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Fellowship of Cosmic Fire

Commentary Semester VIII Section VIX

TCF 1027-1039: S8S9

 (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

1.            This following presents a table of contents for subjects to be covered in the next hundreds of pages. We can see that we are dealing with that section of the book which pertains largely to electric fire.



I. Introductory Remarks.

II. The Nature of this Motion.

1.  Spiral-cyclic.

2.  Triple.

3.  Attractive.

III. Results of its Activity.

1.  The Law of Expansion.

2.  The Law of Monadic Return.

3.  The Law of Solar Evolution.

4.  The Law of Radiation.

a.  The cause of radiation.

b.  Radiation in the five kingdoms,

c.   Radiation and cyclic law.

IV. The Turning of the Wheel.

1.  The solar wheel.

2.  The planetary wheel.

3.  The human wheel.

2.            It is obvious from studying the subjects in this table of contacts that we are dealing with large, macrocosmic matters.

V. Motion and the Form-Building Aspect.     

1.  In the mental sheath.

2.  In the causal body.

VI. Effects of Synthetic Motion.

1.  Introductory remarks.

2.  It produces periodic manifestation.

3.  Causes triangular linking.

4.  Produces a relation between three centres.



We have now concluded our consideration of thought forms, having viewed the whole universe (including man) as an embodied thought,

3.            Thus the entire preceding section has dealt with thoughtform creation—both microcosmic and macrocosmic.

4.            Yes, the entire “universe” itself, if by “universe” means that entire collection of all stars and starry systems. We would then have to ask, “If the entire universe is a vast thoughtform or “embodied thought”, WHO or WHAT is the THINKER Who created this thoughtform?” Though the answer to this question may seem easy—for instance, “GOD” or the “ABSOLUTE”, may problems arise by attributing conscious action to “BE-NESS”.

and having dealt with the ability [Page 1028] of man him­self to create forms for the clothing of his ideas.

5.            We are referring to the entire white magical process.

We now return once more to the realm of technicalities,

6.            As if, perhaps, the foregoing sections had not been filled with technicalities—at least from the perspective of the average reader!

 and to the more scientific part of our thesis.  I use the word "scientific," for that which will be said concerns that which is proven and known to occultists, and deals with facts.

7.            In this respect, normal readers of A Treatise on Cosmic Fire are not referenced. They are not occultists, as DK is here using the term. Rather, high initiates and Master of the Wisdom are the kind of “occultists” of whom Master DK speaks.

8.            In the following, we find DK’s definition of the term “fact” as that term is considered in the modern world.

The modern fact of the modern scientist is his approximation of a part, and often an infinitesimal part, of some greater whole,

9.            “I take that garment piece by piece.” This sentence derives from the Technique of Integration to be used by those who are fifth ray souls.

10.         The focus of modern scientific inquiry is often narrow, certainly exclusive of higher realities, but extremely intense.

and even then it concerns only the most objective part of manifestation,

11.         This, of course, is the problem. Not only is penetration into subjective realities rarely to be found, but the scope of modern scientific inquiry is often very limited—at least when compare to the possible scope of inquiry offered by occultism.

 for that which is the essence is not regarded as a reality at all by them as it is by the real occult knower.

12.         This type of modern scientific mind is veiled thickly by skepticism as regards all that the occultist considers “real”.

That which we see and can touch is but an effect of inner underlying causes.

13.         After numerous years of study, many students of the Ageless Wisdom consider this a foregone conclusion, but it is not so for the average scientist. Some there are in the scientific field, who sense the deeper realities and have begun to search for them. They have begun “…searching for the Mystery which brought the mysteries to thee.”

 The occultist does not concern himself with effects, but only with their originating cause.

14.         Here we have the most clarifying definition possible. Now, how would we measure our own approach against this standard? Are there any ways in which we find ourselves preoccupied with effects instead of causes? I suggest that we ponder the matter carefully.

The modern scientist, therefore, is not as yet occupying himself with causes,

15.         To a degree (now almost ninety years after A Treatise on Cosmic Fire was written), this is changing. The deepest causes, however, are still not touched by the modern scientist.

and during the past only approached the realm of these initiatory impulses

16.         Shall we think of them as etheric impulses, for surely, the modern scientific student of the "Garment of God" is not scientifically studying the astral plane nor the lower mental plane? Nor is he able to penetrate, in most cases, beyond the fourth and lowest ether.

 when he began to comprehend the energy aspect of matter, and to consider the nature of the atom.

17.         Einstein, we see, had begun to comprehend the “energy aspect of matter”. This is, according to occultism etheric in nature, even though the scientists in Einstein’s day discounted the need for any ether.

When he can pass more directly in his thoughts to the discussion and consideration of the etheric substratum which underlies the tangible, then and only then will he be entering the domain of causes,

18.         If we consider the entire gamut of occult causes, these etheric causes are relatively secondary causes, but they are primary in relation to the dense physical plane.

19.         We can see how much attention is given to the etheric plane in this book A Treatise on Cosmic Fire.

 and even in this case, only those physical causes which underlie the grossly objective;

20.         As stated. Etheric causes are still “physical” from a larger perspective.

 he will not really have ascertained the vital impulses which produce Being.

21.         From one perspective we might ask if there is any impulse which can ever produce “Being”. Is not “Being” that which is—forever. Or should we refer to ‘BE-NESS” as the ABSOLUTE SUBSTRATUM, differentiating IT from “Being”? Are we really capable of doing this?

Yet a great step will have been made for, under the Law of Analogy, he will then be in a position to comprehend some of the major secrets of solar manifestation;

22.         The Law of Analogy is the great interpretive law of the system.

23.         It is amazing that we can analogize from the etheric plane to planes and relations far higher.

24.         DK is telling us that some of the “major secrets of solar manifestation” are discernible from an understanding of the etheric plane. We must remember that the etheric plane is both solar and lunar simultaneously—or shall we say that prana is especially solar and that the etheric body, per se, is more lunar,

In the words "prana and the etheric body" (or life force and form) we have the key to the mystery of the solar and lunar pitris, and a hint as to the place of the physical body in the scheme of things. (TCF 617)

 for the planes of our solar system constitute, as we know, and as this Treatise seeks to demonstrate, the seven subplanes of the cosmic physical plane.

25.         DK is telling us that whatever we can understand with regard to the systemic physical plane (which includes the systemic etheric subplanes) we can in some respect understand in relation to the cosmic physical plane (which includes the cosmic etheric subplanes).

It is apparent to all careful students of this Treatise on Fire that in this section we are concerned with:

26.         We pause—“Are we truly careful students?”

First, that mode of activity which distinguishes the Vishnu aspect of Deity, or the motion of the Divine Manasaputras.  [Page 1029]

27.         The Vishnu aspect of Deity, we know, is associated with the second aspect of divinity.

28.         The Divine Manasaputras are, from one perspective, the Planetary Logoi or “Dragons of Wisdom”. In general, they are thought to embody the second aspect of Deity—the Love-Wisdom aspect. They express that aspect far more fully than man and less fully than the Solar Logos.

29.         We are probably speaking, in general, of “spiral-cyclic motion” (though occasionally, such motion is associated with the first aspect of divinity).

30.         We shall have to watch how Master DK refers to spiral-cyclic motion. Sometimes He associates it specifically with the second aspect of divinity but sometimes it is presented as a combination of first and second ray motions. In such instances He calls second ray motion by the name “cyclic activity”, which He distinguishes from “rotary motion”.

31.         We must also be alert to those rare moments when He refers to spiral-cyclic motion as related to the first ray. We shall see that “spiral” motion certainly is so related—at least in our solar system and at this time.

This involves, therefore, a consideration of the effects of this motion:

a.  Within the planetary schemes, Their bodies.

32.         The Divine Manasaputras have planetary schemes as Their “bodies” of manifestation.

33.         This type of motion, then, is particularly influential on the scheme level.

b.  Upon the atoms or "Points" in those bodies, the human and deva Monads.

34.         This seems a very occult reference. Somehow, an equivalence between human and deva Monads is suggested. Presumably, they are both found upon the same subplane of the cosmic physical plane.

35.         The term “bodies” has to examined in this context. Often DK differentiates the centers or chakras from the remainder of the body. The deva units are said to be part of the body per se, and man, part of the centers. Yet, since these deva units are “Monads”, their essence would have to find their place on the monadic plane just as does man’s essence.

36.         We are being told that both human and deva Monads are affected by spiral-cyclic motion. For one thing, the process of reincarnation to which human beings, at least, are subjected, demonstrates this. The ‘motion’ of reincarnation is repetitive and, thus, rotary (or cyclic—in the general but not specific sense) but the indispensable factor of ‘occult elevation’ is also present, rendering it “spiral”.

37.         Do devas reincarnate? This is a question which has not been touched upon satisfactorily to give an adequate answer. Since the Law of Periodicity controls all forms of life, it would seem that in some manner, they must necessarily do so.

38.         If devas do not re-incarnate, then they perfect themselves in some other manner. They are not yet perfect, so they too must be engaged in the process of self-perfection.

Second, that impulse which is the basis of the Law of Periodicity, and which results in the cyclic incarnation of all Beings.

39.         Now Master DK begins to discuss this very thing.

40.         First we discussed a “mode of activity” in relation to the Vishnu aspect of Deity. Now we discuss another aspect lying behind the Law of Periodicity. We have to focus. Is DK considering the Law of Periodicity the result of a second ray or third ray impulse? Is DK saying that the Vishnu aspect is not the basis of the Law of Periodicity? Certainly there is something “rotary” about the Law of Periodicity, and this would relate it to the third aspect of divinity.

 This impulse manifests in three cycles or in three turns of the wheel of Being.

41.         Let us not gloss over the phrase “the wheel of Being”. With this phrase and in this context, DK seems to be referring to the action of the first, second and third Logos, which are subsidiary to the Solar Logos.

a.  The activity which produces involution, or the submergence in matter of Life or Spirit.

42.         This is what is known as the First Outpouring and includes the first half of the Second Outpouring. The entire First Outpouring is involutionary and half of the Second Outpouring is also involutionary.

43.         When we use the term “submergence” we can understand why “matter” and “water” are often considered equivalent terms.

b.  The activity which produces the equilibrium of these two forces, matter and Spirit, or manifestation, or the processes of evolution.

44.         In general the activity which produces equilibrium of these two forces

45.         This process begins in the second part of the Second Outpouring which is evolutionary in nature.

46.         At the beginning of the Second Outpouring, such equilibrium does not yet exist.

c.   The activity which withdraws the central energy from out of the responsive form and produces obscuration.

47.         This is the result of the Third Outpouring and represents the consummation of that outpouring.

48.         In other words we are speaking of the withdrawal of the Jewel in the Lotus into its source, the Monad.

49.         From one perspective the Monad has been present throughout involution and evolution coming only into consciousness during the latter phases of evolution after the second outpouring has risen through four kingdoms. Once the human being becomes conscious of himself as an extension of the Monad, the withdrawal process is already beginning. This happens with definiteness at the third initiation.

Third, that activity which causes the interplay—attraction and con­sequent repulsion—between all atoms, from the great cosmic atom, a solar system, to the tiny atom of the chemist or the physi­cist.

50.         Thus far we have dealt with the two modes or activity or impulses:

a.            The mode of activity behind the Vishnu aspect of Deity

b.            The impulse behind the Law of Periodicity as it works out in three turnings of the Great Wheel.

51.         In seems that in all these examples we are speaking very much of motion associated with the second aspect of divinity.

52.         Now the third mode of activity concerns “interplay”—both attraction and repulsion.

53.         Such activity comes under the Law of Attraction which we recognize as related both the Vishnu aspect and to spiral-cyclic motion. The factor of repulsion (normally a first ray, dispersive factor) is to be included as an aspect of this second ray law.

This activity, therefore, may be viewed as:

a.  Inter-cosmic, or affecting constellations.

54.         The implication is that constellations are attracted to and repelled by each other. The Law of Attraction has within it an aspect of repulsion.

55.         We recognize this, perhaps, in the attraction and repulsion which exists between the energies of certain sign of the zodiac—really constellations of the zodiac.

56.         One level of interaction has been skipped, apparently. What about the attraction and repulsion of various stars? This certainly exists, for our Solar Logos seeks the Logos Who is His polar opposite and will ‘marry’ that Logos.

57.         We must pause to ask whether Master DK is considering our solar system a kind of “constellation”. Sometimes, it seems He does. The following quotation demonstrates that DK sometimes considers solar systems as constellations:

This "fall of the angels" was a tremendous event in the history of our planet, but was nevertheless only a passing and interesting phenomenon in the history of the solar system, and a trifling incident in the affairs of the seven constellations, of which our solar system is but one. (EP I 395)

b.  Inter-planetary, or affecting the schemes.

58.         The term “planet” or “planetary” is sometimes ambiguous and one does not know whether DK is referring to a globe (such as our so-called “dense globe”—though not entirely dense!) or to the entire planetary scheme. Here it is apparent that He is referring to the scheme level and that the term “planetary” can reference an entire scheme.

c.   Inter-chain, or affecting the chains.

59.         Of this kind of inter-chain attraction and repulsion we know very little if anything. Yet we can use the Law of Analogy. Chakras are attracted to and (so one presumes) repelled from each other—at least qualitatively. At least in the process of the rising of energy from a lesser to a greater chakra, the Law of Attraction seems to be in effect. Probably, as well, the functioning of a higher chakra often negates the excessive functioning of the lower chakra with which it is naturally paired and does not allow the quality of energy found in such a lower chakra to rise into it without undergoing transmutation.

d.  Inter-globular, or producing an interchange of force between the globes of the chains.

60.         We could be speaking of two kinds of “inter-globular” interchange.

a.            Between globes in the same chain.

b.            Between the globes in one chain and corresponding or complementary globes in another chain—all presumably within the same planetary scheme. As for inter-globular contact from scheme to scheme we have heard very little if anything.

61.         If there can be an interchange of force between the globes in one chain and the globes in another, then, analogously, there can be an interchange of force between the chains in one planetary scheme and the chains in another.

62.         Carrying the idea further, we could have an interchange of forces between the planetary schemes in one solar system and the planetary schemes in another.

63.         Similarly we would find an interchange of forces between the solar systems in one Cosmic Logos and the solar systems in another Cosmic Logos—etc. We could continue the speculation to the bound of the universe.

64.         It seems that throughout the vast cosmic web of life there is nothing but flow and exchange impulsed by the Cosmic Law of Attraction (and Repulsion).

e.  Inter-sectional, or affecting the transference of force between the five kingdoms of nature.

65.         This interchange will not be limited to exchange upon a single planet, as kingdoms of nature are found throughout the solar system.

66.         The word “sectional” is important and should be noted. It corresponds to the kingdom level.

67.         This level, it appears, is one level lower than the globe level.

68.         Is the Being Who informs a kingdom of nature within a planetary scheme of lower status than the Being who informs a globe within that planetary scheme?

69.         Is the Being Who informs a kingdom of nature within the solar system of lower status or higher status that the Being who informs a globe within that planetary scheme?

f.    Inter-human, or relating to the interplay between the various human units.

70.         With this level, of course, we are very familiar. It provides the very substance of our life within the human kingdom.

71.         The perpetuation of the race of human beings depends upon interplay and exchange as must be obvious.

g.  Inter-atomic, or the passage of force from one atom to another atom.

72.         This type of passage of forces is the province of the realms of chemistry and physics.

73.         The term “chemical affinity” indicates this type of exchange involving both attraction and repulsion.

74.         Note that we have spoken of seven levels of exchange, from the cosmic to the level involving the atom of substances. Obviously there are more levels to consider, but it is interesting that Master DK cited seven.

Students need here to remember that we are concerned with the energy or activity which produces forms, and, [Page 1030] there­fore, with the forces which tend to coherence, to concretion, and to the stabilisation of the work of the builders.

75.         There is no reason why we should not consider the energy of the second ray in this light.

76.         Coherence, however, is one thing and concretion another. The factor of concretion is better accounted for by the hard line rays, each of which plays its part such a process.

77.         The factor of concretion is particularly related to the fifth ray and the “stabilisation of the work of the builders” to the seventh ray.

 If they but realised it, the key to much that is connected with the production of forms, or of the Son,

78.         The second ray is the great ‘Ray of Form Production’. The third ray is related to matter; the second ray to form; the first ray to the life within the form, animating both form and matter.

79.         Our solar system is the Divine Son in manifestation.

80.         The word “inter” suggests particularly the second ray and its subsidiary, the fourth.

 the second aspect, is contained in the above tabulation,

81.         Whatever the subsidiary rays involved, DK is informing us that in the three modes of motion or activity which He has somewhat elaborated, He has been speaking principally of the energy of the second aspect of divinity.

82.         The tabulation is therefore explanatory and important.

 for all nature holds together, and the life of any scheme, globe, kingdom, or atom, becomes in turn the animating principle of another scheme, globe, kingdom, or atom.

83.         That which is animated becomes that which animates. That which is receptive is also that which is positive to lesser centers which are receptive to itself. There is a seemingly endless chain of E/entities, varying in their polarity relative to each other.

Everything in the solar system is in a state of flux, as is everything in the universe,

84.         This is why it is so terribly difficult to understand the universal process with the aid of the concrete mind alone. Perhaps only the Mercurian intuition can begin to see reason and pattern in the perpetual flux.

and the vital energy circulates, as the blood or the nervous energy of the body circulates, throughout the entire system.

85.         Such are the rivers and streams of energy revealed to the initiate of the third degree from his point of consciousness “upon the mountaintop”.

This is the basis of the occult fact that all in nature, for instance, will be, is, or has been, through the human kingdom.5  [S.D., I, 215, 242, 293]

86.         We must be very cautious as we approach the interpretation of this thought. Is the human “kingdom” literally the human form (as we know it or as it may appear on other planets), or are we discussing a human stage which is characterized by an individualized consciousness poised midway between super-human kingdoms and sub-human kingdoms?

87.         In other words, can there be an individualized devas equivalent in its consciousness to a human being and yet living through a human stage which is equivalent to living within the human form, per se?

88.         This question is not easily resolved unless deep thought is applied to the line of progress pursued by the deva evolution from its lower reaches to its higher.

Under this type of solar activity, the ultimate good is attained by the method of interplay, interchange, and in mutual attraction and repulsion.

89.         We see how the Will-to-Good, involving the motion of the Vishnu aspect achieves this “ultimate good”.

90.         Let us list the factors which achieve, eventually, the “ultimate good”

a.            Interplay

b.            Interchange

c.            Attraction

d.            Repulsion

91.         We note that DK calls the general type of motion He has been discussing a “solar activity” so we are to conclude that He has been discussing the Law of Attraction as it operates within the solar system.

It would be advisable here if students would study that which was communicated in the early part of this treatise upon motion upon the physical and astral planes.

92.         No part of this book stands entirely on its own but must be cross referenced and supplemented by material from earlier and later sections. Thus, we are directed back to that which we have already studied. Can any one of us say we have thoroughly absorbed it?

93.         While A Treatise on Cosmic Fire is a study of “fire” it is also necessarily a study of “motion”. In many respects, fire is motion and motion is fire.

  Under the Law of Analogy, much will be noted as necessarily translated on to the higher plane, and to be transmuted into the energy of the form-building impulse.

94.         Our method of inter-plane comparison continues and is encouraged.

95.         We are to recognize processes occurring on a lower plane which, when transmuted, are closely related to the form-building impulse of the Vishnu aspect.

We will consider what we have to say in this section under the following heads:

96.         There are five headings given.

1.  The nature of this motion.....spiral cycling

97.         Yes, we are studying principally the second ray aspect of motion. But we will note in sections of text following that DK correlates the term “spiral” with the first ray and “cycling” with the second.

2.  The results of its activity.  These results can be viewed as four subsidiary laws or adjuncts to the major law of Attraction, and may be called:

98.         We see here that DK has, in this context, definitely related spiral-cyclic motion or “spiral cycling” motion to the major law of the system, the Law of Attraction.

99.         As stated previously, however, we have to remain alert to those one or two instances in which He seems to connect spiral motion to the first ray and spiral-cyclic motion to some combination of first and second ray motions.

The Law of Expansion.

100.      We can see the analogy to Jupiter and the second ray. Probably our second ray Solar Logos operates largely under this law.

The Law of Monadic Return.

101.      We understand that the Monad has its permanent place of focus (‘permanent’ during its long pilgrimage into the five lower worlds) on the monadic plane.

The Law of Solar Evolution.

102.      We are presently in a second ray solar system and the soul ray of our Solar Logos (the soul being the aspect presently undergoing evolution) is the second ray. (His Personality is also upon the second ray.) Naturally, the Solar Logos is extremely responsive to the second Ray of Love-Wisdom.

103.      The Beings Who emanate from Him (i.e., the Solar Angels) are also extremely responsive to the love-Wisdom ray.

The Law of Radiation.  [Page 1031]

104.      The Second Ray Lord is called among other things, “The Radiance in the Form”. (EP I 66)

It will, therefore, be apparent that, as we consider these laws, we are dealing with matters that concern:

The process of initiation.

105.      The highest of the teaching methods of teaching truth to humanity utilized by those representing the second ray focuses upon the “processes of initiation”. (EP I 50)

The life of the divine pilgrims upon the upward arc.

106.      The “divine pilgrims” are the Jivas which are really extensions of the Monad. The Monad, in the form of the Jiva, is the divine pilgrim.

107.      The “upward arc” is the second half to the Second Outpouring which but the part of that “upward arc” here referenced occurs only after individualization has occurred.

The impulse which produces the Son, and which drives Him to gain experience through the medium of the solar system.

108.      The “Son” is the second aspect of Deity. We can consider the “Son” as the soul or consciousness aspect of the Solar Logos.

109.      The impulse which produces the Son is a kind of cosmic individualization.

Magnetism, or Divine Alchemy.

110.      This is certainly a different way of defining “Divine Alchemy”. We must gather that the liberation of the volatile essence (the entombed essence plus the first aspect) would not occur unless it were subjected to the second aspect of divinity—in other words to ‘Divine Magnetism’. It is drawn forth from the containing vessel as much as it breaks through the containing vessel.

3.  The turning of the wheel,

111.      This phrase is often used to indicate the reincarnational process.

a.  The solar wheel,

b.  The planetary wheel,

c.   The human wheel.

112.      All these types of atoms are subject to reincarnation.

113.      Reincarnation always involves the second aspect because there results an expansion and elevation of consciousness. The fact that it is repetitive involves as well the third aspect of motion—rotary motion.

114.      We see that DK is very much discussing what we will take up in discussion. The text thus far considered in this commentary is preparatory to larger discussions.

115.      We see below that the considerations are including many macrocosmic factors.

This will involve our taking up the consideration of the orbital paths of these various spheres, their centres, interplay and inter­communication, and of force transference,

116.      As we have discussed above…

 and will bring out the concept that all spiral-cyclic activity is not the result of the rotary action of matter itself, but of an impulse emanating from without any particular atom, and therefore extraneous to it.

117.      Mistakes are made by modern thinkers when they attribute consciousness to the activities of matter, as if consciousness were some extrusion or side-effect of material processes.

118.      Superior types of motion do not derive from lesser types. Rather, it is the other way round.

119.      DK is telling us that spiral-cyclic motion is always extraneous to the motion of any atom which is, per se, rotary rather than spiral-cyclic.

4.  Motion, or the form-building impulse latent in:

120.      Is motion to be equated with the “form-building impulse”?

a.  The mental sheath itself, both cosmically and humanly considered.

121.      The second and fifth rays are intimately related as a study of the nature of the Solar Angel will reveal.

122.      Processes emanating from the mental sheath are meant to bring about cohesion. We can see this when studying the white magical process as applied to the creations of the human magician. Activity upon the mental plane is the first strictly human activity in the white magical process.

b.  The causal body of the macrocosm and the microcosm.

123.      For millions of years the causal body is the cohesive factor in the human energy system.

c.   The centres, divine and human.

124.      These centers collectively hold in coherence the vehicle in which they are located.

125.      We are dealing with three ‘places’ where motion or the “form-building impulse” are to be considered “latent”.

5.  The effects of the united activity of the sheath, the centres, and the causal body as it produces:

126.      We are listing the various subject headings to be considered in the forthcoming sections of text.

127.      We are looking at the combined activity of the causal body, the mental sheath and the centers with the sheaths.

a.  Periodic manifestation.

128.      Reincarnation is one of the chief of these period manifestations.

129.      The combination of causal body, mental sheath and the centers brings about periodic manifestation.

b.  The linking of the triangles.

130.      This brings coherent interplay into any system in which these triangles are found.

131.      The impulses of the causal body and the mental sheath combined promote the linking of the triangles.

c.   The relation between the throat centre, the alta major centre, and the mental centre, macrocosmically and microcosmically considered.  [Page 1032]

132.      This triple interplay is unusual. What is meant by
the “mental centre”? A particular center within the lower mental sheath?

133.      All of members of this relation are related to the third aspect of divinity.

134.      There is no throat center in the mental sheath per se—i.e., the sheath which encompasses the four subplanes of the lower mental plane. With what then are the throat center and the alta major center linked? With the sacral center in the mental body? The sacral center is the home or location of the mental elemental prior to its transference to the throat center. Remember we are speaking of the a mental center on the lower mental plane.




As we well know, the nature of the motion on the plane of matter is rotary. 

135.      It functions under the third aspect of divinity.

136.      We have to remember that all our twenty-one lowest systemic planes are located on the “planet of matter” as far as our Solar Logos is concerned. The eighteen lower sub-planes are located on the “planet of matter” as far as our Planetary Logos is concerned.

Each atom of matter

137.      There are rather material atoms on the astral plane and the lower mental plane and really, on all levels of the cosmic physical plane.

138.      Therefore, we will find lesser types or rotary motion and greater type of rotary motion which are occurring on those planes whereon lower forms of cyclic, spiral-cyclic and progressive motion are thought to occur.

139.      In other words, the entire cosmic physical plane is rotating even though within that cosmic physical plane all kinds of lesser cyclic, spiral-cyclic and progressive motions are occurring. Wheels within wheels. Cycles within cycles.

rotates on its own axis, and each larger atom, from the purely physical standpoint, likewise does the same;

140.      In a way, this “purely physical standpoint” exists throughout the cosmic physical plane.

 a cosmic atom, a solar system, a planetary atom, and a human atom, man, can be seen equally rotating at differing degrees of velocity upon their own axis or around their own pole.

141.      Each atom has a “pole”. This has not been much emphasized in modern physics though there has been an emphasis on polarity.

142.      While we can imagine that we can perceive some semblance of shape for an atom of matter, a human atom, a planetary atom and a solar-systemic atom, how would we conceive the shape of a “cosmic atom”—for instance that atom composed of seven major solar systems (and many others) which contains our particular solar system. Would the shape be etheric?

143.      As for a ‘galactic atom’, again, we imagine that it is conceivable. The factor of rotation is certainly evident in such an atom and its speed of rotation is the subject of modern scientific investigation.

144.      We can imagine that the speed of rotation of some of these atoms (not only as regards physical rotation but subtle rotation as well) is a secret of initiation and contains within itself many secrets regarding the dynamics occurring within the atom.

145.      Our solar systemic atom is said to rotate about once every 100,000 years.

The solar atom must be considered as pursuing analogous lines of activity and as paralleling on a vast scale the evolution of the planetary atom.  The entire solar sphere, the logoic ring-pass-not, rotates upon its axis, and thus all that is included within the sphere is carried in a circular manner through the Heavens.  The exact figures of the cycle which covers the vast rotation must remain as yet esoteric, but it may be stated that it approximates one hundred thousand years, being, as might be supposed, controlled by the energy of the first aspect, and therefore of the first Ray. (TCF 1057)

When we arrive at the plane of mind, and have to consider the activity of the second aspect of divinity, that which builds and holds the forms in coherent form,

146.      Here we have an excellent definition of the second aspect of divinity.

147.      Also, we find that we are tracing the activity of the second aspect through different sheaths and centers—the causal body, the mental sheath and the various chakras.

and which is the basis of the phenomenon we call time (literally, the awareness of the form), a different type of force or motion becomes apparent.

148.      Here is a most important definition of “time”—awareness of the form.

149.      Is DK telling us that the second aspect of divinity is the basis of the “phenomenon we call time”? Usually, the third aspect is considered in this respect.

150.      DK, however, is relating time to form and not to matter per se (though even the tiniest unit of matter can be considered a form.

151.      Another important definition of time is the following:

People are apt to forget that time is the sequence of events and of states of consciousness as registered by the physical brain.  Where no physical brain exists, what humanity understands by time is nonexistent. (EH 403-404)

152.      As well, we are reminded when considering the “Seed of all Philosophy”:

“Time IS. Being descends to manifest. Creation is. Time then and form agree. Being and time do not agree.

153.      We see the connection here of time and form, but not of time and matter.

154.      Just as Being and Time do not agree, it could be said that formless Matter and Time to not agree.

155.      If we can succeed in the requirements for Rule V and Rule IX, the light of form will be blotted out, and, even more radically (in Rule IX), form itself will be blotted out. When this has occurred, time as we know it will be eradicated.

Rule V: For Disciples and Initiates:  In unison let the group perceive the Triad shining forth, dimming the light of the soul and blotting out the light of form.  The macrocosmic Whole is all there is.  Let the group perceive that Whole and then no longer use the thought "My soul and thine." (R&I 20)

Rule IX: For Disciples and Initiates:  Let the group know there are no other selves.  Let the group know there is no colour, only light; and then let darkness take the place of light, hiding all difference, blotting out all form.  Then—at the place of tension, and at that darkest point—let the group see a point of clear cold fire, and in the fire (right at its very heart) let the One Initiator appear Whose star shone forth when the Door first was passed. (R&I 21)

156.      In a way, time or the experience of time is the ‘awareness of the sequence of differences”. When homogeneity can be perceived regardless of apparent difference, the sense of time ceases.

157.      Spirit in essence is homogeneous. Matter in essence is also homogeneous, but students do not sufficiently distinguish between matter and form.

This type of energy [the energy of the second aspect] in no way negates or renders useless the atomic rotary type,

158.      The greater includes the lesser. This principle is constantly found in occultism.

159.      And there is also a greater third aspect motion which includes lesser second aspect motions.

 but involves it, and yet at the same time it brings the atoms of all degrees under the influence of its own activity,

160.      Atoms continue their own rotary motion but become subject, as well, to spiral-cyclic motion—generically the motion usually considered associated with the second aspect of divinity.

 so that in every form which is in manifestation, the two types are manifested.

161.      Rotation and spiral cyclicity…

162.      This dual demonstration is certainly how it is now.

I would here remind the student that we are primarily considering the force of the second aspect

163.      And this despite all the various angles of vision presented in the foregoing text

as it concerns the human and super­human kingdoms, or as the Manasaputras and their various groups are concerned.

164.      Again, the “Manasaputras”—not called “Divine Manasaputras” in this instance, function most specifically under the second aspect of divinity.

165.      The human and super-human kingdoms are considered as various groups within the body of manifestation of the Divine Manasaputras.

On the involutionary arc, the Vishnu force is likewise felt,

166.      We are speaking of the first part of the Second Outpouring.

 but until the nature of the group soul is more apprehended,

167.      And, truly, at this time it is not well apprehended. The formation of group souls occurs on the downward arc of the Second Outpouring, but is still active on the evolutionary arc until individualization is reached.

and the quality of the Life who informs each of the subhuman kingdoms of nature is known with greater accuracy,

168.      We are speaking of the second aspect of divinity which is that aspect which demonstrates as quality.

169.      Such a Life (informing each of the sub-human kingdoms) is a great systemic Being. The Lords of the kingdoms are primarily systemic Beings, but in Their subdivisions become planetary.

170.      A little has been written about the relationship between the Being informing the animal kingdom and the Being informing the human kingdom, but not much else.

171.      It also seems that the Being informing the vegetable kingdom is the most advanced (relatively) of the Lords of all the three lower kingdoms.

 it will profit us more to deal with force as it affects the human being, the planet on which he may be found, and the system in which that planet is playing its part.

172.      DK is suggesting that we should consider the effect of the second aspect of divinity, or spiral-cyclic motion, or the Law of Attraction, on a higher turn of the spiral where it is possible to achieve better understanding. In other words we are to concentrate on the manner in which this force affects the human kingdom and not the lower kingdoms of nature.

173.      The true nature of the consciousness of the lower kingdoms is still very opaque to present human understanding.

The activity of the second aspect has been called spiral-cyclic, which in itself involves the concept of duality.

174.      Wherever the second aspect is mentioned duality is inescapably involved.

175.      Our solar system is a Love-Wisdom solar system and the second ray is a manifestly dual ray.

176.      In this reference, DK discusses the activity of the second aspect in relation to spiral-cyclic motion and not only in relation to cyclic motion which He does as well in the text covered in this commentary.

177.      Shortly below, we will find DK taking the term “spiral-cyclic” and relating it to a combination of both first and second ray motions.

 This activity is the cause of all cyclic evolution, and has been called in the occult phraseology "the activity of Brahma's year."

178.      “Cyclic evolution” involves the idea of repetition but also of ascent.

179.      The occult phraseology here offered is very interesting. Implied is the ascent in consciousness which occurs with each succeeding “Year of Brahma”. Sometimes a “Year of Brahma” has been considered as a round, but sometimes, strangely, as the period of duration of a planetary scheme.

180.      When we consider rounds we should consider them as containing a spiralling dimension. Each succeeding round is evolutionarily in advance of the preceding.

It is that which brings about the [Page 1033] periodical appearing and disappearing of all existences, great or small.

181.      We see how spiral-cyclic motion, the motion of the second aspect of divinity, is directly related to the Law of Periodicity.

182.      This type of motion seems to demand the relinquishing of form so that a new form can reappear on a higher turn of the spiral.

183.      This makes sense because as consciousness expands and deepens under spiral-cyclic motion, a new type of form is needed through which the advancing consciousness can more adequately express.

184.      Rotary motion, per se, does not demand the disappearance of the form.

  It is intimately linked with the will aspect of Divinity, and with the Lipika Lords of the highest degree and its origin is, therefore, difficult for us to comprehend.

185.      We are speaking of the manner in which second ray motion is related to the First Divine Aspect. The Lipika Lords of highest degree are directly related to the first aspect.

186.      Further, the will as it expresses in this solar system, is an expression of Love-Wisdom, and therefore linked directly to the second aspect.

187.      We might think of the motion of the first aspect as driving the motion of the second aspect—as making second aspect motion possible.

188.      The Spirit is always the source of progression or “progress onward”.

189.      When thinking of the second aspect itself, it is always possible to expand without progressing. Expansion would be “more of the same”. Progression would involve something new.

190.      With regard to the Lipikas, we must remember that for our Solar Logos Sirius (and the great Lipika Lives there found) is the source of karma.

Perhaps all that can be said about it is that it is largely due to certain impulses which (as far as our solar system is concerned) can be traced to the sun Sirius.

191.      Sirius can be considered related to the all three aspects of divinity. We know that the Lipika Lords Who karmically administrate our Solar Logos and His system have residence on Sirius and come forth from Sirius. They impose karma on our Solar Logos and hence express a first aspect function.

192.      Yet Sirius is, from one perspective, the Cosmic Christ and as the One Who bestowed manasic stimulation upon our Solar Logos can also be related to the third aspect of divinity.

193.      DK seems to be saying that all within our solar system is spiraling upward due to impulses emanating form the Logos of the star Sirius.

 These impulses find their analogy in the impulses emanating in cyclic fashion from the causal body of man,

194.      The implication in this context is that Sirius is to our Solar Logos and His solar system as the causal body is to man.

195.      From the point of view we can consider the causal body a tiny representative of the Sirian energy, and the Solar Angels as Representatives of Sirius.

which impulses bring about his appearance upon the plane of maya for a temporary period.

196.      Impulses from the causal body cause the emergence of the human being into incarnation and his withdrawal to the inner planes with the incarnational cycle is completed.

A hint may here be given to the earnest student; in the threefold Ego (the lives who form the central bud, the lives of the petals, and the triple group of lives who form the three permanent atoms—[all of these three groups are solar angelic lives]) is seen a correspondence to the three groups of Lipika Lords who are the karmic cause of solar manifestation, and who control its periodic manifestation.

197.      Are we to correlate the Lipika Lords with the greater Solar Angels found on the cosmic mental plane? It if from this cosmic plane that the Solar Logos comes forth into cosmic manifestation—presumably with the aid of the greater Solar Angels and the Lipika Lords. Are They to be considered equivalent? This must be researched.

198.      From what is here said, it seems that the Lipika Lords are ‘sending’ the Solar Logos into incarnational existence and are doing so according the cosmic Law of Karma which They administrate.

199.      There is no doubt that we are presented with a profound occult hint.

200.      How shall we interpret this?

201.      Perhaps we should begin by realizing that there are Lipika Lords Who remain ‘on’ Sirius (the three great Orders of Lives on Sirius) and Those which are delegated to ‘go’ to our solar system and there administrate karma.

The Lipika Lords of our system, the systemic Lords of Karma, are under the rule of a greater corresponding Lord on Sirius. (TCF 570)

202.      Each Lipika Lord within our solar system has its higher correspondence on Sirius.

203.      We could say that the Ones Who remain (on Sirius) are closer to the first and second aspects of divinity and that the One Who are sent forth (probably as Emanations of the three Great Orders of Lives on Sirius) are closer to the third aspect.

204.      We know with certainty that the solar angelic lives which inform or substand the three synthesis petals are of a higher emanatory calibre than the solar angels substanding nine petals of the egoic lotus and those substanding the members of the atomic triangle. The latter are, of course, associated with the third aspect of divinity. The Solar Angels substanding the bud are to be related to the first aspect and the Solar Angels substanding the nine petals to the second aspect. Yet even within the synthesis petals there is something of the second aspect since this tier of petals was formed by a downflow of buddhi.

205.      We may infer that the Lipikas on Sirius are meant to induce in the Solar Logos the realization of cosmic synthesis, just as the function of the synthesis petals is to induce in man a much lower and microcosmic sense of synthesis.

206.      It is to be noted that when Lipika Lords come to our solar system, They come or manifest in groups.

207.      The relationship between the Lipika Lords of our system and the Four Maharajas (making seven groups) is to be carefully explored.

208.      They are a high example of a higher three and a lower four.

These three groups are related to Their guiding Intelligences on Sirius.

209.      To be clear, we have so far:

a.            A triple group of “guiding Intelligences” on Sirius. They are the higher correspondences of the Lipika Lords sent to our solar system.

b.            Three groups of Lipika Lords within our solar system and guided by the Lords on Sirius.

c.            A triple structure within the egoic lotus of man:

                                          i.    The lives substanding the bud or synthesis petals plus, perhaps, the Jewel in the Lotus

                                        ii.    The lives substanding the nine petals of the egoic lotus

                                       iii.    The lives substanding the members of the atomic triangle.

210.      We are presented with a threefold connection.

a.            The Lives on Sirius uphold, relatively, the function of the first aspect, through in three divisions.

b.            The Lipika Lords within our solar system are, relative to the Lives on Sirius, representatives of the second aspect, though relative to our Solar Logos and His expression within His solar system, these Lipika have a very first ray function.

c.            The solar angelic lives, substanding the structure of the human egoic lotus are, in this context, up holding the functions of the third aspect.

211.      It becomes clear that Solar Angels are karmic agents of the Lipika Lords, receiving ‘instructions’ one would think, from these greater Beings and administrating the appropriate karma to the human being under supervision.

212.      This relationship between three groups of intra-systemic Lipikas and three groups of Solar Angels deserves close consideration. Light will be thrown upon the functions of each by examining the analogical comparison.

The Law of Periodicity is the effect produced by the amalgamation of these two types of force with a third.

213.      Now we have the clarification of what DK seemed to be hinting in the foregoing discussions.

214.      From one perspective, in the motions of the Law of Periodicity, there is both repetition (third aspect) and yet spiral-cyclic vibrational advancement (second aspect cyclicity with first aspect spirality), and thus the blending of the third and second aspects (with the first implied within the second). There would be no purpose in periodicity if there we not a refinement of form and an elevation of consciousness accompanying the process.

215.      We see that when spiral-cyclic motion is usually considered related to the second aspect, but when one analyzes its constituents, it is considered to be a union of first and second aspects energies—‘spirality’ related to the first aspect and ‘cyclicity’ related to the second.

 The two types of force or energy are the activity of the first Aspect, the logoic will or pur­pose, and the energy of the second aspect.

216.      How shall we apportion these forces? We realize that when the motion of the first aspect is applied to the motion of the third aspect, the motion of the second aspect of produced. This is easily seen.

217.      DK seems, however, to be speaking of the union of the first and second types of forces and their blending with the third or rotary force, rather than considering spiral-cyclic motion as emerging from the union of the first and third types.

218.      In some way, both cyclic motion and spiral-cyclic motion are derived from the first type of motion—the energy of “progress onwards”.

219.      Unlike strictly rotary motion, cyclic motion implies some degree of growth and expansion. Spiral-cyclic motion definitely suggests elevation (on a higher turn of the spiral).

This purpose is hidden in foreknowledge of the Logos and is com­pletely hidden even from the Adept of the fifth Initiation.

220.      The Masters, Themselves, are not apprised of the true Purpose of our Planetary Logos. How, then, are disciples of our calibre to fathom it?

221.      It is as if DK is saying that the two types of motion/force are contained within that type of motion/force which is to be blended with rotary motion/force.

  The Adept has achieved a comprehension of the purpose of the Son, and for Him there remains the problem to recognise the purpose of the Father.

222.      Purpose, itself, seems divided in three grades—that which applies to the Father; that which applies to the Son; and one would surmise that an aspect of the Purpose applies as well to the Mother aspect.

223.      Technically, the Adept has not yet become the pure Monad. When He achieves the sixth initiation, this becomes possible and He will recognize the purpose of the Father.

 The one is the impulse behind the forward movement of all life, and the other the impulse behind its cyclic activity, and this is called spiral-cyclic.

224.      It is the Father Who is responsible for “the forward movement of all life”. This type of motion is called “progress onwards” or “driving forward through space”.

225.       It is the Son or Deity representing the second aspect Who is responsible for the impulse behind the cyclic activity of all life.

226.    Note that DK here equates “cyclic activity” with “spiral-cyclic motion”. In other references He seems to separate “cyclic activity” from “spiral-cyclic-activity”.

When this blended dual force is brought in touch with the rotary activity of matter itself, we have the triple activity of the Ego,

227.      The Ego puts forth recurrent personalities. This is, in one respect, rotary motion. The Ego sees to the spiralling elevation of those personalities. The Ego-as-Triad (representing the Monad) drives the consciousness (the consciousness of both the personality and Ego on the higher mental plane) forward according to that portion of the Divine Plan and Purpose which it apprehends.

228.      DK is speaking of the fusing of the two (first and second aspects) and their approach to the waiting, rotary third aspect.

229.      The apparent discrepancy to keep in mind is that DK most often associates spiral-cyclic motion with the second aspect, but also speaks of it as containing “the activity of the first Aspect, the logoic will or pur­pose, and the energy of the second aspect”.

230.      Importantly, we should look back and consider the three types of Solar Angels underlying the egoic lotus. If we follow this analogy, the “blended dual force”, represents the energy of the synthesis petals and the energy of the nine normal petals of the egoic lotus, and the third type of force is associated with the energy of the lower permanent atoms (the mental unit, the astral permanent atom, and the physical permanent atom).

231.      If we look at the constitution of the egoic lotus we can apportion the motions in the following way:

a.            The motion of associated with the permanent atoms: rotary motion

b.            The motion associated with the causal body: cyclic motion (as distinguished from spiral cyclic motion.

c.            The motion associated with the spiritual triad: spiral-cyclic motion (as the spiritual triad is a blend of both second ray energy and first ray energy.

d.            The motion associated with the Monad: “progress onwards” or “driving forward through space”

232.      If we look at the constitution of the egoic lotus per se then:

a.            The types of Solar Angels associated with the atomic triangle are associated with the energy of rotary motion.

b.            The types of Solar Angels associated with the nine petals of the egoic lotus are associated with the energy of cyclic motion.

c.            The type of Solar Angels associated with the three synthesizing petals are associated with the energy of spiral-cyclic motion. These petals reflect the spiritual triad and so we see how this tabulation accords with the one given immediately above.

d.            Within the egoic lotus per se, we do not have a full representative of the motion of “progress onward” (TCF 1059), but the Jewel in the Lotus, in part, serves this function.

233.      Thus, all four types of motion are represented in the egoic lotus by its four major structures: the atomic triangle; the nine petals; the three synthesis petals; the Jewel in the Lotus.

234.      Are there Solar Angels particularly associated with the Jewel in the Lotus, per se? As it is the representative of the Monad on the higher mental plane, perhaps not. This remains to be researched.

235.      Is it possible that if the three synthesis petals are macrocosmic representatives of the three intra-systemic Lipika Lords, that the Jewel in the Lotus, reflecting the triple Monad, is the representative of the controlling Lords Who direct the Lipikas from Sirius?

236.      One problematic discrimination is that between “cyclic activity” and “spiral-cyclic-activity”. They seem to be very similar, but the first does not carry the same progressive, elevative power.

 for instance, which is rotary-spiral-cyclic,

237.      This is DK’s description of the triple motion of the Ego.

 and that which results in the stimulation of the self-contained atom, in the periodical emer­gence of form, and in the [Page 1034] steady, though slow, pro­gress towards a goal.

238.      Let us tabulate. From rotary spiral-cyclic activity emerges:

a.            The stimulation of the self-contained atom. (Rotary motion)

b.            The periodical emergence of form (Cyclic motion or spiral-cyclic motion)

c.            Steady, slow progress towards a goal. (Spiral-cyclic motion and modulated “progress onward”).

239.      We are dealing with three aspects of divinity in progression. The last emergence results from a combination of spiral-cyclic-activity and the muted energy of “progress onward”.

240.      The steady though slow progress towards the goal occurs because of the driving impulsion of the first aspect of divinity.

241.      DK seems to be saying, however, that the foundational motion of the Ego is “rotary-spiral-cyclic”.

242.      Perhaps once the causal body is destroyed and the Ego within the causal body becomes the ‘Ego-as-Spiritual-Triad’, then the dynamic of “progress onward” and “driving forward through space” becomes much more prominent, accompanied by a great acceleration of progress.

243.      One can imagine, however, that only when the Initiate has become a Chohan, and is ruled by outward bound Sagittarius upon the Way of Higher Evolution, will the true energy of “progress onward” be appreciated. It will be fully appreciated in the next solar system.

We might, for the sake of clarity, differentiate the effects thus:

244.      Now comes a differentiation which I have been discussing above and which sheds light upon the motion of the first and second aspects and their mode of blending into a type of motion considered characteristic of the second aspect of divinity.

1.          Rotary activity....The internal activity of every atom viewed as a unity, the activity of Brahma or the Holy Spirit, perfected in the first solar system.  It is unified individual consciousness..."I am."

245.      DK is giving us the psychological equivalents of the three types of motion.

246.      Rotary motion is atomic-individual-motion, and is self-reinforcing.

247.      We the disciple achieves a truly integrated personality, the disciple is a demonstration of “unified individual consciousness”.

2.          Cyclic activity....The activity of all forms, viewing them from the aspect of consciousness, and of time.  It is unified group consciousness..."I am That," the activity of Vishnu in process of being perfected in this the second solar system.

248.      Here we have an interesting deviation from the manner in which this subject is usually present. Usually, the second type of motion is called “spiral-cyclic motion” and here it is simply called “cyclic”, which is a term often associate with the rotary motion of the third aspect.

249.      The “cyclic activity” here discussed is not yet perfected. Later in our solar system it will be.

250.      In any case, “cyclic” activity (as understood in this context) represents the second aspect.

251.      The type of consciousness representative of the second aspect is group consciousness. Group consciousness is embodied in the mantram “I am That”.

252.      In “cyclic activity” we can expect a gradual growth and expansion, but until the first ray motion of “driving forward” is added to it, cyclic activity will not become “spiral-cyclic-activity”.

253.      It is as if the process of initiation is an example of “spiral-cyclic-activity”, where as the gradual growth of humanity without the impact of the initiatory process of only “cyclic activity”

254.      There are some fine discriminations here.

255.      Disciples in the modern world have to work under both the soul or consciousness aspect (the second aspect) and the will aspect (first aspect) as well. They must fuse the two. Thus the type of motion which most aptly characterize them is spiral-cyclic.

3            Spiral activity....The influence which impresses all forms, which emanates from their greater centre, and which merges itself a little, a very little, with the two other modes of motion, being practically lost sight of in the stronger vibration.

256.      Here again we have an unusual assignment. Spiral activity is usually merged with cyclic activity to represent the second ray/second aspect type of motion. But here, spiral activity is seen as representing the first aspect and nowhere is the motion of “progress onward” or “driving forward through space” mentioned in connection with the first aspect.

257.      Perhaps in our second ray solar system, first aspect motion is never pure progression but is always associated with spiralling motion.

258.      DK is telling us that even spiralling motion (as it represents the first ray) is very little felt in this particular solar system.

259.      We have learned that two types of motion are assigned by Master DK to the first aspect:

a.            Spiralling motion—theoretically to be associated with first ray motion in this solar system.

b.            The motion of “progress onward”—theoretically to be associated with the type of first ray motion which will demonstrate in the next solar system. Yet

It is the activity which will be perfected in the third solar system, and is the Shiva form of motion, and the unified conscious­ness of all groups.  It is the consciousness which proclaims "I am That I am."

260.      Again the motion of “progress onward” is not mentioned—only the idea that “spiral activity” will be perfected in the third or Shiva solar system.

261.      Is DK then attempting to differentiate between “spiral activity” and “spiral cyclic” activity—denoting “spiral activity” as first ray activity and “spiral-cyclic activity” as something other? A blend of first and second ray motion?

262.      We may ask whether in this solar system, the motion of “progress onwards” is only achieved through “spiral activity”?

263.      Further if spiral activity, per se, is to be perfected in the next solar system, we may want to think seriously about the motion of “progress onward” as associated with “the result of the united activity of the seven constellations” of which our Sun is one. In a way, this type of motion derives from the motion of our Cosmic Logos and not from our Solar Logos at all!

One of the primary things the occult student should remember when considering the nature of spiral-cyclic activity, is that it has two effects.

264.      Now again, “spiral-cyclic” activity is mentioned. Although it is most frequently associated with the second aspect of divinity, it is probably best to consider it a blend of the first two types of activity (as presented in this discussion).

265.      When the term “cyclic” is used, does it always imply some degree of progression or elevation? Does it always mean more than mere repetition of “rotary activity”? This seems to be the case. But it is a more gentle, unhurried type of progression, expansion, growth, elevation than when it is combined with the spiralling motion of the first ray.

266.      As discussed here “spiral-cyclic” activity seems to be neither purely second ray motion nor purely first ray motion. This is the suggestion in the foregoing text, but elsewhere in the Teaching, spiral-cyclic motion is definitely considered the motion of the second aspect.

267.      The following quotation, one among many, makes this clear:

The Second Logos.  The second Logos, Vishnu, the divine Wisdom Ray, the great principle of Buddhi seeking to blend with the principle of Intelligence, is characterised by Love.  His motion is that which we might term spiral cyclic.  Availing Himself of the rotary motion of all atoms, He adds to that His own form of motion or of spiralling periodical movement,… (TCF 143)

268.      Here is described the nature of “spiral-cyclic activity”

          First, it is an attractive force, gathering the rotating atoms of matter into definite types and forms, and holding them there as long as necessity demands.

269.      We learn something about the process of form-building as it is undertaken by the second aspect. Atoms are gathered and rotated into definite types and forms.

270.      Spiral-cyclic activity is attractive activity. In this respect it correlates with the Law of Attraction and with the attractive second aspect.

271.      The “holding” power within spiral-cyclic-activity, however, suggests something of the energy of the first ray—the will.

272.      Thus far, the energy of “spiralling” is not so pronounced.

        Secondly, it is itself gradually dominated by another and higher vibration,

273.      Presumably, this is the first ray energy which forms a part of the dual motion called “spiral-cyclic motion”.

and through its spiralling progress

274.      An excellent description of first ray motion in our solar system…

through matter it sweeps those forms systematically nearer and nearer to another and stronger point of energy.

275.      There is much in this sentence reminiscent of the Technique of Integration for the Second Ray: “…drawing them to the centre and moving forward with the travelling points of light towards that great Centre where the One Point stands.” This is equivalent to the idea expressed there—that this type of motion “sweeps those forms nearer and nearer to another and stronger point of energy.”

276.      Yet there is more here than the attractive energy of the second ray, as the word “sweeps” suggests.

277.      The “gathering”, attractive energy of the second ray is dominated by the “sweeping”, “spirally progress” of the first ray.

278.      Together these two types of energy, these dual forces combined, sweep the gathered forms towards a still more powerful energy.

279.      There is no way to escape the idea that “spiral-cyclic-motion” has something of the first ray in it—especially since DK associates “spiral activity” with the first ray.

280.       The atoms rotate. They are gathered together into forms. They are swept along by spiral progression towards a greater point of power. This describes the process and all three aspects of divinity are involved.

These effects are to be seen clearly demonstrated in man's evo­lution in the approach he makes uniformly through the cycles to the centre of the spiral-cyclic energy,

281.      Man is swept to the center of his own Vishnu aspect, the center of his Ego—the Jewel in the Lotus.

282.      What is said immediately below, confirms that “the centre of the spiral-cyclic energy” is not the Monad.

283.      The following five types of motion have been differentiated in the course of this text:

a.            Rotary motion

b.            Cyclic activity

c.            Spiral-cyclic motion

d.            Spiralling motion or progression

e.            Progress onward

284.      One realizes that this analysis complicates the issue somewhat but these types are definitely to be found—even though they combine in various ways.

285.      If the center of spiral-cyclic energy is the Jewel in the Lotus, and the center towards which the energy of “progress onward” intends is the Monad, could the center of the energy of “spiralling progression” be the higher levels of the atmic plane whereon a higher type of causal body has been posited? Once we reach the realm of the Monad, per se, the ultimate motion of “progress onward” takes over.

 [Page 1035] and subsequently to the still more impressive point, that of his "Father in Heaven."

286.      We are considering the “Father in Heaven” aspect, the Monad, as the most “impressive point” in man’s energy system.

287.      Considering the meaning of the word “impressive” we are led to understand the imposing nature of the Monad.

288.      In general, we are learning how the Law of Attraction works when combining with other laws and various types of motion.

The Angel first attracts animal man;

289.      We have to decide whether this attraction occurs before individualization or after. Much depends on how we define the term “animal man”. It can describe the condition of the entity, man, either just before individualization and for some time after.

290.      There is reason to believe that the building of the initial form of egoic lotus begins well before the actual process of individualization.

As earlier said, these petals form a bud, each being closely folded.  Only faint vibrations are to be seen pulsating in the bud, just enough to testify to its being a living organism.  Shadowy and dim can the ring-pass-not be seen, the encircling limit of the activity of the coming Consciousness.  It is an ovoid or sphere, and very small as yet.  This process of forming the egoic lotus has gone on silently from the moment that the lower animal man, or the lower four principles, had reached a point where the energy (generated by him) could begin to make itself felt on mental levels.  When the fire of the lower prepared sheaths (the threefold fire of substance itself) becomes radioactive, this nebulous appearance on the third subplane of the mental plane begins to be organised, as the result of the downward pull of the higher by the lower, and as the response of the Spirit aspect to the radiations, or attraction, of matter.  But individualisation as we understand it is not yet effected.  This process of radioactivity on the part of the lower, and of a downflow of energy from the higher, covers a long period wherein the solar Angels are working on Their Own plane and the lower Pitris are also working on theirs; one group is producing the nucleus of the egoic body, and the other the receptacle for the life of God, or the Monad in the three worlds

Then comes a set time in the life of the planetary Logos wherein His centres become active in a particular manner; this is coincident with the incarnation of the Monads, and their descent into the three worlds.  A systemic triangle is formed (for ever the three produce the seven), and through this setting loose of threefold energy, the work of the solar and lunar Pitris is co-ordinated, and the three permanent atoms are appropriated by the jiva concerned, and appear at the base of the egoic lotus.  Individualisation has taken place and the work of at-one-ment is completed; the fourth kingdom in nature is a "fait accompli;" the Monad has clothed itself in material sheaths, and the self conscious unit appears on the physical plane. (TCF 768-769)

291.      Astrologically, we have the interplay between Gemini representing the Angel and Sagittarius representing animal man.

 cyclically He [the Angel] actuates the material sheaths,

292.      In the etheric vehicle process, the actions of the Solar Angel occur in a cyclic manner. This is one of the reasons why rhythmic occult meditation opens the meditator to the rhythmic streams emanating from the Solar Angel.

thus giving them coherence, and ever swings them into closer relation to himself.

293.      The influence of the Solar Angel works in two ways: producing coherence in the sheaths of evolving man and drawing those sheaths into ever closer relation to the Solar Angel. Presumably this is brought about through sensitizing the sheaths to solar angelic energy.

Later, as the momentum is increased,

294.      And presumably following the first initiation when the Monad makes greater contact with the soul on its own plane…

 the man is swung more definitely into relation with the monadic aspect, until that higher rhythm is imposed upon him.

295.      We are constantly dealing with the process of swinging into or being drawn into greater spheres of influence.

296.      We note that the Monad has its own type of rhythm as do the Solar Angels within the egoic lotus. All advancement along the Occult Way occurs rhythmically.

 This is equally true of a planetary Logos, and of a solar Logos.

297.      Atoms are all relative in size and power. A man is an advancing atom and his progress has been described. A Planetary Logos or Solar Logos are also advancing atoms of a far greater nature and their progress is similar.

298.      They, too, have to be drawn towards the center of that which for Them represents the source of spiral-cyclic motion and eventually, later, the rhythm of that which for Them representatives the Monad is imposed upon Them. This imposition would originate on the cosmic monadic plane.

299.      When thinking of spirals, we might differentiate between those which simply rise, preserving the same radius and those which not only rise but tighten by diminishing their radius, thus eventually converging upon a point. The latter type of spiral more closely represents the first ray.

The spiral-cyclic force demonstrates, as might be expected, in seven ways;

300.      These seven ways of demonstration are equivalent to seven ray methods.

301.      Since the seven rays are, as a whole, particularly related to the second aspect of divinity, we might infer that each of the seven rays has for its fundamental type of motion spiral-cyclic motion.

 of these, the three major methods of demonstration are symbolised in the Rod of Initiation of Sanat Kumara.

302.      The "Flaming Diamond" is not only a talisman of great potency but a great cosmic symbol.

The Rod most frequently recognised by men is that of the Hiero­phant, the Bodhisattva,

303.      For, in the ceremony of initiation, the Bodhisattva can be seen, even initially, “face to face”. This is not initially the case as regards Sanat Kumara.

which consists of the straight central serpent with the two others entwined around it, thus picturing, among other things:

304.      All Rods of Initiation are apparently great cosmic symbols.

305.      Serpents represent the transmission of power.

a.  The three outpourings,

306.      The First Outpouring is usually shown as descending vertically.

b.  The three worlds,

307.      Perhaps the lowest of these three worlds is the one denoted by the straight shaft. This would be the world most associated with matter—that which is produced by the First Outpouring.

c.   The spinal column and its channels,

308.      The Sushumna channel is the straight channel just as the spinal cord is straight.

or those main factors with which the initiate concerns himself. 

He has to understand somewhat the nature of matter and what is occultly involved in that expression, his own triple constitution, the three worlds in which he has to play his part, and the instrument which he has to use.

309.      This type of understanding is acquired at the first two initiations over which the Bodhisattva presides as Hierophant.

This rod of the Bodhisattva is surmounted by a diamond which is not as great a diamond as the "Flaming Diamond" of the first Kumara, but is of rare beauty.

310.      All is occultly progressive.

311.      The aspect of beauty is closely associated with the Bodhisattva.

 At the time of initiation when the electrical forces are tapped,

312.      A specific moment in the initiatory process…

this diamond revolves on its axis, picturing the rotary nature of atomic matter.

313.      This said, we must recall that the Jewel in the Lotus is “occultly static” and does not revolve (as far as we know) but, rather, pulsates.

The Jewel itself remains occultly static, and does not circulate.  It is a point of peace; it pulsates rhythmically as does the heart of man, and from it ray forth eight streams of living fire which extend to the tips of the four love petals and the four sacrifice petals.  This eight-fold [Page 1119] energy is atma-buddhi.  It is this final raying forth which produces the eventual disintegration of the body of the Ego.  (TCF 1118-1119)

The Rod of Sanat Kumara is far more intricate,

314.      Nature ascending complexifies in symbolic beauty.

 and instead of the central Rod, or Serpent, standing on the tip of its tail, all the three serpents are interwoven in a spiral fashion,

315.      This is suggested above when it is said:

316.      The Rod is first used at the third initiation. The third ray is the Weaver.

317.      It is last used by Sanat Kumara, per se, at the fifth initiation associated with the atmic plane—the third of the cosmic ethers.

, the three major methods of demonstration [of spiral cyclic force] are symbolised in the Rod of Initiation of Sanat Kumara…

 and the Flaming Diamond which surmounts [Page 1036] it is of such radiance that the effect is produced of a spheroidal aura, cast around the interlaced serpents, typifying the form-building nature of the Vishnu activity.

318.      The sphere is specifically related to the Vishnu aspect and to the second ray. The causal body is also of generally spherical form and the Flaming Diamond used at the third degree establishes the preeminence of the causal body over the lower personal self.

319.      The diamond is fashioned by Vulcanian power. The fact that the diamond ‘flames’ suggests the presence of the energy of pure being derived from the One Flame.

According to the initiation taken, a reflection will be seen from a part of the interlaced serpents, and the illusion will be created that the diamond is cycling up and down between the summit, and the irradiated portion.

320.      Since the "Flaming Diamond" is used by Sanat Kumara at the third, fourth and fifth initiations, we may infer that each of the three serpents, beginning with the serpent representing the third aspect, will activated at one of these initiations.

321.      The descending and re-ascending diamond may symbolize the descent and re-ascent of monadic power.

322.      The Monad is a “Jewel” and the Jewel in the Lotus is the reflection of that Jewel on the higher mental plane.

At the same time, each serpent revolves upon itself, and likewise cycles around its neighbor,

323.      It is clear that Master DK remembers well what He has witnessed on many occasions.

324.      The revolution of a serpent around itself suggests rotary motion. The revolution (is it rotation) of a serpent around its neighbor suggests the relational aspect of the second ray and spiral-cyclic motion.

325.      This description, however, suggest an intricacy which we cannot clearly imagine.

producing an effect of extraordinary brilliance and beauty, and typifying rotary-spiral-cyclic force.

326.      All types of motion are combined in the motion of the Rod during the initiation process.

The seven types of spiral-cyclic energy are suggestive of the nature of the planetary Logoi which they represent,

327.      The “seven types of spiral-cyclic energy” are the energies of the seven rays.

328.      Each of the sacred Planetary Logoi are Dragons of Wisdom and Exemplars of the energy of the second ray with its spiral-cyclic force.

329.      The Planetary Logoi are also ‘spiralling’ towards the development of Will, but They are not yet “Lions of Cosmic Will” as is the Solar Logos.

330.      The suggestion here is that each Planetary Logos has His own type of spiral-cyclic energy. Probably the type for the non-sacred planets is related to or derivative from the type which characterizes the sacred Planetary Logos to which the non-sacred Logos is particularly related (related, probably, by ray).

 and produce, therefore, the distinctions which exist between men;

331.      Such distinctions are, presumably, ray distinctions.

332.      DK is telling us that in our soul and egoic nature we are each characterized by a distinct type of “spiral-cyclic energy”.

they are accountable for the nature of cycles, and this is a point oft over­looked.

333.      Each Planetary Logos, being distinct in nature, expresses through certain distinctive cycles. Apparently these are in some manner symbolized by the motions of the "Flaming Diamond".

334.      These cycles have an important influence on the life of man, and astrology is one attempt to understand and apply these cycles.

335.      DK is telling us that the “seven types of spiral-cyclic force” “are accountable for the nature of cycles”. We can see something of the incredible intricacy of the science of the initiates.

336.      We are speaking of the interior distinctions between the Planetary Logoi. We are not only speaking of their outer rotational and revolutional cycles.

Students discuss the periods of the emergence of the Rays,

337.      Is DK speaking only of the “emergence” of the rays, or of their period of retraction (ingathering) as well?

338.      Or does the term “emergence” signify the entire time a particular ray may be in manifestation, combining both its outgoing and ingathering cycle? This latter solution seems the most probable.

 set­ting arbitrary dates, such as 2500 years, for the manifestation of any particular ray.

339.      It would be a very great mistake to judge that each ray has a cycle identical to the cycle of every other ray.

340.      The 2500 year cycle will be very important, as 2500 years is the generalized duration of a precessional age, such as the Age of Aquarius or Age of Pisces. The more accurate duration is 2160 years, but periods of overlap between precessional ages are not factored into the 2160 figure.

 One ray does pass through its cycle in that length of time, but only one, the others being either longer or shorter.

341.      The accomplished ray theorist Stephen Pugh suggests that cycles derived on the basis of the number 25 are fourth ray cycles.

342.      In this respect we can wonder whether they would have an association with the fourth ray planet Mercury and its cycles. The cycles of Mercury have a close association with the number eight, and Mercury is called the “guardian of the eighth gate”.

343.      Once cycles have a duration of thousands of years, we may think of them as in a different category from those cycles which are expressed in hundreds of years.

The difference has a great effect upon the egoic cycles, and is responsible for the length of time between incarnations.

344.      Here we have a potent occult statement. We find that ray cycles are directly related to egoic cycles and, thus, to the time which any Ego or group of Egos may spend between incarnations.

345.      Ray cycles are also, we may assume, related to the time egoic groups spend out of incarnation, for incarnation takes place in groups.

 Some Egos cycle through their incarnations and their pralayas very rapidly;

346.    This would presumably occur if these Egos were upon a ray with a very rapid cycle. We note that Master DK is not directly offering any of the specifics which would help us understand what “very rapidly” means.

347.    Elsewhere, He did speak of the frequent return of the seventh ray—a ray never out of “manifestation” for very long—never more than fifteen hundred years.

This ray Lord has a peculiar power on earth and on the physical plane of divine manifestation.  His usefulness to His six Brothers is therefore apparent.  He makes Their work appear.  He is the most active of all the rays in this world period, and is never out of manifestation for more than fifteen hundred years.  It is almost as if He whirled in and out of active work under a very rapid cycle, and His closest relation, symbolically, is to His Brethren of the second and fifth rays in this world period. (EP I 86)

348.      Are Egos on the seventh ray, then, among those who are never away from incarnated life for a very long duration?

349.      Does the seventh ray egoic group return to incarnation quite rapidly?

350.      These are all questions which remain to be solved as we learn to piece together the hints concerning ray cycles.

 others spend untold aeons, and hence it is impossible to say that there are even "averages" connected with the appear­ance of Egos on the astral plane, for instance.

351.      Again, the term “untold aeons” is only suggestive, but not at all conclusive. How long can an Ego actually remain out of incarnation?

This fact has bearing upon the statement of H. P. B. anent the Lodge effort each one hundred years.

352.      The span of one hundred years is correlated with first ray motion.

 Under the particular type of cyclic force emanating from the Lodge, the high water mark of its activity is to be found once in every seven cycles.

353.    It would seem that we have the first and seventh rays functioning together. It would seem that every seven hundred years, the impulses which occur every one hundred years come to a climax.

354.    As the year 2025 approaches are we coming to such a climax of first ray influence? Or would the year 2125 be still more likely, given the inaugural importance of the year 1425?

All that originates on that Ray is controlled by spiral-cyclic efforts

355.    Even motion on the first ray is controlled by “spiral-cyclic efforts”.

based upon the number 10 and its multiples, and finding its highest cyclic vibration, as it happens,

 during the last [Page 1037] quarter of each century.

356.      One wonders, if by special arrangement…

357.      This would follow seven cycles of ten. The last quarter of the century would be represented approximately by three cycles of ten.

358.      The fourth ray cycle of twenty-five would also be related.

What our more modern students are apt to forget in this connection is that this activity is but the demonstration of one type of force out of seven possible and that it concerns primarily that group of adepts who are on that particular line of energy, and will neces­sar­ily affect greatly all disciples and people on a similar line.

359.      DK is suggesting that the adepts on the first ray line are most powerfully affected by this hundred year rhythm. First ray initiates, disciples and first ray people in general will also be powerfully affected.

At the same time, the work it initiates is endorsed by the Lodge as a whole, for it is part of the force emanation of the planetary Logos.

360.      The number one is divisible into all the seven numbers and really relates to them all.

361.      DK suggests that our Planetary Logos is strongly invested in the centennial Lodge effort correlated with the spiral-cyclic activity of the first Ray Lord.

362.      This is partially understandable when we remind ourselves of the importance of the first ray in the ray structure of our Planetary Logos. The first ray is His monadic ray. At the same time, for a non-sacred planet the monadic ray is “occultly non-effective” so we must reserve judgment concerning the degree of impact which the first ray Monad of our Planetary Logos may have on the Spiritual Hierarchy of our planet and also on humanity.

 It is naturally of great importance owing to the fact that this ray-energy is that of one of the three major Rays;

363.      We are learning that when there is a cycle of one of the three Rays of Aspect, it has broad planetary importance and is important to those on all the other rays.

 but it will be, in the equilibrising process, balanced by analogous cyclic emanatory activity from the two other major Rays.

364.      When there is an emerging impact from one of the three major rays or Ray Lords, the other two major rays or Ray Lords have an equilibrizing part to play. But what is the timing of this equilibrising process?

365.      The greatest threat to planetary progress lies in imbalance. The seven rays, however, follow the Divine Plan, entering and withdrawing in such a manner that a wholesome balance is preserved.

366.      Is there ever a time when one of the Three Great Rays is out of incarnation when one of them or both the others are in incarnation?

367.      Are we to look for this equilibrising activity during the ray cycle of one of the three major rays or subsequently to it? Only exact knowledge of ray cycles will reveal this and from this knowledge we are still very far—though slowly, our knowledge is growing.

It might be added here that when this is recognised it will become apparent that the revolutionising scientific discoveries which can be traced down the centuries, such as the formulation of the Law of Gravitation, the circulation of the blood, the ascertainment of the nature of steam, the discovery by man of that form of electrical phenomena which he has harnessed, and the more recent discovery of radium, are in their own department (that of the Maha­chohan), analogous to the effort made during the last quarter of each century to stimulate the evolution of men through a further revelation of some part of the Secret Doctrine.

368.      DK has listed certain important discoveries within one of the major departments of Hierarchy. Let us tabulate them for emphasis:

a.            The formulation of the Law of Gravitation

b.            The discovery of the circulation of the blood

c.            The ascertainment of the nature of steam

d.            The discovery and utilization of certain electrical phenomena—man is far from having discovered and utilized all.

e.            The discovery of radium (and presumably other radioactive elements)

369.      The emphasis is upon “revolutionary scientific discoveries”, but it is likely that we are speaking of the greater third ray cycle which began in 1425. This is to be considered the cycle which stimulates the Mahachohan’s department of which the fifth ray is a part.

370.      It can be argued with some justification that all of those involved in these discoveries worked upon the fifth ray but a number of them had differing souls rays. For instance, the soul ray of the Curies was the seventh.

371.      As well, Newton and Harvey made their discoveries when the fifth ray, technically, was not in incarnation, but the third ray was. The fifth ray entered incarnation in 1775. This does not mean that they could not have been fifth ray souls (though Newton was involved with astrology and alchemy as well), but if so, they and their discoveries certainly, with Galileo and his discoveries, certainly preceded the onset of the recent fifth ray cycle.

372.      Yet, when there is a cycle of the Brahmic third ray (for instance the 900 year cycle of the third ray beginning in 1425) it includes to an extent the influences of the Rays of Attribute which it governs. The following excerpt will demonstrate the manner in which the fifth ray is generally included in the third:

RAY V — This ray has been in manifestation for nearly seventy years.  It will pass out (by special and unique arrangement) in another fifty years, thus breaking into its own normal cycle, because it is deemed that the needed special impulse has been adequate and that the impetus given to the human "spirit of discovery" has served its purpose.  Any further intensification of the mental processes just now (except through the general pervasive effect of the third ray) might prove disastrous.  The ray cycles are usually set and determined, but, in collaboration with each other and because of the imminent spiritual Crisis of Approach, the Lord of the Fifth Ray and the Lord of the World have decided temporarily to withdraw this type of force.  It will take about fifty years to do this. (DON 143)

Newton, Copernicus, Galileo, Harvey, and the Curies are, on their own line of force, lightbringers of equal rank with H. P. B. 

373.      Here is an extraordinary statement. The light they brought may have been equivalent, but was their knowledge of the larger significance of what they were doing equal to that of H.P.B.? In other words, were they high initiates as was H.P.B.? Probably not, or at least not in all cases.

374.      Simply because discoveries for which these individuals were best known were in the scientific department, does not guarantee that their soul ray was upon the fifth ray. The following excerpt from the Wikipedia about Nicolaus Copernicus should make this clear. If anything the power of the third ray is evident as the word “poly” suggests.

“Among the great polymaths of the Renaissance, Copernicus was a mathematician, astronomer, physician, classical scholar, translator, artist,[2] Catholic cleric, jurist, governor, military leader, diplomat and economist. Among his many responsibilities, astronomy figured as little more than an avocation — yet it was in that field that he made his mark upon the world.”

All revolutionised the thought of their time; all gave a great impulse to the ability of man to interpret the laws of nature, and to under­stand the cosmic process, and only those of circumscribed vision will fail to recognise the unity of the many force impulses emanating from the one Lodge.

375.      DK is helping us to balance our point of view and to more deeply understand what types of impulses may be considered “spiritual” and as emanating from the Great White Lodge.

These cycles will not coincide, for they are not all similar to the one hundred year spiral.

376.      Here the answer to a previous question is given. The first, second and third ray cycles will not coincide, but, there are times when they will overlap.

377.      When we look into this overlapping process, we have to distinguish between greater and smaller ray cycles—for instance, cycles which last only hundreds of years and those which last thousands. And of course, there are ray cycles which, very reasonably, will last much longer. DK, for instance, suggested a one million year cycle for the first ray and a seven million year cycle of the seventh ray.

 Some idea as to the Mahachohan's cycle of emanatory impulses may be [Page 1038] gathered by considering the dates of the foremost scientific discoveries since Plato's time;

378.      DK is speaking in general of the Department of the Third ray, but is using only one ray stream within this Department to demonstrate something of the Department’s cyclic impulses. There is more to the civilizational impulses of the Mahachohan’s department that the fifth ray impulses.

the cycles of the second ray may also be averaged by a summary of the appearances of the great Teachers down the ages.

379.      DK has listed a number of these “great Teachers” in the Reappearance of the Christ. It is interesting that the Buddha and the Christ made Their greatest appearances (thus far) approximately five hundred years apart. The five hundred year cycle pertains to the second ray.

380.      It is conceivable that the 5000 year cycle in which the Christ will participate began approximately 500 B.C. when the Lord Maitreya became the World Teacher.

The force emanations from the Manu, or those of the first Ray, are easily traced when the races are considered, and this has been done in the recognition of the races and subraces.

381.      Here the cycles will be much longer—cycles of many thousands of years, or in the case of the great rootraces, even millions of years. Naturally, there are a number of smaller types of cycles also on the first ray. The one hundred year cycle is one of them and may be considered ‘intra-civilizational’. As civilizations come and go, the greater cycles are obviously ‘extra-civilizational’ marking, for instance the inauguration and destruction of civilizations.

382.      Such cycles relating to the Manu’s Department will concern not only rootraces and subraces but also branch-races.

What is oft overlooked is that each of these rays of energy demonstrates constructively, through the form-building agencies, and destructively through the ability of the force to destroy prior to building.

383.      A certain sequence seems to be offered—with regard to every ray, a process of destruction occurs before the process of building. This has important implications.

384.      Some may have conceived the building process of a ray preceding that of the destructive processes associated with that ray. Attention must be given to exact times of destruction and construction within a ray cycle.

385.      We might imagine that in any ray cycle or zodiacal cycle a period of destruction would be following by a period of construction only to be followed, towards the end of the cycle by destruction again (during a period of synthesis or ingathering).

386.      The overlapping of cycles must also be considered along with this matter of construction and destruction.

  Thus the cycles can be viewed from two angles.

387.      Yes, but the matter is not entirely straightforward. There is the tearing down of the old at the beginning of a cycle, but also a decay of the expression of prevailing ray energy towards the end of its cycle.

It is at this point that students in one branch of our theosophical movement must recognise the fact that just as H. P. B. came forth on a cyclic tide of energy to destroy the limiting forms to be found in the world of science and religion,

388.      And this she did by working on the first ray principally, though she utilized fifth ray energy as well, perhaps during a special cyclic dispensation of that energy (a special dispensation which began perhaps in the late 1850s or early 1860s). She used her vast knowledge and understanding to destroy sixth ray crystallizations in the field of religion.

so his

389.      Note the masculine personal pronoun. The true (and perhaps multiple identity) of H.P.B. is not easily understood.

390.      Certainly H.P.B. was a very assertive ‘masculine’ soul.

 work must fit in with other force emanations,

391.      A constant balancing is required. The Masters, Who are, relatively, masters of ray cycles, understand the complex requirements.

392.      Generally, the first ray force is, at least initially, destructive. But we have also spoken of the destructive tendencies of each ray energy as it emerges—later to be followed by its constructive tendencies.

393.      It is as if each ray must use its own energy to clear a path for itself before it can really begin to build. Naturally, the modes of destruction expressed by each ray would be distinct.

such as the constructive work of the second ray in conjunction with the energy of the seventh at this time.

394.      The time of this writing is approximately 1925—or a few years before 1925. DK is speaking of the expression of second ray energy in its constructive mode, and yet its cycle began in 1575. Thus ever since 1825, according to some theories, it has been waning in power. Can a ray energy still be constructive in its waning phase? That is what must be determined.

395.      The seventh ray energy in what has been called is “racial ray cycle” has been waxing since 1675, its high point to be reached in 2025, so according to the theory that the incoming of a ray is constructive and its outgoing, destructive, in 1925 the seventh ray would certainly still be considered in the constructive phase of its cycle.

When students learn to blend the one hundred year cycles of the first type of energy with the equally powerful impulses from the second Ray and the third, we shall then have a cessation of many controversies.

396.      The prospect is tantalizing and inspiring. With respect to the ray cycles of the first, second and third rays (one hundred years, five hundred years and nine hundred years respectively) perhaps we know enough.

397.      It is important to superimpose these cycles upon each other and thus measure their relative strength at any point in time.

398.      At the present time both the second and third racial ray cycles may, from one theoretical perspective, be considered in their waning phase. The second ray impulse which began in 1575 will be completed by 2075 and the third ray cycle which began in 1425 will be completed in 2125. As for the first ray cycle, its impact is felt every one hundred years, yet, in another way, it is considered to be out of incarnation. We are presently almost at the lower interlude of a one hundred year first ray cycle, and yet a significant first ray moment is coming with the Great Conclave of 2025.

399.      The complexity, really, is staggering, probably because there are a number of types of cycles of which we have no real knowledge. Further, if we know of them, we may not be able to ascertain their beginning and ending points.

 No great impulse will come from the Lodge along the line of the first Ray of Will or Power till the close of a century. 

400.      And yet, we have a Great Conclave emerging in another fifteen years or so (written in 2009). What, we may ask, is the role of the first ray in such a Conclave?

One such impulse along another line of force came

401.    Does this mean “came in”?

402.    DK may here be speaking of shorter ray cycles and of special impulses which are not exactly those presented in EP I, p. 26.

 when the discovery of the nature of the atom was arrived at through the study of electricity, and of radioactive substances,

403.      If we are speaking of a fifth ray cycle which began in 1775, we cannot speak of its ‘coming in’ at the end of the 19th century when so many of the discoveries concerning the nature of the atom were in process.

404.      Rather, we should be speaking of a special fifth ray cycle which was superimposed upon the normal fifth ray cycle and then withdrawn in the middle of the twentieth century.

and an impulse from the second aspect is imminent.

405.      This we must explain. In the larger sense, a major impulse on the second ray began in 1575. Every 50 years another minor impulse is to be expected. As this book was written in the early 1920’s could DK be speaking of such a minor impulse, the seventh since 1575, occurring in the year 1925?

 It is not safe for students with limited vision to dogmatise anent this question of cycles.

406.      Obviously, Master DK is releasing only a very little information about these great subjects. Extreme caution must be used because a number of types of cycles seem to be occurring simultaneously. The figures given in EP I, p. 26, concern only one type of cycle. Other types are hinted, but little is said to confirm their nature, and their starting and ending points are not yet ascertained by students of our type though theories do exist.

Apart from the cyclic impulses continuously going forth, over­lapping and superseding, and intermingling with each other,

407.      Yes, this presents an amazing picture of complexity which must be analyzed with clarity—when more information is available to us…

408.      It would be satisfying to ‘complete the picture’ but it is beyond our grasp.

 there are many which we might call lesser impulses (and the cycle of one hundred years to which H. P. B. refers [Page 1039] is but one of the lesser impulses.

409.      Yes, precisely this, as noted above. We do not yet have the knowledge to keep track of all such lesser impulses and also special impulses, as seems to have occurred in relation to the fifth ray.

410.      Cycles which are, in duration, less that one hundred years are, relatively, “lesser impulses”.

 There is a one thousand year cycle of greater moment).

411.      Clearly, this cycle occurs upon the first ray.

There are vaster cycles, of 2500 years, of 7,000 years, of 9,000 years, of 15,000 years, and many others which only advanced initiates know of or can follow;

412.      We might correlate the 2500 year cycle with the fourth ray as Stephen Pugh has done.

413.      The 7000 year cycle is clearly to be correlated with the seventh ray, the 9000 year cycle with the third ray, and the 15,000 year cycle (according to SDP’s reckonings) with the sixth ray.

414.      It is those “many others” which are troubling to anyone seeking a completed point of view on these matters. So much is still unknown or not yet given to the modern disciple—who is not yet an “advanced initiate”.

these can break in upon any of the lesser impulses, and can be seen appearing, unexpectedly, as far as average man's knowledge is concerned, and yet they are but the returning impulses set in cyclic motion perhaps thousands of years ago.

415.      All proceeds according to law and rule, and yet we stand surprised because we are not aware of the various categories of cycles and their duration. When all is revealed, a picture of great fascination will emerge.

H. P. B. is right in his

416.      Again, the masculine personal pronoun!

 affirmation as far as the impulse of the first ray is concerned; but his followers are not right, in so far as they overlook and negate the six other types of impulses,

417.      Perhaps careful readers of the Tibetan have not been aware of the limitations of which He now speaks.

 of equal or of more importance, which may emanate cyclically from the Lodge, and which will meet with response from those who vibrate to that particular type of energy.

418.      Writing almost ninety years ago, DK opened for us a stupendous subject which will lead eventually to that atmic siddhi known as “All Knowledge”. The search is on and it will probably take centuries before a more complete picture and reliable can be ascertained.


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