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.
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.