Fellowship of Cosmic Fire
Commentary Semester IX Section VIII
TCF 1146-1152 : S9S8 Part I
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A third factor
differentiating the groups of human units who reached self-consciousness on our
planet is hidden in the methods
employed by the Lords of the Flame at that time. They, we are told, employed three methods.
1.
We have been looking at the manner in which groups of human units
are differentiated.
2.
We now begin an important study which differentiates the methods
used by the Lords of the Flame at the time when animal-men of this chain were
being individualized.
First, They themselves took bodies and thus energised certain of
the higher forms of the animal kingdom, so
that they appeared as man,
3.
The Solar Angels appeared
as men but were obviously much higher. This was, we can imagine, a great sacrifice on the part of the Solar
Angels who engaged in this process.
4.
The Monad involved was the solar angelic Monad; the vehicle was the
human vehicle.
and thus initiated a
particular group.
5.
Probably it was a group consisting of the very highest type of
animal-men of the period. Probably certain Solar Angels ‘entered’ in the midst
of such a group and their influence moulded the outer vehicular forms of that
group. Outwardly they would have appeared rather the same as the human Monads
who continued to use the type of vehicle which the Solar Angels entered.
Inwardly, they would have been greatly more advanced. They would have been the
God-Kings of that early period. In time, the effect of their presence and
psyche upon the vehicles they used would be noted. The outer forms of the vehicles
would change.
Their
descendants can be seen in the highest [Page 1147]
specimens of the earth humanity now on earth.
6.
This is a fascinating thought. Who are these human beings? Can they
be distinguished readily from those who individualized on the Moon-chain? DK
does not specify.
7.
Note DK’s rather objective perspectives, speaking of groups of
human beings as “specimens”.
They are not even now, however, as far
advanced as the groups of units from the moon chain who came in in Atlantean
days.
8.
We wish to know how close they are in their development to
Moon-chain humanity.
Their heredity is peculiar.
9.
DK says no more about their nature, but one would expect a certain
kind of refinement. We must remember
that there are some members of Earth-humanity already are part of the Spiritual
Hierarchy of our planet—some, perhaps, who are Masters of the Wisdom. The
Christ is the foremost among these.
10.
In the particular group under discussion, we might expect a
relative absence of the third ray, which was the predominating ray
(monadically) of Moon-chain humanity.
25% of Earth-chain humanity had the third ray Monad.
11.
We realize that the presence of the Solar Angels within the vehicles of early man must
have had a tremendous conditioning effect upon those vehicles. Such
‘conditioned’ vehicles then became available for the members of the human race
and, because of the conditioning, provided them with additional evolutionary
opportunities.
They implanted a germ
of mind in the secondary group of animal-men who were ready for individualisation.
12.
We note that this method involves direct implantation.
13.
We understand that this could only happen for animal-men who had
reached a sufficient degree of development or refinement.
14.
DK does not give the requirements for those who could receive this
implantation, but we know that such requirements must have existed.
This
group, for a long time, was unable to express itself,
15.
This probably means that the developing causal body was unable to
find expression through the vehicle—and largely the physical vehicle, as we are speaking of developments in Lemurian
times.
16.
DK seems to be telling us that the developing human qualities
(inwardly ‘stored’) probably were not easily expressed upon the physical plane.
and was most carefully nurtured by the Lords
of Flame,
17.
We can see that these early stages of development must have
demanded close solar angelic supervision. We must compare this thought with the
thought that the Solar Angel usually does not interest itself in the developing
human being until the fifth petal of the egoic lotus is being organized and
beginning to unfold.
nearly
proving a failure.
18.
We see that experiments exist even for beings far in advance of the
present-day human being. We understand nothing of the risks and obstacles which
may have rendered this great experiment a failure.
19.
What would it here again have meant for the group to have become a
“failure”? Perhaps that the spark of mind might not have germinated
sufficiently to become the directing power of the life? That, therefore, the
lower elemental life would have remained completely in control, overwhelming
the developing human consciousness? Perhaps that no true recognition of
individuality might have developed?
By the time, however,
that the last subrace of the Lemurian
root race was at its height
20.
The seventh sub-race of the Lemurian root-race…
21.
Would this have occurred in early Atlantean times as there is
always an overlapping of one root-race with the following root-race? I believe
there is merit to this thought.
it
suddenly came into the forefront of the then civilisation, and
justified hierarchical effort.
22.
What types of human beings comprised the “then
civilisation”? Did it consist of those who were the descendants of the Solar
Angels who actually embodied the
forms of early animal-man? Were there also lesser humans for whom the mental
unit had been “fanned” but the spark of mind not implanted?
23.
Were there, possibly, individuals who had come in from the
Moon-chain? This latter possibility may be unlikely because we are told that Moon-chain
humanity came in during the early fourth
root-race, specifically the third sub-race of the fourth root-race.
24.
However, if there was an overlap between the Lemurian and Atlantean
civilizations (as very likely there would have been) then the Atlantean group
could have begun coming in when the Lemurian root-race reached the fourth
sub-race of the third root race. In that case, some Moon-chain humanity could
certainly have comprised some of the membership of the seventh sub-race of the
third root race.
25.
Yet, it is hard to imagine (were the Moon-chainers part of that later
Lemurian civilization) how those in whom the spark of mind was implanted might
have “come to the fore”. One would presume that they would be still far behind
the Moon-chainers.
26.
We can see how important it will be to have accurate knowledge of
the Science of Cycles.
Thirdly, They fostered the germ of instinct in
certain groups of animal-men until it flowered into mind.
27.
The mental unit itself grew out of “instinct”. This process can be
understood as “fanning” the germ of mind provided by instinct, but not as
direct implantation.
28.
The mental unit would naturally have developed (and unfolded) under
the pressure of ‘rising’ instinct, but nowhere nearly as rapidly without the
intervention of the Solar Angels.
29.
In each case the Solar Angels did what they could, given the
caliber of the diverse types of animal-men of the period.
It must never be forgotten that men have within themselves (apart from any extraneous fostering)
30.
The fostering power of the Solar Angels..
the
ability to arrive, and to achieve full self-consciousness.
31.
Yes, these types would have arrived at individualization and
self-consciousness even without the Solar Angels, but how many millions of
years might it have taken?
32.
The ability to achieve full self-consciousness (without extraneous
intervention) was demonstrated on the Moon-chain. We do not know the manner of
individualization as it occurred in the previous solar system, but perhaps the
Moon-chain method was a reflection of that far earlier method.
These three methods
bring us to the fourth factor
which must be remembered, that of the three modes of motion which powerfully
affect the incarnating jivas.
33.
Here Master DK will speak of the three Gunas in relation to the
individualization process.
The Sons of Mind are
distinguished by the three qualities of matter as has been earlier brought out,
and they have been generically called:
1.
The
Sons of sattvic rhythm,
34.
These are the most advanced human beings. We could call them
initiates. This group can be associated with the Hall of Wisdom.
2.
The
Sons of mobility,
35.
These are intelligent and awakening human beings.
36.
This group can be associated with the Hall of Learning.
3.
The
Sons of inertia.
37.
These are the least awakened human beings.
38.
This group can be associated with the Hall of Ignorance.
These qualities are
the characteristics of the three major Rays, and of the three Persons of the
Godhead;
39.
This association is not exactly straightforward. Tamas can
represent the inertia of unresponsive matter but also the changelessness of
Spirit. Rajas can represent a life of material desire but also the life of
ceaseless spiritual aspiration. Sattva generally has the connotation of
balance. It can represent the balance between consciousness and activity
achieved in states of high soul development. There is also an early state before
the balance is preserved and true development in matter begins.
they are the qualities of
consciousness—material, intelligent, and divine.
40.
If we look at the three words: “material”, “intelligent” and
“divine”, they (as usually understood) correlate with tamas, rajas and sattva respectively.
They are the predominating characteristics of
the chains of which our earth
is one.
41.
There is always a question about how to interpret the term “earth”,
as it may signify our dense physical globe (not really entirely dense) or,
perhaps, the entire Earth-scheme.
42.
How shall we consider the meaning of this statements. Sometimes the
Earth-scheme is called, accurately, a “scheme” but in the older theosophical
literature, a “chain”.
43.
I think we can agree that (at their present stages of unfoldment)
some of these chains (really schemes) are presently tamasic, some of them are
presently rajasic and some are presently sattvic. Whether they are tamasic,
rajasic or sattvic (from one perspective) can depend not so much on the
inherent spiritual status of the Planetary Logos in question, but on the degree
of unfoldment of that Logos through its various vehicles.
44.
On the other hand, it is possible that the terms “tamasic”,
“rajasic” and “tamasic” could refer
to the actual degree of spiritual status, with the non-sacred planets deemed to
be “tamasic” and the highest of the planetary Deities (the Logoi of the
synthesizing planets for instance) deemed as “sattvic”.
45.
If we look at this sentence in the context of the chains of the Earth-scheme,
then “our earth” is probably considered to be the Earth-chain. Clearly there is
an etheric plane, an astral plane, a mental plane etc. associated with “our
earth” so I do not think that DK is referring only to the physical crust of our
planet.
46.
The chains are really both independent and interdependent spheres
of planetary activity. Knowledge of what occurs within them is sketchy at this
time.
47.
In the tabulation below we are considering whether the various
chains of the Earth-scheme are tamasic, rajasic or sattvic. We can see that one
begins with the chain located on the highest planes and ends with a
corresponding chain on an equally high level of development.
Earth
Planetary Scheme
First
Chain............ Archetypal.
Second
Chain........ Sattvic Rhythm.
Third
Chain........... Mobility.
Fourth
Chain......... Inertia.
Fifth
Chain............ Mobility.
Sixth
Chain............ Sattvic Rhythm.
Seventh
Chain....... Perfection.
48.
By the time the process on the Seventh Chain is fulfilled, that
which is archetypal in the first chain has been manifested or realized. The
seventh chain sees the embodiment of first chain archetypes.
49.
The chains most associated with the third and fifth rays (and thus
with mentality) are the third and fifth chains.
50.
We can expect that a condition of harmony prevails or prevailed
upon the second chain, but that if would be a more passive harmony. By the time
the sixth chain is reached and many planetary processes undergone, the harmony
is amongst the embodied expressions of divinity. That which intelligence has
produced is harmonized.
51.
There would also probably be a method of applying the general
structure of the tabulation to the planetary schemes, but their ‘location’ of the various planes does not
exactly parallel the method of distribution of the planetary chains within a
planetary scheme. In making application to the planetary schemes we would also
have to consider Planetary Logoi whose schemes are in process of ‘descent’ and
those whose schemes are in process of ‘abstraction’. These are sciences of the
future.
The factors which we
have considered as affecting the different incarnating units have a vital
effect on their cyclic evolution, and
the ray and the three main types produce varying periodic appearance.
52.
The cycles of “appearance” and “disappearance” of human units
depend upon the rays of those units and also whether they are tamasic, rajasic
or sattvic units. Certain units appear
when their ray (i.e., soul ray) is in incarnation and may be held in abstraction
when that ray is temporarily out of expression. There are also cycles of
‘entry’ and ‘exit’ which depend upon whether the human unit is expressing in
terms of inertia, mobility or rhythm.
Certain statements
have been made in occult books as to the length
of time varying between incarnations.
Such statements are in the main inaccurate,
for they make no allowance for Ray difference, and permit of no calculations as
to whether the human unit involved is a unit of inertia, a sattvic point, or a
rajasic entity.
53.
The statements made have come mostly from the works of C.W.
Leadbeater, whom the Tibetan regards as a disciple of considerable attainment.
But the matter is intricate and the many ray distinctions and one or other of
the gunas which characterize human units, must be factored in. We can see that
only a Master or high initiate would be able to do this, though perhaps some
general principles can be laid down.
54.
For instance, a very primitive human being does not have much upon
which to ‘work’ while in the subtle worlds and so will probably return rapidly
for the accumulation of earthly experience, which, eventually, will become a
developed sentient and mental nature requiring ‘work’ following abstraction
from the physical plane.
No hard and fast rule
can be laid down at this time for the general public, though such rules exist, and are governed
by seven different formulas for the
three main types.
55.
We have some really intriguing statements here.
56.
When we know more about ray cycles we will be in a position to
better assess the duration of the discarnate states.
57.
It is probable that by “the three main types” DK is referring to
whether the unit concerned is tamasic, rajasic or sattvic in nature.
58.
In each of the three groups determined by one of three gunas seven
ray types are to be found—at least in principle. We must remember, however,
that the undeveloped human being is not possessed of a soul on the first,
second or third ray and must make transition to one of these three Rays of
Aspect at some later point in his long pilgrimage.
59.
DK is telling us there are, in fact, rules relating to the cycle of
incarnation and discarnate cycles, but that they are not for the general
public.
60.
The trends stated by early theosophists opened the door to thought
about the matter. The real science of
the discarnate state must, however, be slowly and accurately revealed.
Within this sevenfold differentiation, exist
many lesser,
61.
We can see that the matter of determining the duration of
‘dis-carnation’ depends on a number of factors additional to ray type and guna type.
62.
In which stage do any of us find ourselves? Can we say that we have
reached the sattvic stage?
and the wise student refrains from dogmatic
assertion on this most peculiar and difficult subject.
63.
It may be less satisfying to be forced to restrain our curiosity
about this very interesting matter, but is only the part of wisdom—the subject
being “most peculiar and difficult”.
64.
All of this is complicated by the fact that the usual interim
period between incarnations can be relinquished by the prepared
soul-in-incarnation for the sake of service.
The fringe of the
matter has but been touched upon here. It should be remembered that in the earlier stages of incarnation, the unit
is governed mainly by group appearance, and comes into incarnation with his
group.
65.
It is likely that there are three stages: group appearance in the
early states; individual appearance during the stage of intelligent,
individualistic man; again, group appearance for those who are governed by
their soul ray and are becoming affiliated with an Ashram over time. The
members of the Ashram are, of course, group
conscious.
As time progresses and his own will or
purpose becomes more distinctive, he will at times force himself into
manifestation independently of his group, as will other group units,
66.
Presumably the supervising Solar Angels have something to say about
whether this is possible. But, apparently, the choice of ‘man-the-Ego’ is a
strong part of the determination.
67.
We gather that this breaking out of the group rhythm is an act of
will. This stage may be correlated with activity in the fifth, correlated with
Leo, the sign of the individual.
and this leads to an apparent confusion which
is detrimental to the surface calculations of the superficial student.
68.
It would seem necessary both to know the incarnational cycles of
various groups and soul groups and to, also, be able to trace the individual
motive and program of any particular soul-in-incarnation.
69.
I cannot see how (at this time) we can think of ourselves as
anything but “superficial” students.
When this is the
case, the particular unit concerned has his record transferred into another
file in the hierarchical archives, and becomes what is occultly termed "a self directed point of fire."
70.
How fascinating! The inner organization is considerable. All
process on the outer planes is supervised inwardly.
71.
Later we will learn of the developed unit who is an “aligned point
of fire”.
72.
A individual taking an incarnation out of phase with his group and
as a result of free choice is called “a self directed point of fire”.
73.
DK spoke of many artists who were ‘asked’ to ‘come in’ early (i.e.,
during the nineteenth century) to offset the danger of materialism (which,
unfortunately, prevailed).
He is then strongly individualised, entirely self-engrossed, free of [Page
1149] all group sense, except the earthly affiliations to which he
adheres from the instinct of self-protection and personal well-being.
74.
We are speaking of a very individualistic stage of man’s
development during which his essential group affiliations are not recognized.
In this stage he remains for a vast period of time, and has before him the
mastering of a later stage in which he returns
to the earlier group recognition on a higher turn of the spiral.
75.
What is meant by the term “vast”? Millions of years, perhaps?
76.
One would think that during the opening of the middle circle of
petals, this period could occur. From the fifth petal onwards, the process of
unfoldment turns individualistic. By the time the later stages of unfoldment of
the eighth petal and stage of the ninth petal are reached, the group sense
again controls.
77.
We note that a rhythm of incarnation controlled by group process
returns after tine individualistic stage. It is probably a much shorter period.
The rules governing
the incarnations of average man have been considered elsewhere, and much
information has been given in this treatise and in Letters on Occult Meditation which—if collated—will provide
sufficient data for study for a long time.
78.
Do we realize this?
79.
Does average man incarnate in groups, or, to some degree
individually?
80.
We need to restudy LOM with this idea in mind.
Not much has been given anent the incarnations
of disciples and the methods involved in the later stages of evolution.
81.
One would imagine them to be very variable. The disciple is at once
self-determining and responsive to
the group. Thus, there must be considerable inner tension to resolve during the
period of decision predating incarnation.
82.
Fortunately the Solar Angel is wise beyond human reckoning and can
successfully balance individual demands (dharmic and karmic) and group demands.
It should here be
borne in mind that (for a disciple) direct
alignment with the Ego via the centres and the physical brain is the goal of
his life of meditation and of discipline.
83.
It may be presumed that the achieving of this alignment has much to
do with the duration of the interval between lives and whether or not the
astral body and mental body must be dissolved and reconstituted before
incarnation is again sought.
84.
This type of alignment is necessary to produce the white magician.
This is in order that the Inner God may function in full consciousness and wield full
control on the physical plane.
Thus will humanity be helped and group concerns furthered.
85.
As it becomes possible for the “Inner God” thus to function, the need
for intervals between incarnations is drastically reduced. With the full
functioning of the “Inner God” at the fourth initiation, there is no longer a
need to take incarnation at all except for deliberate service purposes.
Again it must be
remembered that the basic Ray laws
and the disciple's particular type will
paramountly dictate his appearances, but certain other forces begin to hold sway
which might here be touched upon.
86.
The “basic Ray laws” will probably correlated with the disciple’s
soul ray.
87.
As for the “disciple’s particular type” many things could be meant,
but the degree of unfoldment will count. In A Treatise on Cosmic Fire DK discusses perhaps seven
or eight distinct kinds of egoic lotuses (depending upon the degree of
unfoldment):
a.
Brahmic Lotuses
b.
Lotuses of Brahman
c.
Primary Lotuses
d.
Lotuses of Passion and Desire
e.
Radiant Lotuses
f.
Lotuses with Perfume
g.
Lotuses of Revelation
h.
Etc.
88.
Now DK touches upon additional
factors which will affect a man’s cycles of incarnation.
The factors governing
the appearance in incarnation of a disciple are as follows:
First, his desire to work off karma rapidly and so liberate himself for service.
89.
Some, caught in the midst of difficult situations, may not realize
that they have ‘contracted’ before rebirth to encounter or participate in these
situations.
90.
In such cases, undue relief of the pre-designed ‘encounter’ is
tantamount to delayed liberation.
The
Ego impresses this desire upon the disciple during incarnation, and
thus obviates any counter desire on his part for the bliss of devachan,
or even for work on the astral plane.
91.
This is the ‘downward’ Vulcanian pressure from the Ego. It works
contrary to the wish-life of the disciple ruled by
92.
The responsive disciple wills
to accomplish a number of tasks on the physical plane and desires only to
return with great rapidity so that the a number of pending tasks can be
completed.
93.
After the death of the physical body, work on the astral plane is
possible, but in the case of some who are urgently pressing forward, not
desirable.
94.
It is interesting to see that the impression of the Ego in a way
‘negates’ any counter desire on the part of the disciple.
The whole objective, therefore, of the disciple
after death is to get rid of his subtler bodies, and acquire new ones.
95.
This is certainly one way
of proceeding. It involves the rapid discarding of identification with various
desires and mental formulations.
96.
It is also possible for some, we are told, to remain upon the
astral plane for a relatively short time and take incarnation from that point,
with the astral body and mental body preserved. DK tells us that for this
possibility to become an actuality continuity of consciousness must be somewhat
established.
The three Masters so
closely allied with the theosophical movement are already making Their
preparations, and will also move among men, recognised by Their Own and by
those who have eyes to see. To those of Their chelas on earth who
undergo the necessary discipline, opportunity will be offered to work on the
astral plane and, should they so
choose, an immediate incarnation, provided they have achieved continuity of
consciousness. (TCF 759)
There
is no desire for a period of rest, and as desire is the governing
factor in this system of desire, and particularly in this planetary scheme,
97.
A scheme in which the Planetary Logos is not in entire control of
His astral vehicle and is still battling on the cosmic astral plane to achieve
that control…
if it exists not, there is no incentive to
fulfilment.
98.
Thus, we must watch our desires as they will determine whether we
are destined for the heaven worlds or for service possibilities presented
through rapid reincarnation.
99.
Even now, we can tell whether we are motivated by a desire for
“rest” or are animated by the desire-to-return reinforced by the
will-to-return.
[Page 1150] The man, therefore, absents
himself from the physical plane for a very brief time, and is driven by his Ego into a
physical body with great rapidity.
100. DK does not say how rapidly this return is made. It is
probably a relative matter
101. We sense the power of the
first ray being asserted by the Ego who drives
his reflection back into incarnation.
102. It is apparent that the Ego
has a plan and exerts pressure upon
the man in order to see this plan into expression.
103. Probably by “Ego” DK means
the Solar Angel, but there is a sense in which the jiva in the causal body can
be considered an aspect of the consciousness of the Ego.
Second, to work out some piece of service under
direction of his Master.
104. In this case the disciple
is definitely a part of plans far greater than his own individual plans.
105. One would think that the
most recent incarnation of A.A.B. was just such an incarnation under the
direction of Master KH.
This will involve some adjustments, and occasionally the temporary arresting of
his karma.
106. The staving off of karmic
forces which otherwise might overwhelm the disciple is called for.
107. We see that the arresting
of karma does not always occur and
that it is always “temporary”. The Master has the right to temporarily adjust
the karma of his disciple so that a greater purpose and, thus, a greater good
can be served.
These adjustments are made by the Master with
the concurrence of the disciple,
108. The disciple must agree and
understand the consequences.
109. One presumes that the
disciple (fully aware in the egoic state between incarnations) concurs with the
Master.
and are only possible in the case of an
accepted disciple of some standing.
110. This means that a newly accepted disciple is not qualified
to participate in this type of process. One must be well-tested before it
becomes possible.
It does not mean that karma is set aside, but
only that certain forces are kept in
abeyance
until a designated group work has been accomplished.
111. It is interesting to
realize that the Master can indeed keep certain forces in abeyance. How He
manages this must be mysterious to those with our limited experience. We might
call this process ‘delayed karmic impact’.
Third, a disciple will return into incarnation
occasionally so as to fit into the plan of a greater than himself.
112. This is intimate work and
requires, minimally, that the disciple have the sixth petal of his egoic lotus
fully open. In short the disciple must be, minimally, an initiate of the second
degree.
When a messenger of the Great Lodge needs a vehicle through which to express
Himself, and cannot use a physical body Himself, owing to the rarity of
its substance, He will utilise the body of a disciple.
113. The best known incident of
this in the West is the use by the Lord Maitreya of the body of the initiate
Jesus.
114. It may well be that the
high initiate Jesus used the body of His disciple, Apollonius of Tyana, to do
the same.
115. One can wonder about
Gautama. Were he and the one we call the Buddha identical? This demands some
investigation. The question is: “Was the individual Gautama, born in the usual
manner, a fifth degree initiate?” The Buddha had been head of the Spiritual
Hierarchy for some two thousand years when Gautama was born. Then, must the
Head of the Hierarchy be a fifth degree initiate? It would seem so,
We have an instance
of this in the manner the Christ used
the body of the initiate Jesus, taking possession of it at the time of the
Baptism.
116. There is much symbolism
here as the one who passes through the “Baptism” is an initiate of the second
degree. John the Baptist, we are told, was an initiate of the second degree.
Was it the initiate Jesus who was baptized or what is the Lord Maitreya,
Himself (having taken possession of Jesus’ body)?
117. In either case, the Baptism
has to be symbolic in nature, for in
a former life the initiate Jesus had already passed through the third degree,
and as Joshua, Son of Nun, was a second degree initiate.
118. As for the Lord Maitreya,
the Christ, His status at that time was already an initiate of the fifth degree,
tending rapidly towards the sixth degree.
119. The initiate Jesus has no
need of the Baptism nor had the Christ. But the Christ may have considered the
symbolic undertaking of the Baptism as part of His Teaching, and so, indeed, it
may have been Him who passed through the process administered by John the
Baptist.
Again when a message has to be given out to
the world during some recurring cycle, a
disciple of high position in a Master's group will appear in physical
incarnation, and be "overshadowed" or "inspired"
(in the technically occult sense) by some teacher greater than he.
120. This is not the same method
as surrendering the body, but does require the closest contact between the
Master and the one to be overshadowed. It would seem that such an “overshadowed”
disciple would have to be, minimally, a “Chela within the Master’s Aura”.
121. DK uses the word “appear”.
What shall we judge? That the appearance is through natural birth? This would
be the most likely. Or that the appearance is, itself, a Mayavirupa? That would
be a very unusual case.
Fourth, a disciple may, through lack of
rounded development, be very far advanced along certain lines but lack what is called the full
intensification of a particular principle. He may, therefore, decide (with the full concurrence
of his Ego and of his Master) to take a series of rapidly recurring
incarnations with the intention
of working specifically at bringing a certain quality, or series of qualities,
to a point of higher vibratory content,
thus completing the rounding of his sphere of manifestation.
122. To the superficial eye, the
manner in which such a disciple works might be considered fanaticism. In fact, its objective is just the opposite of the
fanatical response—completion of a balanced,
rounding-out process.
123. Would a sixth ray
personality be valuable in such a process? It is, after all, the “ray…of undue
emphasis”. (DINA I 322-323)
124. We see that it is the disciple who is deciding to undertake
this series of rapid incarnation, for he has the agreement of his Ego and his
Master.
125. Again, only a highly
advanced individual can do this.
126. In this case the “Ego” is
definitely the Solar Angel, but let us not forget the senses in which the
disciple within his consciousness on the higher mental plane is also to be
considered the “Ego”.
This accounts for the
peculiar, yet powerful, people who are [Page 1151]
met at times; they are so one-pointed
and apparently so unbalanced that their sole attention is given to one line of
development only, so much so that the other lines are hardly apparent.
127. Yes, it would seem that a
sixth ray personality would be of
value for these types of incarnation.
Yet their influence seems great, and out of
all proportion to their superficial
worth. A realisation of these factors will deter the wise student from
hasty judgments, and from rapid conclusions concerning his fellow men.
128. We have very important
advice here given. We cannot yet see the causal
whole. Until we have a very full causal consciousness we are in no position to
judge the reason for this one-pointed dedication.
129. The degree of balance
cannot be determined by referencing the personality alone. This is a very
important point. Understanding of the development of the soul is indispensable for
correct interpretation of what appears to be expressed through the personality.
Occasionally a
variation of this reason for rapid and immediate incarnation is seen when an
initiate (who has nearly completed his cycle)
130. Presumably we are speaking
of the moment of completion as the fourth initiation.
appears in incarnation to express almost
entirely one perfected principle.
131. We can think of the Christ
in this regard as expressing the Principle of Love and the Buddha as expressing
the Principle of Wisdom. This discussion should be linked with the information
in EP II on “Presented Attributes”.
This he does for the good of a particular
group which—though engaged in work for humanity—is failing somewhat in its objective through the lack of a particular
quality, or stream of force.
132. So the ‘intervention’, if
we can call it that, is for the purpose of supplementation.
133. Can we link this
information with the reformation of Buddhism undertaken by Tsongkhapa in the
fourteenth century?
134. We see and understand how
the Hierarchy seeks to maintain the balance.
When this becomes
apparent on the inner side, some
advanced disciple puts the energy of that particular quality at the
disposal of the Hierarchy,
135. We may understand this as a
sacrificial act.
and is
sent forth to balance that group,
and frequently to do so for a period of rapidly succeeding lives.
136. One wonders if the efforts
of the present Dalai Lama can be understood in this way.
These are a few of
the causes governing the periodic manifestation of those who are grouped in the
Hierarchical records as "the
aligned points of fire."
137. All of us are points of
fire and light, but are we truly “aligned”? If so, there are reincarnational
implications. The incarnations of “aligned points of fire” have a special
character and may be unusual in the ways related in the foregoing section of
text.
They are distinguished by the energy flowing
through them, by the magnetic quality of their work, by their powerful group
effects, and by their physical plane realisation of the plan.
138. For us these are points of
aspiration. Let us tabulate these qualities of “the aligned points of fire” for
the sake of emphasis. The aligned points of fire are distinguished by:
a.
The energy flowing through them. This factor correlates with the
first ray.
b.
The magnetic quality of their work. This factor correlates with the
second ray.
c.
Their powerful group effects. Again, a correlated with the second
ray, and other rays.
d.
Their physical plane realization of the Plan. Here we have a
correlation with the third ray.
The coming into
manifestation of the superhuman lives (such as greater liberated Existences, or
the raja-devas of a plane),
139. Is DK distinguishing the
Raja Deva Lords from the “greater liberated Existences”? Perhaps He is speaking
in quite general terms.
the appearing of the planetary Logoi and the solar Logoi in physical incarnation
140. We hear of the appearing of
the Planetary Logos in physical incarnation as Sanat Kumara, but what of the
Solar Logos and Solar Logoi? We are presented with an intriguing idea.
is governed by laws similar in nature to those
governing the human unit, but of a cosmic scope.
141. We can question the nature
of the Solar Logos appearing in physical incarnation. Can we analogize? If our
Planetary Logos appears as Sanat Kumara, in what manner would an
incarnation/emanation of the Solar Logos appear?
It will be apparent
to the most superficial student that the gradual emergence of a plane out of
the darkness which exists between systems
142. DK is speaking of the
condition which exists between physical incarnations of a Solar Logos.
is produced not only as the result of
vibratory response to the enunciated Word, but as the working out of the karma
of a [Page 1152] cosmic Life
143. A plane continues very much
as it had been in the previous system. The condition in which that plane
existed before inter-systemic pralaya determines the karma of that plane in the
present solar system.
and the relationship existing between that
particular Life and the cosmic Existence Whom we call Brahma or the third
Person of the Trinity.
144. The Solar Logos is a “cosmic
Existence”. We may conceive of Brahma as the “Third Person of the Logoic
Trinity”. There are also ways in which the term “Brahma” can indicate a far
greater Entity.
145. When dealing with the
emergence of planes into manifestation, we are dealing not only the with
reflection of the archetype but with the continuation or perpetuation of
previous conditions—for instance
planar conditions as they existed in a previous solar system.
The deva Ruler of a plane is a superhuman
Entity
Who comes in under a great cosmic impulse to provide the vibratory form which
will make possible the appearing of other and lesser forms.
146. We are discussing the
appearance of lesser forms within a greater form.
147. We must ask about the
Entities to Whom the name “superhuman Entity” are applicable. Is the Solar
Angel the first? Or can we say that a Chohan is also a superhuman Entity “They
are no longer men as are the Masters…” (Rule VII)
The Lords of the
Rays, or the planetary Logoi, are similarly and karmically linked with the
second aspect logoic, or with that
manifesting Life we call Vishnu.
148. DK is contrasting the cosmic
Life associated with the Raja Deva Lords with the cosmic Life associated with
the Planetary Logoi or “Lords of the Rays”.
149. Notice that, from one
perspective, the “Ray Lords” are definitely Planetary Logoi.
150. Vishnu may be understood as
the “Second Person of the Logoic Trinity”.
It will thus be seen
that three main impulses, each emanating from the will, plan, or conscious
purpose of a cosmic Entity
151. We may presume that the
major “cosmic Entity” involved is our Solar Logos.
152. Brahma, Vishnu and Shiva,
however, are also to be considered as cosmic
Entities, but within the expression of our Solar Logos.
are responsible for all that is seen and known
in our solar system.
This, of course, has
been oft emphasised in different occult books but the following tabulation may
be of service:
Cosmic Entity Systemic Entities Number of Impulses Quality
1. Brahma...... The Raja Lords 7...Activity..............Inertia.
2. Vishnu........ The Planetary Logoi 7...Wisdom............Mobility.
3 Shiva.......... The Solar Logos 1....Will..................Rhythm.
153. In one way this tabulation
is very interesting as it is also possible to consider the Solar Logos as the
systemic "point within the triangle". In such a case, Shiva would
also have seven impulses, and the
“Seven Spirits of Darkness” would be connected with these impulses. The total
number of impulses would then be 21 + 1 or 22.
Sevenfold electric fire. The seven types of spiritual existences, or
the seven Spirits before the Throne in Their essential essence; the dynamic
force or will lying back of all manifestation.
They form on their own plane in a peculiar sense the logoic "Jewel
in the Lotus," and hence are inconceivable to our intelligence in this
solar system, as They are not revealed until the "Son be made
perfect," or the logoic consciousness is fully awakened. They are esoterically the "Spirits of
Darkness." (TCF 628-629)
154. Perhaps it is because we
live in a second ray solar system that the Solar Logos (a very largely second
ray Being) is considered the representative of Shiva (a first ray Deity).
155. Given the nature of this
tabulation, the number 15 takes on a new significance. It turns into a
climactic number when considered in relation to the three aspects of divinity.
It should be noted
here that the above tabulation will apply to the microcosm as well as the
macrocosm, and students will find it
interesting to work it out.
156. If we try to work out this
tabulation in relation to the microcosm, we may find ourselves considering the
seven vehicles, the seven principles and the Spirit aspect as the fifteenth
point.