Fellowship of Cosmic Fire
Commentary Semester VIII Section VI
TCF 1002-1008: S8S6
Section VI, Part I.2
(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
RULE IV. Sound, light, vibration, and the form blend and merge, and thus the work is one.
1. Only the factor of color is missing from the usual listing.
It proceedeth under the law, and naught can hinder now the work from going forward.
2. A point of no return has been reached in the process. There is a certain ‘devic momentum’ arising from the steps already taken in the previous rules.
The man breathes deeply.
3. Here we have a psychic breath, not just a physical one.
He concentrates his forces, and drives the thought-form from him.
4. All propulsion requires a previous concentration of forces.
5. If the thoughtform is not properly driven from the magician, it cannot be effective in its mission and, further, may act in a manner inimical to the welfare of the magician.
Here we have a very important piece of work of magic dealt with, and one that is little considered and known.
6. We see how much the Tibetan is revealing that is new to the common trend of thought about magic.
The force used by the Ego in the work of forcing the man to carry out His purpose has been dynamic will,
7. It is interesting that the Ego has been operating as the first ray factor in the entire process, and this, whatever the ray of the Ego concerned.
8. The Ego has been a driving, propelling force in the entire magical process. This, perhaps, is little realized.
9. The magician may think he is invoking the Ego, but, in fact, his invocation arises because he has been evoked by the initiative of the Ego.
10. We note the relationship between the Solar Angel/Ego. Perhaps surprisingly to some, the Ego applies force.
and the petal, or energy centre, employed has been one of the will petals.
11. Earlier we have been told that the Ego was in a position to use different tiers of petals according to his development.
12. The process pursued by the Ego now seems both more limited and more specific. Now, so it seems, the Ego works through only one petal and it is a will petal.
13. We may infer that first degree initiates can work through the seventh petal; second degree initiates through the eighth petal; and third degree initiates through the ninth petal. These are, respectively, the first, second and third sacrifice petals.
14. Note that a petal is really an “energy center”. This is an important way to think of a petal, as petals are, as energy centers are, influential within the personality.
The man has, up till now, been driven by egoic will,
15. If he is a true white magician, he is not driven by personal will.
16. We see that the Solar Angel/Ego really initiates the entire magical process.
but has blended with this much of the energy of the attraction aspect (desire or love) thereby gathering to himself on the mental plane, the material needed for his thought form.
17. We remember that there are two types of major lunar pitris—transmitters and what might be called ‘magnetic gatherers’. They are responsible for the building of the lunar vehicles of man.
18. It is the man and not the Ego per se, who seems responsible for blending the attractive energy to be used upon the mental plane to gather the material needed for the building of his intended thoughtform. The second category of lunar pitri is the attractive energy of the permanent atom. The attractive energy used by man-as-builder is different yet similar in its effect. In the first case the substance to build the mental vehicle is gathered. In the second case the substance to build a human thoughtform is gathered.
19. We have, we remember, a “primary note” and a “secondary note”. The primary note is an egoic sound and is associated with the will. The “secondary note” is a note arising from the labors of the magician, and is characterized more by the energy of the second aspect of divinity.
20. We might imagine that it is the energy of desire which is at work. The man is motivated to build a certain thoughtform, and this energy (essentially of the second aspect) which assists him in gathering the necessary mental material.
21. In the previous rules the interplay of soul, mind and brain has been emphasized. Now the second aspect is to be considered.
He has succeeded so far that on the concrete levels of the mental plane is to be seen a form in mental matter which is coherent, alive, vibrant, and of a desired nature.
22. We see that the factor of desire has, indeed, been involved in the building of the thoughtform.
23. The man on the physical plane, though driven by the Ego, would not begin the magical process unless he desired to do so.
24. Let us think through each of these words—“coherent”, “alive”, “vibrant”—to gather some idea of the condition of the thoughtform under construction.
Its internal activity is such that its persistence for the length of time necessary to ensure achievement of the egoic purpose is assured;
25. There are so many thoughtforms for which this is not the case. We see that we are already dealing with a thoughtform which is strong and persistent. It has enough vitality to materialize.
26. Fortunately for humanity and the planet this type of strength is lacking in most or the thoughtforms constructed.
it stands ready to be sent forth upon its mission,
27. By analogy, the Jiva is a kind of thoughtform sent forth on a mission. The one who impels it forth is the Monad.
28. The directing of potentized thoughtforms comes very much under the influence of the sign Sagittarius which contains both directing and propelling power.
to gather to itself material of a denser nature upon the astral plane, and to achieve greater consolidation.
29. The thoughtform is not ready to be sent on a mission into the dense physical plane. The next part of its mission is to be sent forth upon the astral plane.
30. Upon the astral plane it is to achieve greater consolidation through the magnetic forces of that plane.
31. Note that astral matter is definitely of a denser nature than the matter of the mental plane.
This is brought about by an act of will emanating from the man, and he gives the living form power "to break loose."
32. The Ego has driven the man to create the thoughtform. Now the created thoughtform is to be driven forth by an act of will, but it is not the egoic will. Rather, it is the will of the magician.
33. When we think of the act of conferring the power to break loose we think of two planets especially—Vulcan as the driving, propelling, impacting power, and Uranus, the ability to break free and achieve independent life.
34. Interestingly, Uranus is associated in astrology with the nature of the “conception chart” which literally rules the nature of the concept to be materialized. All aspects of the personality are concepts or conceptions of the creative Ego.
It is exactly at this point, fortunately for the human race, that the majority of magical investigators fail in their work.
35. DK states the obvious and we can well understand the reason.
They build a form in mental matter, but do not know how to send it forth, so that inevitably it will fulfill its mission.
36. Thus, the thoughtform remains within the aura, possibly burdening its creator.
Thus many thought forms die a natural death on the mental plane owing to the inability of the man to exert the will faculty constructively,
37. The suggestion is that would-be magicians can assert the will aspect, but not constructively in relation to the thoughtforms they wish to send forth.
38. Perhaps they also lack sufficient strength of will.
39. It would seem that there are certain aspects of knowledge which are missing.
and his failure to understand the laws of thought-form construction.
40. We may infer that the magician has not learned to build really well. Presumably his constructed thoughtforms are weak and relatively incoherent.
Another factor is his lack of knowledge [Page 1003] of the formula which releases the elemental builders from their surroundings,
41. We may presume that this is guarded knowledge.
42. A formula of ‘severance’ exists but such knowledge is, if not completely esoteric, not readily available.
and forces them to cohere within the periphery of the thought form for as long as the thinker desires.
43. We are obviously speaking of a binding formula. In magical lore we hear much of binding and loosening. Obviously the will is involved in forcing certain lives to be bound or in giving them ‘permission’ to be free.
44. It would seem that these bound lives (bound through the efficacy of a magical formula) can only be unbound through a loosening formula.
45. When the magician no longer desires the thoughtform to cohere, he applies the loosening or liberating formula.
Finally, they die owing to the incapacity of the man, which prevents him holding a meditation long enough, and formulating his ideas clearly enough to bring about ultimate materialisation.
46. We see that all ‘properly conceived’ magical process depends upon meditation—its strength and quality. A weak meditator can never be a true magician.
47. Strength and persistence in meditation are required and also clear formulation of thoughtforms through meditation.
48. Let us tabulate the reasons why so few thoughtforms reach the stage of materialization.
a. The inability of the magician to use the will constructively
b. The inability of the would-be magician to understand the laws of thoughtform building
c. Lack of knowledge of the binding and releasing formulas
d. A meditative approach lacking strength, persistence and clarity.
Men are, as yet, too impure and too selfish to be trusted with this knowledge.
49. This is Master DK’s frank assessment. Does it differ from our own?
50. Do we estimate that we are pure and selfless enough to be trusted with this knowledge?
Their thought forms would be constructed in order to be sent on selfish missions and for destructive ends,
51. Almost immediately they would be applied to military ends.
52. As we read these words we can imagine the fray which arose in ancient Atlantis when powerful sorcerers could command the elemental forces.
and until they are more spiritual, and have gained control over their lower nature, the magical words which galvanise into separated activity the form in mental substance will not be available for their use.
53. DK almost seems to suggest not only that the magical words will not be conveyed to the unworthy by those who know, but that these words cannot arise in the consciousness of the unworthy because of their lack of spirituality and their inability to control their lower nature.
54. We may think of the process of producing ‘Mind-born Sons’ and realize that there are similarities between it and the art of releasing thoughtforms and sending them on their mission. Every Mind-born Son is related to its generator by a thread of energy. The same of true of a thoughtform which has been ‘released’ into the world.
It might be asked how it is that men do achieve their ends, through concentration and visualisation, and do manage to send forth thought forms which reach their objective.
55. DK is speaking of the magical success of those who are ignorant of the binding and releasing formulas, for there are, indeed, instances of such success.
In two ways this can be brought about:
First. By an unconscious recollection of methods and formulas known and used in Atlantean days, when the magical formulas were public property, and men produced results through the pronouncement of certain sounds.
56. Probably buried in the sub-conscious of many of us, these methods and formulas are still extant. Nothing is permanently forgotten and under the right circumstances can be retrieved.
57. It seems that pronouncements were sufficient because the sounds used and the order in which they were pronounced were sufficiently accurate to achieve the desired results.
58. It is interesting that DK did not say, ‘the pronouncement of certain words’. Maybe the formulas had little to do with ‘words’ as we now understand the nature of words. Maybe, certain sounds and sequences of sounds were sufficient.
They did not achieve their ends through mental ability, but principally through a parrot-like capacity to repeat mantrams.
59. The Atlanteans, per se, were not distinguished by mentality as we in the Aryan race understand mentality.
60. We remember how for millions of years, wisdom was passed from generation to generation through oral transmission. Apparently, those living in those ancient times had a great ability to remember and repeat.
These are, at times,
61. But, perhaps, not at all times…
hidden in the subconscious nature, and are used unwittingly by the man who is feeling strongly enough.
62. Here is a powerful occult hint: intensity of feeling evokes hidden memories.
63. The man may not know what he is doing but manages to recapture that which he once knew consciously.
64. The idea that Scorpio (a sign often conveying intensity of feeling) is linked to the factor of memory should be contemplated.
Second. Through the thoughts and ideas of the man fitting in with the plans and purposes of those who do know, either on the path of white or black magic. Then they utilise the form with its inherent force and galvanise it into activity, and a temporary separate identity, thus sending it forth to accomplish its purpose.
65. In other words, the magician is sufficiently attuned with certain magical knowers to evoke their unsuspected aid.
66. The magician has built the thoughtform and the thoughtform is seen by magical knowers (white or black) to be useful to their purposes. They, therefore, apply their knowledge to the created thoughtform and assist (through definite knowledge) with the sending of the thoughtform upon its mission and the maintenance of its coherence.
67. From the white magical perspective, we can see the value to creating constructive thoughtforms in line with the Divine Plan. Higher Agencies know how to utilize such forms, animating them and sending them forth upon a mission in accordance with the nature of the thoughtforms.
68. Thus, even if we are far from fully accomplished in the magical arts, our engagement in meditative, creative thoughtform-building can be a service and can bring about magical results in the world through the aid and assistance of our superiors.
This accounts for many of the apparently phenomenal results achieved by selfish or by incompetent (though good) thinkers. [Page 1004]
69. These good people (who are incompetent because they are not fully proficient in the magical arts) have provided the needed thought material by means of which significant results can be achieved.
70. Even if, by human standards, some of us may be “good thinkers”, we are still, with respect to the performance of magic, “incompetent”.
71. We may infer that the dark brothers aid the powerful selfish thinkers, often rendering their thoughtforms phenomenally effective. One cannot help but think of Hitler in this regard.
The magical words are only communicated under the seal of secrecy, to men working under the Brotherhood of Light, to initiates, and to pledged chelas, owing to the great danger involved.
72. Notice that we are now speaking of “words” and not merely of “sounds”. One wonders of utterances which move relatively higher forces must be “words” possessing meaning whereas utterances which move elemental forces can merely be concatenations of “sounds” without meaning. The future will make this clear.
73. Presumably the pledged chelas are at least treading the earlier phases of the Path of Initiation.
74. We see that this type of communication is a most solemn affair. Recipients of such communication must have proved themselves and be deemed trustworthy.
75. Interestingly, until a disciple stands at least midway between the second and third initiations and has passed the “Temptations in the Desert” he is deemed untrustworthy and a hazard.
Occasionally, too, they are ascertained by men and women who have brought about a condition of alignment with the Ego, and are, therefore, in touch with the inner centre of all knowledge within themselves.
76. Short of their purposeful conferral by one of the Great Ones, this is, perhaps, the most reliable method of reception.
77. It becomes clear that all knowledge resides within us. This is not a fanciful assertion but is the basis of the omniscience which is possible to the Spirit.
When this is so, the knowledge is safe, for the Ego ever works on the side of law and righteousness,
78. The moral position of the Ego is established. There can be no evil or injustice in it. It may have deficiencies but no corruption.
and the words being emanated by the Ego are "lost in His sound" (as it is occultly termed)
79. This is a fascinating proposition. It reminds one of the phrase from Rule III for Disciples and Initiates—“When the demand the response are lost in one great Sound…”
and will not be remembered by the physical brain when not under the influence of the solar Angel.
80. A safeguard is, thus, established. The influence of the Solar Angel (which, after all, does reach all the way to the physical brain) induces the necessary memory in the physical brain consciousness.
81. We can see the importance of true communion with the Ego/Solar Angel if true white magic is to be performed.
82. Again, by the way, the Ego and Solar Angel seem to be given equivalence though, as always, we must remember that there is more to the Solar Angel than the Ego.
83. We live in a veritable cacophony of words and other sounds. The truly essential words and sounds are thereby veiled. We must learn to neutralize the endless babble within us and around us if we are to arrive at true knowledge of the creative words and sounds.
84. Let us summarize a few of the ways in which the magician’s thoughtforms may be rendered effective (even though he does not know the sounds and words) the magician of the present day may come into the possession of these sounds and words:
a. Through intensity of feeling he remembers the sounds or words
b. Through the aid of those who do know, his thoughts are released and send upon their mission
c. The necessary words are conveyed by one of the Great Ones, or one of the evil ones
d. The Ego conveys the words to the magician
The six rules for the mental plane are necessarily brief, owing to the fact that the plane of mind is as yet an unknown land to the majority,—unknown in so far as its conscious control is concerned.
85. From the very first, following individualization, some presence of mind is acknowledged (however primitive).
86. Through the discipline of Raja Yoga the conscious control of the mind is established.
These two remaining rules concern, in the first case, the brother engaged in white magic, and in the second the thought form he is constructing.
87. The rules become increasingly practical and concern the welfare of the creator and the viability of his creation.
RULE V. Three things engage the solar Angel before the sheath created passes downward:
88. We are speaking not only of the Solar Angel as it expresses itself through a “fragment’ of its presence on the higher mental plane, but of the human consciousness as it is identified as the Ego and thus knows itself to be immersed within the consciousness of the Solar Angel.
the condition of the waters,
89. Here is a reference to the condition of the astral plane through which the thoughtform, in process of creation, must descend.
the safety of the one who thus creates,
90. It is not commonly realize that the would-be magician can be damaged or destroyed in the process of attempting to create.
and steady contemplation.
91. Only the soul can contemplate. Perhaps, it is better to say that only the human consciousness identified as a soul or Ego, can contemplate.
Thus are the heart, the throat, and the eye, allied for triple service.
92. Here we have three major organs which are externalizations of three of the four higher or major energy centers.
93. Which of these organs will fulfill the function of the will?
The focal point of energy that the man, the magician, has now created upon the mental plane, has reached a vibratory activity which makes it certain that response will be called forth from the matter required for the providing of the next, and denser sheath.
94. DK seems to suggest that unless the “vibratory activity” of the created focal point of energy is sufficient, response will not be called forth from astral matter—i.e., from that of which the “next and denser sheath” must be created.
This vibration will result in an aggregation of a different type of divine life-substance around the central nucleus.
95. We may pause to reflect that although the astral plane is said to be an illusion, the substance of which it is composed is as real as the substance of any of the other solar planes. This is a thought worth pondering.
The form, occultly, is made to be sent forth, to descend, to [Page 1005] fly as a bird forth upon its mission, and a critical moment is near for the magician.
96. Created thoughtforms are not be retained but sent forth for specific purposes.
97. A “bird”, however well trained, has some degree of independence. To what extent does a created thoughtform sent forth have any degree of independence?
One of the things the magician has to see to is that this form which he has constructed, and which he holds linked to him by a fine thread of animated substance (a correspondence on a minute scale of the sutratmic thread whereby the Monad or the Ego holds in connection its "form of manifestation")
98. Here we have a most important revelation: the created thoughtform is definitely linked to the creator.
99. We can presume that the linking “thread” is not only made of “animated substance” but is an energy flow responsible for animating the thoughtform.
100. Here we have an explanation for the ‘karmic return’ of that which we create. It is as if no creator can be entirely free of that which he creates, especially if he creates under the spell of ahamkara (the principle of limited “I-ness”).
101. We note that the sutratma extends from both the Monad and the Ego. Both of these higher centers are centers of vitalization.
102. The vitality of the Ego must necessarily depend upon the sutratma extending from the Monad.
shall neither die for lack of vital sustenance nor return to him with its mission unfulfilled.
103. Here are described two conditions which must definitely be avoided by the successful magician.
104. That which is created must be sustained or it will die. An infant in womb must be fed by the umbilical cord or it will die. An infant newly born must also be sustained by its mother through its childhood years.. Only much later can the child truly fend for itself in the acquisition its sustenance.
105. Likewise, thoughtforms under construction are wholly dependent upon their creator for continued sustenance. Later, when finally released upon the physical plane, other methods of sustenance may suffice. Certain great thoughtforms have been kept ‘alive’ by the devotion of those who admire the thoughtform long after their creator has died.
When this latter catastrophe is the case, the thought form becomes a menace to the magician, and he becomes the prey of that which he has created.
106. He cannot disengage from his creation.
107. We see a human analogy in the case of overly-dependent adult children who never “make it into the world” and who either never leave home or retreat to home creating a toxic atmosphere (generated by a realized sense of failure) both for themselves and their parents.
108. There are unfulfilled human beings who never succeed “on their own” and there are unfulfilled thoughtforms.
109. We have, perhaps, met those who are “haunted by a sense of failure”. There is much practical occultism concealed in this phrase and, especially, in the word “haunted”.
The devas who form the body of the idea which has failed in its purpose form a drain upon his vital force.
110. Here DK seems to be speaking of devic life rather than of elemental life.
111. Notice that we first speak of an “idea”. The thoughtform is the “body of the idea”.
112. As all living things seek sustenance, and as a thoughtform is akin to a living thing, it is natural that thoughtforms which have not “broken free”, or have not broken free successfully, having returned to their creator, will seek their sustenance within the aura of that creator.
113. We often hear of those who are “consumed by their own thoughts”, having little energy for productive expression.
He, therefore, sees to it that the motive or desire lying back of the "idea," now clothed with its first sheath, retains its pristine purity;
114. The implication here is that a thoughtform created as the result of impure motive or desire will return to its creator and work destructively within his aura.
115. Selfish people are self-centered. That which they create centers around themselves and will return to the egoistic center which the selfish creator conceives or bears in mind as he creates. We find here the dynamic of “nemesis”.
that no trace of selfish intent, no perversion of the initial purpose of the solar Angel has been permitted to bring in an unworthy vibration.
116. The Solar Angel is, in a way, the true Creator and the magician is to be so merged within the consciousness of the Solar Angel that solar angelic intent is not refracted—bent, distorted, minimized.
117. We are studying the necessity for purity in the creative process. The true white magician realizes that he, per se, is not the creator in the white magical process. He is but the medium for a higher magical Agency which creates. Remember that the whole process begins with an initiative of the Solar Angel.
This is what is meant by attending to the "condition of the waters."
118. That which we call motive arises on the astral plane.
119. The condition of the “waters” will be correct (i.e., pure) when motive and desire are pure (i.e., faithful to solar angelic intend rather than distortive or deflective of that intent).
120. A healthy creation, a health thoughtform, cannot be bathed in turbid, tainted “waters”. ‘Infection’ will result.
As we well know, water stands for matter,
121. This is a standard equivalence in occultism.
and the substances of the astral plane which are now under consideration are of prime importance in all form-building.
122. DK views astral matter as composed not just of one substance but of a number of substances. We realize that, when considering seven subplanes and seven sub-subplanes within each subplane, there must necessarily be a variety of substances
123. We are studying the form-building process and must remember that the forces of the astral plane are correlated with the second aspect of divinity—the form-building aspect.
According to the substance used and the nature of the Builders
124. Here DK (or the editor) capitalizes the word “Builders”, but as may have been noticed in the foregoing pages, often He does not.
126.125. Substance and Builders may be considered distinct.
who respond to the note of the form in mental matter,
127. We remember the “secondary note”…
128. This note began with the magician on the physical plane and ascended to the mental plane.
will the purpose be accomplished.
129. Different classes of Builders are correlated with different grades of substance. In fact, different classes of Builders are, in a way, different grades of energy-substance. Devas are energy and energy is substance.
130. We have, nevertheless, to distinguish between the elemental substance of any particular subplane or sub-subplane and the deva Builders associated with those substances.
131. We can see that if the form is sending forth ‘mixed signals’, the grade of Builder suited to the fulfillment of the thoughtform’s essential purpose (i.e., the egoic intent which sought manifestation) may not be attracted.
This is the most important stage in many ways, for the astral body of any form conditions:
a. The nature of the physical vehicle.
132. The importance of water within the physical vehicle gives some hint regarding the manner in which the astral body conditions the physical vehicle.
b. The transmission of force from the next highest plane.
133. In this case, the “next highest plane” is the mental plane. We all realize the extent to which that which exists upon the mental plane can be distorted as it ‘moves down and through’ the astral plane.
Provided the man on the physical plane can hold the purpose steady, and refuse to permit its distortion by the influences and vibrations emanating from the lower man, then the "devas of kama" can carry on their work. [Page 1006]
134. The ‘lower man’, in this case, seems to implicate the physical-instinctual nature. Desires, as they are centered in the sacral center, must not become influential.
135. To “hold the purpose steady” is a mental act, for within the personality, the will functions through the mind.
136. It would seem that the “devas of
” must remain undisturbed by lower influences.
137. Influences of the lower astral plane must also be negated in all true white magical work.
I would remind students at this juncture that any thought form necessarily finds its way into greater streams of force or energy, emanating from advanced thinkers of every grade, from the planetary Logos downward, and according to its nature and motive so the work of evolution is assisted or retarded.
138. This section of text reminds us of our creative responsibility, for it is possible for us to promote or retard the evolutionary work of greater thinkers and even such Thinkers as the Planetary Logos.
139. Our thoughtforms necessarily swell the strength of various kinds of energy-streams (whether positive or negative). No generated thoughtform remains forever unaffiliated with other thoughtforms, nor does it remain uninfluenced by the quality of other thoughtforms with which it has qualitative resonance.
140. By thinking and speaking we cannot help but create, and the resultant thoughtforms will necessarily have a certain quality. It is our responsibility to ensure that our creations have the highest quality which we can manage.
It is in this connection that the Nirmanakayas work, manipulating streams of thought energy, vitalising the forms created by men, and thus carrying on the work of construction or destruction. They have to use that which exists; hence the necessity for clear thinking.
141. Here we have quite an extraordinary thought. Thoughtforms created by human beings fall under the province of the Nirmanakayas—the Divine Contemplatives.
142. Let us tabulate that which the Nirmanakayas do:
a. They manipulate streams of thought energy
b. They vitalize the thoughtforms created by man
c. In relation to the thoughtforms created by men, the Nirmanakayas carry on the work of construction and destruction.
143. DK is suggesting that it is our responsibility to present the Nirmanakayas with suitable ‘thought material’ with which to work. Probably, this is an angle of responsibility which is prone to escape us.
Having "purified" the waters, or safeguarded his desires,
144. The two processes are equivalent. To purify is to safeguard.
the thinker next proceeds (through the use of certain words which are imparted to him by the solar Angel)
145. There are words to control the elementals and there are also words of protection—protective mantrams.
146. Again, clear egoic contact is required if these words are to be consciously realized.
to protect himself from the devas of elemental nature with which he is purposing to work.
147. Is Master DK speaking of devas or of elementals, per se?
148. Usually there is a distinction between the two types of B/builders, devas being evolutionary and elementals, involutionary.
149. Some of the lower types of devas (perhaps manipulatory devas of the lower classes) might be reasonably called, "devas of elemental nature”.
150. Since DK’s use of terminology seems not to be entirely consistent in all instances, caution is needed. Sometimes He clearly distinguishes devas from elementals, but not always.
On the mental plane, the nature and vibration of the solar Angel proved sufficient protection,
151. The influence of the Solar Angels is powerful upon the mental plane. It would seem that devas of the lower mental plane are more easily influenced by the Solar Angels than are devas of the still lower systemic planes. The lower mental plane is simply ‘closer’ to the domain of the soul/Ego/Solar Angel.
but he is now proposing to work with the most dangerous elementals and existences in the three worlds.2
152. This is a bold statement. DK is telling us that the astral elementals are the most dangerous “elementals and existences in the three worlds”.
153. We should, perhaps, pause and realize the effect of emotion in the expression of the human family.
H. P. B. has said that the elementals of the air are the most wicked and dangerous. He
154. We note the use of the word “He” when describing H.P.B. We can consider H.P.B. a masculine soul on the first ray. There may be other reasons for using the masculine personal pronoun as well. How many Great Ones used the vehicle of H.P.B. (who was a medium) to bring about the necessary presentation of aspects of the Teaching?
refers there to the physical plane, and to dangers menacing the physical body.
155. We must remember that this was written at a time when air travel was nothing like what it is today. Is the Tibetan referring to the arising of great and destructive winds which whip both fire and water into irresistible forces?
They are the most dangerous where the physical plane is concerned, but in the case we are considering, we are dealing with man, the unity in the three worlds.
156. Man, as a unity, is menaced more by the astral devas than by any other. It must be that these devas threaten his psychological balance and his fate in all three vehicles.
These protective formulas are sounded forth by the thinker, in conjunction with the solar Angel,
157. Let us be clear in differentiating the “thinker” from the Solar Angel, Who is also, at times, called the “Thinker”. Certainly the Ego is called the “Thinker”.
158. The “thinker” can be thought of as the soul-in-incarnation acting as the magician and focussed on the lower mental plane but highly influenced and infused by the Solar Angel.
159. We are gathering the thought that, unless the protective formulas are imparted to us by one of the Initiates or Masters, fusion with the consciousness of the Solar Angel is required to receive (and retain) them.
at the moment the thought form is ready to receive its astral sheath.
160. It would seem that it is precisely at this moment that the protective formulas are needed. We can see why the adage “fools rush in where angels fear to tread” is peculiarly related to the work of magical creation.
The mantram deals with the forces which impel activity in the Agnisuryans,
161. We are definitely dealing (whether the elementals are involved or not) with the devas of the astral plane known as the Agnisuryans.
162. One definition of the Agnisuryans revealing their deva rather than elemental nature is as follows: They are…
the animating lives of that involutionary matter of the astral plane which we call the elemental essence, and as the vitality energising the desire elementals of all that is sentient.(TCF 658)
163. One can imagine that if such forces are excessive, the magician will find himself in serious difficulty if not danger.
and starts a stream of protective energy from one of the heart petals of the Egoic lotus.
164. Is the Tibetan suggesting that only one of these heart petals is involved always, or that one or the other of them can be involved depending on the degree of development of the magician?
165. The fifth petal is, for many ones, the one most closely associated with the Solar Angel.
166. We see, again, that the petals are not passive repositories of quality but can be drawn upon to influence process in the lower three worlds. They are as much dynamic energy centers as are the chakras per se.
This circulates through the throat centre of the man,
167. The second and third aspects of divinity are both involved, the heart love petals representing the second aspect and the throat center the third.
168. Because we are dealing with protective words and sounds, the throat center is naturally involved.
and sets up a circulatory stream of energy around him
169. Is the rotary motion characteristic of the third aspect of divinity involved?
which automatically repulses the devas who might (through their blind unintelligent work) menace his peace.
170. If repulsion is involved in the process, so is the first ray.
171. The word “peace” should not be overlooked. A condition of equilibrium must be created within the astral body. This fact might point to the possibility that the central petal of the nine petals (the second love petal) is the petal from which the protective stream of energy is sent.
172. We remember that the devas of the lower three worlds are not self-conscious and are, therefore, “blind”.
173. When, however, DK speaks of “blind unintelligent work” He seems to be speaking more in terms of elementals.
These two matters attended to
174. May we say, the purification of the waters and the utilization of protective formulas?
—desire adjusted and the identity guarded
175. The purification of desire and motive is the “adjustment” of desire and motive.
176. The thought that protective formulas guard identity is most interesting. It is within the power of certain members of the deva kingdom to sweep a man away so that he forgets who he is. He is overcome by driving forces which compel him to forget his own center—his center of identity.
177. It may be supposed that the impulse of the deva kingdom is to lead away from center, whereas man is always seeking to centralize.
178. We can also infer that the activity of certain devas can become so intense that a man becomes completely distracted and, similarly, forgets who he is. He becomes entirely preoccupied with disruptive forces.
—both the solar Angel and the worker in magic maintain an attitude of contemplation, [Page 1007] or that profound condition which succeeds that called meditation.
179. Two precautionary measure have been taken. These are succeeded by a dual contemplation—the contemplation of the Solar Angel and the contemplation of the man merging within the contemplation of the Solar Angel.
180. We are alerted to the thought that contemplation succeeds what we normally call “meditation”.
181. Again we remember that only the soul contemplates, so the man who has found his way into contemplation is focusing within the higher mind where the soul ‘resides’.
182. Libra, the sign associated with the necessary equilibrium we have been discussing, is also the sign associated with contemplation. Some degree of “peace” is required if contemplation is to ensue.
In contemplation, the inner eye is fixed upon the object of contemplation,
183. At first this “inner eye” may be considered the imagination. Later it is the third eye, per se.
184. Let us note the fixity involved in the act of contemplation.
185. There is always an “object of contemplation”, but during the act of contemplation the contemplator merges with the object.
and this produces (unconsciously in most cases)
186. If all goes as it should…
a steady stream of energy which is focussed upon the objective, producing vitalisation and activity.
187. The stage of contemplation here discussed precedes any possible merging of subject and object. Through this stage of contemplation, vitalization ensues and additional activity. It is a way of conveying added livingness to the object of contemplation.
It is the basis of the "work of transmutation," for instance, when the human substance is transmuted into solar substance.
188. This is a rather unique definition of transmutation. One type of substance can become another. Really, all substances are one. The changing of one substance to a higher or lower is really a change of quality which is essentially a change in vibratory frequency.
189. By “human substance” is presumably meant, “lunar substance”—the substance of the lunar vehicles.
The Ego contemplates his lunar bodies, and gradually the work is accomplished.
190. How interesting that via contemplation, transmutation is effected.
191. We must realize contemplation as a dynamic, transmutative act. The “eye” brings about change simply by the act of gazing in a certain way.
192. Consciousness is, in a sense, the “eye” and when an elevated state of consciousness is turned upon or fixed upon an object which must be raised in quality, that raising occurs.
193. For this reason we must be careful of the manner in which we regard others and various objects. Our gaze is having an effect whether good or ill.
When his reflection, man, has reached a point in evolution where he can meditate and contemplate,
194. Because he is merging into the consciousness of the Ego/Solar Angel…
the work is more rapidly accelerated,
195. The resistance which unconsciousness inevitably offers is overcome.
196. A dual contemplative transmutation is then possible.
and transmutation proceeds with rapidity, particularly on the physical plane.
197. This is the first arena of transmutation. The first initiation concerns the etheric and physical vehicles, the patterns of which must first be regulated before astral purification becomes possible.
In the work of thought-form building, the man, in contemplation, pursues the work of energising and vitalising.
198. We have the Ego/Solar Angel contemplating man and thus raising his quality. We also have man in advanced meditation contemplating the thoughtform he is creating and intending to manifest. This contemplation vitalizes and energizes the thoughtform contributing to its endurance and viability.
It might here be said that the eye is the great directing agency.
199. The eye can express itself under the influence of all three major aspects of divinity. As the “great directing agency” the eye is expressive of the first ray.
When the third eye is used, which is the case in contemplation,
200. I.e., in the case of all true contemplation…Stages preliminary to contemplation are imaginative and do not employ the fully unfolded third eye.
it is the synthesiser and director of triple energy;
201. The energy of the first three, i.e., major rays.
hence the powerful work performed by those in whom it is functioning.
202. This is the powerful work of an initiate of the third degree.
203. Thus far, we are informed that the eye is an organ of synthesis and also an organ of direction.
The third eye only begins to function when the third circle of egoic petals is beginning slowly to unfold.
204. A most important hint is here given. The third eye does not open suddenly. There is a long period of preparation. Perhaps it takes twenty or thirty lives to unfold the final tier of petals—the sacrifice petals. All during this time it can be said that the third eye is in process of unfoldment.
205. Since these are the sacrifice petals for the mental plane, it can be said that the third eye slowly opens only when the man is becoming mentally focussed and is subjecting his life to sacrifice.
206. When normal desire relents (based as it is on the rejection of sacrifice) the third eye can be stimulated due to the redirection of energy liberated as desire becomes aspiration.
207. The relation between the faculty of imagination and the opening of the third eye must be explored.
If students will study the effect of the human eye on the physical plane, and then extend the concept to the work of the interior Thinker, as he utilises the third eye, they will get an interesting light upon the subject of thought control.
208. A project is hereby proposed. The human eye is part of a dualistic system. The “interior Thinker” sees with the eye of unity which is the contemplative eye.
209. DK seems to be suggesting that certain external energy and force demonstrations can be regulated by the human eye. Likewise, many interior energy and force demonstrations can be regulated by the third eye.
210. The subjects of “light” and of “thought control” are to be simultaneously studied.
211. We are left with the impression that the eye controls and directs thought.
The old Commentary says:
"When the eye is blind, the forms created revolve in circles and fulfill not the law.
212. It is the third eye which is “blind” at the stage of evolution discussed.
213. If forms revolve in circles they are subject to rotary motion (the motion of the third aspect) and are not responding to the transmutative, spiral-cyclic motion characteristic of the second aspect.
214. The third aspect of divinity evades the law through the exercise of undisciplined motion.
When the eye is open, force streams forth, direction is assured, fulfillment is certain, and the plans proceed under law;
215. The third eye is obviously associated with the directing will.
216. The third eye sees the vision to be achieved under soul direction. The third eye also reveals the ways to avoid being lured off the track by the devas of the three lower worlds.
217. We might think about the influence of the major star in the constellation Leo (i.e., Regulus) and its connection to the third eye as director and regulator.
the eye which is blue in color, and the eye which sees not red, when open, produce that which is intended with great facility."
218. The eye is “blue in color” because it opens in connection with the energizing of the egoic lotus on the higher mental plane. We may think of the higher mental plane as associated with “blue” which is the complement of orange (a color also rightfully associated with the higher mental plane).
219. We live within the “Blue Logos” and the developed soul ‘sees’ within the unified energy of Love-Wisdom (the color of which is dark blue or indigo—the dark blue of the second ray).
220. The third eye does not see “red” in this case, as red is the color of desire (based on duality). As the third eye opens, desire for life in the dualistic world is fast fading.
221. From an astrological perspective, we have the third eye as the “Eye of Jupiter”, overcoming through unity and inclusiveness the dualistic vision of Mercury and Venus (in their lower forms of expression)—this lower perception being driven by the energy of ruddy Mars which produces the “Desire for Duality”.
222. The third eye or "Eye of Shiva" is often considered blue in color. It truly does not see the lower red of desire. But DK may, perhaps, be speaking of two centers of vision—one of them the third eye and also the eye(s) of the human thinker which finally arrive at a condition which is focussed on blue and impervious to the influence of red.
The final rule is contained in the words: [Page 1008]
RULE VI. The devas of the lower four feel the force when the eye opens;
223. We are speaking of the force of the opening third eye.
224. The lower four are the four force fields included within the human personality.
they are driven forth and lose their master.
225. The following reference from A Treatise on White Magic reveals to us how we may consider the term “master” in this context:
Here is an enigmatic phrase. Who, then, is the master of the “devas of the lower four”? Bringing these concepts down to practical expression in relation to the Rule under consideration, it can be noted that all these three activities are dealt with in this Rule. The third eye opens as the result of conscious development, right alignment and the inflow of soul life. Then its magnetic controlling force makes itself felt, controlling the lives of the lower bodies, driving forth the lower four elementals (of earth, water, fire, air) and forcing the lunar lords to abdicate. The personality, which has hitherto been the master, no longer can control, and the soul comes into full domination in the three worlds.
The elemental of earth, who is the sum total of the many lives which form the physical body, is controlled and feels the eye of the Master (the one Master in the head) upon it. The gross elements constituting that body are "driven forth" and better and more adequate atoms or lives are built in. Or should we think of the “master” as the personality—the inclusive elemental life. (TWM 214)
The egoic energy, transmitted via the physical brain, is directed now to the work of sending forth the form, so that it may clothe itself in astral matter.
226. There are several ‘sendings forth’; this is the first. Each time there is such a sending forth, the thoughtform descends into a plane of greater density.
227. We remember that the magician is working as a conscious human being upon the physical plane and utilizing the physical brain.
228. There is a link between soul—mind—brain—and again, mind.
229. Man is not directing the process from the mental plane alone. He is utilizing the physical brain as well.
The eye of the Thinker opens, and repulsing vitality streams forth.
230. The magician is identified as the Ego and strongly under the influence of the Solar Angel.
231. The third eye is functioning in its first ray mode and drives the thoughtform towards the astral plane.
232. Let us ponder the words “repulsing vitality”. We know that vitality repulses the agents of disease. Here it overcomes the bonds which would keep the thoughtform upon the mental plane.
More need not be said here, for until the eye is functioning, it is not possible for men to comprehend the nature of the energy which they will then wield or direct.
233. Our task, then, is to ensure that the third eye opens. How we manage our desire life (under Taurus) and the energies of the physical elemental (again associated with Taurus) has much to do with when and with what strength the third eye opens (again, under Taurus).