Fellowship
of Cosmic Fire
Commentary
Semester VIII Section VI
TCF 996-1002:
S8S6
Section VI, Part I.1
(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
3. Fifteen Rules for Magic.
These rules will necessarily be
of an esoteric nature, and the student will need to remember that the
terminology is in the nature of a blind, which ever carries [Page
997] revelation to those who have the clue, but tends to perplex and
to bewilder the student who as yet is unready for the truth.
1. Here we have a foundational principle. Those who have eyes to see
will see. Those who have ears to hear will hear.
2. Through deliberate blinding Master DK will protect the unready from
the truth while simultaneously bringing revelation to those who have a
sufficient clue and are, thus, ready to receive the truth.
I would also remind the student
to bear in mind that all that is here imparted concerns "white magic," and is given from the standpoint of the
solar Angel, and of solar Fire.
3. Some might begin reading such a book in the hope of acquiring
magical methods for selfish purposes. They will find no satisfaction in the
Tibetan’s writings.
4. The fire used in white magic is solar
fire. The Agent of white magic is the Solar Angel.
Bearing these two points in mind the student will find much in these rules to produce eventual
internal illumination.
5. DK does not promise immediate illumination but rather “eventual
illumination”
6. Why does He add the word “internal”? Perhaps, because He is working
with the second aspect of divinity rather than the third. He seeks the
improvement of the consciousness.
We will divide them into three
groups of aphorisms or occult phrases;
7. The personality is threefold.
of these, the first
will concern itself with the work of the magician on the mental plane, with his manipulation of solar energy, and his ability to sweep the Builders into
co-operation with his purposes.
8. Upon the mental plane, the work of the magician is to—
a. Manipulate solar energy
b. To sweep the Builders into cooperation with his purposes.
9. Presumably, the “Builders” are deva lives and not only elemental
lives, though the term “builders” is often used in connection with both. The
elemental lives, however, are more built than building.
The second group will carry the
work on down to the plane of desire, and of vitalisation, and
will convey information as to the balancing of the pairs of opposites, and
their equilibrising, so that eventual manifestation becomes possible.
10. Upon the astral plane, the work of the magician is to—
a. Work with the factors of desire and vitalization
b. To balance the pairs of opposites
c. To equilibrize the pairs of opposites
d. To condition the “waters” so that manifestation eventually becomes
possible
11. Do we find it interesting that the astral plane is called the
“plane…of vitalisation”? We often hear of being animated by desire. Certainly
the factors of desire, vitalization, animation and inspiration are all related.
A man is moved or activated by these factors.
The third group of rules will deal
with the physical plane, with the transmission of force:
a. Through
the centres,
b. Through
the brain,
c. Through
the physical plane itself.
12. Upon the physical plane, the work of the magician is to deal with
the transmission of force through the magician and into the surrounding
physical environment.
13. We must not forget that the centers are found on the astral and
mental planes as well.
a. Six Rules for the Mental Plane. Certain of the laws of speech will be given,
and the significance of colour and of sound will appear beneath the exoteric
form of the phrasing to those whose perception suffices.
14. The Tibetan intends to convey certain laws of speech and to inform
the perceptive student regarding the significance of color and sound.
Obviously, then, the instruction has to be read with the aid of the intuition.
15. He is asking us to sharpen our perception as we read. Perhaps this suffice to reveal to us more than the words seem to convey.
RULE I. The Solar Angel collects himself,
scatters not his force, but in meditation deep communicates with his
reflection.
16. In this case the Solar Angel is a high being working through the
egoic lotus of man.
17. Before the time when an evolving human being is ready for specific
cultivation, the Solar Angel has been involved with many pursuits of its own.
18. When the time comes that a man is capable of profiting from the
Solar Angel’s direct supervision, the Angel collects His forces prior to a
renewed focus upon its projection—the soul-in-incarnation.
19. The Solar Angel meditates sending streams of meditatively generated
energy towards the soul-in-incarnation.
It may be of use to the student if he here
remembers that the ego (as well as the Logos) is in deep meditation during the
whole cycle of physical incarnation. This meditation is cyclic in nature, the pitri
involved sending out to his "reflection" rhythmic streams of energy,
which streams are recognised by the man concerned as his "high
impulses," his dreams and aspirations. (TWM 61)
20. To what extent and how is the soul-in-incarnation (the disciple)
the “reflection” of the Solar Angel? May we say that the lower man is threefold
(or fourfold) as is the Solar Angel within the egoic lotus? Every aspect of the
man in the three lower worlds bears a similarity in quality to an aspect of the
higher Ego.
21. We may, thus, say that the Solar Angel creates its “shadow” in its
own image.
The significance of this rule is
easily to be seen. The white magician
is ever one who, through conscious
alignment with his Ego, with his "Angel," is receptive to his
plans and purposes, and therefore capable of receiving the higher impression.
22. We have established that the true white magician is a highly
developed human being.
23. Are the “Ego” and the “Angel” identical? Probably the correct
answer to this question must be subtle.
24. The true higher Ego of man is his spiritual triad.
25. The Solar Angel, per se, was once a human being in a previous
mahamanvantara and now is one of a host of “returning nirvanis” from that
mahamanvantara.
26. Yet the Ego of man upon the
higher mental plane would not exist if the matter of that plane were not
suffused by the presence and consciousness of the Solar Angel.
27. We might say that the Solar Angel substanding the egoic lotus of
the human being is the Ego on the
higher mental plane. When the Solar Angel returns to its source, the Ego on the
higher mental plane will exist no longer. The consciousness of the Ego will
‘relocate’ itself upon the planes of the spiritual triad. Man will be in full consciousness a higher Ego
and the Solar Angel will no longer substand (or participate in) egoic
consciousness.
We must remember that [Page
998] white magic works from
above downwards, and is the result of solar vibration, and not of the heating impulses
emanating from one or other of the lunar Pitris;
28. The lunar Pitris are ruled by Mars. At least the lunar lords (when
the meaning of “lunar lords” is “lunar Pitris” instead of lunar elementals) are
ruled by Mars.
29. Mars is the planet most directly associated with “heat”.
30. Occult process proceeds from above to below. White magic, as an
aspect of occult process, likewise proceeds from above to below.
31. True “solar vibration” ultimately emanates from the cosmic mental
plane and from the far greater Solar Angels there found.
32. It is vitally important to distinguish between fire by friction and
solar fire, between the heat of fire
by friction and the warmth of solar fire.
33. The sub-diaphragmatic centers are associated with heat and with
fire by friction. The super-diaphragmatic centers are associated with solar
fire and fire electric.
34. Have we managed in our own consciousness to distinguish between
solar vibration and fire by friction? At the present point of our evolution,
such a distinction is vital.
the downflow of the impressing energy from the solar Pitri is the result of his
internal recollectedness,
35. The Solar Angel is, in this context, the same as the “solar Pitri”.
36. Is the Solar Pitri a one or a group? Probably both. It is one which emanates as a group while
still retaining its oneness.
37. To remind ourselves of the exalted nature of a “solar Pitri” and to
distinguish it from man’s Ego per se, the following sentence is of importance:
Perfected
men are in the councils of the planetary Logos of their particular ray; the
solar Pitris are in the council of the solar Logos.69 (TCF 843)
38. We must find a way to avoid confusing the Solar Angel or Solar
Pitri with the human Ego or Higher Self, and yet realize that this Ego, as it
manifests on the higher mental plane is substanded by the Angel or Pitri, and
represents the influence of that Angel or Pitri in man’s constitution.
his indrawing of his
forces prior to sending them out concentratedly to his shadow, man, and his
steady meditation upon the purpose and the plan.
39. The Solar Angel can impress His shadow man. Why it his possible?
a. Because He has achieved internal recollectedness
b. Because He has indrawn His forces
c. Because He has sent out His indrawn forces in a concentrated manner
to his shadow, man.
d. Because He pursues steady meditation upon the Divine Purpose and
Divine Plan, and impresses man with the results of His meditation.
40. We are being told that knowledge of the Divine Plan and Divine
Purpose can be derived from communion with the Solar Angel Who substands our
Ego. This provides a strong incentive for occult meditation.
It may be of use to the student
if he here remembers that the Ego (as well as the Logos) is in deep meditation during the whole cycle of physical incarnation.
41. This is another way of saying that each of us, in our higher nature, is in deep meditation during the whole
cycle of physical incarnation. This suggests the reality of simultaneous
multi-dimensional consciousness.
42. Our requirement is to synchronize our meditation ‘below’ (within
the lower nature) with our meditation ‘above’.
43. White it may be the case that the Ego is in deep meditation
throughout the cycle of physical incarnation (especially as the personality
becomes more advanced—so one would think), the personality of man is not at all
times in its developmental cycle in a position to receive and profit by the
results of the Ego’s meditation.
44. The cycle of physical incarnation is a much larger process than the
cycle of a single physical incarnation and in early incarnational days, the personality simply has no notion of the existence
of the Ego.
45. Even later and during a cycle when the personality is relatively
advanced, it may fail to sustain a continuity of awareness of the Ego. Rhythmic
occult meditation is one of the methods of sustaining continuity of awareness.
This solar meditation is
cyclic in nature, the Pitri involved sending out to
his "reflection" rhythmic streams of energy, which streams are
recognised by the man concerned as his "higher impulses," his dreams
and aspirations.
46. This is one of the most important statements regarding the
relationship between the Solar Pitri and the human being.
47. Perhaps meditation at sunrise is particularly propitious for
receiving the streams of energy send forth by the Solar Pitri.
48. It would be of value for every disciple to determine the rhythm or
cycle of these rhythmic streams of energy.
49. When we have received higher impulses; when our dreams have been
stimulated and aspirations have arisen, have we thought of their source as the
Solar Angel or Solar Pitri?
Therefore, it will be apparent
why workers in white magic are ever advanced, and
spiritual men, for the "reflection" is seldom responsive to the Ego or the solar Angel until
many cycles of incarnation have transpired.
50. It would seem useless to begin the study of white magic until the
first initiation had been passed.
51. In this case the term “advanced” must mean more than the term
“advanced man” (when designating an intelligent though not necessarily
spiritual human being).
52. It may be thought that, in some manner, the human personality
reflects the structure of the Solar Angel and not just the structure of the
egoic lotus.
53. The Solar Angel is as being which, like man, has a chakric system.
In fact, is there any living thing which does not have a correspondence to a
chakric system?
The solar Pitri communicates with his
"shadow" or reflection by means of the sutratma, which passes
down through the bodies to a point of
entrance in the physical brain.
54. The sutratma is usually considered a channel for the impartation of
vital energy, per se, and not for the communication of consciousness. Yet we
understand that the streams of energy coming forth from the Solar Angel also
relate to high ideals and impulses and, thus, to consciousness.
55. The very physical point
of communication is to be noted. In one way then, the influence of the Solar
Angel reaches into the very lowest aspect of man---his dense physical aspect.
RULE
II. When
the shadow hath responded, in meditation deep the work proceedeth.
56. This response, as we have learned, arises only in the case of
advanced or spiritually inclined human beings.
57. After the response of the shadow, the proceeding meditative work is
dual. The Ego/Solar Angel continues its meditation which is now joined by the
rhythmic meditation of the shadow—the disciple, the soul-in-incarnation.
58. The personality elementals, per se, do not meditate.
The
lower light is thrown upward;
59. This is the light arising within the energy system of the shadow
and specifically in two of its vehicles.
the greater light illuminates the three,
60. The three are the three personality aspects and the greater light
is the light of the Ego or soul.
and the work of the four proceedeth.
61. The Ego/Solar Angel is the fourth when the three aspects of the
disciple are considered.
62. There is also a chakric significance to the four as we will see
below.
63. There is more to this phrase “the lower light is thrown upward”. In
two other references in TWM, DK gives some more specific understanding of its
meaning:
The significance of the words, "the
lower light is thrown upward." These
deal with the centers and the Kundalini Fire. (TWM 766)
64. The next quotation is very long, but gives a much fuller
interpretation of its meaning.
Let us now consider the words at the end of
the previous rule: "The lower light is thrown upward and the greater light
illuminates the three; the work of the four proceedeth."
What of this lower light? The student should remember that for the
present purposes he has three bodies of light to consider:
There is the radiant body of the soul itself,
found on its own plane, and called, frequently, the Karana Sarira or the causal
body.
There is the vital or etheric body, the
vehicle of prana which is the body of golden light, or rather the flame
coloured vehicle.
There is the body of "dark light",
which is the occult way of referring to the hidden light of the physical body,
and to the light latent in the atom itself.
These three types of energy are referred to
in the Old Commentary under the following symbolic terms:
"When the radiant light of the Solar
Angel is fused with the golden light of the cosmic intermediary, it awakens
from darkness the rush light of anu, the speck."
The "cosmic intermediary" is the
term given to the etheric body, which is part and parcel of the universal
ether. It is through the etheric body
that all the energies flow, whether emanating from the soul, or from the sun,
or from a planet. Along those living
lines of fiery essence pass all the contacts that do not emanate specifically
from the tangible world.
The dark light of the tiny atoms of which the
physical vehicle is constructed is responsive to the stimulation passing down
from the soul into its vehicle, and, when the man is under control of the soul,
there eventuates the shining forth of the light throughout the body. This [shows as the radiance emanating from
the bodies of adepts and saints, giving the effect of bright and shining light.
When the radiant light of the soul is blended
with the magnetic light of the vital body, it stimulates the atoms of the
physical body to such an extent that each atom becomes in turn a tiny radiant
centre. This only becomes possible when the head, heart, the solar plexus
and the centre at the base of the spine are connected in a peculiar fashion, which is one of the secrets of the first initiation. When these four are in close cooperation the "floor
of the triangle" as it is symbolically called, is prepared for the
magical work. In other words—these can
be enumerated as follows:
a. The physical material form with its centre
at the base of the spine.
b. The vital body working through the heart
centre where the life principle has its seat. The activities of the body which are due to this stimulation are carried
through the circulation of the blood.
c. The emotional body, working through the
solar plexus centre.
d. The head centre, the direct agent of the
soul and its interpreter, the mind. These four are in complete accord and alignment. (TWM 105-106)
65. Here we have another interpretation of the “work of the
four”—meaning the head, heart, solar plexus and base of the spine, i.e., the
“floor of the triangle”.
Here the work of the two, the Ego
on its own plane, and its instrument in the three worlds, is shown as linked
and co-ordinated.
66. The plane of the Ego is the higher mental plane. The instrument of
the Ego in the three lower worlds is threefold.
67. Linking is the first stage; communication is established.
Coordination follows upon the linking and requires practice.
As we well know, the main
function of meditation is to bring the lower instrument into such a condition
of receptivity and vibratory response that the Ego, or solar Angel, can use it, and produce specific
results.
68. DK continues to equate the Ego and Solar Angel. We understand, now,
the manner in which they can be considered equivalent and the manner in which
they cannot.
69. The threefold lower instrument is to be used by the Ego. The more
the disciple identifies as the Ego, the more successful the production of specific results.
70. It is clear that the threefold instrument is not immediately responsive
to the Ego. As the practice of occult meditation proceeds, receptivity and
responsiveness grow.
This involves, therefore, a downflow of force
from the upper levels of the mental plane [Page 999] (the habitat
of the real Man)
71. By the time this type of interplay between Ego and personality is
possible, the Ego is focussed on the second subplane of the mental plane. This
refocussing of the Ego, we are told in a number of references, occurs around
the time of the first initiation.
72. DK names that which flows down “force” rather than energy. Perhaps
this is so because that which flows has a targeted purpose and point of
application.
73. The Ego is considered the “real man”. As disciples we are to
consider our egoic nature more real than our personality nature.
and a reciprocal
vibration, emanating from Man, the Reflection.
74. What is being described is a Mercurian, Geminian process involving
reciprocity. A stage of increasingly productive interplay has been reached by
the Ego and its reflection in the three lower worlds.
When these two vibrations are
attuned,
75. Attunement is a process of harmonization. The sense of ‘clash’
between the quality of the Ego and the qualities of the personality vehicles
must be reduced until the inner sense of harmony supervenes. Probably no one
can tell the meditator when this has been achieved. He will simply have to know it.
and the
interplay is rhythmic,
76. This will result if occult meditation is practiced with regularity.
Again, morning meditation presents the best opportunity to establish the
necessary rhythm.
then the two
meditations proceed synchronously,
77. The two meditations proceed simultaneously and there is mutual
interplay.
and the work of magic
and of creation can proceed unimpeded.
78. The magical process is a creative process. Unimpeded flow is the
optimal condition and is achieved only after much meditative practice.
It will, therefore, be apparent that the brain is the physical correspondence
to the force centres upon the mental plane, and that the vibration has
to be consciously set up by the man
when meditating.
79. Here we have a very interesting statement. Perhaps it would be more
likely to read that within the brain
are to be found correspondences to the force centers upon the mental plane.
80. As there are only four force centers, per se, to be found upon
mental plane, the brain is the correspondence of all four. The other three force centers are, during the human stage
of development, replaced by the three tiers of petals of the egoic lotus.
81. The meditating disciple must know exactly what he is doing. The
link between the mental centers and the physical brain is to be consciously
established during meditation.
82. Probably at a certain point of mental tension, this link with the
mental force centers is appreciated in the physical brain.
83. Although the physical brain is part of that which is not a principle, it is not an apparatus
that can be ignored by the occultist.
When this is effected,
the man can be a conscious creator,
84. We hardly realize to what an extent we are unconscious creators.
85. We also realize that creativity is largely a mental process and
depends very much upon the force centers upon the mental plane and their
vibratory linking with the physical brain.
86. The egoic lotus cannot be excluded from the creative process. It is
even more important than the force emanating from the force centers upon the
lower mental plane.
and the work proceeds
therefore in a triple manner; the force circulates freely via three points
of centralised activity:
87. The three centers listed below are perhaps not exactly the three
centers we might anticipate.
First. From that circle of petals in the egoic
lotus which the Ego chooses to use, or is in a position to use.
88. The white magician is ever an advanced or spiritual man. Such a man
would be in a position to use both the knowledge petals and the love petals but the number of sacrifice petals he
might be able to use would be limited according to his initiatory degree.
89. We must not consider the tiers of petals to be passive repositories
of quality. They are dynamic in
relation to the personality vehicles.
This is conditioned by the objective in view, and the state of egoic unfoldment.
90. The man as Solar Angel/Ego is at work in this magical process.
91. Perhaps the different phases of the magical process will determine
which of the tiers of petals (or individual petals) are put into use by the
Solar Angel/Ego.
92. One must be an initiate of the second degree before the love tier
is completely unfolded and, thus,
before its complete powers are at the disposal of magician/Ego.
Secondly. The centre in the physical brain which is active in
meditation.
93. We must bear firmly in mind that within the physical brain there
are physical centers which are activated during the meditation process. These
will naturally correspond to certain of the etheric head centers.
94. As there are a group of seven etheric head centers, will there also
be seven correspondences to them within the physical brain?
95. Three major physical centers in the physical brain are the pineal
gland, the pituitary gland and the carotid gland(s).
This is also conditioned by the man's point in
evolution, and the particular goal in mind.
96. We learn that according to a man’s point of evolution, so will be
the centers in the physical brain which are available for use.
97. We do not know yet whether the man is to work etherically and thus
automatically activate the centers in the physical brain or whether he is to
concentrate upon a given center in the physical brain per se.
Thirdly. The
centre of force generated by the man upon the lower mental plane, as he
proceeds to form the necessitated
thought form, and to sweep into activity those builders who can respond to the vibration
sent forth.
98. Upon the lower mental plane the magician does two major things:
a. He forms the necessitated thoughtform
b. He sweeps into activity those builders who can respond to the
vibration sent forth
99. In this triangle of force we have an alignment between soul, mind
and brain (presumably, both etheric brain and physical brain).
100. Let us recapitulate:
a. Petals and tiers of petals in the egoic lotus. One tier will be
singled out and perhaps one petal in that tier, especially.
b. The physical and etheric brains and their centers. One center will
be singled out particularly
c. The center of force generated by man upon the lower mental plane
This is likewise conditioned by the
strength of his meditation,
101. Only a strong meditator
will be able to create and see built the necessitated thoughtform. Only a
strong meditator will be able to command the necessary builders.
the fullness of the note sent forth by him, and the strength of his
initiated vibration.
102. Three factors are to be
taken into consideration upon the lower mental plane:
a. The magician’s meditative strength
b. The fulness of the note sent forth by the magician
c. The strength of the magician’s initiated vibration
103. It is apparent that the
initial note which starts the magical process must be both strong and full. The
magician’s alignment with the soul will determine whether these prerequisites
can be met.
Hence, the first thing the solar
Angel does is to form a triangle, consisting of himself, the man on the physical plane, and the tiny point of force which is
the result of their united endeavour.
104. The tiny point of light is
found upon the lower mental plane.
105. The Solar Angel pervades
the egoic lotus and works through various aspects of the egoic lotus.
106. It is interesting to
consider who or what is active from the plane of soul:
a. The Solar Angel
b. The Ego
c. The man as Ego infused by the presence and power of the Solar
Angel
107. When considering the Solar
Angel it is necessary to consider it both as the Ego and yet not the Ego. It is far more.
It will be of value to students
of meditation to ponder upon this procedure, and to study the correspondence between
it and the work of the solar Logos as He created "the Heavens and the
Earth."
108. We are speaking of the
“Heavens” as they exist within this solar system. We are also speaking of the
“Heavens” as the higher planes or dimensions (as found upon the cosmic physical
plane).
The [Page
1000] Highest and the lowest aspects met, spirit and matter were
brought into contact with each other; the consequence of this interplay was the
birth of the Son, or the great solar
thought form.
109. DK is speaking of the
creative process initiated by the Solar Logos as He creates His solar system,
both objective and subtle.
110. From one perspective, the
solar system is the Divine Son. It is the form created by the soul aspect of
the Solar Logos. This soul aspect is the true “Son of God”. The solar system
might be considered the “Son of Necessity”.
111. It is obvious that this
greater creative process is cosmic in
scope and involves work upon the various cosmic planes—especially the cosmic
mental plane and the cosmic physical plane. The cosmic astral plane is
naturally involved in relation to the desire of the Solar Logos for a physical-etheric solar system.
In the three worlds, man, the
lesser Deity, within his limits,
112. The true human being is a god as
St. Paul has informed us.
proceeds along
analogous lines. The three who are illumined by the light of the One are the three
persons of the lower Triad, the mental body, the astral body, and the physical
body.
113. The “One” is the
soul/Ego/project of the Solar Angel.
114. We have been told above
that “the greater Light illumines the three”.
They, with the Illuminator,
115. The Illuminator is the
Ego/Solar Angel/soul
make the
"Four" referred to, and thus becomes apparent the microcosmic
Tetraktys.
116. The Tetraktys is the ten
and yet the four.
117. The ‘macrocosmic Tetraktys’
consists of the cosmic Soul of the Solar Logos and the three vehicles of the
solar logoic personality upon the lower three cosmic planes.
118. We have been given one view
of the “work of the four”—the soul and its three vehicles.
119. The other perspective
involves the lower four which are the “floor of the triangle”.
The two rules above form the esoteric basis of all meditation, and need
to be carefully studied if results are to be achieved.
120. DK is suggesting that the meditative process is a magical process. Thus the foundational
rules for magic are also the esoteric basis of all meditation.
121. We as human beings are
learning to create as the Planetary Logos and Solar Logos create. One day we
(in collective form) shall be as They are.
RULE
III. The
Energy circulates. The point of light,
the product of the labours of the Four, waxeth and groweth.
122. The point of light is upon
the lower mental plane and has been created by the work of the Four.
123. This point cannot remain
only a point but must be developed into the requisite thoughtform.
124. In this case shall we say
that “the Four” are the Ego and the energies of the three vehicles? The three
persons of the lower triad?
The
myriads gather round its glowing warmth until its light recedes. Its fire grows dim.
125. The “myriads’ are the
builders who (in response to the originating impulse and the note sounding)
will build themselves into the thoughtform to be materialized.
Then
shall the second sound go forth.
126. This is a “secondary note”
emanating from that which is built on the mental plane.
The white magician, having,
through meditation and conscious purpose, formed a focal point of energy upon
the mental plane, increases the
vibration through strenuous concentration;
127. We learn of the ‘feeding
power’ of concentration. Concentration is an energy conduit. The strength of
the point of light must be augmented, its vibration increased. Concentration is
necessitated to accomplish this.
he begins
then to visualise in detail the form he is seeking to build; he pictures
it with all its component parts, and sees "before his mind's eye" the consummated product of the egoic
meditation as he has succeeded in bringing it through.
128. From this description, we
understand visualization to be a mental activity. It is an activity involving the manipulation of the form provided by
the astral imagination.
129. We see that visualization
is not a vague process but requires detailed work in the formulation of the
required image.
130. Without sufficient contact
with the Ego, that which must be imagined in detail will not be known. The Ego
provides the template for that which must first be ‘seen’ in clarity and built
in detail and then brought through onto the lower planes.
This
131. The magician’s labors…
produces what is here called "the secondary note," the first being the note
emanating from the Ego on its own plane,
132. The labors of man, the
magician, produce the “secondary note”.
133. “The secondary note”, through the labors of
the magician, sounds forth, apparently, on the lower
mental plane (after ascending there) because the magician in creating his
thoughtform is working on the lower mental plane via the physical brain, just
as the primary note sounds forth from the higher.
134. We have been studying the
role of transmitting devas who convey the primary note to the builders of the
form.
which awakened
the "reflection" and called forth response.
135. The “primary note” sounded
by the Ego on its own plane awakened the “reflection”—the reflection, we
remember, being the lower man—really the soul-in-incarnation.
The vibration becomes stronger, and
the note sounded by the man on the physical plane
136. The man on the physical
plane is the creator and the original sounder of the “secondary note” which arises in response to the “primary note”.
It is his labors upon the mental plane which lead to the sounding of the
“secondary note”.
ascends and is heard upon the mental plane.
137. The “secondary note” arises
in response to the “primary note” of the Ego. It begins with an activity of the
magician involving the physical brain and mental concentration. This note
“ascends” to the mental plane and is there heard.
138. If this note ascends, one
wonders whether it must not also ascend through the astral plane. If this is the case, the limpidity of the astral plane would
be important in the initial phases of the creative process.
139. If the “secondary note” is
heard upon the mental plane, is it heard by the builders, who, it seems, are
already gathering in response to the primary note of the Ego.
140. Let us keep clearly in mind
the sequence involved in the generation of “notes”:
a. From the Ego on the higher mental plane…
b. To man the magician on the physical plane laboring through the
physical brain and through the mind…
c. To the lower mental plane itself, where the ascending note gains in
fulness and volume.
Hence, in all meditation that is [Page
1001] of occult value, the man has to do certain things in order to aid
in bringing about the results.
141. We note there can be
meditation which is not of “occult
value”. Perhaps it is of mystical value
or of no value at all.
He tranquilises his bodies in
order that there be no impediment to the egoic intent,
and listens for the "Voice of the Silence."
142. Without tranquility the
“still small voice” cannot be heard.
143. A fundamental principle in
all meditative practice is that vibration within the lunar vehicles inhibits
impression from the soul.
He responds then to that Voice
consciously, and broods over the imparted plans.
144. The magician ‘hears’ the
“Voice of the Soul” the “Voice of the Silence” because the ‘noise’ in his lower
vehicles has abated sufficiently for this Voice to be heard.
145. He registers the soul’s
‘message’ and then ponders or broods. We can see that time is required and that
instantaneous action taken by the lower man is likely to militate against
understanding and expressing the soul’s plans with accuracy.
He then sounds the Sacred Word,
taking up the note of the Ego as he believes he hears it,
146. The Sacred Word (taken to
be the
OM) is not the same as the note of the
Ego (the “primary note”), though it reinforces the note of the Ego.
147. By sounding the Sacred Word
the magician is reproducing within the lower worlds the Word as the soul sounds
it.
148. We see that the magician
cannot be sure that he is hearing the
“note of the Ego” with complete accuracy, but he must act as if he does.
149. The Ego has its own ray
which expresses as a note, but it is probably not to this ray note that this
text is referring.
and sending
it [presumably,
the
OM or Sacred Word] forth to
swell the egoic sound, and to set in motion matter on the mental plane.
150. The egoic sound or note is
swelled by the
OM which the magician sounds.
151. In this way the magician
consciously participates in the building process which must take place on the
lower mental plane.
He (synchronously with this sounding) visualises the proposed
thought form which is to embody egoic purposes, and pictures it in detail.
152. DK has added some important
details concerning the construction of the thoughtform to be materialized.
153. Earlier we learned of the
act of visualization to be accomplished by the magician. Now we learn that the
sounding of the
OM (which is swelling the
egoic sound) must be sounded synchronously with the detailed visualization of the thoughtform to be built—this thoughtform
arising from concentration upon the point of light created by the united labors
of the Ego on the higher mental plane and of the magician upon the physical
plane.
We must not forget that we are
here dealing with those conscious
meditations, based on knowledge and long experience, which produce
magical results on the physical plane. We are not dealing here with those meditations which have for their
purpose the revelation of the inner God, and the bringing in of the
illuminating fire of the Ego.
154. DK discriminates between
two types of meditation. Magical meditation is only undertaken successfully by
experienced meditators.
155. There are also meditations
the purpose of which is to reveal the “inner God” or soul, thus invoking the
light of the soul.
156. Proficiency with the first
type of meditation presupposes the ability to engage in the second. If one
wants to meditate occultly and magically, he must have contacted the “inner
god” mystically.
When this process is proceeding
under rule and order,
157. The rhythmic seventh ray is
necessary to this approach.
the focal
point of energy on the lower mental plane gains in strength;
158. The point of light on the
lower mental plane is strengthened through the magician’s concentration,
through the magician’s sounding of the Sacred Word which augments the egoic
note (which contains the originating impulse of the thoughtform to be
manifested).
its light or
fire makes itself felt;
159. Concentration and the
OM augments the light and fire
of the point of light.
it becomes,
in the occult sense, visually objective,
160. To those with clairvoyant
vision upon the lower mental plane…
and attracts the
attention of the lesser builders through
161. Light and fire are
‘noticed’ by the lesser builders.
162. We must see to what extent
these builders are intelligent, evolutionary builders and not simply elemental
lives.
a. Its radiation or
warmth,
b. Its active vibration,
c. Its sound or note,
d. Its light.
163. These are the details
concerning the intensification of the original point of light created by the
dual work of the Ego and the lower man upon the physical plane.
The elemental workers of responsive capacity are gathered and
swept into the radius of the force, and begin to gather around.
164. According to the statement
given, those who are gathered around the intensified point of light are elemental workers or builders and not,
apparently, more conscious manipulating devas. Yet, we must not jump to
conclusions. Members of the Army of the Voice must also necessarily respond to
the augmented egoic note.
The intended form begins to be apparent,
165. We can imagine that the
outlines of the form are at first dim.
and tiny life after
tiny life takes its place in its construction.
166. The tiny elemental lives are built into the
growing form in an orderly manner.
167. One wonders if manipulating
and building devas are required if the tiny lives are to take their proper
place in the structure.
168. Much concerning this
building will depend upon the accuracy of the required detailed visualization.
The result of this "coherency"
169. By “coherency” is meant the
gathering together of many elemental lives and their building into the
visualized thoughtform.
is that the inner
light becomes veiled, its brilliancy dimmed,
170. We are dealing with a
somewhat second ray process operative also in relation to the Monad (as
discussed below).
"The Blessed One built him an ark. Stage by stage he built it, and floated upon
the bosom of the waters. Deeply he hid
himself, and his light was no more seen,—only his floating ark. (EP II 36)
just as the
inner light of the Ego in its shadow, or thought form, man, is similarly dimmed
and hidden. [Page 1002]
171. Man in the lower worlds is
to be considered a thoughtform and a veiling thoughtform at that.
172. Within each of us is the
luminous Ego hidden to a certain degree by the opacity of our lunar vehicles.