Fellowship of Cosmic Fire
Commentary Semester VII Section XIII Part I
TCF 896-901 S13
15 - 29 September 2008
(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. So please read an entire paragraph and then study the Commentary
1. We continue our discussion of the lesser devas. During the last Commentary we focussed particularly on the devas of the earth, noting certain unusual man-like lives who lived in caverns within the Earth, several miles beneath the Earth’s crust.
The Elementals and Lesser Devas of Liquid Matter.
2. We are now focussing particularly on the elementals found in liquid matter.
A very interesting illustration of the interpenetration of all the living matter of creation can be seen in connection with the atmosphere surrounding our planet. In it is to be found:
3. When we have come to an understanding of interpenetration, we will have a better understanding of the interplay between various lives and the planes in which they express.
4. We remember that “air” is the symbol of the buddhic plane which is a plane of fusion, merging and blending.
5. “Air” itself, is a symbol of fusion and interconnectedness.
a. Moisture, or those living essences which are the liquid elementals.
6. Note this term “living essences”, They are the “essence” of that which we consider to be matter or substance.
7. It seems that we are here talking of substance, or of the receptive lives and not of the manipulating devas.
b. Gaseous substance, or those lives which are linked to all fiery essences, being volatile and the result of heat.
8. Yes, our subject is “substance”.
9. We note that the gaseous essences (we can call them that, as the watery lives were called “essences”) are linked to the fiery essences (presumably of the etheric-physical plane, where latent and radiatory fires are to be found) and also linked to the mental elemental fires of the mental plane. Mind is fire, and from the cosmic physical perspective, the mental plane is the gaseous subplane, and the lives which express within it are a certain type of fire.
10. Gas is volatile and the mental elementals are volatile.
11. Gas is certainly volatile when compared to the same substance in the liquid or dense state.
12. The different states of matter exist because of differential applications of heat to the same fundamental substance. For instance, the molecules of liquid water, of ice and of steam are the same, but the differential application of heat has changed their “state”.
13. Essentially, the same type of matter can be found in a solid, liquid or gaseous state.
c. Etheric matter, or the lowest orders of the devas of the ethers.
14. It is clear that within the ethers, devas of various orders exist. The lowest types are fundamentally substantial—devas which are passive recipients of impulses from higher types of devas. The devas which are the embodiment of prana must be of a higher order, though still substantial. The violet devas of four shades are, it would seem, etheric manipulating devas
15. All three of these three types of lives are found interpenetrating within our atmosphere.
This major triplicity, when in conjunction, produces that which we breathe, and that in which we live and move and have our being.
16. We breath, therefore, a combination of gaseous substance, watery substance and, importantly, etheric substance.
17. The most subtle of the lives which we in-breathe are etheric. This may be a new thought to some.
To the thoughtful student the air is full of symbology, for it is a synthesis,
18. And the buddhic plane (the plane of air) is the first plane of synthesis within the cosmic physical plane.
19. In a way, all the cosmic etheric planes are planes of synthesis.
and that which bridges the higher and the lower strata of manifestation.
20. As the fourth of the seven cosmic physical subplanes, the buddhic plane is the plane which bridges the higher and lower strata of manifestation.
We must centre our attention first upon those lives which constitute the sumtotal of all that is watery, and liquid throughout manifestation,
21. We must pay attention to the quality of adhesion which produces liquidity.
22. We note that this quality is missing from the gaseous plane. The usual adhesions are removed and, instead, we have a state of relative detachment and volatility.
and in dealing with this we must remember that we are concerned with the most occult of investigations,
23. By comparison, such investigations make even the complex and intricate knowledge of present-day chemistry and physics look relatively simple.
24. DK uses the term “occult” advisedly as we have entered deeply into a consideration of the form and of the matter/substance which is built into form.
and with matters which are very closely connected with man's evolution.
25. The nature and quality of man’s substantial vehicles are intimately concerned with the manner of his evolution.
26. The chakras too are formed of devic essence and, as we know, the condition and unfoldment of the chakras are directly related to the unfoldment of man’s personality instrument and of soul consciousness within that instrument.
The many groups of the water devas of the manipulatory class have been roughly grouped by mythological writers, under the terms undines, mermaids, and other [Page 897] expressions,
27. Undines, mermaids and the others are not substantial, receptive devas. Rather, they are devas of the manipulating class receiving direction from the transmitting devas (which transmit the will of the Planetary Logos).
28. Probably each of these types of devas has its own functions and ways of manifesting. Folklore may give us certain hints concerning their occult properties.
but their diversity is great,
29. This is something for which ancient lore has not accounted.
and this will be necessarily apparent when it is remembered that the sumtotal of water upon the earth (oceans, seas, rivers, lakes and streams), far exceeds the dry portion, or land,
30. The amount of water (and, presumably, other liquids) on the surface of the Earth far exceeds dry portions of the Earth’s surface. But we might ask about water or liquid as found within the Earth? Does the same type of proportion of liquid to dry persist?
and every drop of moisture is in itself a tiny life, fulfilling its function and running its cycle.
31. Much will depend on what is meant by the term “drop”. It seems an imprecise term. Would it not be more accurate to say that each drop or droplet contains many tiny lives?
32. We have already become convinced that every tiny atom is a life, every molecule is a life. What is the smallest unit of life to be found in the ranks of manipulating water devas?
The mythic forms above referred to are but those myriad lives built into a form through which an evolutionary deva is seeking expression.
33. In speaking of “those myriad lives”, is DK speaking of the third class of devas—namely, strictly substantial devas of the receptive kind?
34. We remember DK’s description of such lives as follows:
The recipients of force, the sumtotal of the living substance of a plane. These lives are passive in the hands of the builders of greater degree” (TCF 890)
35. In speaking of “an evolutionary deva”, is DK speaking of the following type of life?
The manipulators of the initiated energy. These are the myriads of workers with force who transmit the impulse in their turn to the elemental essence. They are the builders of lesser degree, but are on the evolutionary arc as are the first group.
36. The manipulating devas are certainly “builders of greater degree” when compared with the “recipients of force”.
37. It seems important for us to bear in mind that “manipulating devas” are to be considered “on the evolutionary arc”. Presumably, this means the mermaids, undines, etc., are on the evolutionary arc.
38. There are differences in the forms through which the different manipulating devas on the evolutionary devas work. These different forms are all constructed of substantial devas—“recipients of force”.
The extreme interest of this subject
39. Among those interested in the magical process…
might be expressed under certain statements which will give the student some idea of the close attention which should, and eventually will be paid to this subject of the deva lives of watery manifestation.
40. We are hardly dealing with a minor subject, even though it represents a close study of matter/substance, and even though the main focus of the modern occultist is to be upon consciousness or the second aspect.
As said above, the aggregate of these lives is greater than the aggregate of those lives which form the sum total of solid earth as we understand the term,
41. DK adds the caveat “as we understand the term”. Is He excluding the regions of “solid earth” as they may occur within the Earth’s interior, or is that which occurs within the interior of the Earth not to be considered “solid”? Certainly, as descent into the interior of the Earth proceeds, there is a greater tendency for matter to assume a molten or gaseous state.
even though they do not exceed the number of lives which form the gaseous portion of manifestation;
42. The proportion indicated seems clear: the number of lives which form the gaseous portion of earthly manifestation is greatest; the lives forming the liquid portion are less numerous than the gaseous lives, and the number of lives forming the solid portion is still smaller.
this gaseous portion is found in the atmosphere, interpenetrating dense matter, and filling in a large degree the interior caverns of the planet.
43. This is important. We learn that there are three ‘locations’ where gaseous lives may be found.
44. It may be presumed that, in the interior caverns of our planet, liquid substantial lives are not nearly so abundant as gaseous lives.
The microcosmic resemblance to the great Life of the planet is seen in the fact that both forms are but outer sheaths or frameworks, sheltering an inner "vault"; both forms are hollow,
45. Here is a direct confirmation of the “hollow Earth theory”—a theory also advanced in the purported writings of Master Hilarion.
46. How shall we describe the “inner vault” of the microcosm? It certainly seems a if the microcosmic inner vault is filled with organs of various kinds. If this is the case, what is the macrocosmic analogy—as there must be one?
47. In this section, we are speaking of the structure of the Earth-globe.
both have their negative and positive extremities, their poles, so to speak,
48. For man, and etherically, these would be the crown center and the base of the spine center. Physically, one of the extremities would be the depression at the top of the skull, the other, perhaps, the orifice of excretion.
and internally much proceeds affecting the outer evolutions.
49. DK is telling us of important events occurring within the central caverns of the Earth.
50. It is also obvious that the organs within the ‘central cavern of man’ are responsible for affecting many bodily processes which occur closer to the surface.
One of the most occult of the planets,
Neptune, presides over the "devas of the waters";
51. How interesting that the planet most associated with mysticism should be considered “one of the most occult planets”!
52. We must realize that the influences of all planets in the solar system are present upon and within our planet. This presence each planet is to be found upon and within every other planet. Each and all are present upon and within each and all.
their presiding deva Lord, Varuna, the Raja of the astral plane, being an emanation from that planet.
53. Varuna is the Raja Deva Lord of the astral plane of the Earth. There is another Entity (not named) who is the Raja Deva Lord of the entire astral plane within the solar system and still another and greater Lord Who is the Raja Deva Lord of the cosmic astral plane.
First. The Raja-Lord of the Plane, the great deva Varuna, Who is the central Life of the substance of the astral plane of our planetary scheme. He is Himself an outpost of the consciousness of that greater Deva Who embodies the substance of the solar astral plane, or the sixth subplane of the cosmic physical plane. He again in His turn reflects His prototype, that great cosmic Entity Who ensouls the cosmic astral plane. (TCF 676)
54. Lord Varuna is the Raja Deva Lord of the astral plane of our Earth. We do not know the names of those Entities Who rule the solar systemic astral plane and the cosmic astral plane (beyond the solar system).
55. Notice that Varuna is an “emanation” from
Neptune. Is this also the case with regard to the Raja Deva Lord of the systemic astral plane?
Neptune could emanate a number of Raja Deva Lords Who serve as Lords of the astral plane for each planet within our solar system. Of course, the solar astral plane is greater than the sum total of astral bodies of all the Planetary Logoi within our solar system. Would the emanating Entity be one of the other six major Solar Logoi with Whom our Solar Logos is associated?
57. While Neptune is closely attuned to the cosmic astral plane, it could not be said that that cosmic plane is an emanation of
Neptune. Would the emanating Source in this case be a Constellational Logos?
58. Notice that great Beings are, as it were, mind-born or emanations of still greater Beings. They do not arise through generation as does man.
59. It may be inferred, that Solar Angels are also mind-born and do not arise through the conjunction of opposites as it the case with physical man.
Students will find it of profound interest to study the close interaction therefore between:
1. The sixth plane, the astral plane, and the sixth subplane of the physical plane, the liquid subplane. [Page 898]
60. These two are related through numerical resonance. Much about the Law of Correspondences can be learned simply by tracing the relationships between identical numbers.
61. It will become important to compare the liquidity of the astral plane with that which causes liquidity upon the dense physical subplanes.
62. A certain state of bonding between the substances which comprise planes characterized by liquidity must be analyzed. If what is known in ordinary chemistry about liquidity is analogized to the systemic astral plane and, thence, to the cosmic astral plane, much may be learned or at least inferred.
2. The sixth subplane of each plane in the solar system, and their relation to each other.
63. We have already examined this relationship somewhat when considering the siddhis which appear on the various physical subplanes. For instance, planetary psychometry on the mental plane, is related to healing on the buddhic plane, and the active service on the atmic plane.
64. We are not given any siddhi related to the sixth subplane of the systemic astral plane because that subplane is considered ‘off limits’ for the human being. The astral body of even the average human being is not to contain sixth subplane matter.
65. Presumably, these sixth subplanes are also related to the cosmic astral plane.
66. Between those fields characterized by identical numbers, energy flows freely.
Herein will be found one reason why men of a relatively low type of physical body, and having an astral body with some sixth subplane matter
67. Let us remember that this is a type of matter with which the human being should have nothing to do; only matter of the higher five subplanes are supposed to be within the astral body of the human being.
In the two lower planes in the three worlds—the astral and the physical—the five subplanes of human endeavour are the five highest. The two lowest subplanes, the sixth and seventh, are what we might express as "below the threshold," and concern forms of life beneath the human altogether. (TCF 187)
68. Could the Tibetan mean second sub-plane matter when He speaks of sixth sub-plane matter? It is unlikely.
69. We learn something here about the possibility for religious or spiritual responsiveness in those types of human beings who are working at organizing and vitalizing the second petal of the egoic lotus or for whom that petal is beginning to unfold. This is a relatively early task given the entire process of the unfoldment of the egoic lotus.
in it are responsive to higher things and have a spiritual aspiration.
70. Such people, even thought relatively low in the scale of human development, may have responsiveness to higher things and be possessed of spiritual aspiration.
71. The implication is that energy from the higher sixth subplanes of the various higher systemic planes may have an effect upon the matter of the sixth astral subplane. How this happens (i.e., the occult physics involved) remains for us mysterious.
72. If we consider what is here said, we may learn something about Atlantean religious or spiritual tendencies.
The influence emanating from the sixth subplane of the buddhic plane calls out a reciprocal response from the sixth subplane matter in other bodies, and the sixth principle of buddhi under the Law of Correspondences intensifies that vibration.
73. From the sixth subplane of the buddhic plane emanates the siddhi known as “Healing”.
74. Matter of the sixth subplane of the astral plane responds to the influences emanating from the sixth subplane of the buddhic plane. Presumably, something of a higher nature is added to the usual sixth subplane astral response.
75. Additionally, it seems as if the sixth principle operates to intensify the quality of aspiration. Aspiration is related to the sixth ray and, thus, to the sixth principle.
76. It seems we should not exclude the response of the sixth subplane of the systemic physical plane and the sixth subplane of the mental plane to the influence emanating from the sixth subplane of the buddhic plane.
77. Can the “healing” energy of the sixth subplane of the buddhic plane have an effect upon the ‘waters’ of the dense physical body? It would seem so.
78. Can this same healing energy affect that quality of consciousness we call “kama-manas”, focussed, it would seem, on the sixth subplane of the mental plane? Again, it would seem so. This is a type of mental response in which some initial responsiveness to the buddhic quality of intuition is to be detected.
79. Perhaps those with fourth ray minds have a particular responsiveness long this line.
Neptune is one under which the planetary Logos of one of the major three schemes is known upon our planet.
80. We understand that
Neptune is not the real name of the Planetary Logos of that major planetary scheme the monadic ray of which is the sec ond.
81. On other planets, this Deity would be known by other names. Perhaps none of them, however, is the true name of that exalted Planetary Logos.
82. It is interesting that
Neptune, from one perspective, is considered as the Planetary Logos of one of the three “major” schemes, and yet, from another perspective, it is considered not be a member of our solar system at all.
Certain of His influences and energies affect paramountly the deva essence of this sixth subplane matter, reaching them via the Raja Lord Varuna.
83. The chain of transmission is important. From
Neptune, through Varuna to the deva essence of the systemic astral plane. Perhaps the Deva Lord of the solar systemic astral plane is also involved in this transmission.
84. What is the nature of the influence? What is the mode of impact? How actually does it happen? The answer to these questions is not within our reach.
This knowledge is of practical value astrologically, for it will enable men to understand the nature of their own physical bodies, and above all of their astral bodies.
85. The astral body is the vehicle with which man has the greatest ‘wrestling match’ at this time.
86. We can see how important is the influence of
Neptune in indicating the quality and sensitivity of the astral body of man. Probably, the position and aspects of the planet Neptune in the astrological chart will reveal much about the condition of the astral body within a particular personal energy system and what may be done to improve that condition.
87. This position astrologically may also reveal much concerning the ‘waters’ of the dense physical body. We can sense the implications for medical astrology as it will be unfolded in the future.
It is an occult fact that the type of astral matter in a man's body decides the quality of the watery substance of his physical body.
88. This is such an important physiological hint and would seem open even today to some type of investigation.
89. It is reasonable to conclude that much concerning the blood stream of man can be deduced from the condition of his astral body, and presumably, from the position and aspects of Neptune.
4. The blood stream is governed by
Neptune. (EH 143)
There is, in occultism, no dissociating the physico-psychic natures, for the latter determines the former.
90. Here we find ourselves in the realm of Cancer, with the Moon (in this context) indicating the dense physical body and Neptune the condition of the astral body.
91. The psychological nature of man is today little understood. It is hypothesized by many that the condition of the psyche (and even the psyche itself) is derived from the physical organism. Exactly the reverse is the case from the occult perspective.
Neptune therefore has a profound effect and a close connection under the Law of Correspondences with the sixth, or astral plane, which is the plane of the liquid portion of the logoic physical body,
92. Presumably this means both the solar logoic astral body and the planetary logoic astral body.
with the sixth subplane of the physical plane, or with the liquid portion of the human physical body and of the planetary physical body, also with the sixth type of energy or force, or the sixth ray.
93. Here we have a fourfold relationship suggested—a relationship capable of even further expansion.
94. There is a relationship between:a. The planet
Neptune—in one respect, the planet of the sixth rayb. The sixth of astral plane—the liquid portion of the logoic dense physical bodyc. The sixth physical subplane—the liquid portion of both the human physical bodyd. The sixth raye. We may presume that the planets Venus and Mars, both prominently expressive of the sixth ray, can also be brought into this network of relationships based on the number six.
95. What does DK mean above by “the planetary physical body”? Usually it comprises three two and half systemic planes. We cannot equate the planetary physical body with a body composed only of etheric-physical matter.
The major scheme over which
Neptune presides forms a systemic triangle of great interest for esoteric astrologers with the sixth scheme and oneother.
96. There is some extraordinary occultism being hinted here.
97. For one thing, even though
Neptune is related to the sixth ray, it is not to be considered the sixth scheme.
98. Presumably the Venus-scheme is to be considered one of these three, as its Monad is on the sixth ray and in some systems of numbering it is considered the sixth scheme (depending upon the direction of counting the schemes).
99. The Mars-chain (remembering the prominent sixth ray personality of Mars) is considered the sixth chain of the Earth-scheme.
100. The Mars-scheme is numbered as the third and the Jupiter-scheme the sixth.
101. Of these four—Neptune, Venus, Mars, Jupiter, the correct three will probably found.’
102. We must remember that Mars is not an esoteric planet, so perhaps there is a hint that Mars is to be excluded from this triangle because it is “esoteric astrologers” who will take an interest in this systemic triangle.
103. There are a number of reasons for considering Jupiter as related to the sixth ray.
This is symbolised in the three pronged trident which the god Neptune [Page 899] is always portrayed as holding, the prongs being literally the symbolic triangless connected with each other by three lines of force.
104. We can see the many meanings of the “trident”. There is more here, however, than meets the eye. DK does not speak of the members of one symbolic triangle. Rather, He speaks of symbolic “triangles” connected to each other by three lines of force. It would seem that there are three groupings of triangles, all connected with each other.
105. As well, from each of these triangles, three lines of force may emanate, each triplicity of lines going to each of the other triangles.
106. One must watch singulars and plurals very carefully as hints are contained in the use of one or the other.
107. In EP II we find DK dividing the planets into threes: Earth, Mars, Saturn; Venus, Jupiter, Uranus; and by inference, Vulcan, Pluto, Neptune. Mercury, we may infer, is the relational factor and is left out of any particular grouping.
108. There are also other ways of dividing the triangles into threes; the three synthesizing planets; Venus, Jupiter, Vulcan; Earth, Mars, Pluto; and again Mercury as the relational factor.
109. Apparently, the trident of
Neptune conceals some profound structural principles within our solar system.
This planet has also a vital relation to the sixth logoic principle, or Buddhi, and therefore the sixth principle of man.
110. We are discussing
Neptune and its various correlations.
111. Buddhi is the sixth principle of man and of the Logos, but that principle expresses the second aspect of divinity and relates to the fourth systemic plane.
112. We see, therefore, Neptune related to the astral body (and presumably,
kama) and also to buddhi (the sixth principle for both man and the Logoi).
No man begins to co-ordinate the buddhic vehicles until he comes under Neptunian influence in some life or another.
113. The idea is straightforward, but again note the plural. Why does DK speak of the buddhic vehicles—plural. Are there more than one? Are various of these vehicles to be related to the various subplanes of the buddhic plane? Or are we simply dealing with a misprint?
114. DK has informed us elsewhere that this coordination really begins after the third initiation.
He begins rapidly to co-ordinate the buddhic vehicle, and in its co-ordination he develops the power of synthesis, at first in small measure, and gradually in fuller detail. (IHS 89)
a corresponding stimulation takes place in the permanent atoms of the Triad, After the third initiation leading to a coordination of the buddhic vehicle, and the transference of the lower polarisation into the higher. (IHS 139)
After the third Initiation, a corresponding stimulation takes place in the permanent atoms of the Triad, leading to the coordination of the buddhic vehicle, and the transference of the lower polarisation into the higher. (TCF 208)
When this is the case, his personality horoscope will show Neptunian influence dominating somewhere.
115. The personality horoscope can be relevant for even such an advanced process as the coordination of the buddhic vehicle or vehicles.
116. An “influence dominating somewhere” can exist through rulership (with Cancer, Leo, Virgo, or Pisces prominent); or the planet
Neptune may be placed on an angle of the chart or in close aspect with an important planet.
The Neptunian scheme governs one of the three paths of return, and gathers to itself eventually all those Egos who attain primarily through the manipulation of the sixth type of energy usually called devotion.
117. By this “three paths of return”, we can be quite sure that DK is not speaking of one of the seven or nine Cosmic Paths taken at the sixth initiate and leading in almost all cases lead out of the solar system altogether—eventually.
118. He may well mean a path or return to the Sun, via one or other of the three synthesizing planets—Saturn, Neptune or Uranus.
119. It could be questioned whether a synthesizing planet gathers “Egos” or Monads. Yet, we cannot be sure of how the word “Egos” is used, as it could indicate Monads.
120. As the period for obscuration and absorption of various planets is reached, the Monads/Egos associated with those planets find themselves on a path of return.
121. That path of return leads eventually to the Sun—the ‘Final Absorber’.
It is Neptunian influence likewise which presides over and makes possible the second Initiation,
122. Jupiter and Venus have co-rulership over this initiation, and yet, it may be
Neptune which preeminently presides.
123. It is the second initiation which renders the astral body sensitive to the buddhic plane, and
Neptune, more than the other two planets, is ruler of the buddhic plane.
124. We might infer that some degree of buddhic coordination occurs at this initiation. This would be a reasonable inference. The other references, however, point to period following the third initiation.
wherein the initiate produces results in the astral body, and wherein his astral centres are the object of the Hierophant's attention.
125. While the astral centers may be to a certain extent awakened before the second initiation takes place (they would have to be, because astral responsiveness is well developed before that initiation), the Hierophant directs His attention to those centers, particularly, at the second degree.
126. Initiations are taken within the causal body. Nonetheless, the centers must be visible and available for stimulation if they (in this case the astral centers) “are the object of the Hierophant’s attention”.
127. During initiation it appears that both the petals and the centers are objects of the Initiator’s attention.
This particular type of energy flows through three centres
a. That particular head centre which is linked to the heart centre.
128. Although the heart within the head (the major twelve petalled lotus) is linked to the heart center, it is probably not this major center to which the Tibetan is referring.
129. Rather, it is, presumably, one of seven major head centers. There may be centers above the head and centers within the head. In other words, there may be a pair of centers associated with the head which are linked to one of the usual chakras.
130. However, we must be cautious, because the words “within the head” may simply mean, ‘included within the general vicinity of the head’. So “within” may not be indicative of a literal interior location.
It is not necessary to enlarge upon this point beyond pointing out that as the seven centres within the head become responsive to the Ego the following seven centres,1. The head, considered as a unit,2. The heart,3. The throat,4. The solar plexus,5. The base of the spine,6. The spleen,7. The organs of generation,
are also affected, but affected along the line of purification and control. (IHS 200-201)
2. Making a definite channel between the heart centre (wherein he is endeavouring to focus his consciousness) and its corresponding head centre. Each of the seven centres in the body, as you know, has a counterpart within the head. It is in the linking up of the centre with its counterpart in the head that illumination comes. This,—in the case in point—has been accomplished by the student. He has connected the heart with its head centre. (LOM 290)
The second stage is that in which the energy of the lower six centres:a. The throat,b. The heart,c. The solar plexus,d. The spleen,e. The organs of generation,f. The base of the spine,
are—in due order according to a man's ray and subray—transferred into the correspondences within the head centre. These seven head centres are the reflection in the microcosm of those "mansions prepared in the Heavens" which receive the sevenfold energy of the monad. These are the chambers prepared by the lower energy which are to be the recipients of "soul or the higher psychic energy." (TCF 865)
131. While there is no text indicating centers “above the head”, there are numerous ancient diagrams which show these centers clearly. In the more occult Hindu texts on the head chakras, a number of them are clearly indicated above the head.
132. The esotericism involved in the location of such centers, and whether there are fourteen such centers (reflective of both the Great Bear and Little Bear) rather than seven, must remain for further elucidation.b. The heart centre.c. The solar plexus.
133. We may be speaking here of the astral counterparts of these centers.
134. If there are, for instance, seven head centers, it may well be that there are seven astral head centers which are the higher counterparts of the ones found on the etheric subplanes.
Neptune, along with the planetary Logos of the sixth ray controls the astral centres in man. This statement involves much esoteric macrocosmic significance.
135. Yes, it is a great hint. In this statement, DK reveals that
Neptune is not the “planetary Logos of the sixth ray”.
136. Since the monadic ray of Venus is the sixth (not the major monadic ray but the monadic ray nonetheless), it is likely that Venus should be considered the that Logos Who, along with the Logos of
Neptune, controls the astral centers in man.
137. The reason that this statement involves so much macrocosmic significance, is that DK is giving important hints about which chakras within the Solar Logos are represented by particular planets.
When it is remembered that all centres—human and divine—are composed of deva essence, the connection between this influence and the devas, and their reflex effect upon man, will immediately become apparent.
138. This is such an important statement. According to the condition, purity and vitalization of that deva essence, so will be the vitality, power and effectiveness of the centers. We can see why transmutation is so very necessary.
139. It is clear then that the upgrading of deva essence is a necessity for the maximal stimulation and vitalization of the chakras.
140. Just as many orders of devas respond reflexively to man, it seems that there is a “reflex effect upon man” as well. In other words, at the lower levels of evolution, we respond automatically to the devas. We are or become (at least in expression) what they make us
In the mystery of the sea and the secret of its occult "drying up" or absorption, will be revealed eventually the significance underlying:
141. This means that the astral plane (functioning as it usually does) will be no more. The energy of buddhic love will take its place. Again, how this transposition occurs is mysterious.
142. Perhaps the astral waters will evaporate and be absorbed within the ‘plane of the Sun’ (which can be considered another name for the buddhic plane). Such precipitation as then occurs will be the precipitation of the energy of love-wisdom.
143. It is obvious that that the solar factor is that which is responsible for the drying of the sea.
144. The term “absorption” is here used. May this absorption occur at the time of planetary absorption—i.e., the time of synthesis and obscuration, followed by absorption of the essence of the various planets by the synthesizing planets?
145. Perhaps there are a number of ‘dryings of the sea’.
a. The sex impulse, macrocosmically and microcosmically interpreted.
146. The sex impulse is driven by the sixth ray and by astral impulse. Sex is the result of the desire of the material opposites for union with each other. Sexual longing is closely related to certain uses of Martian, Neptunian and Venusian energies.
b. The cessation of desire.
147. If the substance of the ‘plane of the waters’ dries up or evaporates, then desire (as usually considered) will cease.
c. The direction of fire to the throat centre instead of to the generative organs.
148. It is often considered that that sacral center is of a ‘watery’ rather than fiery nature. Although sex passion may be considered Martian and fiery, the substances involved in the procreative processes are definitely watery.
149. This type of energy elevation must be accomplished in large measure at the first initiation.
150. We can see that the buddhic impulse (love) which emerges on soul levels at the period of the first initiation, contributes to this elevation.
151. We can also see that astrological relationship between Neptune/Saturn, Mars/Saturn and even Venus/Saturn. Saturn rules the throat center and must absorb certain energies usually associated with the lower influences of these planets.
152. Since Uranus is also to be found as a planet presumably closely related to the throat center between the first and third initiations (since the seventh ray emerges into rulership at that time), Uranian relations with Neptune, Mars and Venus may also tell us something of the transference of sacral energies to the throat. In fact, even before the first initiation, the seventh ray rulership of the throat center may begin.
It must be remembered also that the Rays of Attribute shift and change constantly; for instance, humanity as the planetary throat centre is under the constant influence of the seventh ray, as is the solar plexus centre of the planet. To that sub-diaphragmatic centre I give no name. Though the human throat centre is primarily expressing the third ray, there is an interesting situation to be noted in this connection: two ray energies control this centre at this time.
The throat centre of the average integrated personality is governed by the third ray and is strongly energised by third ray energies (again seven in number), whilst the throat centre of the spiritual aspirant, of disciples and initiates below the third initiation is responding primarily to seventh ray influence, and this is peculiarly the case now as the seventh ray is in incarnation. The rays which are manifesting at any particular time affect powerfully all the other centres as well as the one through which they are normally expressing. This is a point oft forgotten. (TEV 136-137)
The seventh ray governs the sacral centre and the sublimation of its energy into the throat or into the higher creative centre; this ray is therefore setting in motion a period of tremendous creative activity, both on the material plane through the stimulation of the sex life of all peoples and in the three worlds through the stimulation brought about when soul and form are consciously related. (R&I 572)
d. Pralaya and obscuration.
153. This fits well as
Neptune is a special ruler of the sign Pisces, the sign of Pralaya. Neptune presides over the dissolution (the dissolving) of all.
154. At pralaya, the “ocean of matter” dries up and returns to that which for it is the Sun—the Source. “Water” and “matter” we have been told, are synonymous terms.
f. The meaning of the words "There shall be no more sea" found in the Christian Bible.
155. Presumably, this means that pralaya has come. It also may mean the end of matter/form. In lesser measure, this phrase can indicate the transformation of the astral body (its so-called disappearance) and the substitution of the energy of love for astral reaction.
156. One wonders about the fate of Neptune at that time when there is “no more sea”, for
Neptune is the “God of the Waters”.
157. In this respect, one is also tempted to think of the proposition that
Neptune does not really belong to our solar system at all. Does this mean that at the time of the drying up or absorption of the “sea”, it will ‘return’ to the place from whence it came?
When meditating upon these thoughts, students will find it well to bear in mind the fact that
Neptune is one of the major or synthesising planets,
158. Perhaps for this solar system, it is even the major synthesizing planet.
that it is an "absorbing" or "abstracting" planet,
159. This is so because its major rays are the second and the sixth, although, through the Shiva aspect (the Neptunian Trident carried by Shiva) it is also related to the first ray (and, thus, to destruction through dissolution).
160. The first ray, we realize, is the major ray of abstraction.
and that it is connected with the process whereby eventual perfection is demonstrated.
161. The planet
Neptune is realized to contribute a great longing for ideal perfection. Nothing in the world is ‘good enough’ to satisfy the Neptunian Vision.
The Son is made perfect, and the cosmic incarnation is brought to a close.
162. The drying up of the astral sea contributes to the perfecting of the Son.
Neptune is closely allied to that aspect of the Logos called the “Son of God”.
163. We see this through
Neptune’s relation to Leo (that one of the three fire signs which stands for the “Son” or consciousness aspect). Neptune is the veiled esoteric ruler of Leo.
164. One would almost suspect that Neptune will remain as the final synthesizing planet in this solar system—a system expressive of the second ray of Love Wisdom—
Neptune’s monadic ray.
There is again a very close esoteric connection between the fact lying behind the Biblical words "the Spirit of God moved upon the face of the waters,"81
165. DK tells us of the relation of the sign Cancer to this process which preceded “Manifestation” (the word associated with Cancer).
When you, for instance, read that the keynotes of this sign can be expressed in the Biblical phrase "the Spirit of God moved upon the face of the waters" does it, in reality, mean anything specific to you? You might reply by saying that it means, God moved in substance and produced by moving the outer tangible forms. But does that truly convey to you an intelligible truth? In Cancer, God breathed into man's nostrils the breath of life and man became a living soul. In these words, you have established the relation which exists in the mind of God between spirit (the breath of life) the soul (consciousness) and man (the form). However, does that statement convey an intelligible concept to your mind? I think not, because the synthesis of the final relation is beyond the average grasp and its `linking' or essential unity (lying as it does outside of consciousness and known reality) takes place first of all in this sign—one of the most ancient of the signs and one of the first to be recognised and established as an influencing factor by ancient humanity. (EA 313)
166. Cancer as we realize is esoterically and hierarchically ruled by
167. The “Spirit” is the masculine aspect and the “waters”, of course, the great feminine aspect, “prima material”, Mulaprakriti.
[Bible. Gen., 1:2] and the ordered lawful activity of the Great Mother as she performs her work of body-building under the impulse of desire.
168. The sign Virgo is involved in this process. These lawful activities proceed under the seventh ray (a ray closely associated with Virgo as a result of processes occurring during the previous solar system).
169. In the building of the form (“body-building”) the sixth and seventh ray cooperate. The sustained desire to build is a sixth ray factor. The lawful processes proceed under the seventh ray.
The true relation between the astral plane and the physical plane will only become apparent as students carefully bear in mind that the astral plane of the solar system is the sixth subplane of the cosmic physical plane, and constitutes the sumtotal of the liquid substance of the logoic physical body.
170. Again, we must think of the sign of incarnation (Cancer) and its relation through its rulers, the Moon and Neptune, to the physical body and astral body respectively, and also to the seventh ray and sixth ray respectively.
171. It would seem that a close study of “fluid dynamics” within the realm of material physics would reveal much about the liquidity of the astral plane.
When this is realised, the work of the deva essence takes due place; the factor of desire, or of astral motion
172. Here is an important definition of desire—“astral motion”. Presumably, then, a motionless desire body will be devoid of desire.
173. In Raja Yoga a motionless desire body is as important as a motionless lower mind.
and its reflex action upon the physical body via the sixth subplane will become apparent,
174. The sixth subplane here referenced is likely the liquid portion of the dense physical body.
175. Presumably, the sixth subplane of the astral plane and the sixth subplane of the physical plane will be connected in this influencing of the dense physical body.
and the Great Mother will be seen actively engaged, under the influence of desire, in the work of building, nourishing, and producing that warmth and moisture which make manifestation possible.
176. The warmth and moisture of the “Great Mother” is latent heat.
177. Moisture relates to the sixth subplane of the systemic physical plane. Without adequate warmth and moisture there can be no exchange of substances within the dense physical nature and physical life processes, a we understand them, could not take place.
The Mother is the greatest of the devas, and closely linked [Page 901] with the devas of the waters, for moisture of some kind or another is an essential to all life.
178. We see this relation of the Mother to moisture via the Moon, at once the symbol of the Mother and the indicator of the moisture of the astral plane.
179. In the two signs of the Mother (Cancer and Virgo) the Moon and
Neptune (both planets associated with moisture) are prominent.
180. When we think of the physical processes associated with motherhood, we see that they are far from densely physical only. The factor of moisture is extremely prominent—in the processes of reproduction, birth and motherly nurturance through the breasts.
(To be continued in Part II)