Fellowship of Cosmic Fire
Commentary Semester VIII Section VII
TCF 1013-1021: S8S7 Part I
(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 VII. The dual forces on the plane whereon the vital power must be sought, are seen; the two paths face the Solar Angel; the poles vibrate. A choice confronts the one who meditates.
1. Here we have two figures at work—the Solar Angel and the “one who meditates”.
2. Two paths face the Solar Angel. Choice confronts the one who meditates.
3. It would seem that the Solar Angel, facing the two paths (right and left) will always choose the “right”.
4. The “one who meditates” (i.e., the human soul or disciple) is far less illumined and must wisely deliberate so he chooses aright.
5. Probably no plane is more dualistic that the astral plane.
6. The following is an important excerpt from TWM on the “dual forces”. It is required that we have a clear idea of the meaning of the pairs of opposites. Speaking of the astral plane, DK says:
It is first of all the plane of dual forces. The first thing the aspirant becomes aware of is duality. The little evolved man is aware of synthesis, but it is the synthesis of his material nature. The highly spiritual man is aware also of synthesis but it is that in his soul, whose consciousness is that of unity. But in between is the wretched aspirant, conscious of duality above all else and pulled hither and thither between the two. His first step has, for its objective, to make him aware of the pairs of opposites and of the necessity to choose between them. Through the light, which he has discovered in himself, he becomes aware of the dark. Through the good which attracts him, he sees the evil which is for him the line of least resistance. Through the activity of pain, he can visualize and become aware of pleasure, and heaven and hell become to him realities. Through the activity of the attractive life of his soul, he realizes the attraction of matter and of form, and is forced to recognize the urge and pull of both of them. He learns to feel himself as "pendant 'twixt the two great forces", and, once the dualities are grasped, it dawns on him slowly and surely that the deciding factor in the struggle is his divine will, in contradistinction to his selfish will. [Page 229] Thus the dual forces play their part until they are seen as two great streams of divine energy, pulling in opposite directions, and he becomes then aware of the two paths, mentioned in our rule. One path leads back into the dreary land of rebirth, and the other leads through the golden gate to the city of free souls. One is therefore involutionary and involves him in deepest matter; the other leads him out of the body nature, and makes him eventually aware of his spiritual body, through which he can function in the kingdom of the soul. One path, later on (when he is a true and pledged chela) is known to him as the left hand path and the other the path of right activity. On one path, he becomes proficient in black magic, which is only the developed powers of the personality, subordinated to the selfish purposes of a man whose motives are those of self interest and worldly ambition. These confine him to the three worlds and shut the door which opens on to life. On the other path, he subordinates his personality and exercises the magic of the White Brotherhood, working always in the light of the soul with the soul in all forms, and laying no emphasis upon the ambitions of the personal self. Clear discrimination of these two paths reveals what is called in some occult books that "narrow razor-edged Path" which lies between the two. This is the "noble middle Path" of the Buddha and marks the fine line of demarcation between the pairs of opposites, and between the two streams which he has learnt to recognize—one going up unto the gates of heaven, and the other passing down into the nethermost hell. (TWM 228-229)
7. We understand how the power of choice under Libra must be applied to this plane to achieve the necessary balance. We must learn to decide using the spiritual will which is a reflection of the Divine Will.
8. The “vital power” that power which will further vitalize the thoughtform in process of construction and will render it sufficiently vital to descend onto the next plane—the etheric plane while remaining viable.
9. A much fuller elaboration would be possible by consulting A Treatise on White Magic where these ideas are quite thoroughly explored.
Upon the astral plane the thought form must now function, and a body must be provided so as to make this possible.
10. We notice that we still call the descending form a ‘thoughtform’ even though its sphere of functioning has now become the astral plane.
11. We note that we retain the idea of thought as the form descends to the dense physical plane. Every form on the physical plane is known occultly as a ‘thoughtform’.
The energy of desire enters it,
12. We note that the thoughtform can be penetrated by the energy of desire from the astral plane.
13. All the planes, as we know, are interpenetrating and can thus occupy the same ‘space’.
and "he who meditates" has to energise the form with one of two types of force before it passes into objectivity.
14. The two types of force are found upon the astral plane—the “dual” forces.
15. One type of force operates under the influence of the personality; the other operates under the influence of the soul. One type of force leads into the world of form and the other into the worlds of soul and Spirit.
16. We see that the human being, the disciple, the soul-in-incarnation has the responsibility of energizing the thoughtform in a certain manner—according to the choice which has been made.
Upon the action taken depends the construction of the etheric body,
17. In this instance, the etheric body of the thoughtform, if the human magician is the one who constructs.
18. Whatever DK says of thoughtform construction can be applied to the creation of that thoughtform we call the incarnated human being.
and the consequent physical manifestation.
19. Choice upon the astral plane lies behind the type of physical manifestation which will result.
20. However the etheric body of a thoughtform or of a man is constructed, so will be the resultant dense physical manifestation.
This point is but little realised by the average thinker, but the parallel with his own life experience is exact, as is the correspondence with the cosmic process.
21. As always, DK takes us into the realm of analogy, paralleling the microcosmic process with that of the macrocosm.
22. Whenever we are faced with choice, we are faced with responsibility.
23. We are also faced with the type of will which we shall employ.
The "nature of the deva" (as it is called), enters in, and upon the quality of its love nature, and the specific type of that which is the object of love will depend the nature of the thought form.
24. We are here offered a very occult piece of information. The “nature of the deva”, its quality, will determine the destiny of the thoughtform when that thoughtform precipitates finally upon the physical plane.
25. When we speak above of the “love nature” of the deva we are speaking very much of the quality of desire which it evidences.
26. It also seems clear that the nature of the thoughtform itself will be influential in attracting a deva of a certain quality.
If the deva, or solar Angel, is as yet in love with manifestation, and has a desire for objective existence, thus identifying himself voluntarily with substance, there ensues the phenomenon of reincarnated physical life.
27. Here we have a fascinating idea concerning the desire nature of the astral deva who is to ensoul a thoughtform. And yet, we can hardly consider such a deva as a ‘solar Angel”
28. Has Master DK now changed the focus and is He speaking of the general quality of the Ego of the magician?
29. This section of text is perplexing in as much as the very presence of a Solar Angel associated with a man assures the phenomenon of “reincarnated physical life”. This is so whether there have been few incarnations or many.
30. A Solar Angel who was no longer in love with manifestation would, it seems, be a ‘liberated’ Solar Angel (i.e., one who had been released from its supervisory duties over an evolving human being).
31. So, strangely, it seems, we are now speaking of a very high type of deva, when originally we were speaking the effect upon a descending thoughtform of an astral deva.
32. Using his analogical mode of thought, DK often switches contexts without informing us.
33. Solar Angels, we understand, are not astral devas, so their mention in this context will require close interpretive analysis.
34. Of course, if the Solar Angel is, in a certain sense, the Ego and if the true Ego is the spiritual triad, then, once the man has absorbed that which the Solar Angel came to give, it might be possible to consider the spiritual triad as the Solar Angel or as the substitute for the qualities of the Solar Angel.
35. It is certainly possible to be focused in the spiritual triad (as are the Great Ones) and have no attraction towards physical incarnation. For such a being there need not recur the phenomenon of “reincarnated physical life”.
If the deva, or solar Angel, is no longer attracted by matter, then there is no identification, and objective life is no longer the law of his existence.
36. Here DK continues to speak of the Solar Angel and its general orientation to physical incarnation.
37. The two processes—that of human physical incarnation and that of creating a manifested thoughtform—are often considered in a parallel manner. Perhaps he is speaking of both types of beings—both astral devas and Solar Angels.
38. Perhaps the type of astral deva which is likely to ensoul a descending mental thoughtform depends very much on the basic orientation of the Solar Angel which informs the Ego on the higher mental plane.
39. At a certain point in the process, the orientation of the Ego is not towards experience in physical incarnation but towards service within physical incarnation and for gradual extrication from incarnation.
40. This more spiritual orientation will affect the choice made by the “one who meditates”, for that one is really the ‘Ego-in-extension’.
He identifies himself then with quality, or energy, and becomes an expression of the divine attributes.
41. DK seems to be speaking about the level of identification of man as the Ego.
42. We know that there must come a time when every human being does just as this sentence describes—“identifies himself…with quality, or energy, and becomes an expression of the divine attributes”. Obviously, a true white magician must do so.
43. One could think that an Ego (which the Solar Angel substands) always would do so, but obviously a man (considered as an Ego) is always evolving and has differing orientations towards physical manifestation depending upon his evolutionary progress.
44. Let us pause to realize:
a. There is the Ego as higher man. We might call this ‘transpersonal human consciousness’.
b. There is the Ego as the instrument of the Solar Angel. An aspect of the consciousness of the Solar Angel infuses the egoic nature and guides it.
c. The Ego, per se, is not omniscient. Consciousnesses within causal bodies continue to develop and their orientation to physical plane life evolves over time.
d. The Solar Angel, however, is, with respect to the customary knowledge of man, relatively omniscient and will always be oriented toward the better choice within the lower worlds.
Objectivity may then ensue as a voluntary offering to the good of the group or planetary existence, but identification with the separated form is no longer the case.
45. Here we would have entry into incarnation for service purposes. It would be, as stated, a “voluntary offering to the good of the group of planetary existence”.
46. This can occur even after the Solar Angel, per se, has returned to the Heart of the Sun or the Central Spiritual Sun (the monadic nature of the Solar Logos), for the true Ego is the spiritual triad and there are those who have achieved the fourth degree who voluntarily offer themselves through the process of physical incarnation to serve the good of the group or the planet.
47. We could ponder well the differences and similarities between the Solar Angel and the spiritual triad of man. Most men, as we realize, are ‘apprentice Solar Angels’.
The human vehicle then created is as much a thought form in this case as any other particularised idea,
48. Yes, Master DK has been working analogically: the orientation of the Solar Angel/Ego and its effect upon the production of a manifested human being has been compared to the tendency of an astral deva (of a specific quality) to ensoul a thoughtform and thus determine the physical plane destiny of that thoughtform.
and [Page 1014] the greatest act of conscious magic is to be seen. All other magical creations are subsidiary to this.
49. Here we have an idea of real importance. The process of human incarnation is the “greatest act of conscious magic”. The creation of thoughtforms by human beings reflect this greater process and is definitely subsidiary to it.
Through manipulation of negative and positive energy, thus bringing them to the point of equilibrium before informing them, the perfected body of the Adept is formed.
50. If an “Adept” is a Master, is DK here speaking technically of the method of creating a mayavirupa?
51. One can also become an Adept while still in a body which has been created by normal generative means. Master DK appears to have done this. Perhaps while in such a normal body, negative and positive energies can be manipulated until a state of equilibrium is achieved.
52. Later in this text, DK will focus on the contrast between desire and will. Probably it is these two energies which the adept must manipulate. In one way, Kriyashakti, as it found on the sixth or monadic plane, is has a close relation to the energy of desire.
53. However, the manner in which this sentence is worded seems to suggest that such a body is prepared before being informed. This would strongly suggest the creation of a mayavirupa.
54. The mayavirupa, as well, is a thoughtform.
55. It is often the way of Master DK to seem to be speaking of one thing while speaking of several, giving a variety of hints all the time.
All magical work on the astral plane has to be along the line of equilibrising activity,
56. The importance of Libra (a sign through which the third ray is conveyed) is emphasized. Along with this, fifth ray Venus and seventh Ray Uranus will be important. Saturn as the strongest ruler in Libra will be a dominant equilibrizing force.
57. The skillful magician, we realize, is a controlled and controlling individual, and Saturn is the planet of control. We often hear of the “magical controls” which the magician must master.
and the distinctive nature of this type of work on the three planes in the three worlds might be summed up as follows:
58. In the three examples below we seem, again, to be speaking of the task of creating a human physical manifestation, with the Solar Angel standing in the role of the magician. The other interpretation, however, is always possible, with the Solar Angel strongly influencing all that the magician carries out in the process of creative thoughtform building.
On the mental plane, the positive force of the solar Angel drives the substance needed into the correct form.
59. Are we speaking of creating the mental body of the incarnated man? If so, the Solar Angel is working through the mental unit.
60. If we are speaking of man as magician, then under the influence of the Solar Angel, the substance to be utilized in created a mental thoughtform is driven into the correct form.
61. The Solar Angel, we realize, is still influential in the creative process of the human magician. Actually, the Solar Angel instigates even the process which creates thoughtforms in line with its own purposes, so, in a way, is present and active in the creative process of the white magician.
On the astral plane, the equilibrising force of the solar Angel gathers the needed material and energy from all directions and builds it into the necessary astral sheath.
62. Yes, it is clear that we are speaking principally of the creation of the human astral body.
63. The Solar Angel, in this instance, is definitely the magician and must work through the atomic triangle. The work, in this case, is magnetic, and comes under the second aspect.
64. We must remember that the members of the atomic triangle are within the causal body and thus the Solar Angel has immediate access to them. We can say that the Angel can work through them without ever ‘leaving’ the causal body.
On the physical plane the negative force of the solar Angel is all that is needed to gather the desired etheric substance. By this I mean the form has now achieved a vitality and distinction of its own, so that no aggressive action emanating from the egoic centre is required to continue the work. The note and vibration of the form itself suffices.
65. We see we have three types of force expressed by the Solar Angel through the sheaths: positive (in relation to the mental body), equilibrizing (in relation to the astral body) and negative (in relation to the physical body).
66. On the astral and physical planes, the Solar Angel “gathers”, using its magnetism. On the mental plane, the Solar Angel “drives” substance into correct form rather than gathering it.
67. We note that the Solar Angel does not have to work aggressively in order to create the dense physical form. This implies that the action on the two higher planes is more “aggressive”. Apparently, the negative force of the Solar Angel is the least aggressive of the three types of forces used to create the vehicles. We would expect the driving method on the mental plane to be the most aggressive.
68. From what is here said it is as if the “distinction” of the thoughtform is created largely on the mental plane and its “vitality” (considering that word in its non-etheric meaning—shall we call it ‘attractive vibrancy’) is generated on the astral plane.
69. We are given a hint regarding the creation of a dense physical form. Such a form is created by a “note” and by a “vibration”. It is as if the Solar Angel is minimally involved in this process.
RULE VIII. The Agnisuryans respond to the sound. The waters ebb and flow.
70. Always we will have dual motion on this plane—in this case, contracting and expanding.
Let the magician guard himself from drowning at the point where land and water meet. The midway spot which is neither dry nor wet must provide the standing place whereon his feet are set. When water, land and air meet there is the place for magic to be wrought.
71. Here, in relation to the Agnisuryans, we must discover whether DK is indicating the devas of the astral plane or the elemental lives. Sometimes they are considered together under the term “Agnisuryans” and sometimes differentiated.
72. Upon the astral plane we will always find dual forces, ebbs and flows.
73. We must determine the occult significance of “drowning”. References below indicate its nature.
74. As well it will be necessary to determine the occult meaning of the “midway spot”. One suspects that the dense physical plane is “dry” and the astral plane is “wet”, but as we are not yet dealing with the Rules of Magic for the etheric subplanes, there may be other and more specific meanings.
75. In fact, if we do not consult A Treatise on White Magic we will be in no position fully to understand “the midway spot”, so this we shall do below.
76. In A Treatise on White Magic the Tibetan gives a very full analysis of this rule. The pertinent sections of A Treatise on Cosmic Fire and A Treatise on White Magic must be read carefully in conjunction with each other.
It will be noted that in this rule, no mention is made of the fourth element, fire. The reason for this is that the magician has to accomplish the stupendous task of generating the needed fire at this triple "meeting place."
77. The occultism is deep.
78. What is the meaning of “fire” in this context? What will such fire accomplish? We gather the implication that fire will make the magical work effective. We may also gather that the production of magic is a fiery act.
79. We may infer that the magician must generate the needed “fire” from within himself. This, will be substantiated by stanzas from the Old Commentary below.
This is one of the most occult and most puzzling of the [Page 1015] rules.
80. Surely, on first reading, many of us thought the same.
Some light is thrown on it by the following three sentences from the old Commentary:
81. The following three excerpts deal with the origins of the fire to be used in the magical creative process.
82. Perhaps, if we extend the analogy, fire must be drawn upon the Ego when it creates its personal reflection—the incarnated human being.
"When the fire is drawn from the inmost point within the heart the waters suffice not to subdue it. Like a stream of flame it issues forth, and traverses the waters, which disappear before it. Thus the goal is found."
83. In this context, the “heart” may have more than one meaning. One occult meaning would be the soul or egoic lotus. In this case, the “inmost point within the heart” would be the Jewel in the Lotus. If so, the fire drawn forth would have its point of origin in the Monad.
84. Should the waters “subdue” the fire, drowning would ensue.
85. In reading this section of text, one is reminded of the first words from Formula I from DINA II—“A line of fire between two blazing points.” The “blazing points” can be interpreted as the Monad and the Jewel in the Lotus
86. The fire issuing forth from the heart has the effect of negating any harm which might be perpetrated by the water devas—whether harm to the thoughtform or harm to the magician.
87. The “inmost point within the heart” might also have a more anatomical meaning related to the heart center of the creator. Surely, however, it suggests the presence of the energy of the first aspect. The heart, let us remember, is the seat for both the second aspect of divinity and the first as well.
88. If we are to relate the “inmost point within the heart” to the etheric heart center, that point should probably be considered the jewel within that heart center.
89. Uniting the two perspectives, we could say that the jewel in the heart center is definitely connected to the Jewel in the Lotus. Further, every jewel in every chakra is ultimately connected to the Monad.
"When the fire descends from the One Who watches above, the wind suffices not to blow it out.
90. It is becoming clear that the fire is to be drawn from the higher Ego on the higher mental plane. The Solar Angel/Ego is the “One who watches from above”.
91. While the lower mental plane is rightfully associated with fire, mental currents can also be associated with air and, thus, with wind.
92. In this sentence, then, we can see a relation between the higher mental plane and the lower four mental subplanes. The fire originates on the higher mental plane and the wind can be understood as forces upon the lower mental plane which could blow out the higher fire or some how blow out the descending idea emanating from the higher mental plane.
The very winds protect, shield and aid the work, guiding the falling fire unto the point of entrance."
93. This is a very occult passage and there is no way we can be certain as we attempt to interpret it.
94. We could say that the fire from the higher mental plane has such an effect upon the lower mental plane that the mental currents guard rather than disrupt the thoughtform in process of creation.
95. What might be the “point of entrance”? Are we speaking of the point of entrance onto the astral plane? If so, then the thought currents of the lower mental plane assist the passage of fire from the higher mental plane as it enters and descends through the lower planes towards the magician on the physical plane.
96. Since in this chapter we are dealing with the Rules of Magic for the astral plane, the “point of entrance” might be considered more physical. The guarding of the thought form by the winds would occur then on the astral plane and the “point of entrance” would lead into etheric-physical manifestation.
"When the fire emanates from the mouth of the one who thinks and sees,
97. We may gather that “the one who thinks and sees” is the magician upon the physical plane.
98. The fire has been drawn from occult sources: either from the Jewel in the Lotus (fed by the fire of the Monad) or, we suggest, the jewel at the center of the heart chakra—or both.
99. It makes its way towards the throat center of the magician as is released in magical words and creative mantrams.
then the earth sufficeth not to hide or kill the flame.
100. The forces of the dense physical plane could suffocate or bury the flame, halting the further progress of the magical process.
101. Since the physical plane includes both an etheric and dense physical aspect, we could consider the etheric energies to be those of “earth”. This may make sense in the context of the next sentence.
102. We have seen so far, when speaking of the fire which has issued forth, that wind could not blow it out, water could not drown it and earth could not kill or suffocate it.
103. The normal antagonism of the elements is moderated and, instead, they are made to become supportive of the descending fire.
It feeds the flame, causing a growth and magnitude of fire which reaches to the narrow door of entrance."
104. What feeds the flame? It would seem that “earth” can be made to feed the flame. If this is the case, then “earth” will have a closer connection to the ethers of the systemic physical plane than to the densest aspects of that plane.
105. One can rather easily envision the ethers feeding the flame and augmenting the intensity of fire. The ethers are connected with “air” just as it the buddhic plane. “Air” feeds “fire”.
106. As for the “narrow door of entrance” it can be conceived as entrance upon the dense physical plane which final manifestation must occur. This, ultimately, is probably the best interpretation.
107. As well we have the suggestion of the birth canal through which all human beings find entrance into incarnated life.
Under this symbology much is hidden anent the life-giving energy, the centres symbolised to focalise it, and to drive it forth, and the place the various types of receptive matter play in the magical work.
108. In discussing what is hidden in the arcane symbology, DK offers us hints.
109. We are definitely speaking of certain centers or chakras. As well, the energy of the fire is to be associated with life and, thus, with the first aspect.
110. The chakras, and especially the jewels within the chakras, act as focal points for the descending life energy. Centers focalize and drive forth this energy. These functions are most significant to the magician engaged in the creative process.
111. The elements discussed—the wind, the waters, the earth—are all in the category of “receptive matter”. This receptive matter is to be used by the descending fire and is not to present a hindrance to that fire as might usually be the case.
112. Certain secret formulas prevent the elemental matter through which the descending idea must pass from overwhelming the thoughtform which represents that idea.
113. Now let us look at an excerpt from A Treatise on White Magic to better understand the meaning of the “midway spot”.
114. At each of the following categories of “midway spot” different types of students find their point of focus and their labor.
Most true aspirants are now at the midway spot, and can either drown (and so make no further progress this life), stand and so hold the ground gained, or become true practicing magicians, efficient in white magic, which is based on love, animated by wisdom and intelligently applied to forms. (TWM 235-236)
115. DK’s use of the word “drown” in relation to aspirants is a much milder use than its meaning in connection with certain errant magicians.
You ask for a clearer definition of the "midway" spot.
For the probationer it is the emotional plane, the Kurukshetra, or the plane of illusion, where land (physical nature) and water (emotional nature) meet.
For the disciple it is the mental plane where form and soul make contact and the great transition becomes possible. For the advanced disciple and the initiate, the midway spot is the causal body, the karana sarira, the spiritual body of the soul, standing as the intermediary between Spirit and matter, Life and form, the monad and the personality.
This can also be discussed and understood in terms of the centres.
As every student knows, there are two centres in the head. One centre is between the eyebrows and has the pituitary body as its objective manifestation. The other is in the region at the top of the head and has the pineal gland as its concrete aspect. The pure mystic has his consciousness centred in the top of the head, almost entirely in the etheric body. The advanced worldly man is centred in the pituitary region. When, through occult unfoldment and esoteric knowledge, the relation between the personality and the soul is established there is a midway spot in the centre of the head in the magnetic field which is called the "light in the head", and it is here that the aspirant takes his stand. This is the spot of vital import. It is neither land or physical, nor water or emotional. It might be regarded as the vital or etheric body which has become the field of conscious service, of directed control, and of force utilisation towards specific ends.
Here the magician takes his stand and through the [Page 248] medium of his force or energy body performs the magical creative work. (TWM 247-248)
116. Master DK’s words from TWM are self-explanatory. We are dealing with the occultism of the head.
117. It is clear that it is not sufficient to work exclusively from either the top of the head (as does the mystic) or from the area of the pituitary body (as does the worldly man). A point ‘midway’ between the two is needed and at the point the magician takes his stand.
118. We will learn later that from a point of soul focus the advanced magician can influence the process undertaken at the “midway spot”.
119. The occultist, then, focuses within that magnetic field called the light in the head and from this ‘place’ performs his work.
120. Here also from TWM is a useful summary of the work covered to this point:
The situation might be stated in the following terse statements. The rules already studied convey the truth anent the magician.
1. The soul has communicated with his instrument in the three worlds.
2. The man on the physical plane recognises the contact, and the light in the head shines forth, sometimes recognised and sometimes unrecognised by the aspirant.
3. The soul sounds forth its note. A thought-form is created in consonance with the united meditation of the soul and the man, his instrument.
4. This thought-form, embodying the will of the ego or soul, cooperating with the personality, takes to itself a triple form, constituted of the matter of all three planes, and vitalized through the activity and by the emanations from the heart, throat and [Page 237] ajna centres of the white magician—the soul in conjunction with its instrument.
5. The personality sheaths, each with its own individual life, feel they are losing their power and the battle between the forces of matter and the force of the soul is violently renewed.
6. This battle must be fought out on the astral plane and will decide three things:
a. Whether the soul will, in any one life (for some life holds the critical stage), be the dominant factor and the personality from henceforth be the servant of the soul.
b. Whether the astral plane is no longer the plane of illusion, but can become the field of service.
c. Whether the man can become an active co-operator with the Hierarchy, able to create and to wield mental matter, and so work out the purposes of the Universal Mind, which are prompted by boundless and infinite love, and are the expression of the One Life. (TWM 236-237)
121. Let us include another paragraph which deals with the nature of “air” and the relation between the soul and the midway point. It becomes increasingly clear that this section of A Treatise on Cosmic Fire cannot be fully understood without recourse to the Tibetan’s explanations found in A Treatise on White Magic.
One point is rather abstrusely dealt with in this rule, but it clarifies, if the words are studied with care. At the close of the rule we are told that when "water, land and air meet" there is the place for the working of magic. Curiously in these phrases the idea of location is omitted and only the time equation considered.
Air is the symbol of the buddhic vehicle, of the plane of spiritual love, and when the three above enumerated (in their energy aspects) meet, it is indicative of a focussing in the soul consciousness and a centralisation of the man in the spiritual body. From that point of power, outside of form, from the central sphere of unification and from the focussed point within that circle of consciousness, the spiritual man projects his consciousness into the midway spot within the brain cavity where the magical work must, in relation to the physical plane, be carried out. This ability to project the consciousness from the plane of soul realisation into that of creative magical work on the etheric subplanes is gradually made possible as the student in his meditation work develops facility in focussing his attention in one or other of the centres in the body. This is accomplished through the medium of the force centres in the etheric body. He gradually gains that plasticity and that fluidity of the self-directed consciousness which will enable him to play on the centres, as a musician utilises the seven notes of music. When this has been achieved he can begin to train himself in wider and more extended focussings and must learn to withdraw his consciousness, not only to the brain, but to the soul on its own plane and thence re-direct his energies in the performance of the magical work of the soul. (TWM 248)
122. Continuing now with the text on which this commentary is based—
As is ever the case in all white magic, the activity of the solar Angel is the primary factor and the work of the man upon the physical plane is regarded as secondary;
123. This thought is recommended to the consideration of egocentric magicians who think of themselves (in the lower sense) as the center of the magical process.
his physical body, and the work engendered therein, being frequently referred to as "fuel and its warmth."
124. We see how peripheral the physical body is to the actual work of magic. The physical body allows the magic to manifest on the physical plane, but it is, in the last analysis, only a final conduit for a process originating on higher planes.
125. We are speaking here of the “latent fires” of the dense physical vehicle.
This needs careful remembering, and will give the clue to the necessity of egoic alignment, and to the problem of the extinction of certain workers in magic, who were "destroyed by their own fire" or energy.
126. Without the proper egoic alignment, danger lurks for the magician.
127. The word “extinction” is a arresting. It is a rather drastic word and suggests the putting out of a flame (“extinguished”) but even more the elimination of such workers, leaving in doubt their ability to return to the process even in another incarnation. Some, on the left hand path, can never return.
128. The word also suggests that the methods which contributed to their “extinction” were old, form-bound methods, now surpassed by the methods associated with white magic.
129. The section of text seems to suggest that such magicians were destroyed by their own latent fires—the “ancient fires” which are among the most dangerous with which the magician has to deal.
130. The implication is that this fate would not have befallen them had they been properly aligned with the Ego/Solar Angel.
The discreet magician is one who sees to the readiness of his lowest vehicle to carry the fire wherewith he works, and this he accomplishes through discipline and strict purity.
131. Even that which is not a principle is not ignored by the “discreet magician”. Such a magician is characterized by great caution. His knowledge of all the vehicles is extensive. He is aware of many pitfalls and he avoids them scrupulously.
132. We notice the importance of discipline, and not only of purity, but of strict purity. No point of entry must be given to lower forces which could overcome the magician or force him to lose control of the delicate processes with which he is engaged.
133. We realize that the elemental lives on every level of descent must be controlled and the impurity gives these elementals an opportunity to seize control.
The magician guards himself from "drowning" or from coming under the influence of the water or astral elementals,
134. This, then, is the occult definition of “drowning”. It means to come under the control of the “water or astral elementals”. Here, apparently, we are not speaking of the Agnisuryans as devas on the evolutionary path but strictly of water elementals.
135. In less drastic cases, if a man came increasingly under the control of the water or astral elementals, he would find himself under the constant sway of desires which were contrary to his soul purposes. He would be overcome by feeling and emotion and would not be able to sustain his mental focus.
136. While the term “Agnisuryans” can be used broadly, perhaps including water elementals, so often, in the books, the term indicates devas on the evolutionary path.
through a knowledge of certain formulas, and until these sounds and mantrams are imparted and known, it is not safe for the man on the physical plane to attempt magical creation.
137. This is a point blank statement. There is no way to evade its implications. “Do not attempt magical work until the protective formulas have been imparted and until they are assimilated.” Readers of this book cannot say they have not been warned.
138. Below are some hints regarding the formulas but naturally, they are not imparted..
These formulas are three in number: [Page 1016]
First, those which blend the two notes, add a third, and thus call into activity the builders of the astral plane, the Agnisuryans, in some one or other of their grades.
139. In this section of text the Agnisuryans are indicated as “builders” and thus, most probably, as evolutionary devas. Earlier in the text DK discussed the difference between the dangerous elementals and the devas who are evolutionary builders. Far greater purity of life was needed to contact the latter.
140. Below we have the nature of the three notes sounded.
These are based on the initiatory sound of the Ego,
141. Given the sequence of notes discussed in the section of text above, this is the first note.
and distinguish between it and the sound of the note of the builders
142. This is the third note, calling into activity the Agnisuryans.
and lives of the tiny thought form already formed.
143. The note emanating from these tiny elemental lives is presumably the second note.
The formula is chanted on a basis of these three notes,
144. Though exactly how it is chanted we are not told. We see that the voice is involved and an ability to sing or chant on certain pitches.
variation of tone and note, though not of formula, producing the types of forms.
145. Probably, in this context, “tone” is not the equivalent of “note”. Tone may have more to do with quality of voice and with the pitch of the note. The “note” is probably one of the notes of the scale. As we know, the same note can be intoned in different octaves.
146. We see there is much to be learned. Such knowledge must be imparted by One who knows. Can the soul itself impart such detail?
147. We might think that such a formula would control any relationship developing between these three factors.
148. The formula would remain the same but the notes and their relationship could change. Much would depend upon the vibratory notes of the subplanes upon which magical work was being attempted.
149. Different kinds of forms would result from the use of different notes, but the formula for chanting would remain the same.
Second, those which are of a purely protective nature, and which, through a knowledge of the laws of sound as they are known in connection with water (or the astral plane), place a vacuum between the magician and the waters, as well as between him and his creation.
150. Perhaps the most important thought to be extracted from the second paragraph is that through a knowledge of sound, protective vacuums can be created.
151. A vacuum is a protective barrier preventing the elementals of water from reaching and disrupting the magician.
152. Why the vacuum between the magician and the thoughtform he is in process of creating? We have read of the need to keep the magician distinct from that which he creates. It is disastrous to the magician for the thoughtform to return and lodge within the aura of the magician or be absorbed by that aura. There it would act as a vampire and obsessing agent. It would seem that the vacuum created is one of the methods to prevent this ‘return to sender’.
This formula is based on the sounds connected with air as well,
153. We are learning that there are sounds connected with all the elements.
for it is through placing around himself a protecting shell of air atoms, esoterically understood, that the magician guards himself from the approach of the water builders.
154. This seems to be a definition of what it means to create a vacuum between the magician and the waters.
155. Perhaps at this point we should remember that the element of “air” is associated with the buddhic plane. Are buddhic atoms involved in creating this protective shell? We have often been told of the necessity for the astral plane to become responsive to the buddhic plane and of the close interplay between the two planes.
156. Here again we find the term “builders”—the “water builders”. We have to determine whether DK is referencing the elementals of water or the Agnisuryans.
157. We know that the magician can be menaced by the elementals of the various elements in which he is working? To what degree is he menaced by the Agnisuryans?
Third, those which, when sounded, produce two results: the sending forth of the perfected creation, so that it may take to itself a physical body, and next, the dispersal of the building forces, now that their work is completed.
158. Let us tabulate the results of this third kind of formula:
a. The sending forth of the perfected creation. It is clear that this creation is etheric in nature. Such an etheric form naturally takes to itself a physical body.
b. The dispersal of the building forces. These devas must not be bound once their work is completed. So much in the magical process consists of binding and then releasing. Naturally, there would be both binding and releasing formulas.
This last set of formulas is of exceeding interest, and were they not so powerful the magician might find himself cumbered with the produce of his thought, and the prey of a vital form, and of certain "devas of the waters" who would never leave him until they had completely drained from him all the "waters of his nature," absorbing it into their own nature, and producing his astral death.
159. Here we have a fascinating section. DK tells us how fortunate the magician is that the third type of formula is so powerful.
160. What does this type of formula prevent?
a. Becoming the prey of a vital form—presumably, a vital thought form. This, we know, leads often to obsession.
b. Becoming the prey of certain “devas of the waters” who would induce his astral death. Would this mean the magician had become completely incapable of sensitive response or of normal desire? Or would it mean the death of the incarnated personality? The link between the mental body and the etheric-physical body would be broken.
161. Regarding these “devas of the waters”, DK is being purposely obscure. Are they elemental forces? If so, why does He use the word “devas”. Are they, then, certain devic forces on the evolutionary path, but still dangerous to the magician if not controlled? One day when we are practical white magicians, a mastery of these technicalities will be ours.
162. Subtle forms of interplay are at work here. Our vehicles are composed of subtle substances, and subtle beings will have their inevitable effect upon such substances. It is our ignorance of these matters which makes us at times, foolhardy.
The curious phenomenon would then be seen of the Ego or solar Angel
163. Note here again the equivalence between the term “Ego” and the term “solar Angel”.
being incarnated in the mental sheath, yet separated from the physical body, owing to the occult "drowning" of the magician.
164. “Drowning” we see, in this instance (different from the normal “drowning” of the aspirant), is much more drastic than merely being overcome by the astral devas and compelled by them. It is as if the astral body is completely destroyed. Naturally, the astral permanent atom would remain.
165. This could create an easily ‘obsessable’ physical vehicle if the vehicle endured for long.
There is nothing left for the Ego to do then but to snap the sutratma [Page 1017] or thread, and sever all connection with the lowest sheath.
166. We should note that this option is well within the capacity of the Ego. It can control the death process.
167. Apparently, without the astral vehicle the lowest sheath is useless to the Ego. All communication between the lower and the higher would be severed.
This lowest sheath then may persist for a short time, according to the strength of the animal life,
168. The physical vehicle, we realize, has a life of its own. There are many more normal cases in which the vegetative life of the physical vehicle persists but “no one is at home”.
but more probably death would immediately ensue.4 Several magicians have perished thus.
169. Master DK has access to the records.
170. How would such a death appear to the onlooker? As a heart attack? As a stroke?
171. Below are some footnotes from The Secret Doctrine telling of what may result following the separation of the Ego from the physical body. We must note carefully—when are we speaking of a temporary separation (if the footnotes deal with this at all) and when of a permanent separation.
The courses open to the Divine Ego after separation are two.—S. D., III, 524.
a. It can start a fresh series of incarnations.
172. We note that a “series” may begin. It may be that such a series would be characterized by a ‘corrective theme’—some trend or pursuit which would not lead the magician into the same fatal predicament again.
173. To start such a series would be the normal course of action and would not suggest the Ego’s retreat due to the moral turpitude of its personality.
174. The separation which preceded this “fresh series” was obviously not permanent.
b. It can return to the 'bosom of the Father' and be gathered back to the Monad.
175. Why would this occur? And if it did occur, would it not interrupt the overall evolution of the Ego from individualization to initiation?
176. However, is DK hinting that periodically the Ego is gathered back to the “bosom of the Father”?
177. If this should occur on any periodic basis according to egoic cycles, would it not mean the premature destruction of the causal body? Factors mysterious to us seem to be involved.
178. Before considering these footnotes, we seemed to have been speaking of a calamity which could befall an unwise magician. Yet, in this context, we seem most likely to be speaking of those who have chosen the left hand path, as a result of which the Ego has given up its association with the evil-tending personality.
179. These do not seem to be the same subjects. The appended footnote, then, (at least in point b.) is interesting but not directly explanatory of calamity encountered through the faulty execution of the magical process.
Two courses are open to the lower discarded self.—S. D., III, 525, 527.
180. Here we are speaking of the second course of action and not of the self which is given the opportunity of a fresh series of incarnations.
a. If with a physical body it becomes a soulless man. In this case there is hope.
181. How long can a discarded self survive? How long can the physical body of a discarded self survive? Can a discarded self reincarnate? It would seem not as this would require the soul. Does a discarded self, once death ensures, persist upon the astral plane? This is possible.
182. The instances in this footnote seem to suggest the survival of the personality once the sutratma has been snapped. Or, in the case here discussed, has the sutratma actually been snapped. Perhaps not. Perhaps there is still a sutratma, otherwise the physical body would immediately die and the other vehicles in short order. Perhaps in the case here discussed, the soul has merely turned away for a time. Perhaps discarding does mean the fatal snapping of the sutratma, otherwise how could there be the kind of case discussed above—i.e., “with a physical body”.
183. The term “discarded self” needs examination. Before taking up the footnote, DK was speaking of a discarded physical body, probably followed by a fresh series of incarnations. But when H.P.B. speaks of a “discarded self” she could be speaking of the Ego’s dissociation from the atomic triangle and, thus, its dissociation from the remaining personality. This would produce, then, in the words of the footnote, the “soulless man”.
b. If without a physical body it becomes a spook, or one form of the Dweller on the Threshold.
184. A “soulless man” has a physical body. A “spook” does not. We still need to solve the problem of the condition of the sutratma in the soulless man.
185. We see that it is possible for the Ego/Solar Angel either to ‘snap the cord’ or dissociated itself when the lower center of consciousness is focussed upon the astral plane and there is no physical body.
186. Reviewing, then, two types of disaster seem to have been discussed above:
a. The ‘drowning’ of the magician and the subsequent “astral death”, followed by a deliberate snapping of the sutratma by the Ego. This process does not necessarily imply moral wickedness—perhaps only foolishness on the part of the magician.
b. The discarding by the Ego of the personality (whether focussed in a physical body or upon the astral plane) for reasons other than failed magic. Such reasons usually involve focus on the left hand path and wickedness. In the first place we have only a temporary discarding of the personality, perhaps only for an incarnational period. In the second case, we seem to have a more permanent dissociation, perhaps for many lives, or even for a monadic cycle.
c. That to which the second footnote and its elaborations refer are, therefore, much more serious cases.
d. Perhaps this discarding of the lower self, especially when permanent or of lengthy duration, is the real occult meaning of “excommunication”.
RULE IX. Condensation next ensues. The fire and waters meet, the form swells and grows. Let the magician set his form upon the proper path.
187. It is clear that we are in the midst of an alchemical process.
188. In the meeting of fire and water lies much difficulty for the average aspirant. We will see its result in relation to the magical process.
This rule is very briefly summed up in the injunction: Let desire and mind be so pure and so equally apportioned and the created form so justly balanced that it cannot be attracted towards the destructive or "left-hand" path.
189. Here we have one of the shortest synopses.
190. There is a very important indication—imbalance within the created form may attract it to the left hand path.
191. We may also say that imbalance within the thoughtform which is man may attract him to the left hand path.
192. As well we see that the left hand path is the “destructive” path.
RULE X. As the waters bathe the form created, they are absorbed and used.
193. This bathing seems a gentle act and not disruptive to the welfare of the thoughtform.
The form increases in its strength; let the magician thus continue until the work suffices.
194. We have a slow and balanced process. The factor of balance has been much emphasized in the discussion of magical work upon the astral plane.
195. Upon the astral plane the thoughtform is gradually increasing in strength.
Let the outer builders cease their labors then, and let the inner workers enter on their cycle.
196. Here is a quotation from A Treatise on White Magic which clarifies the meaning of “the outer builders”
There is first the group of forces which concerns purely the form side, that are the work of the outer Builders, and which are the predominant factors right up to the stage of the Probationary Path. These are the forces inherent in matter itself; they deal with the body nature…(TWM 281)
197. These “outer builders” concern both the physical and etheric forces.
198. The section immediately following tells us how outer and inner builders are directed:
Let him withdraw the builders of the outer form, and let the inner builders of dynamic force push it forth into manifestation. Through the eye of the creator are these inner builders brought to functioning, directed action. Through the word of the creator were the outer builders guided. (TWM 279)
199. There comes a time for every evolving Son of God when he must learn to build from within rather than only labor on the periphery manually moving and arranging the most material building forces.
One of the fundamental concepts which is grasped by all magical workers, is that both will and desire are force emanations.
200. As occultists we are workers within fields of energy. We have to realize that energy goes forth from energy centers. Will and desire are different types of emanations and their impact will be different. The first is impressive. The second is attractive.
They differ in quality and vibration, but are essentially currents of energy, one forming an initial vortex or centre of activity, being centrifugal, and the other being centripetal, and the main factor in the accretion of matter into a form around the central vortex.
201. DK is speaking of centrifugal and centripetal force. In this context, we can think of desire as related to Mars and centrifugal. Will emphasizes the center and gathers to the center.
202. Desire rushes outwards. Will “holds the center”.
203. However we find ourselves interpreting these statements, we find will emphasizing the center and desire, the periphery.
204. The will is involved in a number of motions. When a line of energy leaves the center and imposes itself upon the surroundings, will can be seen as the propelling factor. Also, when the center is emphasized and ‘held’, sustaining coherently all related circumstantial factors, again it is the will.
This can be seen demonstrating in an interesting way in the case of the egoic lotus, where we have the will aspect forming the "jewel in the lotus," or the inner [Page 1018] centre of electrical energy, and the desire or love aspect forming the egoic lotus itself, or the form which hides the centre.
205. Desire/love is always structurally peripheral--external to the will.
206. We have a planetary contrast here between Vulcan and Mars—two planets often in contention in the life of the disciple. Vulcan represents the will and the Jewel in the Lotus and Mars represents the factor of desire and all that is peripheral to will.
207. As well they emphasize the difference between centralization (Vulcan) and outgoing (Mars).
The analogy in all form building holds good for gods, men and atoms. The solar system is (from the higher cosmic planes), seen as a vast blue lotus, and so on down the scale;
208. We are presented with a beautiful and powerful image. We note that this perception requires a vantage point on higher cosmic planes. How high? From the cosmic mental plane? The solar system is seen as a chakra—a heart chakra, presumably? From what vantage point are the human chakras clearly seen? Is a correspondence to the "Eye of the Soul" involved?
209. Are we also to think that every being, grand or minute, can be perceived, from a certain vantage point, as a “lotus”? The implication seems to be here.
even the tiny atom of substance can be so considered.
210. These visions will open up to properly trained psychics. When it comes to observation of the “tiny atom of substance”, perhaps Master H., Who seeks to relate science and psychism, will play an important role.
The distinction between these various lotuses exists in the number and arrangement of the petals. The solar system is literally a twelve-petalled lotus, each petal being formed of forty-nine lesser petals.
211. Here we have a very important statement.
212. If all beings can be conceived, from a certain vantage point, as lotuses, the number of petals in each lotus and their arrangement will be of the greatest interest when determining the nature and function of the being. This matter obviously touches on the deeper secrets of occultism.
213. We note the use of the word “literally” telling us that we are not here dealing with symbolism but with fact.
214. From what is here said we may imagine that there are or will be twelve major planets (one connected with each sign of the zodiac), each one of them considered as a major petal. Each of these planets or petals will be understood as forty-nine-fold. The forty nine lesser petals would indicate the globes within planetary schemes.
215. One would wonder (when considering the forty-nine), whether seven petals, more prominent than any of the forty-nine and representing planetary chains would not also be seen. The chain is a significant structure in the planetary scheme and one can hardly emphasize the globe-level without emphasizing the chain-level which is superordinate to the globe level.
The planetary lotuses differ in each scheme,
216. Much will depend upon the chakric function of each planet within the solar system. Would we be justified in relating the number of petals in a human chakra to the number of petals in a solar systemic chakra—i.e., in a planet?
and one of the secrets of initiation is revealed when the number of the petals of
a. Our earth planet,
b. Our planetary polar opposite,
217. This is probably Venus.
c. Our complementary or equilibrising planet,
218. This is probably Mars.
is committed to the initiate.
219. If we consider Earth as a base of the spine center, Mars as related to the sacral and Venus as the solar plexus center of our Solar Logos, and if we further relate to these planetary centers the numbers of petals in the human energy system, we have 4 + 6 + 10 = 20. The human base of the spine center has four petals; the human sacral center has six petals; the human solar plexus has ten petals.
220. It is interesting that the numbers associated with the base of the spine center and the sacral center sum to the number associated with the solar plexus center.
221. While we so not know whether it would be legitimate to reckon using the numbers of petals in the human chakras when dealing with planetary chakras, the total number of petals (taking Earth, Mars and Venus as chakras) would be most significant. Even more fundamentally, the number of petals associated with each of these planets (considering them as chakras within the system of the Solar Logos) would be of great importance.
222. At the moment we can only attempt to understand the function of these planets within the solar system, and speculate upon the number of petals based on that function.
223. If Venus represents a heart
rather than a solar plexus, the number would more likely be twelve than ten and
the total would be the master number 22. Six is a number always associated with
Mars (“Mars was called the six-faced planet.”
Armed with this knowledge, he can then work out certain formulas of magic which enable him to create in the three spheres.
224. Here we have an amazing thought. Knowledge of planetary function and of petal numbers and petal arrangement will equip the magician with creative powers within and upon those planets to which the numbers and arrangement pertain.
225. We can begin with the Earth and relate magical, creative possibilities on our planet to the factors under discussion.
226. When dealing with magic upon the Earth, the function of the base of the spine center has certainly to be considered, but the Earth can also be understood in relation to the sacral center and the spleen.
227. What seems to be suggested is that a knowledge of number, and of rhythm based on number, will be very important in the magical creative process.
228. Each chakra will as well have it note and its color and these will be important factors in the devising or discovery of magical formulas. Each chakra will also have a rhythm of pulsation and this will be important to know when using the energy of that chakra for purposes of magic.
It is the same basic concept which governs thought form building, and which enables a magician of white magic to produce objective phenomena on the physical plane.
229. There is surely a hint here. Can we penetrate it? That is another matter.
230. Certain mantric rhythms, notes and colors will probably be involved in working with the creative process on certain planes. Upon each plane, the use of a different chakra may be necessitated. The nature of the chakra will give hints concerning the mantrams, rhythms, colors and notes to be used. The matter is complex but will be rendered into scientific technique as the centuries unfold.
He works with the two types of energy, will and desire, and their equilibrising is what leads to the balancing of the pairs of opposites, and the subsequent release of energy-substance in the formation of the physical plane structure.
231. DK is emphasizing the importance of will and desire as fundamental energies in the magical process.
232. If we consider the three planets discussed above, perhaps the Earth (with its base of the spine associations) can be considered a source of will; Mars always relates to desire. Is Venus, then, the equilibrizing, balancing force? Its relation to the equilibrizing sign, Libra, makes this a reasonable thought.
233. When we think of the egoic lotus, and of Vulcan/Mars, and of will/desire, perhaps the creation for which the Ego is responsible (i.e., the incarnated human being) requires an equilibrizing between the forces of the Jewel in the Lotus (Vulcan) and the forces of the petals (related to desire).
234. What is interesting here is the idea that the appearance of physical plane structure is dependent upon the equilibrization of forces.
235. There is also suggested a kind of ‘etheric release’ (the “release of energy substance”) which, arising from the equilibrization of will and desire, results in the production of dense physical form.
The magician has to know the following facts:
The formulas for the two aspects of logoic energy, will and desire.
236. This is the magician as he works with solar and planetary energy. The term “logoic” refers to the Solar Logos.
237. DK seems to hint that the magician must understand these energies and be able to wield them if he is to work effectively upon a certain planet.
238. Each of these aspects (both will and desire) interestingly, has a formula associated with it.
This is literally apprehension of the note and formula of the Brahma or substance aspect, and the note and formula of the Vishnu, or building aspect.
239. This may come as a surprise. One can understand desire as related to Brahma but the real source of will—the Shiva aspect—is not included. Vishnu takes His place.
240. It seems that the magician is using the constructive aspect of will as it expresses through the Vishnu aspect. The energy of Vulcan, though strongly upon the first ray, also has its constructive aspect and can be related to the Heart of the Sun, over which Vishnu rules.
2. Vulcan.—The one who reveals that which is deeply hidden and brings it up into the light. Esoterically—the heart of the Sun. (EA 393)
One he ascertains because he has mastered matter; the other is revealed to him when he has achieved group consciousness. [Page 1019]
241. The formula for the energy of desire comes to the magician through the mastery of matter, i.e., of the third aspect.
242. The formula for the energy of will (as will is expressed in this process) comes to the magician through soul consciousness which is here called “group consciousness”. We note that we have related Vulcan to “group consciousness” and to the soul.
243. It is apparent that every formula is closely associated with a “note”. This is a hint. If the formula is a form of words or sounds, the note on which it is chanted or intoned will be required if the formula is to be effective.
244. Of course, there are formulas which are not used through the throat center but through the ajna center through the process of visualization. We have seen this in relation to some of the formulas presented in DINA II.
245. We see that these formulas are not lightly conferred and come into the possession of the magician only which certain types of masteries or achievements are his.
246. Note—we are dealing with ascertainment (a more mental process) and revelation (which the soul confers).
The formula for the particular type of energy substance which he is seeking to employ.
247. This appears to be a different type of formula than the formula for will or for desire. Rather, it depends upon the type of energy-substance in which the magician is working and which he seeks to utilize.
This will have relation to that particular petal in the solar lotus from which the desired force emanates.
248. The magician is becoming a selective manipulator of emanating forces.
249. DK uses the interesting term “solar lotus”. Is He speaking of the lotus of the Solar Logos and of a particular planet (solar chakra) which is the source of that type of force? He does not seem to be speaking of the egoic lotus of the Solar Logos, but of course there would be a connection between this vast egoic lotus and the blue “solar lotus” of twelve petals.
250. If so, there will be a solar and planetary correspondence within the human egoic lotus and the greater forces can make their way through corresponding petals within the human egoic lotus.
251. We are learning that the magician must be solar-systemically attuned—understanding the solar and planetary sources from which certain energies emanate. He must have the ability to appropriate these forces. This appropriation is accomplished through correct formulas.
252. We can see how important a knowledge of astrology and rayology would be to the white magician.
The formula for the particular type of energy which is transmitted to him via one or other of the three circles of petals in his own egoic lotus.
253. Yes, as stated above. These types of energy will be correlated with the types of solar and planetary forces he is accessing.
254. When we wish to access various higher energies, visualizations involving the three tiers of petals in our egoic lotus and even certain petals within the tiers are recommended—once we know what we are doing.
The formula for the particular petal in a circle of petals with which he may choose to work.
255. We have been told of a number of formulas which a man must use in accessing the energies necessary to render the magical process effective:
a. The formula related to a particular petal in the solar lotus from which the force to be used emanates. This suggests a formula for a particular type of planetary forces, for the major planets are petals within the solar lotus. (Parenthetically, we must learn to discriminate between the egoic lotus of the Solar Logos and the blue, twelve-petalled lotus mentioned above. Though related, they are not the same.)
b. The formula which emanates from one or other of the three tiers of the human egoic lotus.
c. The formula which emanates from a particular petal within any tier of the human egoic lotus.
256. Formulas are used for the correct access of energy. There will be different formulas for every source of energy and each formula will be related to a different quality and intensity of energy.
257. We can see how much we have to learn about scientific magic. Our knowledge of these factors is in its infancy.
All these concern primarily the will aspect, as far as the thought form to be produced is concerned, for the magician is the will, or purpose, or spirit behind the objective phenomenon which he is in process of producing.
258. Previously we spoke of will-related formulas and desire-related formulas.
259. The types of formulas noted above (related to the solar lotus and to the human egoic lotus) concern, therefore, the Vishnu aspect, which DK relates to the will.
260. The white magician is soul-infused and a representative of the solar forces, and, thus, of the second aspect of divinity.
261. With regard to the thoughtform to be produce, however, the magician represents the directing will aspect.
262. Thus far, then, we have been enumerating formulas related to the will aspect.
263. Now, it seems, we will be discussing formulas related to the factor of desire.
The formula which sweeps into activity (and thus produces a form), those Agnisuryans who are energised by any particular aspect of solar force.
264. We are still dealing with the astral plane.
265. DK now discusses formulas related to the activity aspect—the Brahma aspect.
266. There is a definite line of connection between the forces of the Agnisuryans and solar forces. This relationship occurs along the “soft line”—the 2—4—6 line.
267. Each type of Agnisuryan, we are leaning, is responsive to a particular type of “solar” force.
268. Microcosmically, the various types of Agnisuryans in our astral body are responsive to different types of forces from our egoic lotus—i.e., microcosmic solar forces.
269. Less is said about the formula which sweeps the Agnisuryans into activity.
Where the two forces [the force of will and the force of desire] are brought into contact, the form is produced, or the third energy centre appears or manifests:
270. The will force corresponds to the Father; the desire force (in this instance) to the Mother; and the resultant thoughtform to the Son.
a. The energy of the will aspect.
b. The energy of the desire or love aspect.
c. The energy of the consequent thought form.
271. In this particular creative process, however, the unmodified energy of Shiva is not to be seen. Perhaps we could say that for the time being it manifests through the Vishnu aspect.
There is no contradiction here to the occult teaching that Father and Mother, or Spirit and Matter, when brought into contact, produce the Son.
272. DK knows that we, working with our understanding of the usual correspondences, will pause and wonder at the apparent rearrangement of aspects. Desire is usually not associated with Mother.
273. The section of text immediately above is foundational to all occult understanding.
The difficulty which students have to surmount consists in the true interpretation of the three terms: Mother—Matter—Moisture (or the waters).
274. Here the alchemical aspect is introduced.
275. When the term “Mother” is expanded to mean “Moisture”, we can understand the link between desire (found upon the astral plane, the plane of “water”) and the Mother aspect.
In creation, the three vibratory spheres:
1. The dense physical Mother...... Matter,
2. The etheric................. Matter....... Holy Spirit,
3. The astral................... Moisture... Water,
work as a unit, and in the occult teaching, during the earlier stages of creation, must not be separated or distinguished apart.
276. Here is yet another set of important correspondences. We see that, in DK’s understanding, matter is etheric.
277. Yet “Mother” and “Matter” have elsewhere, in different sets of correspondences, been considered equivalent and “Water” has also been considered as “Matter”.
278. We have been given a kind of lower Trinity which must not be separated. Indeed there is often to be seen an equivalence between Mother, Matter and Moisture.
279. The excerpt below establishes the equivalence between “water” and “matter”.
As we well know, water stands for matter, and the substances of the astral plane which are now under consideration are of prime importance in all form-building. According to the substance used and the nature of the Builders who respond to the note of the form in mental matter, will the purpose be accomplished. (TCF 1005)
On the path of involution, if the subject may be approached from a different angle, and thus [Page 1020] somewhat clarify, distinctions are made, and on the path of evolution, or of return, they are, as we well know, surmounted;
280. This simple sentence summarizes all outgoing and incoming.
281. To diversify is the way of involution. To re-unite is the way of evolution.
282. This statement touches on DK’s earlier statement that the three in this Trinity—Mother, Matter and Moisture—work as a unit and must not be separated.
on the middle point of equilibrium, as on our globe, for instance, confusion ensues in the mind of the student owing to the occult fact that the various formulas are being employed simultaneously,
283. Presumably, both will formulas and desire formulas.
284. On our planet, the forces if involution and evolution are somewhat balanced.
285. Who, we may ask, is applying these formulas? Most men can only apply them unconsciously if at all.
286. DK is telling us that on our planet, we have reached “the middle point of equilibrium”.
the thought-forms are at all stages of construction, and the ensuing chaos is terrible.
287. DK is a Thinker Who is not given to exaggeration.
288. On our planet we are passing through a stage strongly characterized by the fourth ray with its “confused [and confusing] combat”.
289. We see that before magic can be safely and sanely practiced, confusion in the mind of the practitioner must be brought to an end.
The rule [Rule X] which we are commenting upon may be interpreted as stating that in the magical work, the energy of the waters becomes paramount, and desire for the form and the fulfilment of its objective increases.
290. Certainly this is true of the stage of the creative process under discussion.
291. The thoughtform will not see the light of day unless the desire for it to manifest is sufficient. Many good ideas are born but do not manifest for just this reason. The creator has insufficient desire to manifest his idea.
This takes place after the will energy has formed the central nucleus by being brought into contact with the desire force.
292. We cannot dissociate will from centralization.
293. We might as well be speaking of the formation of the egoic lotus. The jewel or nucleus relates to the will force. The tiers of petals are related to love or desire force. Love and desire are, of course, closely related.
294. Are we speaking of the central nucleus of the thoughtform to be manifested? If so, why is the formation of this nucleus dependent on contact with desire force? It would seem that the nucleus was present once the idea from the Solar Angel had been apprehended and once a thoughtform on the lower mental plane had been constructed around that idea. Does not the nucleus pre-exist contact with the “desire force”.
295. Of course, what is the central nucleus? When considering the formation of the egoic lotus, both atmic and buddhic forces unite to form the Jewel in the Lotus (atmic) and the three synthesizing petals (buddhic). Can buddhic forces be related to the quality of desire? We must remember that Agnisuryans (usually considered devas of desire) are definitely found upon the buddhic plane.
296. Nevertheless, we have to accept the sentence just as DK presents it and ponder its meaning.
The magician, through desire (or strong motive), increases the vitality of the form until it is so powerful and intense in its own separated life that it is ready to go forth on its mission upon the physical plane.
297. This is very straightforward.
298. We see that, in this sense, vitalization is produced upon the astral plane. We are not speaking of etheric vitality, but of the induction of a vibrant tendency towards manifestation.
299. The thoughtform must achieve a certain degree of astral vitality before it can be viable upon the physical plane.
The building devas who have been impelled to construct the form out of the myriads of elemental lives available,
300. This is clear. Both types of water beings are involved—water devas (Agnisuryans) and water elementals.
301. Sometimes it is unclear whether DK is speaking of devas or elementals, but in this instance, it is clear.
302. We note that the “building devas” have been “impelled”, which is not the same as “compelled”. We could say with justification that the elementals are compelled.
303. To be impelled is to be stimulated into activity, to be urged along, to be given an irresistible impulse to act. To be compelled is to be forced. The blind, lower lives (i.e., the elementals) are forced.
have completed their work, and now cease from constructing;
304. It is the “building devas” who have completed their work. The passive elementals have been built into a completed from
this particular type of energy no longer drives the lesser lives in any specific direction,
305. We are speaking of the type of astral energy used in the constructive process.
and the final cycle of work upon the astral plane is entered upon.
306. On every level there comes a termination of the construction process. This occurs when sufficiency is reached. The astrally-enhanced thoughtform is now vibrant enough to make its way onto the next lower plane.
This is summed up in the next rule.
RULE XI. Three things the worker with the law must now accomplish. First, ascertain the formula which will confine the lives within the ensphering wall;
307. Martian energy is always seeking to break through. Neptunian energy (also associated with the astral plane) is useless in the attempt to maintain ring-pass-nots.
308. We note that the true magician is the “worker with the law”. If the worker does not work with and under the law, he cannot be a white magician.
next, pronounce the words which will tell them what to do and where to carry that which has been made;
309. The magician does not only think the words, but pronounces them This involves the throat center and a physical act.
and finally, to utter forth the mystic phrase which will save him from their work.
310. The phrase is “mystic” which means that it is arcane in its nature.
311. We are told clearly that danger is ever present.
The embodied idea has now form and shape upon the astral plane; but all is as yet in a state of flux,
312. Instability characterizes the state of the form. An unstable form is unready for further descent. It would not maintain its integrity. It would disintegrate.
and the lives are only held in place through the fixed attention [Page 1021] of the magician, working through the greater builders.
313. Again there are two types of lives:
a. Those that are held in form
b. Those who are the “greater builders”. “Greater than what?” we might ask. The term “greater builders” is applied in so many contexts. In this case, they are certainly greater than the confined elemental lives. They are evolutionary devas, and, though unconscious, are not blind, elemental lives.
314. We see that the willful “fixed attention” of the magician must be relieved. He cannot keep his mind on his creation forever. It must achieve some degree of independent life.
315. Further, we note that the magician works through the greater builders, directing and impelling them, though not in the full sense compelling them.
316. It is through these greater builders that the magician controls the elemental lives which, in this context, should be called “lesser builders”.
317. We should bear in mind that those called “greater builders” in this context would be called “lesser builders” in other contexts.
He must, through knowledge of certain magical phrases, make the work more permanent and independent and fix the place of the vitalising elements within the form, and give them an impetus that will result in more settled concretion.
318. Yes, the thoughtform must achieve greater permanence and independence. A creator cannot be tied to his creation. It must not forever demand his attention or he will be bound and constricted by that thoughtform.
319. Let us tabulate what the magician must do at this point:
a. He must make the thoughtform more permanent and more independent.
b. He must “fix the place of the vitalising elements within the form”. What these elements may be DK does not discuss, but they have to be permanently associated with the form. This is fixation. If he had called the “vitalizing elements” by the name “vitalized elements or elementals” understanding would come more easily.
c. He must impel these vitalizing elements towards more permanent concretion. The concretion thus far achieved is tangible but insufficient.
Having accomplished that, he becomes, if it might so be expressed, an agent of Karma, and sends forth the dual thought form (clothed in mental and astral matter), to fulfil its mission, whatever that may be.
320. Why an “agent of Karma”? May we say that he has created a form which will affect the environment and thus produced harmony or disharmony? That which he has created will either accord with the Plan or not. If it does not, it will attract to itself the ‘Karma of adjustment’.
321. The word “karma” is based on “karman”—to act. If we do not act, no karma is produced. If we act when identified with the greater Life, then the karma produced is the karma of the greater Life, and our participation in it is as one identified with that greater Life. We could call this “planetary Karma”, or the “karma of humanity” depending on our level of identification.
322. The term “mission” is important as it suggests the impelling force of the sixth ray acquired upon the astral plane.
Finally, he has to take steps to protect himself from the attractive forces of his own nature, which might eventuate in his holding the thought form so closely within the radius of his own influence that it would be rendered useless, its own inherent energy neutralised, and its purpose negated.
323. This is surely interesting. There is something within the magician which may not wish to release the prepared thoughtform. There are attractive forces with the astral body which desire to withhold that which has been created.
324. Through this final set of formulas, the magician seeks to protect the creative process from futility.
325. There are many analogies to the human birth process and early child rearing, and to the mother, for instance, who does not want to let go.
They might also produce such a powerful, attractive force that he would draw the form so closely to himself that he would be forced to absorb it.
326. This is like having to ‘eat’ one’s own creation.
This can be harmlessly accomplished by the man who knows how, but results, nevertheless, in a waste of energy which is forbidden under the Law of Economy.
327. It is interesting that laws cannot be violated—ultimately. The Law of Karma enforces adherence to law in general.
328. It is wasteful to create and then fail to utilize that which has been created.
329. DK seems to suggest that absorption may also be a harmful process.
With the majority of men, who are oft unconscious magicians, many thought forms are malicious or destructive, and react back upon their creators in a disastrous manner.
330. Here something of real importance is said. There is a type of absorption which can bring real harm to the generator.
331. The minute we begin to think, we are engaged in a karmic process.
332. The Fifteen Counsels given in A Treatise on White Magic, p. 473, are invaluable in this respect.
333. It must be brought home to us that we are definitely responsible for our creations.
334. As long as we cannot help but be magicians (though largely unconscious) we had best with all due deliberate speed become conscious white magicians.