Fellowship of Cosmic Fire
Commentary Semester IX Section IX
TCF 1155-1160 : S9S9 Part I
Most of the Tibetan’s
text is put in font 16, to provide better legibility when
projected during classes. Footnotes and references from other
AAB Books and from other pages of TCF are put
in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)
It is suggested that this Commentary be read with the TCF book handy,
for the sake of continuity. As analysis of the text is pursued, many paragraphs
are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph. So please read an entire paragraph and then
study the Commentary
1. Relation between the Throat, Alta Major and Mental
Centres.
1.
DK now takes up a subject of great practical interest.
2.
We note that he will be speaking of the “mental centers” about
which practically nothing is said in His voluminous Teaching. They are,
however, illustrated in TCF, Chart VIII, p. 817.
3.
We can judge by their association that the alta major center is
related to the mental centers. There are four mental centers (on the lower
mental plane) and the alta major center is the synthesizers of four head
centers.
4.
We already know that the throat center is related to the mental body
and to mentality in general, and, thus, it would be related to the mental
centers.
The question of the
centres has always had a great deal of interest for men, and much harm has been done through the
directing of attention upon the physical centres.
5.
Human beings are still very concrete in their thinking and can
relate to concretions (such as the centers, especially the physical centers)
much more easily.
6.
By “physical centers” DK could mean one of two things: either the
precipitations of the etheric centers, i.e., the glands; or the etheric centers, themselves, since that which is etheric is really physical.
Unfortunately, names
have been given to the centres which have their counterparts in the physical
form, and with the usual aptitude of
man to identify himself with that which is tangible and physical,
7.
Here, DK names the problem exactly. He seems to refer to centers
(glands) in dense physical matter. Later, His use of the term “physical” is
related to the etheric body.
a mass of data has accumulated which is based
(not on spiritual knowledge) but on a study of the effects produced through
meditation on the physical centres.
8.
DK is attempting to help man remove his attention from the dense
and physical, i.e., from a materialistic consciousness.
9.
We are attempting to learn to live in the world of causes and not
the world of effects. The dense physical plane is strictly a world of effects.
Such meditation is
only safely undertaken when a man is no
longer polarised in the lower personal self but views all things from the
standpoint of the Ego with whom he is completely identified.
10.
We see our objective and the attainments which are necessary if we
are to safely work with the centers.
11.
This type of identification is much discussed but rarely achieved
among the ranks of the disciples.
12.
Imagine—complete
identification with the Ego!
When this is the
case, the centres in physical matter are recognised as being simply focal points of energy located in the etheric body, and
having a definite use.
13.
Here DK specifies that by “physical centres” He does mean etheric centers. As we have studied the
last few sections of text, we have found two indications: one in which the
centers are considered to be densely physical; the other in which the centers
have been considered as etheric focal points.
14.
Attention will be given to the etheric body during the New Age and
it will be considered the true
physical body. Yet, overall, the Lemurians focused their consciousnesses on the
etheric-physical plane and the type of yoga they were taught focused on the
uniting of these two aspects (dense and etheric) of their physical nature. Our
consciousness is to be focussed much higher—preferably, before long, on the
higher mental plane, and the centers in the etheric body are meant to become
merely distributors of the higher energies. Our consciousness is not meant to
be fixated on the physical plane—whether
dense physical or etheric though there will soon arise far greater awareness of
the etheric plane and its centers.
This use is to act as transmitters of certain
forms of energy consciously directed by the Ego or Self, with the intent of
driving the physical body (which is not a principle) to fulfil egoic purpose.
15.
Here the intended process is clearly described. We are to regard
the centers in the etheric body merely as transmitters of higher energies. Our
consciousness, as souls in incarnation, is to be with the energies transmitted
and with the source of those energies and not with the vehicle of transmission.
16.
In other words, we, fully
identified with or as the Ego on the higher mental plane, are to use the
etheric centers as means of transmission of the energies which we direct.
To do this the Ego
has to follow certain rules, to conform to law, and to have attained not only
conscious control of the physical body, but a knowledge of the laws of energy,
and of the constitution of the etheric body, and its relation to the physical.
17.
In this instance, the Ego is the ‘higher man’. We could not be
speaking of necessity of the Solar Angel to follow certain rules and to conform
to law, etc. The Solar Angel long ago accomplished these things.
18.
In this context, the term “Ego” can mean two things. The
soul-in-incarnation is the Ego within the fields of the personality. This is an
important realization.
19.
The Ego on its own plane
is the man (the ‘extension’ of the Monad) on the higher mental plane.
20.
We, the man, must learn to identify as the Ego and not as the personality. First we recognize ourselves
as the soul-in-incarnation and, eventually, as that soul-in-incarnation
disidentifies with the personality fields in which it is immerse, we, the
soul-in-incarnation, learn to identify as
the Ego on its own plane.
The attention of students must be called to
certain fundamental facts anent the centres and thus supplement,
correlate, and summarise that already given in this Treatise.
21.
This is the requirement so that we, the man-as-Ego, can learn to
control and express through our energy system.
That a certain amount of repetition will be
necessary is of value, and the information here given and the correspondences
indicated, should provide all
followers of raja yoga with a basis for sane consideration, wise meditation
and a fuller comprehension of the truths involved.
22.
Certain additional details can be given to the practitioners of
Raja Yoga to facilitate their practice.
23.
DK does not here mention Agni Yoga. Later in His Teaching He does.
The information here imparted on the centers will also be of value in that
still more advanced and inclusive form of yoga.
Owing to the rapid
development of the race, and the future [Page 1156] quick unfoldment of etheric
vision,
24.
DK predicted that etheric vision would unfold significantly by the
end of the twentieth century and into the twenty-first.
the gain will be very real if occult students
have at least a theoretical concept of the nature of that which will be seen
relatively so soon.
25.
This book was written in the early to middle 1920’s. A theoretical
basis for understanding newly emerging energies is always of value if those
energies are to be handled wisely.
26.
Of course, by the time He had reached the final pages of TCF, DK
had already said a great deal about the centers, so we may assume that what He
is about to say here is not entirely
repetition.
The centres, as we
know, are seven in number and are formed in matter of the etheric subplanes of
the physical plane.
27.
DK is now speaking of the “physical centers”—really the etheric centers.
As we have been told, there are literally ten, but the
lower three are not considered
as subjects for the direction of egoic energy.
28.
Here DK tells us of ten
centers, just as He tells us of ten
planetary schemes, and ten chains.
The tens probably extend far more widely through cosmos than this.
29.
We may presume that the seven centers are found above the
diaphragm. Perhaps the solar plexus is included, and the base of the spine
center, the sacral center and the spleen dis-included. However, can we really
ever dis-include the base of the spine center when it plays so prominent a place
in the fifth initiation of man and presumably, in the fifth initiation of far
greater beings?
30.
There are a number of lesser centers, some found in the lower area
of the etheric body, but is Master DK including such rarely mentioned centers?
I likelihood is that He is not.
31.
We cannot be certain how to enumerate the higher seven. There are
many centers in and surrounding the head and we cannot be sure if DK is
counting these centers or, of so, the manner in which He is counting.
32.
If we number from the solar plexus upwards, we could have: the
solar plexus, the heart, the throat center, the alta major center, the ajna
center, the head center, the heart-in-the-head center.
33.
There is also the possibility that a very occult and rarely
mentioned ‘mental center’ or “manasic center” in the vicinity of the lungs
could be included, in which case the two aspects of the highest head center
would be considered as one.
34.
Perhaps we shall learn more immediately ahead.
They relate to the
perpetuation of the physical form
35.
Without the presence and activation of the centers, the physical
plane will not be vitalized; it will not live.
36.
Here we are speaking specifically of the lower three centers
mentioned above. These three are the most active in the perpetuation of the
physical form. From this perspective, the base of the spine center must
certainly be involved, as must the sacral center and spleen.
and have a close connection with:
a.
The
three lower kingdoms in nature.
37.
These are the sub-human kingdoms; mineral, vegetable and animal.
b.
The
three lower subplanes of the physical plane.
38.
By this we man the dense physical subplane, the liquid subplane and
the gaseous subplane.
c.
The
third solar system, from the logoic standpoint.
39.
This is a curious statement. Does DK actually mean the solar system
which is to come? Or does He mean the solar system preceding this one? From the
correspondential angle, one would think He is referring to the rather material
solar system which preceded ours.
It must be borne in
mind that though the three solar systems (the past, the present and that which
is to come) are differentiated in
time and space where the consciousness of man is concerned, from the
point of view of the Logos they represent more accurately, highest,
intermediate and lowest, and the three form but one expression.
40.
The consciousness of the Solar Logos is not subject to the
time-space limitations afflicting our consciousness.
41.
DK seems to be telling us that the three solar systems are both
consecutive and simultaneous—depending on the nature of the perceiving
consciousness.
42.
Another way of saying this is that the consciousness of the
previous solar system is still very much with us within the second solar
system; during the next or coming solar system, the consciousness of the first and second solar systems may be evident
even though the emphasis will be on the first aspect of divinity, the will.
The past system,
therefore, is deemed esoterically the third, being the lowest and being related
to the dense and negative matter.
43.
Thus, DK answer the question which I posed. The first (or previous)
solar system is qualitatively the third because it is related to the third
aspect of divinity.
It will be apparent that the past solar system
has consequently a close relation to the third or animal kingdom, and this, man
has presumably transcended.
44.
This is because the animal kingdom is the third kingdom and the human kingdom is the fourth.
45.
It is intended that man must and will transcend the influence of
the previous solar system, which here, DK deems the “third”.
The seven centres
with which man is concerned are themselves found to exist in two groups:
46.
It does seem that man is concerned with all the seven centers as
usually enumerated. This would include the base of the spine center, the sacral
center and the solar plexus. The splenic center is also of considerable
importance to him.
a lower four, which are related to the four
Rays of Attributes, or the four minor rays, and are, therefore, closely
connected with the quaternary, both microcosmic and macrocosmic, and a higher
three which are transmitters for the three rays of aspect.
47.
If we keep the number ten
too firmly in mind we shall have trouble with this enumeration.
48.
Which, really, are the lower four centers? Is the spleen to be
included, along with the solar plexus, the sacral center and the base of the
spine center?
49.
And if so, there are then four
higher centers remaining and not just three: heart center, throat center, ajna
center and head center.
50.
The three higher centers are usually considered throat center,
heart center, and head center and these three are the transmitters of the three Rays of Aspect.
51.
There persistently arises the question of whether the heart center
is to be included in the lower quaternary. It can be reasoned in both the affirmative
and in the negative. It is interesting that even when man is controlled from
the astral plane, the heart center is one point in the controlling triangle of
centers.
These energy centres
are transmitters of energy from [Page 1157] many
and varied sources which might be briefly enumerated as follows:
52.
These and other sources are sources of transmission through the centers.
a.
From
the seven Rays, via the seven subrays
of any specific monadic ray.
53.
The sources of the seven rays are usually thought to be the seven
major stars of the Great Bear.
54.
What, exactly, are the seven subrays of any “specific monadic ray”.
There are several options:
a.
The seven types of soul rays considered as subrays of any
particular monadic ray.
b.
The seven sub-monadic
rays found on the monadic plane (cf. TCF 176)
c.
The seven ray types of Monads on the monadic plane, considering
these seven monadic types actually to be subtypes of the three types of ‘true
Monad’, which three types are found on the logoic plane. (cf. TCF Chart V, 344)
55.
In any case there are higher septenates on egoic and monadic levels,
the energies of which pour through the seven types of chakras here being
discussed.
b.
From
the triple aspects of the planetary Logos as He manifests through a scheme.
56.
Presumably we have the Rays of Aspect connected with our Planetary
Logos manifesting through the chakras keyed to them, and through those other
chakras which are in resonance with these keyed three. The three aspects of the
Planetary Logos demonstrate both above and below the diaphragm.
57.
We note that the source given in point “b.” is a higher source than
that given in point “a.”
c.
From
what are called "the sevenfold divisions of the logoic Heart," or the
sun in its sevenfold essential nature, as it is seen lying esoterically behind
the outer physical solar form.
58.
This is a still higher source.
59.
Here we are not so much speaking of the Heart of the Sun on the
higher levels of the cosmic mental plane, but of the logoic etheric heart
center presumably to be found upon the cosmic etheric planes—perhaps on its
second level (correlated with the origin of the human Monads).
60.
It is the etheric aspect of the Solar Logos which lies “behind the
outer physical solar form”.
61.
The Heart of the Sun substands not only the vehicles of the Logos
on the cosmic physical plane but also on the cosmic astral plane and lower
cosmic mental plane.
62.
Heart centers are usually considered twelvefold, but there is a way
of deriving the twelve from the seven. This way is given in a footnote in A Treatise on Cosmic Fire.
31: The Twelve
Creative Hierarchies. Students are often
puzzled in trying to account for the "twelves" in the cosmos. A correspondent sends the following
suggestion: In a Study in Consciousness,
the three, by an arrangement of internal groupings, show seven groups; these
may be represented as ABC, ACB, BCA BAC, CAB, CBA, and a seventh, a synthesis
in which the three are equal. A second
six would be represented by (AB) C, C (AB), A (BC), (BC) A, (CA) B, B (AC), the
two bracketed being equal and the third stronger or weaker. The two groups of six, and the group in which
the three are equal, would make thirteen.
"This thirteen may be arranged as a circle of twelve, with one in
the centre. The central one will be
synthetic, and will be that class in which all three are equal. The physical correspondence of this will be
the twelve signs of the Zodiac with the Sun at the centre, synthesising all of
them. The spiritual correspondence will
be the twelve Creative Orders with the Logos at the centre, synthesising
all." The arrangement is quite
legitimate.—The Theosophist, Vol. XXIX, p. 100. (TCF 1195)
63.
The egoic lotus of the Solar Logos is also considered
twenty-one-fold (twenty-one being the number of its petals). It is possible
that these petals may appear in seven groups of three each.
d.
From
the seven Rishis of the Great Bear; this pours in via the Monad and is
transmitted downward, merging on the higher levels of the mental plane with
seven streams of energy from the Pleiades which
come in as the psychical force demonstrating through the solar Angel.
64.
We continue the sources of energies which pour through the seven
chakras.
65.
This is a most occult statement for several reason.
a.
The link between the Rishis of the Great Bear and the human Monad.
We would assume that the seven monadic demonstrations on the monadic plane are
linked by the intra-planetary Lords
of the Seven Rays with the seven types of Monads. The planetary Ray Lords may
also be part of this linking as the Planetary Logoi are all connected with the
Seven Rishis.
b.
The link between the Pleiades and the higher mental plane.
c.
The unusual linking of the Pleiades with the Solar Angels! This is
an important reference. We see from this linking that that which is transmitted
via the Pleiades is more than manasic
force. It is also related to soul and consciousness and is thus called
“psychical force” and must be considered sentient
in nature. The Pleiades are qualified by the third ray, yes, but also by the
second and some have suggested the first ray as well as the Pleiades may be
reasoned to represent the “Hub of the Wheel” of the "One About Whom Naught
May Be Said".
All these various
streams of energy are passed through certain groups or centres, becoming more
active and demonstrating with a freer
flow as the course of evolution is pursued.
66.
Some of the highest sources send their energies through chakras
which are super-human altogether. Each Sun is a chakra. Each planet is a
chakra.
67.
We have a large number of sources. Some of the higher sources are
probably passed through groupings on triadal levels and also through egoic
groupings on the higher mental plane before reaching the human chakric system.
68.
We realize that the transmission is not now flowing as feely as
later it will when humanity is more highly evolved.
As far as man is
concerned at present, this energy all
converges, and seeks to energise his physical body, and direct his action via
the seven etheric centres.
69.
DK may be speaking of average man. We know that for more highly
evolved human beings, the centers in the astral body and those on the lower
mental plane are also stimulated
70.
When we look for structures in the human energy system which these
energy flows may stimulate, we should also
include the stimulation of the tiers and petals of the egoic lotus.
71.
Finally, however, even if the energies do pass through the tiers
and petals of the egoic lotus and through the mental and astral chakras, they do energize the etheric chakras and
finally the dense physical body.
72.
We are probably not yet at the stage where we can detect the flow
of these various type of energies through our etheric chakras through we do
note the stimulation.
These centres receive the force in a threefold
manner:
73.
Now we are becoming quite specific. We are speaking of the
receptivity of the seven etheric chakras.
a.
Force from the
Heavenly Man
and, therefore, from the seven Rishis of the Great Bear via the Monad.
74.
There is an alignment between the seven Rishis of the Great Bear,
the Heavenly Man, the Monad (which is a cell within the Heavenly Man) and (via
various descending septenates) to the seven etheric chakras.
b.
Force from the
Pleiades,
via the solar Angel or Ego.
75.
There is an alignment from the Pleiades to the Solar Angel or Ego
and thence to the chakric system, including, one supposes, the lower mental and
astral chakras.
76.
We also are aware of the alignment from the Pleiades to the
Heavenly Men—a largely manasic alignment.
77.
We can wonder, given the implications of alignment “b.”, whether
the Pleiades have a connection with the Heart of the Sun to which the Solar
Angels are so closely related. We usually think of Sirius as having such an
alignment.
c.
Force from the planes, from the Raja Devas
of a plane, or fohatic energy, via the spirillae of a permanent atom.
78.
This is an alignment from solar planes and Solar Plane Lords
(considered in their broader solar
systemic context) to the Raja Deva Lords of whom the planetary planes are an embodiment, through to the planes and via these
spirillae (for planes are spirillae) to the various etheric chakras. We might
ask, “To what extent to the systemic planes and subplanes (considered as
spirillae) feed the chakras of the
human energy system?”
The permanent atom of a human being sustains an entire vehicle in which the
seven chakras make their appearance. Without the permanent atom, the seven
chakras would have no medium in which to appear.
79.
We wonder what might be the stellar source of this third type of
energy. At first one might think it to be the Pleiades, but the Pleiades in
this context have been assigned to the second aspect of divinity.
80.
Both Sirius and the Pleiades demonstrate both the second and third
aspects and it behooves us to notice the contexts in which one or the other
aspect is being discussed in relation to either one.
It is this fact which
accounts for the gradual growth and development of a man.
81.
All these energies pouring through the various chakras account for
the gradual growth and development of a man. The energies do not flow in a
manner completed unimpeded or with full force. Thus the growth and development
of man is “gradual”.
At first it is the force of the plane
substance, which directs him, causing
him to identify [Page 1158] himself with the
grosser substance and to consider himself a man, a member of the fourth
Kingdom, and to be convinced, therefore, that he is the Not-Self.
82.
When the man is solidly a member of the fourth kingdom of nature,
he is entirely identified with planar substance. There are four divisions to be
considered:
a.
The dense physical level
b.
The etheric level
c.
The astral level
d.
The lower mental level
83.
At this stage, he does not consider himself to be a soul. He has no
experience to reveal to him what it would mean to be a soul.
84.
He is under the sway of the Raja Deva Lords and their many
subsidiary representatives—conscious and unconscious. The permanent atoms are
more important than the chakras.
Later as force from
the Ego pours in, his psychical
evolution proceeds (I use the word "psychical" here in its
higher connotation)
85.
When considering the term “psychical” as it is used in relation to
the Pleiades, we must consider that it does not have to do with lower psychism
but with soul consciousness.
86.
This section of text confirms that DK is speaking of the second
aspect of divinity when referencing “psychical force” and the Pleiades.
and he begins to consider himself as the Ego,
the Thinker, the One who uses the form.
87.
From the sections of text above we have learned that the Pleiades
(the source of a certain type of “psychical” energy) are involved in helping the
man to consider himself as the Ego, the Thinker, the One who uses the form.
This should be remembered alongside the many references which refer the
Pleiades as bestowers of manas.
88.
Under the influence, the man, the man dissociates himself from
devic influence and identification, and becomes increasingly the ‘Spiritual
Observer’. He no longer thinks of himself as devic matter and form.
Finally, energy from the Monad begins to be
responded to and he knows himself to be neither the man nor the angel, but a divine
essence or Spirit.
89.
This is the third step and is the objective of all those who
approach the third and later initiations. Man must find himself as a Monad, as
Spirit, and Essence, a Being.
These three types of energy demonstrate during
manifestation as Spirit, Soul, and Body,
90.
How do they demonstrate outside
of manifestation? Obviously the three source energies which manifest as
“Spirit, Soul and Body” exist even when body and soul no longer exist.
and through them the three aspects of the Godhead
meet and converge in man, and lie latent in every atom.
91.
Man is a reflection of the “Godhead”. We notice that the word
“head” is incorporated in the word “Godhead”, suggesting that the “head” is the
occult, first ray source of energy. Shamballa is the “Head Center” of our Planetary
Logos as He manifests on the cosmic physical plane.
92.
The usual constellational sources corresponding to the three
aspects of the Godhead are the Great Bear, Sirius/Little Bear and the Pleiades,
but in the sections of text under discussion, the Pleiades are given the place
usually occupied by Sirius.
The sevenfold energy of the planes, and therefore of
substance, finds its consummation when the four lower centres are fully
active.
93.
Presumably, we must include the splenic center which is
sub-diaphragmatic and, so, related to the third aspect of divinity.
94.
The planar energy, the devic energy is, thus, related to the lower
quaternary.
95.
We remember that personality cycles manifest in fours and in
sevens. The numbers, at least, are linked.
96.
The devas create the “square”.
The
sevenfold energy of the psyche, the consciousness aspect, demonstrates
when the three higher in the three worlds are vibrating with accuracy.
97.
The psyche has a sevenfold energy.
98.
We remember that soul cycles manifest in sevens and in threes. The
numbers are linked.
99.
By the “three higher” is probably meant the three higher centers as
they appear on the three planes—the etheric plane, the ‘etheric’ levels of the
astral body and the higher mental plane (which are, except for the fourth
subplane) the ‘etheric’ levels of the mental plane.
100.
The psyche is the consciousness aspect which is related to the
Seven Ways of Light. Rayology is related to the second ray just as astrology is
related to the third.
101.
On the soul level the seven rays represent seven aspects of
consciousness.
102.
DK seems to be talking about an alignment between the head, heart
and throat centers as found on the etheric plane and the astral plane, and the
three tiers of petals as found on the higher mental plane. (Note that only four
chakras, the lower ones, are found on the lower four subplanes of the mental
plane.)
103.
We can wonder whether the ajna center is to be included as a
separate center or whether it is to be considered as an aspect of the head
center—as if all the many centers in and above the head are really one center.
The sevenfold
activity of spirit
104.
It is interesting and important that Spirit is considered not only
threefold but sevenfold. There are
“Seven Spirits of Darkness” and seven types of Monads.
makes itself felt
when each of these seven centres is not only fully active but is rotating as "wheels turning upon
themselves," when they are fourth dimensional
105.
This happens sequentially at each of the initiations—the fourth
dimensionality of the etheric centers occurring at the first initiation; the
fourth dimensionality of the astral centers occurring at the second and, for
the mental centers, at the third.
106.
What is here said suggests that the sevenfold Spirit is involved
even in the earlier phases of the initiatory process. We do know that from the
time of the first initiation, the Monad makes a contact with the soul on the
higher mental plane though the personality does not register this contact.
107.
The manner in which the Spirit is sevenfold must be pondered just
as the sevenfold psyche must be pondered.
108.
In one sense, Spirit is sevenfold because it expresses through
seven principles.
and are not only individually alive but are
all linked up with the sevenfold head
centre.
109.
Which of the head centers is sevenfold, or is DK speaking of what
are called the “greater seven”—the higher correspondences to most of the normal
chakric system.
110.
We are given a picture in which each of the chakras in the etheric
body is turning on itself, rotating fourth dimensionally and is linked up with
one aspect of the sevenfold head center, presumably with one of the “greater
seven”.
111.
We know that there are seven superior head centers which stand as
the “greater seven” to the “lesser seven”. What is not clear at this point is
whether these seven are to be considered as within
the head or above the head.
112.
This leads to the question of whether the entire crown chakra can,
in some sense, be considered sevenfold?
A man is then seen as
he is truly—a network of fire with
flaming focal points, transmitting and circulating fiery energy.
113.
Some modern spiritual artists have given us this image in a very
compelling way.
114.
Our usual conception of the human form recedes into the background
and man is seen as a dynamic pattern of energy-flows or streams.
115.
It behooves us to think of man in these terms. This would help to
dispel the habitual materialism of our consciousness.
These centres not
only receive the energy through the top of the head, or through a point
slightly above the top of the head, to
be more accurate,
but pass it out through the head centre likewise, that which is being passed out being seen as differing in colour,
being brighter and vibrating more rapidly than that which is being received.
116.
Here again we have an important piece of occultism. DK is
identifying a point which some call the “soul star”. It is a point of energy
reception and transmission.
117.
We see that circulation through the centers of man intensifies the
energy received from the point slightly above the top of the head.
118.
What will be this color difference. Will the color passed out carry
the color of the ray of the personality? Will the color received reflect the
color of the Spirit or that of the soul or both? We are in a section of text
which is dealing with the sevenfold activity of Spirit.
The etheric body is formed of a negative
aspect of fire,
and is the recipient of a positive fire.
119.
The etheric body is a receptacle. We can consider that prana, per
se, is positive to the aspect of fire
of which the etheric body is constructed.
As the various types of fire blend, merge,
and circulate, they gain thereby and produce definite effects in the
fires of the microcosmic system. [Page 1159]
120.
Various kinds of fire circulate through the vessel of the etheric
body formed of a negative aspect of fire.
The centre at the base of the spine (the
lowest with which man has consciously to deal)
121.
So there may be still lower centers with which man is in touch only
unconsciously?
is one of a peculiar interest, owing to its
being the originating centre for three long streams of energy which pass up and
down the spinal column.
122.
We are given a further piece of information about the kundalini
energy. One wonders whether these three streams of energy can be long before the purification process has
occurred.
This triple stream of force has most
interesting correspondences which can be worked out by the intuitive student.
123.
Presumably those correspondences involve the three energy threads
which traverse the mental plane and unite the lower triad to the higher triad.
124.
We note that DK calls it a “triple stream of force” and not
a triple stream of energy.
Some hints may here be given. This channel of threefold energy has itself
three points of supreme
interest, which (to word it so as to convey sense to the interested) may be
regarded as:
1.
The
basic centre at the extreme lowest point of the spine.
2.
The
alta major centre at the top of the spine.
3.
The supreme head
centre.
125.
DK seems to be telling us that the triple stream either originates
from, passes through or terminates in one or other of these three centers.
126.
We note that DK says of the alta major center that it is at the
“top of the spine” and not at the ‘bottom of the skull’. Yet for all that, it
can be considered as a center found in relation to the head.
127.
When DK uses the term supreme
head center He is hinting that there are centers other than the alta major
center which are not supreme. Perhaps
there are many. The head is the macrocosm of the remainder of the body and can
be expected to have one center found within it or in its vicinity correlated
with each of the other centers.
128.
One wonders if there is a hint in the word “supreme” indicating the
acme of the highest of all centers. We note that the word “supreme” is used
twice in the section of text above.
129.
One further wonders why the terms “extreme” and “supreme” are
featured in this paragraph.
It is, therefore, a
miniature picture of the whole evolution of spirit and matter for,
1.
The
lowest centre corresponds to the personality,
2.
The
middle centre to the Ego, or the Thinker,
3.
The
supreme head centre to the Monad.
130.
So the base of the spine center with its four petals corresponds to
the fourfold personality. The alta major center (and this is interesting)
corresponds to the Ego or Thinker. Usually, it has a third aspect association.
The “supreme head centre” predictably corresponds to the Monad.
131.
We have noticed that the ajna center has, at various points of
evolution, a correspondence with the first, second and third rays. We now note
that the alta major center has a correspondence with at least the third and
second aspects.
In the evolution of
the fires of the spine, we have a correspondence
to the sutratma with its three
points of interest, the monadic auric egg, its emitting point, the egoic auric
egg, the medial point, and the body or gross form, its lowest point.
132.
Here is another fitting correspondence—three fires of the spine are
a correspondence to the sutratma (or life thread, which could be conceived as
containing the two other threads—the creative thread and the consciousness
thread).
133.
We learn, that for practical purposes, the monadic auric egg is
considered the “emitting point” of the sutratma. The sutratma passes through
the egoic auric egg as a medial point and, fittingly, the body or gross form is
the lowest point.
134.
Of course, from a superhuman perspective, there is much more to the
sutratma than its origin within the monadic auric egg; the Universal Sutratma
connects all living B/beings in cosmos.
Another hint of
interest lies in the fact that there
exist between these spinal centres, certain gaps (if I may so express
it) which have (in the course of evolution) to be bridged by the energetic
action of the rapidly growing vibration of the force unit.
135.
These “gaps” are an example of hermetic sealing. They prevent the
premature mixing and blending of energies.
136.
The entire integrative process, humanly considered, is intended to
overcome various gaps between energies and gaps between aspects of
consciousness. Premature mixing will lead to confusion, disorganization and
disintegration.
Between the triple energy of the spinal
column and the alta major centre, there is a hiatus,
137.
The alta major center may be at the top of the spinal column, but
this reference seems to locate it at the base of the skull towards which the
energy rising in the spinal column must reach.
just as there
exists that which must be bridged between the triple lower man and the egoic
body,
138.
This is an hiatus which is not so often considered as the one
existing between the mental unit and the manasic permanent atom.
139.
This hiatus (between the lower man and the egoic body) is
represented on charts by the dotted line separating the lower and higher mental
planes.
140.
The presence of this hiatus accounts for the fact that the aspiring
man cannot (immediately) achieve soul consciousness by desiring and willing to
do so.
or between the mental unit on the fourth
subplane of the mental plane and the solar Angel on the third subplane.
141.
This is another way of expressing the same “gap”. The mental unit
is part of man’s personality and is the center around which he integrates his
personality. The Solar Angel focuses either on the third subplane or the second
and these two spheres of activity (lower mental and higher mental) are, at
first, not interpenetrating. At least we should say that the lower man cannot
with facility embrace the sphere of activity of the Solar Angel, though the
Solar Angel has already, long ago, stimulated the mental unit and can be aware
of the content of mind of the lower man.
Though we are told that the permanent atomic
triad is enclosed in the [Page 1160] causal
periphery,
nevertheless, from the standpoint of consciousness there is that which must be
bridged.
142.
It is important to realize that the “permanent atomic triad” is,
indeed, enclosed within the causal periphery. This is an energic fact—though it is not initially a fact in consciousness for the man
focussed in his personality consciousness.
143.
Thus we see that the fact of enclosure does not guarantee facile
communication between that which is enclosed and that which has enclosed it.
Again, between the alta major centre and the
supreme head centre, exists another gulf—a correspondence to the gulf found
between the plane of the Ego and the lowest point of the Triad, the manasic
permanent atom.
144.
This is a most important
statement. We now see why the circulation between the three major centers related
to the head is not readily accomplished.
The gap between the alta major center and the supreme head center is
like the gap existing between humanity and Shamballa.
145.
One wonders then—if the alta major center is to be associated with
the Ego (as here and heretofore stated), then is the fourfold ajna center to be
associated with the fourfold mental unit. The numbering is correct. Usually
within this triangle associated with the head, the ajna center represents the
second aspect of divinity and the alta major center the third aspect, but there
seems to be a reversal in this presentation.
146.
In TCF, Chart IX, 823, we see that the antahkarana is threefold.
There is a relationship existing between the mental unit and the egoic lotus;
there is a relationship existing between the mental unit and the manasic
permanent atom; there is also another relationship existing between the egoic lotus
and the manasic permanent atom. This last relationship is the one we are
discussing in the section of text immediately above.
147.
There is no question but that the gulf between the Ego and the
manasic permanent atom must be bridged and when it is, the gulf, in the head,
between the alta major center and the supreme head center will also be bridged.
To bridge the gulf between the Ego and the manasic permanent atom is to bridge
the gulf between the Ego on the higher mental plane and the spiritual triad.
148.
The threefold antahkarana as shown on TCF, 823, will be completed
in satisfactory measure at the third initiation.
149.
Note this piece of information because it is indispensable for
understanding the circulation of energy within the major triangle associated
with the head.
When man has
constructed the antaskarana (which he does during the final stages of his
evolution in the three worlds) that gulf is bridged and the Monad and the Ego
are closely linked.
150.
The Monad is linked to the Ego via the spiritual triad but also
directly from the ‘Monadic "Jewel" to the "Jewel in the
Lotus" within the Ego.
151.
From one point of view the alta major center is the symbol of the
personality and the relationship between the supreme head center and the alta
major center is like the relationship in astrology between the Sun-sign (alta
major center) and the point opposite the Sun-sign—the supreme head center.
152.
All this tells us that as we work to link the mental unit via the
antahkarana to the manasic permanent atom, thus relating the lower and higher
triads, we are linking the Monad with the personality and are facilitating the
linkage not only of the mental unit with the spiritual triad, but of the Ego
with the manasic permanent atom (and, hence, with the lower point of the
spiritual triad)!
153.
DK is also hinting that at the third initiation when the
antahkarana is completed (in its first phase, that is) the Monad, the Ego and
personality are also linked.
When man is polarised in his mental body, he
begins to bridge the antaskarana.
154.
Is the achievement of “mental polarization” the same as becoming
“polarised in his mental body”? If so, this means that the bridging process
known as building the antahkarana can only occur truly after the second
initiation, because mental polarization only occurs midway between the second
and third initiations.
155.
Perhaps that moment which occurs between the second and third
initiation should be called full or complete mental polarization.
When the centre between the shoulder blades,
referred to earlier in this Treatise
as the manasic centre,
156.
We must note that the form of words “manasic centre” is only used once—at this point in the text. (I am
trying to find the previous reference which does not include the words “manasic
centre:.)
157.
This “manasic centre” is clearly not the heart center. We could also wonder whether the “manasic
center” is the same as the highest point in the pranic triangle located in the lower region between the shoulder
blades. Whether or not it is the same as this highest point in the pranic triangle,
we realize that it, too, is between the shoulder blades.
158.
If we think about this carefully, we realize that there is a
possibility of three centers between
the shoulder blades:
a.
The highest pranic center, at the lowest possible position between
the shoulder blades
b.
The heart center at the midway point between the shoulder blades
c.
A “manasic center” which may be inferred to be still between the
shoulder blades but in a position higher than the heart center.
is vibrating
forcefully, then the alta major centre and the head centre, via the
throat centre can be united.
159.
It should be noted that the alta major center is placed in a higher
position than the throat center. This is significant.
160.
In the Fifth Ray Formula for uniting the man with the "Angel
of the Presence", we have what may be another hint concerning this
“manasic centre”:
“The light that radiates from the heart, the
throat, and from the centre which
stands midway meet and merge.” (EP II 47)
161.
The fifth ray is a highly manasic ray and we are dealing with a
“manasic centre” which may be found between the throat center and the heart
center.
162.
The following reference (very obscure) will have to be correlated:
The
significance of the four circles in the egoic lotus, and the eight circles of
twelve petals each in the etheric lotuses on the mental plane is of great
importance. (TCF 861)
163.
In some systems of Laya Yoga, the alta major center is said to have
96 petals. 8 x 12 = 96. There may be a correlation between the alta major
center and the eight circles of twelve petals each to be found on the mental
plane.
164.
We have still more hints.
165.
The “center between the shoulder blades” is not the heart center.
Our question: is it the highest point in the pranic triangle or a center still
higher than the heart center and associated with the lungs. And does it have
eight petals, suggesting the influence of Mercury?
166.
We have an alignment between the center between the shoulder
blades, the throat center, the alta major center and the supreme head center.
167.
We have a series of dependencies:
a.
The link between the Ego and the manasic permanent atom is
dependent upon
b.
The link between the alta major center and the supreme head center,
which is dependent upon…
c.
A link of a certain intensity between the throat center and the
alta major center, which is dependent upon…
d.
The forceful vibration of the center between the shoulder
blades—here called the “manasic centre”.
Man, when he reaches
this stage, is a creator in mental
matter of a calibre different from the unconsciously working average man.
168.
Here we have the chakric formula for a mental creator
He constructs in unison with the plan
169.
The man obeys the following injunction: “The energy of thought is
for the good of all and the furtherance of thee Plan of God. Use it not,
therefore, for they selfish ends.” (TWM 473)
170.
We remember that the Divine Plan is formulated on the atmic plane.
and
the divine Manasaputra, the Son of Mind, will turn his attention from being a
Son of Power in the three worlds
171.
Is DK speaking of the human being as an Ego (a Divine Manasaputra
or Son of Mind) or is He speaking of a Solar Angel?
172.
The “Son of Mind” is a great power
in the lower worlds. This power is meant to dominate
all that transpires in the lower worlds.
and
centre his attention in the Spiritual Triad, thus recapitulating on a higher
turn of the spiral, the work he earlier did as man.
173.
If one thinks carefully about this, we have a very strange
statement. We could be speaking of the reorientation of the Solar Angel, but
then the Solar Angel already is polarized,
minimally, within the spiritual triad and has no need to turn his attention
thither. Perhaps, however, we are speaking of the time when the service-mission
of the Solar Angel is completed and it can refocus entirely upon the cosmic
etheric planes without attending to the affairs of the human being in the three
lower worlds which it has had under supervision.
174.
This refocusing is followed at the point of the fourth initiation
by the return of the Solar Angel to the Heart of the Sun or the Central Spiritual
Sun.
175.
So the question is: is the Divine Manasaputra or Son of Mind a man or a Solar Angel?
176.
If a man, then we are speaking about a reorientation of the man
from the fourth kingdom of nature into the fifth, which is accomplished by
learning to build the antahkarana and center consciousness within the spiritual
triad. A higher initiate can do this—an initiate of the third, fourth or fifth
degree.
177.
We see that if the earlier state was the state of “man”, then the
“Son of Mind” or “Divine Manasaputra” cannot be considered to be ‘man-as-man’,
but rather the Jiva, who is the extension-into-matter of the Monad. This Jiva
is that which, on the higher mental plane, can be considered the “Ego” in
distinction from the Solar Angel or “returning Nirvani”.
178.
The true man is
“mind-born” which is the meaning of Manasaputra. The Solar Angel is also “mind-born” but the Monad that
sends it forth is more highly ‘positioned’ than is the Monad of man.
179.
There is quite a distinction between ‘man-as-Ego’ and the ‘Solar
Angel-as-Ego’. Both are needed to make the Ego as it appears on the higher
mental plane, but the Solar Angel is no longer needed to participate in the Ego
when that Ego appears as the spiritual triad and, later, as the Monad.
This becomes possible
when the growth of the triangle just above dealt with (base of spine, alta major centre and throat, as they unify
in the head) is paralleled by another triplicity, the solar plexus, the heart and the third eye; the energy
merging through them is similarly unified in the same head centre.
180.
We are speaking of two unifications in the supreme head center:
a.
The base of the spine, alta major center and throat center are
unified in the supreme head center
b.
The solar plexus, the heart center and third eye are also unified
in the supreme head center.
c.
We seem to be dealing with the merging of two ‘lines’—a ‘hard line’
and a ‘soft line’.
d.
Let us tabulate the centers involved: base of the spine; solar
plexus, heart center, throat center, alta major center , third cosmic ether,
supreme head center. We note that the third eye is, in this enumeration,
considered an etheric center: it is a
magnetized area in the center of the etheric brain.
e.
To be complete we must also include the “manasic centre”, in which
case eight centers will be involved in the alignment uniting the base of the
spine center with the supreme head center.
f.
If we included the “manasic centre” we would have seven merging
into one making eight altogether.
181.
I think we can begin to sense the depth of the occultism here under
discussion.