Fellowship of Cosmic Fire
Commentary Semester VIII Section V,
TCF 985-989 : S8S5
13 – 28 December 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
a. Black Magicians and White. Much is said among occult students these days anent white and black magic,94 and much that is said is without force, or truth. It has been truly said that between the two types of workers, the line of demarcation is so slight as to be difficult of recognition by those who, as yet, merit not the term "knower."
1. DK is warning us that we may not yet in a position to differentiate between white and black magic and the exponents of these two types of magic. Master M says the same.
2. Only the true “knower”—perhaps the “knower” is minimally an initiate of the third degree—is in a position to distinguish.
Magic.—The art of divine Magic consists in the ability to perceive the essence of things in the light of nature (astral light),
3. The term “astral light” can be understood in a number of ways. Here it is called “the light of nature” which, again, may suggest the light of the etheric subplanes.
4. The word “essence”, too, can be variously interpreted. In a sense, an etheric template is the “essence” of all things physical, though it is not the true essence.
and—by using the soul-powers of the Spirit
5. This is a very interesting phrase—“the soul-powers of the Spirit”. Indeed, the soul is an extension of the Spirit.
6. Both soul power and Spirit powers are involved in the magical process, but first soul powers and when we become students of white magic, as now we are, it is the magical powers of the soul to which we first attend.
—to produce material things from the unseen universe,
7. The “unseen universe” consists of all the subtle planes. For practical purposes, we can consider this universe as consisting of the etheric-physical plane, the astral plane, the mental plane and the higher mental plane. Impression may arise in still higher worlds, but in order to be materialized, it has to pass through the higher Ego and through the subtle aspects of the personality equipment.
and in such operations the Above and the Below must be brought together and made to act harmoniously.—S. D., II, 538.
8. We have here a version of the seventh ray Word of Power—“The Highest and the Lowest Meet”. The first and seventh rays are both involved in bringing the “Above” and the “Below” together. It is via the fourth ray that they can these two can be “made to act harmoniously”.
9. These three rays, the first, fourth and seventh, present the essence of Masonry and also of the ancient Egyptian Mystery Religion.
Magic is the second of the four Vidyas, and is the great maha-Vidya in the Tantric writings.
"Of the four Vidyas -- out of the seven branches of Knowledge mentioned in the Puranas -- namely, 'Yajna-Vidya' (the performance of religious rites in order to produce certain results); 'Maha-Vidya,' the great (Magic) knowledge, now degenerated into Tantrika worship; 'Guhya-Vidya,' the science of Mantras and their true rhythm or chanting, of mystical incantations, etc. -- it is only the last one, 'Atma-Vidya,' or the true Spiritual and Divine wisdom, which can throw absolute and final light upon the teachings of the three first named. Without the help of Atma-Vidya, the other three remain no better than surface sciences, geometrical magnitudes having length and breadth, but no thickness.” (Spiritual Theosophy Dictionary)
10. We may think of magic as the knowledge of all forms and over all forms—this knowledge an expression of the spiritual essence of man.
It needs the light of the fourth vidya (atmavidya) thrown on it in order to be White magic.—S. D., I, 192.
11. DK does not tell us the nature of the four Vidyas or powers (though see above=, but we can see that uninfluenced by the fourth or highest Vidya (expressive of the power of the will aspect and identified with the highest of the seventh principles), magic cannot be white magic.
12. The whiteness of magic arises from the fact that it is aligned with the Spirit and the Higher Will, and represents them.
Black Magic is defined by H. P. B. as follows:
a. Black magic employs the astral light
The invisible region that surrounds our globe, as it does every other, and corresponding as the second Principle of Kosmos (the third being Life, of which it is the vehicle) to the Linga Sarira. or Astral Double in man. A subtle Essence visible only to a clairvoyant eye, and the lowest but one (viz. the earth) of the Seven Akashic or Kosmic Principles. Eliphas Levi calls it the great Serpent and the Dragon from which radiates on Humanity every evil influence. This is so; but why not add that the Astral Light gives out nothing but what it has received; that it is the great terrestrial crucible, in which the vile emanations of the earth (moral and physical) upon which the Astral Light is fed, are all converted into their subtlest essence, and radiated back intensified, thus becoming epidemics - moral, psychic and physical. Finally, the Astral Light is the same as the Sidereal Light of Paracelsus and other Hermetic philosophers. Physically, it is the ether of modern [Note, 19th century] science. Metaphysically, and in its spiritual, or occult sense, ether is a great deal more than is often imagined. In occult physics and alchemy it is well demonstrated to enclose within its shoreless waves not only Mr. Tyndall's "promise and potency of every quality of life" but also the realisation of the potency of every quality of spirit. (H.P.B. from the Theosophical Glossary)
13. Again, the formative power of nature. We are dealing with creative work and the all-important motive behind that work.
14. When we speak of magic we inevitably must discuss the ethers and their use. Both types of magicians employ the ethers, though, from what DK tells us above and elsewhere, the black magician uses the ethers far more frequently. The white magician is more likely to impulse creation from a subtle vibratory level ‘above’ the ethers. In earlier sections of this book DK emphasized the use by the Spiritual Hierarchy of the magnetic forces of the astral plane. As the White Brothers work with souls, their impulses emanate from still higher levels.
for purposes of deception and seduction,
15. No true forms are created. Forms are created to deceive and mislead. Forms are utilized to gain power over others by weakening their will.
16. The black brother on the second ray is called “The Deluder of Souls”. On the third ray, he is called “The Manipulator of Souls”.
whereas the white magician employs it for purposes of information, and the aiding of evolution.—S. D., I, 274.
17. The forms created by the white magician convey light and attempt faithfully to represent the greater archetypal arupa forms (‘formless forms’) inherent in the Divine Plan.
18. Are we in a position to determine why a subtle form was created and whether it is, in essence, beneficent or maleficent?
b. Black magic works with opposing poles. The white magician seeks the point of equilibrium or balance, and of synthesis.—S. D., I, 448.
19. This is an interesting distinction. We can see that the principle of conflict (and, hence, disharmony and destruction) is built into the black magical process, but that the reconciliation of the poles leading to unity is characteristic of the method pursued by the white magician.
20. Evolution is unitive in intent. Involution divides and differentiates.
c. Black magic has for its symbol the inverted 5-pointed star. White magic uses the same symbol with the point uppermost.
21. Many are familiar with this distinction. There is probably far more occultism in it than we can at present grasp.
22. We can see that the single point of the pentagram (whether pointing upwards or downwards) is the point of resolution or focused expression for the star, the most powerful point.
23. The five-pointed star represents the mind, and the direction of the single point represents the direction of the forces of the star. For the black magician the star points towards the world of desire (the astral plane immediately ‘below’ the lower mental) and towards dense physicality.
24. The dualistic forces of nature, which the black magician emphasises are meant to lead to ‘unitive materialism’—the complete power of matter over soul and Spirit.
25. For the white magician, the direction is towards the higher mental plane and the spiritual triad.
26. Thus, the upright five-pointed star signals the direction of release and the inverted star, the direction of bondage.
27. We have all seen the head of the devil-goat superimposed upon the inverted five-pointed star—with two horns and two ears representing the highest two points and middle two points of the inverted star.
28. This image suggests the lower expression of Capricorn—dense, materialistic—interested only in concretion and in the power of the lower mind over all still lower forces.
d. Black magic is maha-vidya without the light of atma-vidya. White magic is maha-vidya illumined by atma-vidya.—S. D., I, 592.
29. This statement explains the difference precisely and is a further elaboration of the discussion of the second and fourth Vidyas above.
30. Atma Vidya is essentially “Spiritual or Divine Wisdom”.
31. Black magic is magic unillumined. White magic is illumined magic.
The greatest of all the Vidyas is “atma-vidya”. It stands for the seventh
e. Black magic is ruled over by the moon. White magic is ruled over by the sun.
33. We have here a most powerful distinction. We also find it in esoteric healing—lunar forces lead to disease and death; solar energies lead to health and life.
When the building energies of the soul are active in the body, then there is health, clean interplay and right activity. When the builders are the lunar lords and those who work under the control of the moon and at the behest of the lower Personal self, then you have disease, ill health and death. (EH 191)
34. The Moon, symbolically and for lives attempting to express themselves progressively within the Earth-chain represents all that is retrogressive. Such forces represent the forces of the past, forces which should have been mastered and outlived but which are allowed to attract and even dominate.
35. In an important sense, black magic is a refusal to move into the future. It is based upon a perverse satisfaction with the powers of the past and the attempt to perpetuate those powers unduly instead of developing the powers appropriate to the present (the forces related to Love) which lead to the fulfillment of the intended divinely intended plans.
f. Black and white magic arose during the great schism which started during the fourth root-race.—S. D., II, 221, 445, 520.
36. DK has described the great conflict between the “Lords of the Dark Face” and the “Lords of the Shining Countenance”. This schism arose for many reasons. In one respect it was exacerbated by the entry of intelligent Moon-chain Egos into the Earth-chain during the early fourth rootrace. From another perspective, the conflict was precipitated by the highly intelligent but morally degraded initiates of the first solar system who sought to dominate a humanity which was still in its early adolescence and relatively incapable of discriminating between good and evil.
37. We should note that the fourth ray is as much as ray of division as of the healing of through harmony of division.
g. Black magic is based on the degradation of sex and of the creative function. White magic is based on the transmutation of the creative faculty into the higher creative thought, the generative organs being neglected by the inner fire, which passes to the throat, the centre of creative sound.
38. Here we have a crucial distinction. The sex function is meant for the production of forms through which the higher will can be expressed. When it is perverted or bent to wrong use, the form of man is weakened and is unable to support the ascension of the soul.
39. We can see how Uranus, the planet of elevation and hence, transmutation, is naturally connected with white magic. Interestingly, Uranus is the normal ruler of the sacral center and, if properly used, will direct these energies upwards towards the throat center contributing to the generation of the “creative sound”—a regenerative sound. In the initiate of the first degree (the true disciple), Uranus and the seventh ray become the rulers of the throat center.
40. From another perspective, the sacral center is ruled by the Moon—by the forces of regression leading deeper into matter. But the Moon veils Uranus which speaks of a reorientation of the sacral center toward a higher creativity.
41. In the contrast between the Moon and Uranus as rulers of the sacral center, we have another representation of the effects of the upright and inverted pentagram.
42. The intended union is represented by two stars—the upright pentagram and the six-pointed star (representing the astral plane and the sacral center—the sixth chakra counting from above).
h. Black magic deals with the forces of involution. White magic works with the powers of evolution.
43. The black magician is a dedicated enemy of evolution as evolution is conceived by the Planetary Logoi and Solar Logos.
44. We are learning that the black magician works with the elementals but not exclusively so. There are also some lesser manipulating devas with which the black brother also works. DK has detailed the lower devas who respond to the behests of the black magician and those who do not.
45. Still, the quality of the lives with which these various magicians work is an important discriminating factor. The white magician works naturally with higher types of devic entities.
i. Black magic is concerned with the form, with matter. White magic is concerned with the life within the form, with Spirit.
46. We have the great pairs of opposites, Spirit and matter. It comes as no surprise that black magic is concerned with the matter aspect and with attempting to preserve the dominance of matter over Spirit.
47. In this respect, the nucleus of any atom (we have been told that the energy of buddhi lies at the heart of every atom) is the concern of the white magician and the electrons the focus of the black magician.
48. Can we distinguish in our own energy system between those forces and patterns which are responsive to the nucleus of the human atom and those which are related to its electronic nature?
49. We might also say that white magic is concerned with higher types of forms—those of an arupa nature and found within the cosmic ethers.
The distinction between the two exists in both motive and method, and might be summed up as follows:
50. We are certainly using the Geminian/Mercurian method of contrast to gain the clearest possible idea of the differences between these two groups, so active on the world stage at this very moment of history just as once they were in Atlantean times.
The white magician has for motive that which will be of benefit to the group for whom he is expending his energy and time.
51. We see that the white magician is group consciousness. He thinks beyond his own ring-pass-not. He is actuated by love and inclusiveness.
The magician of the left hand path ever works alone, or if he at any time co-operates with others, it is with a hidden selfish purpose.
52. We see the unworthy motive for engaging in alliances.
53. The unrelated atom can be seen as a symbol of the third aspect of divinity. The principle of right relationship has not yet influenced those who are exclusively motivated by third aspect values.
54. We see also that the principle of concealment is one of the chief methods by means of which the black brother works.
55. The left hand path leads to intense individualism and, hence, isolation.
56. If there is coalition on magicians on the left hand path, it is not a natural coalition based on loving magnetism, but is unnatural and enforced, the seeds of its own disintegration prominent though suppressed.
57. If the black magician seems to cooperate with those who are not on the left hand path, it is for purposes of deceiving them and using them for his own purposes.
The exponent of white magic interests himself in the work of constructive endeavour in order to co-operate in hierarchical plans, and to further the desires of the planetary Logos.
58. The white magician serves his superiors in the spirit of love. The black magician, if he does serve a known superior, serves from fear or with the intent of personal gain.
59. We can see that the white magician is, essentially, a builder and the brother of the left hand path is, essentially, a destroyer, an obstructer. Or if the dark brother seems to be constructive, it is constructiveness with destructive purposes in mind.
60. In the white magician, there exists inherent selflessness. The opposite is naturally true of the dark brother.
The Brother of Darkness occupies himself with that which lies outside the plans of the Hierarchy and with that which is not included in the purpose of the Lord of the planetary Ray.
61. In the black magician there is an inherent rebellion against his true spiritual Superiors—such as Sanat Kumara and the Spiritual Hierarchy of the planet and also the Planetary Logos of the planet on which he works. He is envious of them. He seeks Their downfall and his own elevation. He seeks to thwart the purposes and plans..
62. We can see that the black magician is characterized by a definite and drastic limitation of perspective.
The white magician, as has been earlier said, works entirely through the greater Deva Builders,
63. From one perspective this is work within the cosmic ethers. But we do not want to raise the consideration beyond the context we are considering.
64. These greater Deva Builders can also be found upon the higher mental plane where the egoic group life is pursued.
65. From another perspective the “greater Deva Builders” are those upon the evolutionary path and not the “lesser builders”, who can be understood as substance itself.’
66. The greatest of the Deva Builders with Whom the white magician associates (when He becomes a Master) are the Raja Deva Lords of the seven solar planes. These great Lords are utterly loyal to the purpose and plans of the Planetary Logos.
and through sound and numbers he blends their work, and thus influences the lesser Builders who form the substance of their bodies, and therefore of all that is.
67. Sometimes the term, “lesser builders” refers even to devas in the three worlds who are on the evolutionary path. In this case the “lesser Builders” appears to be involutionary substance as well.
68. We note that the white magician does not work directly upon these lesser Builders but, through sound and numbers, blends the work of the greater Builders who in their turn influence the lesser Builders.
69. The terms “greater Builders” and “lesser Builders” are, we see, relative terms. We have to establish the context under discussion to determine exactly which Builders are being referenced.
He works [Page 986] through group centres and vital points of energy, and from thence produces, in substance, the desired results.
70. What are “group centers”? On the higher mental plane there are egoic groups which can be considered group centers. Also the combined chakras of a group can be considered a group center.
71. On the buddhic plane, there are Ashrams and these, too, are group centers.
72. DK is purposely somewhat vague here. “Vital points of energy” can mean any number of things.
73. From one perspective, permanent atoms are “vital points of energy”. The energy of the permanent atoms is higher than the energy of substance, per se, and may offer a point of useful expression for the White Brother.
The dark brother works directly with substance itself, and with the lesser builders;
74. In this case, DK discriminates between the energy of substance (elemental substance) and the lesser builders. Sometimes the “lesser builders” and substance are considered equivalent.
75. In any case, the dark brother works with lower rather than higher forms of devic life and definitely with involutionary substance (building essence).
He does not co-operate with the forces which emanate from egoic levels.
76. We have a hint here of how the White Brother works: he cooperates with forces which emanate from egoic levels. And it is here that we may find those “group centers” referenced above.
77. We have been told that the Master works with souls and not with personalities. This may be a hint that the Master works principally with devic forces found upon the higher mental plane and not with devas to be found as builders within the personality—though certainly the White Brother is capable of working with the higher types of these devas.
The lesser cohorts of the "Army of the Voice" are his servants, and not the directing Intelligences in the three worlds,
78. Here we have a technical occult phrase: “the lesser cohorts of the ‘Army of the Voice. These seem to be the lesser and lower devas, but still devas who are on the evolutionary path.
79. We note, however, that the “directing Intelligences” are in the three worlds. So much depends on what the term “three worlds” really represents. If the three worlds, as here presented, includes the higher mental plane, then the devic forces of the higher mental plane can be considered among the “directing intelligences”, but if the “three worlds” are the “lower three worlds” (as is so often the case when the term “three worlds” is used), then the solar angelic forces of the higher mental plane will not be included, and the “directing Intelligences” will have to be found upon the lower mental plane, the astral plane, and the etheric subplanes.
80. But we have already been shown that there are certain of the devas within the lower three worlds with which the dark brother simply cannot work whereas the White Brother can. From this we may assume that, even though the white magician may tend toward work with forces of the higher mental plane and even those upon the cosmic ethers, He is also capable of working with devic forces of the lower three worlds with whom the black magician cannot work.
b—The Dark Brothers who occasionally employ these elemental forces to wreak their will and vengeance on all opponents. Under their control work sometimes the elementals of the earth plane, the gnomes and the elemental essence as found in evil form, some of the brownies, and the fairy folk of colours brown, grey and sombre-hued. They cannot control the devas of high development, nor the fairies of colours blue, green and yellow, though a few of the red fairies can be made to work under their direction. The water elementals (though not the sprites or sylphs) move on occasion to their assistance, and in the control of these forces of involution they at times damage the furtherance of our work. (LOM 135)
81. Notice, as one reads the paragraph above, how cautious one must be with determining the meaning of the term “elemental”. It seems to have a certain elasticity and to apply to lower devas who are not elemental essence or building essence.
and he therefore works primarily on the astral and physical planes,
82. We have to study this very carefully as there are other references which tell us that the Army of the Voice are strictly etheric devas and are not found upon the astral plane at all.
83. When speaking of the “lesser cohorts” is DK speaking of those devic lives which are within the Army of the Voice but are lower members of that army? Or is He speaking of those lives which cannot be numbered in the Army of the Voice at all and are merely “cohorts” of those who are within that Army?
84. In any case, the black magician works primarily on the astral and physical planes (including the etheric subplanes). These are, from one perspective, irrational planes lacking the quality of mentality.
only in rare cases working with the mental forces,
85. Presumably the work of the black magician is rare even upon the lower mental plane, through from a certain perspective they are ‘masters of concrete mind’.
86. They do not, it seems, attempt to influence those who truly think, but only those who are under the spell of kama-manas and thus ‘think’ in a manner highly influenced by desire.
and only in a few special cases, hidden in cosmic karma, is a black magician found working on the higher mental levels.
87. DK hints that if black magicians work upon mental levels, it will be upon lower mental levels primarily.
88. We can only imagine the strangeness of a black magician working upon levels which are usually the field of expression of the Solar Angels. If they did work upon such levels, would it be to induce pride and to prevent those focused upon such levels from making the ultimate sacrifice leading to the fourth degree?
89. DK speaks of “cosmic karma”. May we infer that this is the karma of the Cosmic Logos in which our Solar Logos plays His part?
Yet the cases which are there to be discovered are the main contributing causes of all manifesting black magic.
90. Perhaps it will be significant to remember that the permanent atoms, through which the black magician so often works, are actually to be found within the egoic lotus.
91. Another extraordinary statement. Although cases of the black magician working upon the higher mental plane are rare, they are powerful and are major contributing causes of all “manifesting” black magic.
92. IN considering this possibility we must remember that the higher mental plane is to be found within the physical body of the Solar Logos—that part of His constitution which is not a principle.
93. Such black magicians would have chosen the highest vantage point within the physical body of the Solar Logos to obstruct the transit of consciousness into the higher ethers.
The Brother of Light works ever through the inherent force of the second aspect as long as he is functioning in connection with the three lower planes.
94. Here we have the definite confirmation that a Brother of Light can, indeed, function in connection with the three lower planes.
95. The three lower planes are, per se, under the influence of the third aspect of divinity, but it is not with the third aspect that the Brother of Light works even when within dimensions ruled by that aspect.
96. Whereas the dark brother works with the forces inherent in the third aspect, the White Brother is progressive and works with the forces of the present solar system—the forces of the second aspect.
97. There is also the suggestion that the White Brother can and does work with the inherent force of the first aspect when working on still higher planes.
98. The work of the White Brother is to redeem the third aspect by means of the second.
After the third Initiation, he works increasingly with spiritual energy, or with the force of the first aspect.
99. We note that the “Brother of Light” is not necessarily a Master, but can, as well, be one who is applying to the third initiation.
100. Following the third initiation, the energy of the Spirit/Monad is newly available to the initiate, and it is with this higher energy, that of the first aspect, that he works.
101. We also receive the hint that the initiate of the third degree has much work to do ‘above’ the level of the lower three worlds.
He impresses the lower substances, and manipulates the lesser building lives with the vibration of love,
102. Again we find the discrimination between the “lower substances” or building essences and the “lesser building lives”.
and the attractive coherency of the Son, and through wisdom the forms are built.
103. Spiritual energy, however, emanates principally from the spiritual triad which, though, in a way, the personality of the Monad, is still expressive of the second aspect of divinity.
104. The White Brother then affects both the lower elemental substances and the building lives which are higher than these substances.
105. His manner of affecting them, however, is not through third-aspect manipulation but through that form of manipulation that becomes possible through the attractive coherence of the energy of love. He induces such lives to build forms which are congruent with the Divine Plan.
106. We must ask ourselves: “How is it that we affect the forms around us through the energy of love?” “In our own way, and without the hierarchically sanctioned magical mantrams which would facilitate the process, how do we bring love into matter and form?”
He learns to work from the heart,
107. Thus, the white magician here discussed, is not yet the Master.
and therefore to manipulate that energy which streams from the "Heart of the Sun" until (when he becomes a Buddha) he can dispense somewhat the force emanating from the "Spiritual Sun."
108. Here we have more hints of a revelatory nature. The “Heart of the Sun” is the soul of the Solar Logos and it is found upon the higher cosmic mental plane. The Brother of Light (the White Brother), can function as a soul, a true triadal Ego, and is, thus, a recipient of the energy of the Heart of the Sun.
109. Who is a Buddha? Is such a Being minimally an Initiate of the sixth degree? It would seem so. The sixth degree establishes the Initiate in the consciousness of the Monad on its own plane. The Monad is, microcosmically the Central Spiritual Sun of the Initiate. Further, the Central Spiritual Sun of the Solar Logos is the monadic nature of the Logos.
110. We see then, that, Buddhas are Monads in manifestation and are inspired by the solar logoic Central Spiritual Sun. There are Buddhas of all degrees, and the sixth degree simply indicates entry into the high state of Buddhahood. The higher Buddhas, we can imagine, are even more potent expressions of the Monad and more directly in touch with the solar logoic Central Spiritual Sun:
Therefore, the heart centre in the Brother of the right hand path is the transmitting agency for the building force,
111. We can probably say with security that this is rarely, if ever, the case with the brother of darkness, though DK has told of us ways in which the heart center can be utilized by the brother on the left hand path.
and the triangle he uses in this work is
a. The centre in the head which corresponds to the heart.
112. The ‘geography’ or exact location of these centers within the head is unrevealed and deeply occult.
b. The heart centre itself.
c. The throat centre.
113. We see that all these centers are super-diaphragmatic. None of the lower centers is involved. Yet there is, nevertheless, a union between the second and third aspects. Two centers which distribute the second aspect are united with one which distributes the third. Additionally, one of the centers which distributes the second aspect distributes the first aspect of the second aspect—this is the heart enter within the head.
The Brothers of the left hand path work with the forces of the third aspect entirely,
114. If they work with the heart center it is the third aspect of the heart center. Working with the energy of the causal body, it is third aspect of the causal body with which they work.
115. These Brothers are related to the previous solar system in which the third aspect was dominant.
116. We may assume that it was a solar system in which the personality aspect of the Solar Logos was in expression. The aspect controlling the personality is the third aspect.
and this it is which gives them so much apparent power,
117. Master DK calls their power “apparent power” because it is power over transient things. It is essentially, power over that which to both the Solar Logos and Planetary Logos is not a principle—the lower eighteen subplanes in the case of the Planetary Logos and the lower twenty-one subplanes in the case of the Solar Logos.
for the second aspect is only in process of reaching its vibratory consummation,
118. Such is the evolutionary status of our Solar Logos.
whereas the third aspect is at the height of its vibratory activity, being the product of the evolutionary processes of the preceding major solar system.
119. Even though we find ourselves in the second solar system, the third aspect is at the height of its vibratory activity. Does this mean that it is stronger now than it was in the previous solar system or only that it is reaching the height of its vibratory activity within this solar system?
120. The second aspect is not yet as strong as it will be when our Solar Logos achieves some of the higher initiations which are destined for Him during this present solar system—at least the third and fourth initiations, both of which strengthen the expression of the second aspect profoundly.
121. Notice the word “major” and the hint which it conveys. There were also minor solar systems through which our Solar Logos expressed—three of them, apparently, since the last solar system was the first major solar system and we are currently in the second major solar system which is sometimes called the fifth solar system.
122. It is indicated that our Solar Logos must make a transition from the third aspect to the second—from the Primordial Ray to the “Divine Ray” (as it is called in A Treatise on Cosmic Fire).
123. Perhaps we think it unusual that the power of the third ray should endure for such a long time within our present second ray solar system, yet it does provide the foundation and there is much karma related to this foundational ray which has yet to be worked through in our present system.
He works from the throat centre almost entirely, and manipulates primarily the forces of the physical sun.
124. The black magician in powerful. He wields not only the forces of the Moon.
125. Presumably we can include among the forces with which he works, the ethers which emanate from the physical Sun, for ethers are, technically, physical.
126. The throat center is directly expressive of the third aspect of divinity and is the intelligent form-building center. The brothers of the left hand path are Lords of Form and highly intelligent—though not spiritual.
127. We can imagine that the black brother is proficient in the use of many mantrams which control elemental and lower devic forces.
This is the reason why he achieves many of his ends through the method of pranic stimulation or of pranic devitalisation,
128. Here it is confirmed that the black brother works with prana.
129. The prana with which he works is solar in origin. The dark brother works etherically to a large extent and prana is the etheric vitality of the Sun.
130. We may infer that he stimulates with prana that which moves against the Divine Plan while attempting to devitalize all that works in accordance with that Plan.
and why, also, most of his effects are carried out on the physical plane.
131. We must include the etheric subplanes when speaking of the Will “physical plane”.
He works, therefore, through
a. The centre in the head corresponding to the throat centre.
132. What may be the location of this center we do not know but it is one of the seven head centers which are other than the crown center, ajna center and alta major center
b. The throat centre.
c. The centre at the base of the spine.
133. The base of the spine center is correlated largely with Pluto and the Earth. We can see why we have such difficulty with the black forces upon our planet.
134. Each of these centers is powerfully connected with the third aspect, and the center at the base of the spine also with the first aspect.
135. We must realize the center at the base of the spine as the center largely responsible for access to pranic vitality and compulsory control. Since the black brother works so much with prana it is understandable that this power center should be highly active in his nature.
136. There is deep occultism in the nature of the seven head centers. We see, as we might expect, that each of them is correlated with one of the normal seven chakras. One might wonder, however, if one of the seven head centers is correlated with the greater head center as a whole.
The white magician works always in co-operation with others, and is himself under the direction of certain group Heads.
137. The second aspect of divinity is the aspect which promotes cooperation and group consciousness. The third aspect promotes individualism.
138. We have seen that when the third aspect influences the atom of substance, it is rotary motion which is emphasized and also the inability of the rotating atom to merge with other atoms—thus a primitive example of the antithesis of cooperation.
139. These “Heads” (in this case, the “Three Great Lords”) are known to the white brother. It is often not the case with the brother of darkness.
For instance, the Brothers of the White Lodge work under the three great Lords and conform to the plans laid down, subordinating Their individual purposes and ideas to the great general scheme.
140. The factors of subordination and sacrifice are distinctive of the methods of the Brothers of the White Lodge. For Them there is always a higher purpose than Their own. To this purpose they willingly, joyfully, submit.
141. These Brothers of the White Lodge have learned through long and often painful experience the art of subordination. Such is their humility. The brothers of the Black Lodge are “Lords of Wicked Pride” and are presently incapable of that true sense of proportion which works out as humility.
The black magician usually works in an intensely individualistic way,
142. This is as we might expect from a combination of the third and first rays. We may infer that most black brothers are third ray Monads with first ray souls.
and can be seen carrying out his schemes alone, or with the aid of subordinates.
143. These are agents who, necessarily, cooperate out of fear rather than love.
144. It can be presumed that the black magician has no real respect for his subordinates, merely using them to accomplish his purposes. Once they have served him, he will show no gratitude. He may simply dispose of them as he may fear that, being of a nature similar to his own, they want what he has.
145. We note the use of the word “schemes” rather than “plans”. The term “scheme” suggests the secretive, manipulative quality of his intentions.
He brooks usually no known superior,
146. A “known superior” would induce in him the spirit of competition and the furtive will to overcome such a superior.
147. Should he ever accept a superior, If will be out of fear and the realization that, temporarily at least, he can accomplish his ends more successfully by such acceptance.
but is nevertheless frequently the victim of agents on higher levels of cosmic evil,
148. The karma is exact and exacting. As he uses, so is he used.
149. We may presume that DK is speaking of the dominant black forces which are focussed on the cosmic astral plane.
150. Presumably, these forces or agents are for the most part unknown to the black magician.
who use him as he uses his inferior co-operators, that is, he works (as far as the bigger purpose is involved) blindly and unconsciously.
151. There are greater evil plans than the average black magician can fathom. As he carries out his apparently self-conceived plans, he is really serving evil ends which are far greater than his own. This thought gives one pause concerning the extent and ‘elevation’ of cosmic evil.
152. The brother of darkness is uniquely blind—blind to the larger purposes in which he must play out his unholy and unwholesome part.
153. Such a brother thinks he is master of his destiny but is a mere pawn in the plans of those still more malevolent than he, though his malefactions may mysteriously be turned to good ends by great Beings of Light who factor planetary and cosmic evil into Their redemptive Plans.
154. One may wonder where and how cosmic evil ceases. We may infer that it does not ascend beyond the cosmic astral plane and certainly not beyond the lower four levels of the cosmic mental plane.
155. The cause of the dark brother’s “unique blindness” is an unnaturally intense egotism.
The white magician, as is well known, works on the side of evolution or in connection with the Path of Return. The black brother occupies himself with the forces of involution, or with the Path of Outgoing.
156. From this we may deduce that the black brother will do he can to prevent “return to the Father”—the consummation of the plans of the Planetary Logos and even of the Solar Logos.
157. He is focussed on externalities; on the perpetuation of that state of energy-force we call “matter”. Against all ultimate hope, he seeks to perpetuate the existence of that which, in the plans of the Solar Logos, is destined to disappear.
158. We must realize that there is no future for the black magician other than a dreadful future of decomposition and decay. Unwilling to integrate himself into the large, benevolent plans of the Brotherhoods of Light, he is doomed to a state of eventual disintegration and severance from the Spirit. During his career on the left hand path he has contributed strenuously to the disintegration of the hopes and dreams of those who follow the Good and the karmic result is exact.
159. We see that the brother of darkness is working against the evolutionary trend of this solar system. He is at cross purposes with the Divine Plan for the solar system, and the friction of his unwillingness to be a concordant member of the larger system must eventually tear him apart.
They form the great balancing force in evolution, and though they [Page 988] are occupied with the material side of manifestation and the Brother of Light is concerned with the aspect of soul or consciousness, they and their work, under the great law of evolution, contribute to the general purpose of the solar Logos,
160. This is the amazing part of the process. It almost seems as if the contrary work they do is necessary. ˆYet we know they have entered the left hand path by choice and were not fated or condemned to the terrible fate which awaits them.
161. It would seem the role of Libra to balance these forces.
162. If the brothers of darkness had not willfully chosen to occupy themselves with the material side of manifestation, would the necessary balance have been preserved?
163. One may hypothesize that it would have been preserved as the evil caused by ignorance is a transient necessity in any evolving solar system.
164. It is probably not realized by these brothers that their efforts can all be turned to Good by the Will of the Solar Logos. Their egotism and their blindness would prevent such realization.
165. Probably some balance of form and light is needed, but the balance could have been achieved by more natural means. The necessity to utilize the willful malignancy of the dark brothers is a wise and provident adaptation by the Great Energies.
166. Under the great law of solar logoic evolution, all evil is necessarily turned to good. Free will exists, but it is the freedom to follow or not to follow the eventually irresistible Will of the greatest Logoi.
though (and this is of tremendous occult significance to the illuminated student) not to the individual purpose of the planetary Logos.
167. It is as if the Solar Logos can commandeer the expression of cosmic evil and, balancing it with cosmic Good, achieve within His nature a balancing of the pairs of opposites.
168. Our Planetary Logos is far from overcoming cosmic evil and is still, for the moment, subject to it. Therefore the influence of cosmic evil within the system of our Planetary Logos does not contribute to the realization of His purpose.
169. We can say that our Planetary Logos is still very much astrally polarized, and battles are now being fought upon the cosmic astral plane to decide the point at which He can take the second cosmic initiation.
170. For our Solar Logos, the second cosmic initiation has been taken. We do not know whether He has passed the higher analogy to the “Temptation in the Desert”, but we know that His next objective is the third cosmic initiation.
171. We may infer that the Solar Logos is much more capable in the balancing of cosmic forces and cannot be deviated by the machinations of cosmic evil.
172. The Planetary Logos through His failed manifestation called the Moon-chain has already demonstrated that He can be deviated.
Finally, it might be briefly said in connection with the distinctions between magicians that the magician of the Good Law works with the soul of things. His brothers of darkness work with the material aspect.
173. We have already learned that the “magician of the Good Law” is inspired by the Spirit. The white magician is cooperating with the agenda of both the Planetary Logos and the Solar Logos. This agenda presently calls for the unfoldment of the soul aspect.
174. I think we can see in all these comparisons that materialism is a kind of profound ignorance. It is clear that the brothers of the left hand path are profoundly unconscious of the experience of love.
The white magician works through the force centres, on the first and fourth subplanes of each plane. The black magician works through the permanent atoms, and with the substance and forms concerned.
175. Here we have a link with the atomic and buddhic subplanes. The first aspect of divinity is curiously linked with the expression of buddhi on the fourth subplane. The correspondence to buddhi on each systemic plane expresses through the fourth subplane.
176. We may infer that it is through the fourth subplane of every plane that the forces of any particular systemic plane may be balanced.
177. Some fairly high devas express as transmitting devas and magnetic devas through the permanent atoms, yet the permanent atoms are the seeds of form, and though they embody the expression of principles, it is the chakras or energy centers which are the direct expression of the energy of the Monad.
178. When one studies the causal body, realizing that the three members of the atomic triangle are found in the lower portion of the egoic lotus, one realizes that, representing the third aspect of divinity as they do, they are not central to the causal body/egoic lotus.
179. The dichotomies continue. We begin to realize that the contrasts with which we have been presented are to be useful in helping us make a transition from a normal, materialistic consciousness to one that is characterized by soul perception.
180. If one studies Chart VIII in TCF, 817, one realizes that there are force centers on all the four higher subplanes of every plane. From this perspective, if subplanes two and three are not included, then the correspondence to the heart and throat centers on the four correspondences to the etheric subplanes on every plane are excluded.
181. Yet, as we can see below, black magicians work through chakras as well.
182. And we should not think that the higher forces cannot work through the permanent atoms. Some of the highest forms of devic life in the lower three worlds transmit the will of the Ego through the permanent atoms.
The white magician utilises in this connection the higher three centres.
183. The three higher centers would usually be considered as the head center, the heart center and the throat center. We must wonder whether the ajna center is to be included.
The black magician uses the energy of the lower three centres (the organs of generation, the spleen, and the solar plexus) synthesising their energy by an act of the will and directing it to the centre at the base of the spine, so that the fourfold energy is thence transmitted to the throat centre.
184. We have here a very technical explanation of how the black magician works. We note that the sacral center is not mentioned but its physical exteriorization, the organs of generation, is.
185. It is interested that the energy is driven downwards to the base of the spine. This is reasonable considering the importance of the base of the spine center to the black magician, and also that the direction is downwards. So often we study the elevation of the energy at the base of the spine.
186. In this case, it is as if the energy of the higher centers is made to serve the expression of the lower. We know that in the based of the spine center is found the etheric organ of personal will. The black magician strongly asserts his personal will for strictly personal purposes.
187. In the five centers mentioned we may have a physical representation of the inverted pentagram.
The white magician uses the kundalini force as it is transmitted via the central spinal channel. The black magician uses the inferior channels, dividing the fourfold energy in two units, which mount via the two channels, leaving the central one dormant.
188. The black magician does not know how to tread the Noble Middle Path of which the central channel is symbolic.
189. We learn here something of considerable importance. The Kundalini is a fourfold energy. We might have suspected this as there are four petals to the base of the spine center.
190. The channels Ida and Pingala are utilized by the black magician.
191. We see clearly that the black magician divides energy and that the white magician seeks to unify. A true spiritual synthesis will always evade the black magician.
192. We may also see why the point of division in the fourth root-race, which was probably the fourth sub-race of that rootrace, was the point period of the great war between the dark forces and the Brotherhood of Light.
Hence it will be apparent that one works with duality and the other with unity. On the planes of duality, therefore, it is apparent why the black magician has so much power. The plane of unity for humanity is the mental plane.
193. DK is telling us that the black magician has the most power on the astral and physical planes. They are both planes of duality.
194. When true mental light can be brought to bear, the power of the black magician fades. His power thrives on ignorance.
195. One of the key factors in overcoming the power of the black magician is education. When education is prostituted to ignorant formulations, as so often it is today, true light from the mental plane cannot enter the mind expressing through the physical brain. Instead, the mind is used to distort the truth and reinforce the guiding glamor.
The planes of diversity are the astral and the physical. Hence the black magician is of more apparent power than the white brother on the two lower planes in the three worlds.
196. It is interesting to hear the Tibetan call the physical and astral planes, “planes of diversity”. Perhaps we can understand this if we notice that the physical plane is divided between dense and etheric expressions. As for the astral plane, it is uniquely the plane whereon the contrast between the pairs of opposites is felt most intensely is uniquely the astral plane.
The white brother works under the Hierarchy, or under the great King,
197. The “great King” is Sanat Kumara. It is apparent that the form of government within Hierarchy is monarchy.
carrying out His planetary purposes. [Page 989] The dark brother works under certain separated Entities, unknown to him, who are connected with the forces of matter itself.
198. The concept of “separated Entities” is in intriguing one. These Entities, apparently, are out of cooperative relation with each other. The greater Entities of Light are all in cooperation with each other.
199. From what is stated elsewhere, among such Entities may be great devas of a very material nature.
Some few, through a mysterious cycle of events inexplainable to man in this solar system, repudiated opportunity and linked themselves with that great deva existence which is the impulse of the dense physical, and they cannot loose themselves. (TCF 1125-1126)
200. Again, it is interesting that the greater Entities under whom the white brother words are known to Him. In the hierarchy of dark ones it seems that the factors of ignorance and lack of relationship are pervasive.
201. The “forces of matter” are definitely the forces of the earlier solar system. The separated Entities work with that which, in our solar system, is considered unprincipled.
Much more could be given in this connection, but what is here imparted suffices for our purpose.
202. There is much that would feed the curiosity of the student of occultism, but of what real value would it be?