Fellowship of Cosmic Fire

Commentary Semester VIII Section VI

TCF 1008--1013: S8S6

Section VI, Part II


(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


        b. Five Rules for the Astral Plane.  Before we take up the consideration of the second set of "Rules for Magic,"


1.            Within the Fifteen Rules for Magic there are three sets of rules corresponding to the three planes of the lower worlds and the three vehicles which correspond to these planes.


 I would like to make a few remarks anent the "eye of the Magician," to which reference has been earlier made.


2.            Let us see if by the “eye of the Magician” the Tibetan means the third eye.


  One of the fundamental rules back of all magical processes is that no man is a magician or worker in white magic until the third eye is opened,


3.            Indeed, He does mean the third eye.


 or in process of opening,


4.            To what extent must it be open? We recall that from the time the sacrifice petals are unfolding the third eye is slowly in the process of opening.

5.            The opening or these petals occurs from the time that a man is nearing or undergoing the first initiation.

6.            Can a man really be called a “white magician” when his consciousness is focussed at the level of the first degree? It seems unlikely. Yet he can create in a benevolent and useful manner and thus, to a degree, precipitate upon the physical plane those patterns which are in line with the Divine Plan.


 for it is by means of that eye that the thought form is energised,


7.            We remember when studying the rules for the mental plane that contemplation is that which energizes the thoughtform. True contemplation takes place only when the third eye is opening.


directed and controlled and the lesser builders or forces are swept into any particular line of activity. 


8.            Here we have the actions for which the third eye is responsible in relation to the work of the magician.

a.            It energizes the thoughtform under construction

b.            It directs that thoughtform

c.            It controls that thoughtform

d.            It sweeps the lesser builders into a particular line of activity


Among the coming discoveries, and among the next revelations of materialistic science will be one which will concern itself with the force-directing faculty of the human eye, alone or collectively, and this will indicate one of the first stages towards the rediscovery of the third eye, or the "Eye of Shiva."


9.            DK is informing us that the third eye will not be rediscovered over night. First will come confirmable discoveries concerning the eyes of which we are already aware—the “human eye”.

10.         It is important that we realize that the eye does not only ‘see’; it also directs. This can already be felt as true in relation to the gaze of certain powerful individuals.

11.         We see, however, that we are not only dealing with individuals but with groups. We must research the power of the ‘collective gaze’.

12.         Can we think of the force-directing faculty of public opinion based upon the vision or shared perspective of many?


Shiva is, as we know, one of the names for the first great logoic aspect, and under that name is hidden much of esoteric moment.


13.         Perhaps we will need to know the language and the tradition associated with Shiva to discover that which is hidden and of esoteric moment.

14.         The fact that the third eye is called the “Eye of Shiva” alerts us to its power, its directing potential.


 Shiva stands for:

a. The Will aspect,

b. The Spirit aspect,

c. The Father in Heaven,

d. The directing purpose,

e. Conscious energy,

f. Dynamic intent,  [Page 1009]


15.         All of these are considered to be roughly synonymous.

16.         Shiva represents occultism which is the Science of Energy and of energy direction.

17.         The "Eye of Shiva" is considered blue. Sometimes the first ray is assigned the color blue. We read of the “eye that sees not red” and yet red is the color of the first ray. Blue and red must be studied in connection with the "Eye of Shiva".


and in the consideration of these phrases the innate faculties of the third eye will become apparent.


18.         Here then, is a hint. What are the innate faculties which will become apparent as we consider this list of words? What may we infer?

a.            The third eye conveys the Will.

b.            The third eye reveals the World of Spirit.

c.            The third eye is connected with the Monad or “Father in Heaven”.


The Monad is to the planetary Logos what the third eye is to man, esoterically understood. (DINA II 310)


d.            Via the third eye, Divine Purpose can direct the life in the lower three worlds.

e.            When the third eye opens, one becomes consciously aware of energy and where and how it may be directed.

f.             The power of the third eye renders intent dynamic.


19.         These are some of the various factors which will manifest in the life as the third eye is opening.

20.         We can see that the third eye, contemplation and Shiva must be studied together.


The "Eye of Shiva" in the human being has its position, as is already known, in the centre of the forehead between the two physical eyes.3 [S.D., I, 77; II, 297, 309, 316]


21.         This positioning of the "Eye of Shiva" is a conventional positioning. The actual "Eye of Shiva" may be more properly located more towards the center of the head and surrounding the pineal gland.

22.         We are also learning that the "Eye of Shiva" exists in beings other than human beings.


It is not to be confounded with the pineal gland, which is distinctly a physical centre or gland.


23.         But, in fact, its location surrounds the pineal gland. We can say that the pineal gland is the physical organ through which the "Eye of Shiva" works.


The third eye, not the pineal gland but its etheric correspondence. This is the responsive mechanism to the directing eye of the soul. (DINA II 290)


; related to this third eye as it awakens and comes into functioning activity is what we call “the eye of the soul”; this is a point within the highest head centre.  This eye of the soul can and does transmit energy to the ajna centre and is itself the agent (before the fourth initiation) of the energy of the Spiritual Triad. (EH 571)


  The third eye exists in etheric matter, and is an etheric centre of force,


24.         Thus, in a way, the "Eye of Shiva" is a kind of chakra.

25.         This must be remembered when we enumerate the chakras to be found in and around the head.


 being made of the substance of the ethers, whereas the pineal gland is formed of matter of the three lower subplanes of the physical plane.


26.         The pineal gland is a strictly physical organ, not etheric.


The latter, neverthe­less, has to be functioning more or less before the "Eye of Shiva" becomes in any degree active, and it is this fact that has led writers of occult books in the past purposely to confound the two, in order to protect the knowledge.


27.         We are given a hint showing a particular method of occult blinding—substituting something physical for its etheric correspondence, or, in general, something lower for something closely related but higher.

28.         We are being told of an occult blind which has existed for many centuries so that knowledge of the etheric nature of the "Eye of Shiva" could be protected.

29.         We do see that a certain degree of functioning of physical organs may be necessary before more subtle organs or centers connected with them can manifest their powers on the physical plane.

30.         If we wish for the pineal gland to come into power, we must follow the ancient rules concerning purification and continence.


The third eye is formed through the activity of three factors:


31.         Here is the occult explanation. We can see that much more is being revealed in this text than has previously been revealed.


First, through the direct impulse of the Ego on its own plane.  Dur­ing the greater part of evolution the Ego makes its contact with its reflection, physical plane man, through the centre at the top of the head.


32.         The essence of this point is that the activation of the third eye is based at least partially upon egoic impulse—an impulse released from the higher mental plane.

33.         Egoic stimulation at the top of the head is a partial stimulation. There is a further stage of egoic impression and control possible.


When man is more highly evolved, and is nearing or treading the Path, the indwelling Self takes a more complete grasp of its lower vehicle, and descends to a point in the head or brain which is found approximately in the centre of the forehead.  This is its low­est contact.


34.         Here we have a most valuable piece of occult information. The Ego is taking an ever-firmer grip upon its instrument. Its stimulation of the center at the top of the head is important but not ultimate.

35.         The point within the brain which is the Ego’s lowest point of descent has sometimes been called the “cave”.

36.         The word “grasp” is important as it indicates the power of the planet Vulcan which can reasonably be inferred as the ruler of the seven major head centers. Vulcan is also the planet directly associated with the pineal gland. As well, Vulcan is said to rule the head center of the disciple or initiate.

37.         Through the power of Vulcan the Ego takes a firmer grip upon its instrument through the third eye—a chakra in the center of the head found approximately at the level of the forehead.


38.         Vulcan, we must realize, is the esoteric and hierarchical ruler of Taurus, the zodiacal sign particularly associated with the third eye. Through Vulcan comes the intense luminosity which is an aspect of the “Greatest Light”. presumably the third eye is needed to perceive this “Greatest Light”


It is interesting here to note the correspondence with the evolution of the senses.  The three major senses and the three first to demon­­strate in order are, hearing, touch, sight.  For the greater part of evolution, hearing is the guiding impulse of human life through egoic contact with the top of the head.


39.         This statement is of fascinating importance. The third aspect of divinity rules the human being for the greater part of his evolutionary journey. Similarly, we are told, the sense of hearing is the guiding impulse of human life for the greater part of evolution.

40.         DK is associating the sense of hearing with initial egoic stimulation at the top of the head. For this reason, we will have to connect the third ray—the ray associated with the sense of hearing—with stimulation at the top of the head.

41.         Usually, the center at the top of the head is given to the first ray and is considered the most important of the head centers. In fact, it is so, in its entirety, but DK is alerting us to a kind of stimulation of the head which precedes stimulations caused by the second and first aspects as these emanate from the Ego.


Later, when the Ego descends a little lower, the etheric centre which is active in connection with the pituitary body, is added, and man becomes responsive [Page 1010] to subtler and higher vibrations; the occult correspondence to the physical sense of touch awakens.


42.         Here we have a definite correlation of the pituitary body with the sense of touch and, thus, with the second ray and the second aspect.

43.         Anatomically, however, we will find that the pituitary is located still more deeply in the head than the pineal gland though not as deeply recessed in the head.

44.         Pituitary stimulation is correlated with subtler and higher vibrations than can be registered following the preliminary stimulation of the top of the head.


Finally, the third eye opens and the pineal gland simultaneously begins to function.


45.         It is difficult to know the order of the process as we have just been told that the pineal gland must be somewhat functioning if the third eye is to function.

46.         We may assume that at approximately the time of the third initiation, the two centers—one densely physical and the other etheric—begin to function together powerfully and effectively in relation to the consciousness of the disciple/initiate upon the physical plane.


 At first, the sight is dim, and the gland is only partially responsive to vibration,


47.         DK, naturally, speaks as one who has undergone the unfoldment of the power of this subtle organ of spiritual sight. We cannot expect that the inner sight will open suddenly and completely. At first the quality of spiritual sight is as if “through a glass darkly” (in the words of St. Paul).


 but gradually the eye opens fully,


48.         We realize that the period of its opening is long because the complete unfoldment of the sacrifice petals spans quite a number of lives.


 the gland is fully active, and we have the "fully awakened" man.


49.         When this full awakening has occurred, we have the “Enlightenment”, the “Illumination”, “Satori”, “Realization”—minimally the third initiation.

50.         In order that this state of consciousness supervene, it is required that both the pineal gland and third eye be significantly active. With respect to the gland, DK tells us that it becomes “fully active”.

51.         We think of the Buddha (identified so completely with Taurus) as the “Supremely Awakened One”. Obviously His stage of awakening was far beyond that which is here discussed.


  When this is the case, the alta major centre vibrates and then the three physical head centres are functioning.


52.         We seem to be told that the alta major center awakens fully only during the very latest stages of the process. It seems that a fully awakened third eye requires a fully awakened alta major center.

53.         The alta major center is sometimes called a physical head center, but the lowest and truly physical head center is the carotid gland (or glands).

54.         We continue now with our discussion of the formation of the third eye.

55.         The first factor involved was egoic impulse.


Second, through the co-ordinated activity of the major head centre, the many petalled lotus above the top of the head.


56.         Obviously there can be activity within the major head center long before there is coordinated activity between its many aspects.


  This centre directly affects the pineal gland,


57.         We are discriminating between the initial stimulation by the Ego registered at the top of the head and the actual coordinated activity of the highest head center, directly affecting as it does the pineal gland.


 and the interplay of force behind the two (the correspondence, on a tiny scale, of the pairs of opposites, spirit and matter), produces the great organ of con­sciousness, the "Eye of Shiva."


58.         Here we have a very direct statement about the manner in which the "Eye of Shiva" or third eye is produced. It appears that the energy of the highest head center and its interplay with the pineal gland produces the "Eye of Shiva".

59.         We are also learning that this is not the entire story as it can be presumed that the pituitary/ajna and alta major/carotid are also involved, just as is the Ego in a fundamental way.

60.         As with all major occult processes occurring within the human being, a number of lesser processes contribute to the fulfillment of the greater process.


It is the instrument of wisdom,


61.         It is a subtle and not a dense instrument.

62.         The third eye is sometimes called the “wisdom eye”.


and in these three centres of energy we have the correspondence of the three aspects within the head of man.


63.         Master DK is exploring our subject from a number of angles and in this process a variety of correspondences appears.

64.         We are to consider the "Eye of Shiva" or the third eye as the “instrument of wisdom”. From this perspective, true wisdom does not express itself through the human consciousness until the third initiation, bringing with it a very full stimulation of the etheric centers in and around the head and their dense physical counterparts in the head.


1. Major head centre   Will Aspect                             Spirit           Father in Heaven


65.         We continue to discriminate between this major center and the etheric area at the top of the head which was stimulated by the Ego in its initial grasp upon the human being.


2. Pineal gland             Love-Wisdom aspect  Consciousness  Son


66.         Usually considered a material expression of the major head center above the top of the head, in this set of correspondences the pineal gland is associated with the second aspect. Yet the pineal gland is more material than the third eye which it is etheric counterpart.

67.         From this perspective, it is the organ of the soul and especially of the light of the soul.


3. Third eye.                 Activity aspect              Matter...               Mother


68.         The correspondences here are definitely unusual. In much of the foregoing text, the third eye has been considered correlated with the first aspect of divinity, but now it is assigned to the third or matter aspect, even when it is more closely related to consciousness than is its physical expression, the pineal gland.

69.         From another point of view, the third eye is closely related to the “Eye of the Soul” and is the expression in matter of soul vision. Thus, perhaps, its relation to the third aspect of divinity.

70.         In this particular correspondence, we have yet to solve why the third eye (which is etheric) should be assigned to the third aspect of divinity whereas the pineal gland (which is material ) is assigned to the second aspect. One factor may be the dynamic, manipulative aspect of the third eye.

71.         Here is an excerpt which presents a picture of nature and functions of the various “eyes” to be found in the head:


In between these two directing eyes is to be found the ajna centre, which is like a third eye or directing agent for the blended and fused energies of the personality; related to this third eye as it awakens and comes into functioning activity is what we call “the eye of the soul”; this is a point within the highest head centre.  This eye of the soul can and does transmit energy to the ajna centre and is itself the agent (before the fourth initiation) of the energy of the Spiritual Triad. This esoteric relationship is only set up when the soul is dominating its instrument, the personality, and is bringing all the lower activities upon the physical plane under soul direction.


In the perfected man, there is to be found, therefore, the following distributors or distributing agents of energy:


1. The eye of the soul                   agent of the Spiritual Triad   Will.

2. The third eye                    agent of the soul          Love.

3. The right eye                     distributor of buddhic energy.

4. The left eye                       conveyor of pure manasic energy.

5. The ajna centre                 focussing and directing point for all these energies. (EH 571)


72.         Returning to text…


The third eye is the director of energy or force, and thus an in­strument of the will or Spirit;


73.         This is the more usual correspondence. The Ego is also an instrument of the will or Spirit, but an instrument generically on the second ray.

74.         The third eye can be considered an expression of the activity of Spirit.


 it is responsive only to that will as control­led by the Son-aspect,


75.         This is important as the Monad/Spirit does not have initial control of the third eye. Rather, it is initially a mediated control via the Ego or “Son-aspect”.


the revealer of the love-wisdom nature of gods and man, and it is therefore the sign of the white magician.


76.         We are considering the third eye in relation to the stage of soul development and expression.

77.         The third eye is the “sign of the white magician”.

78.         Given our present stage of evolution, the third eye is to be considered the instrument of the second aspect of divinity (not yet fully the direct instrument of the first aspect).

79.         The accomplished white magician is one who expresses fully the second aspect of divinity, the egoic or soul aspect. For practical purposes, the third eye is his instrument of expression.

80.         Later when the egoic lotus is destroyed and the man is directed from the triadal and even monadic levels, the third eye will be a direct expression of the spirit (even though it manifests itself within and through a mayavirupa).


Third, the reflex action of the pineal gland itself.


81.         We continue in discussing the three means by which the third eye is generated.

82.         We have discussed the originating impulse of the Ego and also the coordinated activity of the many petalled lotus (the major head center). Now we also consider a strictly physical response—the reflex action of the pineal gland itself.

83.         We have already discussed how indispensable is the full functioning of the pineal gland to the full activation of the third eye.


As these three types of energy, or the vibration of these three centres, begin to contact each other, a definite interplay is set up.


84.         The third eye is definitely the result of triangular interplay.

85.         Here we are being told that it is the interplay between the Ego, the crown center and the pineal gland that produces the emergence of the third eye.

86.         In other sections of text, we are told that the interplay between the crown center, the ajna center and the alta major center produce the emergence of that etheric organ we call the third eye. In all, five factors seem to be involved in its generation.


This triple interplay forms in time a vortex or centre of force, which finds its place in the centre of the forehead,


87.         Yet, as we have studied—yet still within the head, i.e., within the etheric brain.


 and takes eventually the semblance of an eye looking out between the other two.


[Page 1011]

88.         Again, this is one of the standard descriptions of the third eye—an eye which looks out between the other two eyes.

89.         We seem to have a discrepancy between the standard placement of the third eye and the position of the pineal gland within the head (given that the third eye in some sense said to be an etheric center or organ which is the etheric correspondence to the pineal gland and located in such a way as to surround that gland.

90.         From another perspective, the soul is the “eye” which looks out between the two.

91.         Rule XII for Applicants deals with this “eye”.


“Let the disciple learn the use of the hands in service. Let him seek the mark of the messenger in his feet. And let him learn to see with the eye which looks out between the two”.


92.         In the discussion of Rule XII, we are told that it is definitely the soul which is to be considered as the “eye which looks out between the two”. ( IHS 206)


It is the eye of the inner vision, and he who has opened it can direct and control the energy of matter,


93.         Thus, the connection with the third aspect of divinity and with the first (the aspect of the director).

94.         Perhaps it is the pure receptivity of the pineal gland which justified the correspondence relating it to the second aspect of divinity.


see all things in the Eternal Now,


95.         This ability represents the overcoming of time and space. Under the second and first rays the polar opposites are unified. Influences from both the buddhic and atmic planes are involved in this process.

96.         One wonders about the relation of Uranus to the third eye. Uranus is the planet of simultaneity, and its energy promotes the overcoming of the illusion of time (and space) and the ability to perceive the reality of the Eternal Now.


and therefore be in touch with causes more than with effects,


97.         Uranus is also the planet of causes rather than effects (Saturn).

98.         The Ego which initially stimulates the emerging of the third eye is focussed through the causal body. From this perspective, the higher mental plane is a world of causes.


read the akashic records, and see clairvoyantly.  Therefore, its possessor can control the builders of low degree.


99.         It seems important for us to tabulate that which the possession of a functioning third eye confers upon its possessor:

a.            Directing and controlling the energy of matter

b.            Seeing all things in the “Eternal Now”

c.            Being in touch with causes more than effects

d.            Reading the akashic records

e.            Seeing clairvoyantly

f.             Controlling the builders of low degree. By these builders we probably mean elemental forces or “devas of elemental nature” (TCF 1006).


The "Eye of Shiva," when perfected, is blue in colour, and as our solar Logos is the "Blue Logos" so do His children occultly resem­ble Him; but this colour must be interpreted esoterically.


100.      We are dealing, therefore, with an esoteric blue.

101.      When the “Blue Eye” is developed one is in the process of taking the first of the truly solar initiations. We realize that the initiations of the threshold (i.e., the first two initiations) are strictly planetary initiations.

102.      VSK alerts us to the thought that “this refers to the blue as the indicator of the second ray, the synthesizing ray for this solar system.”

103.      Since the color indigo is specifically the color of synthesis, we may be justified in considering indigo the esoteric blue.


It must be remembered also that prior to the final two Initiations (the sixth and seventh),


104.      We see that the eighth and ninth are not included as they are rarely taken within the confines of our planet.


the eye of the white magician, when developed, will be coloured according to the man's ray—again esoterically under­stood.


105.      The term “esoteric” (in this context) means monadic, as by the time the sixth and seventh initiations are being taken, man is truly the Monad.

106.      It is important to realize that the term “esoteric” is, in certain significant contexts, used to indicate the Spirit aspect or Monad. This is true, for instance, when discussing the esoteric rays of Saturn, Neptune and Uranus (c.f. EP I 420)

107.      We must ask, however, whether, at this high point of evolution, the third eye is no longer blue? Or does it remain blue and also display one of the sub-shades of blue according to a man’s monadic ray?


More anent this question of colour may not be communicated.  According to the colour, so will be the type of energy manipulated,


108.      Knowledge of color is important in the process of manipulating certain builders which are keyed to certain colors.

109.      Is DK telling us that according to the color of a man’s monadic ray, so will be the type of energy he customarily manipulates?


 but here it must be borne in mind that all magicians work with three types of energy:


110.      A white magician can do many things. DK does not want us to narrow our vision of the possibilities.


a.  That which is the same as their own Ray,


111.      Shall we consider this “Ray” the egoic ray, the monadic ray or both (used at different points in the unfoldment of the magician)?

112.      The magician manipulates energy which correlates directly with his own ray. Depending upon his level of evolution, it will be either the soul ray or monadic ray.


b.  That which is complementary to their own type of force,


113.      Are we dealing here with the complementary color or with the color of a ray energy which is complementary to the original ray (which is the magician’s own ray)? They are two different things.


c.   Their polar opposite,


114.      The color of the polar opposite of a given ray, may be a represented by the complementary color to the color of the ray of the magician. But it also possible to think simply of an energy which is the polar opposite of the major ray energy of the magician.

115.      Complementary rays and complementary colors have to be differentiated.


and they work, therefore, either along the line of least resistance, or through attraction, and repulsion.


116.      VSK suggests: This would be correlated then to:

a.            One’s own ray is the line of least resistance

b.            The complementary ray is that which is attractive

c.            And the polar opposite is that which is repulsed


117.      VSK suggests: There may be an example as follows:

a.            The blue ray works with the blue ray, there is no resistance, no difference.

b.            The blue ray works with its complement (which is not the opposite, but harmonious). MDR suggests that if we consider that the rays four and six are harmonious or complementary to ray two, then the worker on the blue ray can also work with the colors representing rays four and six. Blue is a color correlated to both rays six and two. Yellow, while not the complementary color (of blue) strictly speaking, is the color of a ray complementary to the blue ray. From the angle of harmony, the colors blue and yellow work well together.

c.            VSK suggests: The polar opposite of the blue ray, the second ray, may well be considered to be the first ray, or red. While blue and red are not opposites exoter­ical­ly, esoterically we may well consider them as such—at least in the context of this discussion.


It is through the medium of this "all-seeing eye" that the Adept can at any moment put Himself in touch with His disciples anywhere;


118.      We see that well after the causal body has been destroyed, Adept has the use of the “all-seeing-eye”.

119.      There are a number of "All-Seeing Eyes". The Tibetan is speaking of the “all-seeing-eye” which works within the etheric head of the magician (even if, later, that head is part of a mayavirupa).

120.      If we wish to know how it is that the Master can contact His disciples, it is here explained. As disciples, we are always ‘under the Eye of the Master’, if and when He chooses to exercise this capacity.


that He can communicate with His compeers on the planet, on the polar opposite of our planet, and on the third planet which, with ours, forms a triangle;


121.      Many are the capacities of the Master’s all-seeing-eye.

122.      He observes His disciples; He communicates with other Masters; He communicates with Masters on the polar opposite of our planet, presumably, Venus; He communicates with Masters presumably on Mars (considering Mars as the planet complementary to our planet but not its polar opposite).

123.      It is also likely that Mercury forms a triangle with Earth and Venus.


that He can, through the energy directed from it, control and direct the builders, and hold any thought form He may have created within His sphere of influence, and upon its intended path of service; and that through his eye by means of directed energy currents He can help and stimulate His disciples or groups of men in any place at any time.


124.      Let us continue tabulating the Master’s or Adept’s use of the third eye:

a.            From the third eye the Adept directs and controls the lesser builders.

b.            The Adept holds any thoughtform He has created within His sphere of influence.

c.            The Adept sends that thoughtform upon its mission of service.

d.            Through the third eye the Master or Adept stimulates His disciples or any groups of men He may wish to stimulate.

125.      Perhaps we can see how the use of the faculty of imagination can, in lesser way, allow the disciples to stimulate individuals and groups related to him.

126.      Immediately below we deal with two lines of stimulation which stimulate the pineal gland. We have to take them very seriously as much of the success of this stimulation lies in our hands.


The pineal gland is subject to two lines of stimulation:  First, that which emanates from the Ego itself via the etheric force centres.


127.      This stimulation comes via the center at the top of the head and also via the special etheric center which we are naming the third eye.

128.      It would seem that the centers in the head are especially involved in the stimulation of the pineal gland, yet other centers may also be involved.


  This downflow of egoic energy (the result of the awakening of the centres through meditation and spirituality of life),


129.      The more the etheric centers are awakened through meditation and spirituality of life, the greater the stimulation which can reach the pineal gland via those centers and, of course, via the Ego.

130.      DK also seems to be saying that the awakening of the centers evokes the downflow of egoic energy.


 impinges upon the gland and in the course of years gradually increases its se­cretion, enlarges its form, and starts it into a new cycle of activity.


131.      DK is informing us that it is precisely egoic energy which stimulates and activates the pineal gland and increases its secretions.

132.      Thus, we may conclude, that without the proper kind of meditation, there will be no such stimulation of that gland. Here DK is dealing with the physiological effects of occult meditation.

133.      The new cycle of activity of the pineal gland follows upon a long period of relative atrophy which began in Atlantean days.


The second line of stimulation affecting the pineal gland is that which is the consequence of the discipline of the physical body, and its subjugation to the laws of spiritual unfoldment. 


134.      The disciple-magician must not only work ‘from above’ but ‘from below’.

135.      Not only occult meditation but physical discipline is required. What we do with the energies of our physical-etheric body are thus crucial to the development of the third eye.


As the disciple lives a regulated life,


136.      Presumably coming under the influence or the star “Regulus”…


avoids meat, nicotine and alcohol, and practises continence, the pineal gland becomes no longer atrophied, but resumes its earlier activity.


137.      There are many arguments for and against vegetarianism, for and against continence for and against the consumption of alcoholic beverages. (The drinking of wine is a well-established part of the Christian tradition, for instance.) Its ceremonial use is found in other religions as well.

138.      Some even think that smoking offers no obstacle to the unfoldment of the higher spiritual powers. This little paragraph, however, says something quite different in no uncertain terms.


More cannot here be given but enough has been indicated to give the student food for thought.


139.      Indeed the question of developing the pineal gland concerns food and its consumption to no small extent.

140.      Hour by hour, day by day, practices are followed which either develop the pineal gland or contribute to its abiding atrophy. It is well to have these processes well in mind as we live our normal life. Fewer mistakes (with retarding consequences) will be made.


In meditation, by the sounding of the word,


141.      In this case, the Sacred Word.


 the student awakens response in the major head centre,


142.      The thousand-petalled lotus…


 causes reciprocal vibration between it and the physical head centre,


143.      In this context the pineal gland.


 and gradually co-ordi­nates the forces in the head.


144.      These will be all forces—etheric and physical.

145.      Let us register the importance of the sounding of the Sacred Word in the development of the pineal gland.


Through the practice of the power of visualisation, the third eye is developed.


146.      Here is one of the most practical pieces of advice.

147.      Through occult meditation (promoting contact with the Ego on its own plane) and visualization, the pineal gland is lifted from its state of atrophy.


  The forms visualised, and the ideas and abstractions which are, in the process, mentally clothed and vehicled, are pic­tured a few inches from the third eye.


148.      Knowledge of this position is of real value to the meditator who is intent on results.

149.      The third eye, we realize, is rather recessed within the head. This point of visualization is place forward from the third eye’s actual location, surrounding the pineal gland, more towards the front of the head.


 It is the knowledge of this which causes the Eastern yogi to speak of "concentration upon the tip of the nose."  Behind this misleading phrase a great truth is veiled.


150.      We see how occult blinds work and how difficult they are to penetrate. Their true meaning is so obvious—once explained!


In proceeding with the "Rules for Magic," we will take up those concerned with the second set, which deal with the form-building impulses, and those attractive tendencies which are the basis of physical plane manifestation.


151.      DK is informing us that the attractive tendencies of the astral body are the basis of physical plane manifestation. Desire is a great materializing force. When desires are strong enough, physical forms necessarily arise.

152.      Upon the astral plane, as well, powerful form-building impulses originate. Imagination serves desire as one ‘out-pictures’ the objects of desire.


We have considered certain rules which deal with the work of the solar Angel, who (in all true magi­cal work of any kind), is the active agent.


153.      This must never be forgotten. White magic does not originate within the human personality or with the magician in the lower three worlds. The magician and his personality are only the conduit through which it can be brought into expression.


We have [Page 1013] considered the rules whereby He constructs a thought form upon the mental plane, or that germ body which will (through accretion and vibratory sound), take to itself other forms.


154.      Notice from the capitalization of the word, “He”, we are speaking of the Solar Angel as the true Magician.

155.      The process of actual construction begins upon the lower mental plane even though the impulse to construct originates from the higher mental plane.

156.      The thoughtform which must grow and eventually precipitate may, when it is on the lower mental plane, be considered a “germ body”.

157.      The thoughtform gathers matter to itself (mental, astral, etheric and eventually dense physical matter).

158.      But it also grows and is enhanced by the application of vibratory sound. When we seek to augment the efficacy of any thoughtform we may create, we must understand the role which applied vibration plays in this process.