha Yoga in
114. In such orders and by such methods the magician (not really a black magician—yet) works upon himself causing only harm instead of the expected empowerment and liberation.
115. These methods do not empower the influence of Sprit through the form. They are outwardly manipulative and, ultimately, spiritually inefficient or worse.
116. These are practices engaged in by those who have forgotten the inner life or who have lost their rapport with it. Over millions of years human consciousness has been to a significant extent materialized (as HPB tells us). The focus of consciousness has become increasingly external and liberation is conceived in external terms.
Both work with matter on some plane in the three worlds, and do evil that good may come;
117. DK is speaking of Hatha Yogins and of those in certain religious and occult orders in the West.
118. At least the motive of the Hatha Yogins and of those within certain religious and occult orders tends towards the Good (or, at least, towards what they imagine the Good to be). They are ill-advised, however, in their methods.
119. Doing evil, in this respect, must relate to the manipulation of (and thus the strengthening of) the outer form.
120. All such manipulation takes attention away from its intended focus—in the Spirit/soul aspect of man.
121. It is rare that the doing of evil can be long sustained if the objective is the emergence of the Good. In other words, the Laws of Cosmos are not structured in such a manner that “the ends justify the means”.
both control the devas, and attempt to produce specific ends by manipulation of the matter of the form.
122. We have often been told that the control of the devas is a necessary achievement for all magicians, but the manner of the control must align with spiritually sanctioned methods.
123. It is when manipulation of the lower devas is substituted for the emphasis upon inner, subjective development that the difficulty arises.
124. All this points to the thought that purely external work is no longer to be considered as spiritual work.
The Hierarchy works with the soul within the form and produces results that are intelligent, self-induced and permanent.
125. From what is here said, we may gather that the black magician produces results which are unconscious, externally-induced and impermanent.
126. The Members of the Hierarchy are interested in helping human beings to achieved mastery over the lunar and elemental forces. Facile solutions based upon manipulation and following the “line of least resistance” are understood to be ineffective.
127. We have seen that the Hierarchy works with both soul and Spirit.
esotericism demands a keen respect for that in man which is truly internal and essential. The dark forces seek to prevent the centralization of man—his ‘return’ to the factor which is most living within him—i.e., the Spirit, the
Wherever attention is centred on the form and not on the Spirit, the tendency is to deva worship, deva contact and black magic, for the form is made of deva substance on all planes.
129. We are reminded that the dark brothers are called “Lords of Form”.
130. Man proceeds on his evolutionary Path through the destruction of the form and through a series of self-induced, consummating liberations. It is clear that the Lords of Form are doing all they can to ensure that the human Spirit remains confined by form.
131. Some are eager to contact the devas, but only intercourse with the higher devas is allowed. As for “deva worship”, it may seem to some a remote possibility, but it is clear than in Atlantean days, such practices abounded.
132. We begin to realize, perhaps, how closely related are “deva worship, deva contact and black magic”. We are entering a cycle under the seventh ray in which there will be ready access to certain levels of the deva kingdom. It will also be a period which may well see the revival of certain forms of black (or gray) magic. Deva contact and black magic seem to go hand in hand. Of this probability we should consider ourselves forewarned.
This must be considered well in connection with every form for it holds the key to many mysteries.
133. We may gather that there are legitimate and illegitimate ways to deal with ‘atoms’ of various kinds. The way designated by the Divine Plan for this solar system focuses on work with the reality which is interior to every form. This is the truly subjective approach and eschews ancient methods, the usefulness of which is now long past.
We have seen how in this question of the transference of the life from form to form, the work proceeds under rule and order, and is effected through the co-operation of the devas in the first instance, and the application of external agents to the atom or form involved, and in the second place (involving the most important and lengthy stage of the procedure) through the subsequent reaction within the atom itself, which produces an intensification of the positive burning centre, and the consequent escape (through radioactivity) of the volatile essence.
134. Here we have a statement in summary.
135. When Master DK speaks of “the cooperation of the devas”, He does not appear to mean conscious cooperation, as the devas involved are not self-conscious entities.
136. Perhaps the word “participation” would be more suitable.
137. In this section DK does not seem to differentiate between the approach taken by white or black magicians. Both approaches involve the deva kingdom (though in different ways) and both approaches produce liberation through the destruction of form.
138. If anything, He seems to be describing some combination of both methods.
At all the different stages, the fire elementals perform their part, aided by the fire devas who are the controlling [Page 492] agents.
139. We are presented with a kind of hierarchy. The fire elementals are controlled by fire devas and the fire devas are controlled by the will of the operating magician.
140. In general, we are to consider fire devas as evolutionary lives and fire elementals as lives which are involutionary.
141. None of the members of the two groups here under discussion are yet self-conscious beings.
142. By “fire devas” DK does not necessarily mean agnichaitans, though certain agnichaitans can rightfully be considered fire devas. Yet there are agnisuryans which are also fire devas and Agnishvattas as well. The hint, of course, is in the word “agni” which means “fire”.
This is so on all the planes which primarily concern us in the three worlds—different groups of devas coming into action according to the nature of the form concerned, and the plane on which the transmutation is to take place.
143. The three types of devas—agnichaitans, agnisuryans and agnishvattas—are those which relate to the first three solar planes—the physical-etheric, the astral and the mental. Usually, the Agnishvattas are considered as relating to the higher mental sub-planes.
144. It remains in question whether the devas of the lower mental plane should be called agnishvattas. If so, they are not Agnishvattas—i.e., Solar Angels. Note the capitalization.
Electric fire passes from atom to atom according to law, and "fire by friction" responds, being the latent fire of the atom, or its negative aspect;
145. Sometimes fire by friction is considered to include both latent fire and active or radiatory fire. As long as the fire is to be found expressing on the lower eighteen sub-planes, it is to be considered fire by friction.
146. Thus, it seems that the term “latent fire” is being here used more inclusively than during the earlier pages of TCF when it was carefully discriminated from “active fire” or “radiatory fire”.
147. Should solar fire be excluded from the atom of substance? It may be judged that solar fire can only be found expressive in those atoms which possess the fire of self-consciousness, yet all types of atoms must necessarily contain all three divine aspects.
148. In any case, the general idea here is that matter responds to Spirit.
149. We also note that the passage from atom to atom by electric fire is “according to law”. We recall that it is the monadic aspect of man which determines the measured and lawful progression of fire in his chakric system. Hiding under this little phrase “according to law” must exist a most intricately organized system of passage.
the process is carried on through the medium of solar fire, and herein lies the secret of transmutation and its most mysterious angle.
150. From a planetary perspective, we understand that Venus is one of the major transmutative planets. It certainly is so in relation to the transmutation of the human kingdom into the kingdom of souls.
151. It will be recognized that Venus is also intimately associated with solar fire, being a planet which, in a way, ‘sponsors’ the activity of the Solar Angels, and which has at its esoteric root a very strong sixth and second ray.
152. May we say that it is the magnetic power of solar fire which draws the life essence forth from a lower kingdom into the ring-pass-not of a higher?
153. All transmutations are a kind of “death-unto-life”, and in such processes the second aspect (represented by the magnetism of solar fire) is involved.
154. Just as the Mystery of the Solar Angels or of the Makara is profoundly impenetrable to man, given his present state of understanding, we learn of the most mysterious angle of the secret of transmutation.
may begin to gather than love is the
sine qua non of the spiritual,
transmutative process. We might study in this connection the transmutative
effect of the Sacred Word,
156. May we consider as a great transmutative mantram, “No man commeth to the Father except through Me”?
Fire by friction, the negative electricity of substance, has been for some time the subject of the attention of exoteric science, and investigation of the nature of positive electricity has become possible through the discovery of radium.
157. DK is discriminating the different types of electrical phenomena that have been studied.
158. Had we realized that with the discovery of radioactive substances, we had been put into the position of being able to investigate “positive electricity”?
159. If we wish to study “positive electricity” in the fourth Creative Hierarchy, we will have to study initiates of high degree in whom the monadic aspect is powerfully expressive.
Keely, as H. P. B. hinted,60 [60: S. D., I, 172, 607-611.] had gone far along this path, and knew even more than he gave out, and others have approached, or are approaching, the same objective.
160. There is always the fascinating question of how much is known by outstanding scientific figures—especially by those who, like Keely, have been reviled because of their unconventional assertions. Tesla was another such.
161. We may note a certain orthodoxy of scientific approach which repudiates essential discoveries when they are first made, only to arrive at the same ‘discoveries’ along a much slower path.
The next step ahead for science lies in this direction, and should concern the potential force of the atom itself, and its harnessing for the use of man. This will let loose upon earth a stupendous amount of energy.
162. This, at least in some measure, has occurred. We have to remember that A Treatise on Cosmic Fire was published in the year 1925.
163. One thinks of the relation of the date of publication of TCF to the date of the twentieth century Hierarchical Conclave. Given the nature, depth and scope of TCF, the timing was significant.
164. DK may be suggesting that in the process we call the “splitting of the atom”, there may be far more of what He calls “positive electricity” than we may suspect.
165. We may also gather that the harnessing by man of the potential force of the atom is far from complete.
Nevertheless, it is only when the third factor is comprehended, and science admits the agency of mental fire as embodied in certain groups of devas, that the force of energy that is triple, and yet one in the three worlds, will become available for the helping of man.
166. We have quite an amazing hint here. It definitely affirms the presence of solar fire (in some form of expression) as present in even the atom of substance.
167. Again we note the equivalence between solar fire and “mental fire”.
168. Who are the “certain groups of devas” in whom “mental fire” is embodied? Are they the Agnishvattas as we usually consider them—i.e., as manasadevas or Solar Angels?
169. The point to keep in mind is that for the achievement of the full utilization of the potential force of the atom for the helping of humanity, mental fire (solar fire) must enter the equation, and the force of the atom must be expressed and experienced as threefold.
170. I think we can see how the Reappearance of the Christ and the emergence of the soul aspect of man (through initiation) will contribute to the release of the atom’s full potential. Corresponding to the release of the full potential of the atom of substance will be the increasingly full release of the potential of the human atom.
171. We know that in human spiritual development love must be combined with both intelligence and will or the results may be disastrous. May we say the same in relation to the utilization of the powers of the atom of substance? “Love”, in this case, is represented by “mental fire” or “solar fire”.
172. It would also seem that DK may be hinting that the force of “mental fire” is really a triple force, yet is experienced as unitary in the three worlds. When dealing with the foundational trinity (Will, Love and Intelligence), each of its aspects is, in fact, triple.
173. The main triplicity here discussed is, however, the triplicity of the energies within the atom of substance.
This lies as yet far ahead, and will only become possible towards the end of this round;
174. It would seem that towards the end of this fourth round (and this will precede the "Judgment Day") the “mental fire” related to the atom of substance will be recognized as a most significant aspect of the potential energy of the atom of substance. It seems a long time to wait. Yet the emergence of the soul aspect in man will certainly see what we call “atomic energy” more wisely managed.
175. Are we speaking of a time at which science generally will recognize the fire of the soul aspect? Again, we would hope that (at least in relation to humanity) that day will be with us sooner than later.
and these potent forces will not be fully utilised, nor fully known till the middle of the next round.
176. We have on several occasions been told that the true "Judgment Day" will occur in the “middle” of the fifth round—presumably the fifth chain round and not the fifth scheme round.
At that time, much energy will become available through the removal of all that obstructs.
177. In this sentence is found the inference that two fifths of the then human race will be considered obstructive and will be removed. Until that time, the forces of obstruction will be with us, and even today, many of those who at that time will not be obstructive are so now.
178. DK points to future developments and at least illuminates and steadies our understanding, even though at this stage of our development, we can only dimly anticipate the later, promised unfoldments.
This is effected, in relation to man, at the Judgment separation, but it will produce results in the other kingdoms of nature also.
179. We note here that what is usually called the "Judgment Day" is here called “Judgment separation”. As the fifth ray will be potently effective during this fifth round event, we should remember that the fifth ray rules the “Law of Cleavages”.
are to anticipate that at the "Judgment Day", a number of kingdoms on
our planet will be affected—not only the human. This would stand to reason,
certainly in relation to the three lower kingdoms through which the human
kingdom expresses. As for kingdoms higher than the human—the
181. During any planetary initiation (and the "Judgment Day" is certainly one such—perhaps a major one) one would expect all planetary lives to be affected.
182. VSK would have us note that the Judgment is the midway point of the fifth round, and that the charts of the schemes and rounds, and those in Esoteric Astrology are relevant to this time, the span being: ‘before judgment day’ and after individualisation.
A portion of the animal kingdom will enter into a temporary obscuration, thus releasing energy for [Page 493] the use of the remaining percentage, and producing results such as are hinted at by the prophet of Israel 62 [Bible, Isaiah 11:6.] when he speaks of "the wolf lying down with the lamb";
183. It is so illuminating to be presented with such clarifications.
184. We see something of how the Law of Economy works in such instances. When, in any whole, a certain percentage of the units are withdrawn or removed to other spheres of development, the energy they had been consuming is liberated for the use of the remaining units.
185. Three fifths of the then humanity will remain with the planet Earth and two-fifths will be removed. We may assume that, through this process, energy will be released for the use of the remaining three-fifths.
186. We are not given the percentage of those members of the animal kingdom which remain with the planet and those which go into temporary obscuration (whether within the planetary ring-pass-not or outside it) but the principal seems the same.
187. Just as the more primitive human beings are to removed into obscuration and, thence, perhaps, to Mars, may we assume that the more primitive members of the animal kingdom will also be removed, making for greater amity (with its Venusian implications) between the animals remaining in active expression on our planet? Hence the wolf lying down with the lamb.
188. Astrologically, one wonders if there will be a relationship between the constellation Lupus the Wolf and Aries the Ram.
189. If the Prophet Isaiah really foresaw events at the time of the "Judgment Day", we must judge his vision as extraordinary. It is probable that he could not have realize how far ahead he had seen, and that if and when he attempted to apply his vision to practical life, he must not have thought of the hundreds of millions of years separating the fourth from the fifth round.
his comment "a little child shall lead them" is largely the esoteric enunciation of the fact that three fifths of the human family will stand upon the Path, 'a little child' being the name applied to probationers and disciples.
190. We can see the danger of biblical interpretation by those who are unaware of esoteric symbolism. It is probably not widely realized that the great prophets and spiritual figures acknowledged by the Western Bible were, indeed, esotericists and often wrote and spoke in esoteric language.
191. We know something of humanity’s beneficent dharma and destiny in relation to the lower kingdoms. DK seems to be writing of a time in which humanity’s role as intermediary between the higher and lower kingdoms will be fulfilled. Already, indications of this ‘leadership’ can be seen among the more advanced human beings who are beneficently related to the lower three kingdoms.
192. It is important to note that three-fifths of the then humanity will remain expressive upon our planet and that those three-fifths will be “upon the Path” all of them probationers and disciples. Indeed, many forces of obstruction will be removed.
193. May we also anticipate that the power of the Black Lodge over humanity will be powerfully lessened under the tremendous release of energy aligned with both Venus and Sirius?
In the vegetable and mineral kingdoms a corresponding demonstration will ensue, but of such a nature as to be too obscure for our comprehension.
194. Though the lower two kingdoms are indeed lower it does not mean that the process of their development is easy for present humanity to understand.
195. In any case, looking far ahead, we can imagine great and corresponding changes in the vegetable and mineral kingdoms, with the cruder forms of expression in both kingdoms disappearing from the face of the Earth.
196. We note that, for whatever reason, there is no footnote numbered 61.
The central factor of solar fire in the work of transmutation will come to be understood through the study of the fire devas and elementals, who are fire, and who are, in themselves (essentially and through active magnetic radiation), the external heat or vibration which produces:
197. One way of interpreting this section is that external fire will come to be understood through reference to internal fire.
198. It is often the case that an energy more recessed comes to be understood through the study of an energy more accessible.
199. However, if we study the sections below (relating to the process of transmutation within a Solar Logos) we shall see that the devas of the cosmic mental plane who embody cosmic mental fire are considered external agencies involved in the cosmic transmutation process! Indeed, the are external to the central nucleus.
200. Therefore, we have to be alert to the meaning of the word “external”. It may refer to the lower forms of devic essences, but it may also refer to devic essences who embody solar fire.
201. The fire devas and elementals here referenced may not be the devas who embody solar fire, though from another perspective, they may be.
202. As we study the subject further we shall learn about the close interplay between the devas of all levels. The many types of “men” (Solar Men, Planetary Men and human men) are all interrelated, and so are the many types of devas in the Great Devic Hierarchy.
The force which plays upon the spheroidal wall of the atom.
203. The spheroidal wall of the atom relates to negative electricity.
204. If the “external heat” referenced above refers to magnetic solar fire, then it is solar fire that plays upon the spheroidal wall of the atom—at least in cases of spiritual alchemy.
The response within the atom which produces radiation or the escape of volatile essence.
205. The response within the atom is a ‘nuclear’ response and relates to the central unit of positive electricity.
206. If the “external heat” referenced above refers to magnetic solar fire, then it is solar fire which may be influential upon the nucleus of the atom and which may engineer the escape of the volatile essence—at least in cases of spiritual alchemy.
207. We see that for liberation to occur, external heat or vibration must be active in relation to both the definitely external, material aspect and the internal aspect of the atom.
208. The exact line of connection between the fires here discussed and the central positive life of the atom must at this time remain obscure.
209. In general, however, it is important to note that the liberation we seek as human beings is effected through the empowerment of the volatile essence (the central positive life we call electric fire—that part of our nature closest to Spirit).
210. Until the ultimate universal “Day Be With Us”, the central positive life, or “central electric life” will always be an emanation, and not pure Spirit, per se.
Speaking cosmically, and regarding the solar system as itself a cosmic atom, we would consider that:
The abstractions or entities who indwell the form are "electric fire."
211. These “abstractions” or “entities” are the true life within the form.
212. Is it not interesting to see the terms “abstractions” and “entities” equated? This tells us that, in essence, we human beings are abstractions, and that the yogic process of abstraction (or Pratyahara) leads us to ourselves—through abstraction to the abstraction which we are.
The material substance which is enclosed within the ring-pass-not viewing it as a homogeneous whole, is "fire by friction."
213. From a higher perspective, all matter of the lower two and a half cosmic planes could be considered cosmic fire by friction.
214. To a Solar Logos, the lower eighteen cosmic sub-planes are “material substance”.
215. The lower twenty-one systemic sub-planes are to this great Entity grossly material.
The fire devas from the cosmic mental plane (of whom Agni and Indra are the embodiers along with one whose name is not to be given) are the external agencies who carry on cosmic transmutation.
216. From this section it becomes clear that we are speaking of solar fire from the cosmic perspective.
217. Usually, Agni is considered the ‘Fire God’ of the cosmic mental plane, and Indra the God of the cosmic buddhic plane. If the sequence holds, then Brahma will be a God embodying the cosmic atmic plane.
218. Yet, it seems strange to associate Indra with the cosmic mental plane. Would He not embody cosmic buddhic energy rather than cosmic mental energy?
219. More research concerning the nature of Indra is needed.
220. As well, we may enquire as to the relation of solar fire to the spiritual triad. Since the spiritual triad is the true soul, it is not unreasonable to conclude that solar fire can be found demonstrating on the levels of the spiritual triad—systemically or cosmically considered. We already know that buddhic energy is a form of solar fire; surely it is not purely electric fire.
221. Were this the case, then Indra, though directly associated with the cosmic buddhic plane, could be considered to express through the solar fire of the cosmic mental plane, and the same might be the case for the One Who expresses principally through the cosmic atmic plane—be He Brahma, or called by some other name.
222. This whole matter must necessarily lie beyond our comprehension at this time.
223. It is most important and illuminating that DK mentions the fire devas of the cosmic mental plane as “external agencies” in the process of cosmic transmutation. This can be used as a hint to clarify the nature of the term “external heat” in relation to the human process of transmutation.
224. The conclusion to be drawn is that solar fire is, relatively, an “external” fire.
225. We remind ourselves of how necessary (though mysterious) is solar fire in the spiritual process of transmutation. We also come to realize that the dark brothers do not use solar fire in the processes of ‘transmutation’ which they seek to effect. This represents a considerable difference in their approach.
This triple statement can be applied to a scheme, a chain, or a globe also, remembering ever that in connection [Page 494] with man the fire which is his third aspect emanates from the systemic mental.
226. The “triple statement” here referenced was the one just given in relation to a Solar Logos.
227. At the heart of every “man” (whether that man be the life of a solar system, a scheme, chain or globe) is an essential abstraction or life. The man also has a material and soul aspect—a thought with which we are by now very familiar.
228. When DK tells us that the fire of man’s third aspect emanates from the systemic mental plane, He seems to be telling us that the soul aspect of man (connected to the systemic fire devas or Agnishvattas) is responsible for generating the personality nature of man through which the fires of the third aspect express.
229. In all this discussion we must remember that the fire devas of the systemic mental plane or of the cosmic mental plane represent the second aspect of divinity and are solar fire—the mysterious “external agency” or “external heat” without which spiritual transmutation is impossible.
230. This will cause us to reflect upon the role of love in the spiritual transmutative process.
We have dealt in broad and general manner with this question of electricity and have seen that fire essence or substance is resolved through internal activity and external heat in such a manner that the electric fire at the centre of the atom is liberated and seeks a new form.
231. If we break this sentence down into its component parts we shall see that:
a. Fire essence is substance—material substance
b. “External heat” is really an “internal activity” a soul activity which resolves fire essence or substance. Remember that the Black Lodge uses artificial “resolvents” in this process, and the resolution they seek is not part of an “internal activity”.
c. The electric fire at the center of the atom is the positive nucleus or volatile essence which seeks liberation from the previously confining ring-pass-not.
This is the aim of the transmutative process and the fact that hitherto alchemists working in the mineral kingdom have failed to achieve their objective has been due to three things:
232. DK is telling us that most (if not almost all) have failed. A Master Alchemist such as the Comte de St. Germaine did not fail.
First. Inability to contact the central electric spark. This is due to ignorance of certain of the laws of electricity, and above all, ignorance of the set formula which covers the range of the electrical influence of that spark.
233. We are being given some deeply esoteric information. It appears that material alchemists (attempting transmutation in relation to the mineral kingdom) were working only with the external aspect of matter-substance.
234. On the average, they did not suspect the presence of a “central electric spark” (the true life of the atom) nor did they know how to contact it.
235. We are clearly into a fifth ray domain at which Master DK (a second ray Master) merely hints.
236. In short, material alchemists did not fully know what they doing. Significant occulted matters remained well concealed from them.
Second. Inability to create the necessary channel or "path" along which the escaping life may travel into its new form.
237. This had to have been of extreme importance. The nature of the “path” here referenced would determine whether the transmutative process led to liberation or imprisonment of the volatile essence.
Many have succeeded in breaking the form so that the life has escaped but they have not known how to harness or guide it and all their labour has consequently been lost.
238. The effort of these early material alchemists was to transmute base metal (such as lead) into gold (a precious metal). Yet gold is a form as is lead. If the leaden form is broken and the ‘path to the golden form’ is not understood or constructed, gold will not be produced.
Third. Inability to control the fire elementals who are the external fire which affects that central spark through the medium of its environment.
239. These fire elementals are the correspondence in the atom to solar fire.
240. We are seeing that these material alchemists may have understood something about the third aspect of divinity, but little if anything about the first and second aspects.
241. Does this mean that they were manipulating the outer form (in order to engineer the escape of the volatile essence) just as black magicians do? Probably. We have been told by HPB that until they are fourth degree initiations, all human beings are “unconscious black magicians”.
242. The problem with the term “external fire” is that it seems so closely related to the third aspect of divinity which is the most external or peripheral of the three aspects. However, closer study seems to reveal that the term “external fire” (at least in relation to spiritual alchemy) is meant to be related to the magnetic, second aspect (the correspondence to solar fire). It may be called “external” because this fire is external or peripheral to the electric fire of Spirit.
243. When we speak of the “environment” of the “central spark”, do we speak of a deeply interior environment (that which corresponds in an atom to the monadic sheath in man) or of its general vehicular environment including the usual third aspect components? Probably, in this case, the latter.
This inability is especially distinctive of the alchemists of the fifth root race who have been practically incapable of this control, having lost the Words, the formulas, and the sounds.
244. We may recall that the fifth ray type at the outset of the “Blessed One” Formula for the fifth ray wandered in ignorance:
"The Blessed One came forth in ignorance. He wandered in a darkness deep of spirit.” (EP II 37)
This is the consequence of undue success in Atlantean days, when the alchemists of the time, through colour and sound so entirely controlled the elementals that they utilised them for their own selfish ends and along lines of endeavours outside their legitimate province.
245. We have often been told of the many sins of the Atlantean Civilization.
246. We can see that the alchemists here under discussion were black magicians because they were selfish and egoistic. Their psyche was uninfluenced by solar fire and so they used the elemental forces for purposes at variance with the Divine Plan.
247. Ever the balance is struck. The ignorance of the modern alchemist is the karmic price of knowledge previously misused.
This knowledge of formulas and sounds can be comparatively [Page 495] easily acquired when man has developed the inner spiritual ear.
248. We must presume that much soul-culture is needed for this development. The majority of alchemists and students are yet far from this acquisition, yet in centuries to come (after Aquarian purification) much may be restored.
When this is the case, the transmutative processes of the grosser kind (such as are involved in the manufacture of pure gold) will interest him not at all and only those subtler forms of activity which are connected with the transference of life from graded form to form will occupy his attention.
249. Motive will change. The true student of spirituality, the true disciple, is never principally a material alchemist. It is the higher transmutations which interest him—principally the transmutation of the fourth kingdom into the fifth. Yet, he may as an act of service, interest himself in lower forms of transmutation, in order to assist with the elevation of the lower kingdoms.
250. We recall studying the tasks of alchemists of various orders. The ranks of alchemists of the first order will rarely be filled by true students of spirituality.