Fellowship of Cosmic Fire
Commentary Semester IX Section II
TCF 1092-1097 : S9S2 Part II
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
The egoic cycle, or the turning of the wheel of the incarnating Ego,
1. This signifies the Ego passing through the cycles which pertain to it.
2. We have just been discussing the passing of the Monad through various wheels—cosmic, systemic and planetary.
is of the most practical interest to man, and has already been somewhat dealt with.
3. Really, the turning of the egoic wheel is the theme of so much that Master DK has written. His works focus profoundly on soul culture.
For purposes of clarity and elucidation, this wheel may also be seen as turning in three cycles and as making three kinds of revolutions, covering varying periods of time.
4. The Monad too was seen to turn in three cycles.
5. Such egoic cycles and revolutions will determine the periods of incarnation and the duration of such periods for members of an egoic group.
6. Given three cycles and three kinds of revolutions, we have the number nine fulfilled.
7. When considering the above, we should also remember the following:
The egoic cycles proceed in groups of sevens and of threes, and not in groups of fours and sevens as do the personality cycles, and the same ratio must be predicated of the central cycles of a Heavenly Man and of a solar Logos. (TCF 304)
8. We would be mistaken to think that human incarnation occurs with relentless regularity. There may be long periods of time when a human Ego is simply out of incarnation. The incarnations will be determined by egoic cycles but also influence, one may presume, by monadic cycles as well.
9. Something of importance is revealed about the egoic and personality cycles of the Heavenly Man and Solar Logos—the numbers involved in these cycles is the same as for the human Ego and personality.
10. This whole matter is extremely intricate and surely represents some of the deeper aspects of the “Science of the Initiates”.
There is first, the Wheel of the chain, or the cycling of the Monad around an entire chain, and its passage through all the globes and kingdoms.
11. Quite a hint is here given. Can we, by higher analogy, assume that the Wheel of a Scheme involves the cycling of the Monad around an entire Scheme and its passage through call chains?
12. And what of the monadic Wheel of the Solar System—to what extent is there a cycling of the Monad around the entire solar system?
13. Or is the Monad confined simply to one planetary scheme? It would seem not to be the case, as the Monad can dwell in “interplanetary spaces”.
14. And what of the Monad in relation to the “monadic cosmic wheel”? We can wonder whether a Monad may not circulate through seven major solar systems, just as it circulates through seven globes and seven chains?
15. It is interesting to consider that the Monad, as it expresses through a given planetary chain will pass through all globes and all kingdoms in that chain. This leaves open quite an extensive future for the human Monad expressing on our fourth globe at this time.
16. We are familiar with the idea that there have been stages of inmineralization, invegetalization, and inzoonation of the Monad. It probably seems reasonable to us that the Monad will demonstrate within the
Kingdom of Souls and the Kingdom of Planetary Lives as well. Will every Monad demonstrate through the Kingdom of Solar Lives? This would take the demonstration beyond the scope of the planetary scheme, would it not? And, eventually, it is likely.
The consideration of this is complicated by the fact that in any particular chain, the Monads seldom begin and end their evolution; they seldom emerge, pass through their cycle and achieve their objective.
17. DK is speaking of a kind of principle of ‘overlap’. Cycles begun on one chain are continued on the next and may be completed on still another or others.
18. Many of those who are pursuing their monadic development on this fourth chain of the Earth-scheme began their monadic pilgrimage on the third chain, the Moon-chain, and may not complete their monadic pilgrimage on this fourth chain at all. In fact, this pilgrimage may not be completed until the next solar system.
It is not possible to dissociate a chain from its preceding or succeeding chain.
19. Just as it is not possible to dissociate chakras in any chakric system from one another...
20. Further, it is not possible to associate one solar system (pervaded by the consciousness of the same Solar Logos) from another.
21. There are important hints here about the transference of energy from one chakra to another.
22. We are considering some subjects which were popular with early Theosophists. It is likely that what DK is saying is adding important additional perspectives.
Many Monads who achieved self-consciousness in the moon chain only entered into renewed activity in the middle of the fourth root race;
23. DK speaks of entry in the “middle” of the fourth rootrace. Other theorists have wondered whether this type into the fourth rootrace might not have occurred earlier in its history—for instance, during the third subrace, though, perhaps, from a certain perspective the third root-race can be considered as occurring “in the middle” of the fourth root-race.
others, who have individualised on this earth, will not succeed in reaching their goal upon this planet.
24. By “upon this planet” does DK mean ‘upon or within this planetary scheme’? The use of the term “planet” must be watched very carefully as sometimes it may mean simply a globe and at other times the complete planetary scheme.
25. If there is some accuracy to this thought, will the goal for those who individualized on Earth be reached on some other planet? Or upon a fresh incarnation of the Planetary Logos of our Earth in yet another solar system?
26. Or will the goal be reached within another chain and upon a globe in that chain—both of them still residing within our present planetary scheme?
27. Some Monads, we know, we definitely not finish their pilgrimage until the next solar system.
28. As well, the life wave moves from chain to chain, and so it is possible that if certain Monads have not finished their pilgrimage within our present fourth chain, they may do so with the fifth, sixth or seventh, and upon globes found within those chains.
29. “In my Father’s House there are many mansions.” We have very little idea of the various intra-planetary and extra-planetary ‘locations’ to which our destiny may take us.
There is here a correspondence to systemic evolution, and there is an analogy between the Monads who refused to [Page 1093] incarnate and the Egos who were unable to take bodies in the Lemurian or third root race.
30. We have two kinds of ‘refusals’ or ‘inabilities’. Every time Master DK speaks of a refusal to incarnate, He somehow justifies it as appropriate to the refusing Entity.
31. Presumably the Egos who were unable to take bodies in the Lemurian or third root race were faced with vehicles which were too gross for their needs. Often those events in Lemuria are discussed in terms of a ‘refusal’ but here DK speaks of an ‘inability’.
32. Monads who refused to incarnate must have been those who did not descend to engage in the individualization process. OR, if they had individualized in another system, may have waited before resuming the egoic nature they had built in that system. The matter is obscure. We do not know how an egoic lotus built in a previous solar system would survive pralaya. Probably the potentialities to regenerate such an egoic lotus in the present solar system would exist within the Monad. Egoic vehicles could be re-created on the basis of such potentialities.
There is next, the Wheel of a globe, or the process of evolution upon any particular globe.
33. We remember that DK has said the Monad will evolve through all globes in a chain (and all kingdoms).
34. We are examining the different ‘spheres’ in which or on which monadic evolution proceeds.
35. Yet the section we have begun refers most specifically to egoic evolution.
The student must bear in mind that the Monad, after planetary dissolution, passes the time between incarnations on other and subtler globes, which are the correspondence to the interplanetary and intersystemic spheres.
36. This also is a potentially obscure statement. As I said, we have to keep watch on the meaning of the word “planet” and “planetary”. In this case, it seems that the word “planetary” relates to our particular globe. The dissolution of our globe seems to make it possible for the Monad to pass time on other and subtler globes in our chain.
37. What, then, is an ‘interplanetary sphere’? What is an ‘intersystemic sphere’? Are the subtler chains to be considered as interplanetary spheres or must these spheres exist in the ‘spaces’ between planets? From one perspective, the subtler chains could be considered as interplanetary spheres, but from another, subtle planetary schemes (spheres for which the densest vehicle is etheric, astral or mental) could be interplanetary spheres.
38. As for “intersystemic spheres”, if our Sun and its solar system were considered as but one chain in a sevenfold greater Logos, some of those seven systems could be considered subtler than ours, and thus host life expression after our more tangible solar system had disappeared.
39. What we are attempting to discern is whether and to what extent “inter-planetary spaces” are the same as “interplanetary spheres”. There seems to be a difference implied. “Spaces” are not necessarily “spheres”, and indeed, there are subtle “spheres” between known and manifested planets and solar systems. We do remember (TCF 1089) that DK speaking of Monads tarrying in “inter-planetary spaces”. Are such spaces upon or within “interplanetary spheres”?
40. We should also consider that (just as there are planets which have not yet manifested tangibly or are in process of dissolution having relinquished their physical form) there are probably subtle Suns which have not manifested tangibly. We are told that 6/7ths of the Stellar Logoi are not in manifestation. Could the subtle spheres of which these great Beings are the Logoi be considered “intersystemic spheres”?
41. One simply remembers that “in my Fathers house there are many mansions…”.
There is also, the Wheel of a race, or the lesser cycle of incarnations—
42. These wheels are still considered to be the locus of monadic incarnations, within a lesser cycle.
forming a definite series—wherein the incarnating Monad cycles through a number of lives in a particular race.
43. The numbers involved are probably not left to chance, although the precise number must also be dependent upon the diligence of the Monad.
44. In this way that we would have to think in terms of “sevens” and “threes” because in relation to root-races, the egoic expression of the Monad is definitely involved.
45. As well it is advisable to think in terms of “fours” and “sevens”, because when dealing with root-races, the personality is also definitely involved.
All these cycles of periodic manifestation are concerned primarily with the appearance, or the manifesting of the "sparks" upon one or other of the three planes in the three worlds,
46. Such manifestation definitely involves egoic expression.
or in some part of the physical body of the planetary Logos.
47. These cycles and periods do not relate only to the appearance of the “spark” upon the systemic etheric-physical plane. The Monad can also appear on subtler planes and the appearance count as an ‘incarnation’.
48. It would seem, however, that the three lower worlds are precisely the physical body of the Planetary Logos. Perhaps the higher mental plane should be excluded.
49. We note the Tibetan’s use of the term “sparks” for “Monads”.
The lesser cycles deal with this; the greater turning of the wheel concerns also the appearance, or flashing forth, of the sparks in the planetary or systemic etheric body, or on the four higher planes of our solar system.
50. Of the cycles thus far mentioned, which can be designated as “lesser” and which “greater”?
51. Manifestation through root-races and globes seem to be lesser. Manifestation through chains and planetary schemes seem greater. Certainly the solar systemic wheel and the cosmic monadic wheel are greater wheels and, no doubt, involve the cosmic etheric planes.
52. We have to ask: “When, in the history of our planet (or any planet) or in the history of the solar system, did the Monads actually flash forth upon the cosmic etheric planes?” I think we will realize that this type of information is not given explicitly in our texts. In fact, it is barely hinted.
53. Further, we must question, whether the sparks “flashed forth” from the Solar Logos or from our Planetary Logos? Or, perhaps, they flashed forth from some Planetary Logos other than ours. We have every reason to believe that the Monads now contained within the planetary scheme of our Planetary Logos existed elsewhere in our solar system before our Planetary Logos took form. So many of them are said to come from other planets such as Vulcan, Venus or Jupiter—all sacred planets with sacred Planetary Logoi.
We can picture to ourselves the glory of this concept; the downpouring of the streams of fiery sparks;
54. From whence did they come? From certain aspects of our Solar Logos?
55. The word “downpouring” suggests emanation from planes subtler than the cosmic ethers.
their flashing forth into points of intensified fire
56. We must ask: “What were the Monads before they flashed forth into points of intensified fire?” It appears that a fiery spark becomes a point of intensified fire.
57. At the very root of our spiritual being lies fire.
as they meet conditions which produce occult "ignition";
58. We have a situation much like that of a spaceship traveling at high speed entering the atmosphere of the Earth. Great heat is generated.
59. The “conditions” met presumably exist on the cosmic etheric planes.
60. We are again coming to the question: “What is the true origin of the Monad—at least its origin within the solar system”?
and the constant circulation of the forty-nine fires constructed of the sixty thousand million human Monads and the countless streams of deva monads:
61. There are said to be 140 billion deva Monads in this our second major solar system. Presumably this does not include every minute devic life.
62. Just as there are lower kingdoms embraced by the human Monad, so there must be lower deva ‘kingdoms’ embraced by the true deva Monads.
63. In our solar system there are 60 billion Monads.
64. What is interesting here is that the forty-nine fires are said to be “constructed of” these Monads and the deva Monads.
65. There are forty-nine “Sons of Fohat” (including the lesser “Sons”), forty-nine Ray Lives, and, perhaps, forty-nine “Spirits of Darkness”. It would seem that we should relate the 200 billion human and deva Monads to the “Spirits of Darkness”. In one significant respect the Monad dwells unrevealed and in darkness—until through the evolutionary process it is unveiled.
fire on every side—a network of fiery rivers of living energy, focal points of intensified brilliancy and everywhere the sparks.
66. Although the language is pictorial, chances are that it describes occult reality as perceived on the higher cosmic ethers.
67. It seems as if DK is describing Shamballa itself.
68. There also seems to be a difference between “sparks” and ‘ignited sparks’---sparks which have become “points of intensified brilliancy”.
69. It would seem that the “sparks” exist on planes higher than the cosmic physical plane.
There are a few more remarks to be made anent the turning of the various wheels, and we can then take up the consideration of motion and the sheaths.
70. We are definitely dealing with technical matters touching on the Spirit of man. If the functioning of the egoic lotus is obscure to the mind of man, we are dealing with processes far more obscure and deeply recessed.
Within all those wheels which we have enumerated, are many lesser wheels all governed by the same laws, actuated by the same three forms of activity, and all (in their totality) forming one great whole.
71. The vision is one of “wheels within wheels” It is in examining these relationships that the Law of Analogy is indispensable. We can see that we are being given only faint indications of profound cyclic relationships. What is important is that we grasp the general picture. The details are left for apprehension by the intuition or for conferral during initiation.
72. What we learn is that there are many wheels which are not discussed in the treatment here presented by the Tibetan.
73. If we learn something about the Monad and its “wheels”, the same can be applied to the Universal Wheel and to the various cosmic and systemic wheels.
It will be apparent [Page 1094] to all conscientious students
74. Exactly what are Master DK’s requirements for being “conscientious students”?
that the founders of the symbolical method managed to convey in the symbol of the wheel an idea of the triplicity of all atomic activity:
a. The central point of active the hub
75. This is the first ray aspect of the wheel.
b. The negative stream of life the radiating spokes.
76. The radius is the “relation between” and thus suggests the function of the second ray.
77. There comes a time when the wheel spins so fast that all semblance of spokes disappears. Only the center and the periphery remain visible.
78. It seems strange that DK should call the radiating spokes “negative stream(s) of life”. One would think that negativity would be assigned to the lives upon the periphery and an equilibrizing function to the radii.
c. The sphere of activity itself, the circumference of the wheel.
the effect of the interplay of these two
79. The periphery suggests the third ray.
If the student can picture those wheels in activity, if he can visualise all parts of the wheel as composed of lesser living wheels, and if he can work into his picture a hint of the interplay of all these fiery essences, coloured with certain predominant hues, he will become aware of conditions, and see before him a picture which is ever apparent to the illuminated seer.
80. Master DK is trying to help us bridge towards seership. We understand that it is difficult for Him to describe exactly what He sees, but He has given us a visualization exercise which we can attempt with profit.
81. It is interesting to consider that the parts of a greater wheel are wheels themselves—lesser wheels.
82. We have seen that there are many names for a Monad-- atoms, units, points, flames, sparks, sons, sparks. To this list we should add the word “essence”.
If, before doing this, he can vision the whole of the systemic wheel as in a constant state of circulation, in which the tiny lesser lives
83. Exactly what does DK mean by “the tiny lesser lives”? Does He mean Monads, or, in fact, monadic essence or elemental essence?
are impelled by the force of the central solar life to pass throughout the extent of the wheel so that they come in contact with all parts of the wheel,
84. This is a very important thought. Just as the Monad passes through all globes in a chain, is DK telling us that the Monad (relatively a “lesser life”) comes in contact with all aspects of the solar system. Or does He mean that lives still lesser do so? It is the Solar Logos which impels the Monad and possibly a host of lesser lives towards this type of ‘systemic familiarity’.
85. One would wonder how such a thoroughgoing circulation of the Monad and other lesser lives could be engineered.
and are impressed by all the varying types of "power-substance,"
86. Here is a new name for the substances which are encountered throughout the solar system—“power-substance(s)”.
then the general nature of the method can be somewhat ascertained.
87. The vision is one of complete circulation and synthesis. The vision overcomes entirely the static tendencies of mind—the mind which is “narrow, set, one-pointed, not inclusive” (EP II 372).
We use the term "motion," but what do we really mean? Simply, and literally, the manifestation of the energy generated through the bringing together of certain aspects of energy, and the triple result thereby produced;
88. “Motion” then, is the “manifestation of energy”
the activities resulting from this stream of dynamic electrical energy, emanating from some centre, which sweeps into response all that it contacts, and which holds the responsive units in some form or another.
89. “Motion” is one of those words which is difficult to define. It always involves the idea of number, relativity and change of ‘position’.
90. When certain aspects of energy are brought together, that which we call “motion” appears.
91. The first and third aspects of divinity are definitely related, for it is the dynamic impulsion of the first ray which sweeps all into activity.
92. The first aspect of divinity activates and holds. It is thus responsible for the ignition of both the third and second aspects.
From the occult standpoint, all that manifests is spheroidal in form,
93. Manifestation occurs not only on the systemic dense physical plane, but on subtler planes. On the subtler planes (planes which are not the densest planes), the form of manifestation is spherical. On the dense physical plane, this is not the case, or far less frequently.
and is appropriately called a wheel, yet (in dense physical manifestation) the forms are diverse, and many, and unless etheric vision is present, the spheroidal forms of all lives are not apparent.
94. Is DK suggesting that the etheric body of all dense physical forms is spherical? This does not seem to be precisely so in the case of the etheric body of man.
95. It can be said, however, that the etheric forms tend far more to sphericity than to the dense physical forms.
How can this [Page 1095] be explained? There are three major reasons for this illusion, and these we might here touch upon, finding in the word "illusion"15 the key to the mystery.
96. Let us see what DK means by “illusion” in this context. Is He speaking of the ‘illusion of non-sphericity’ which occurs upon the dense physical plane?
Maya or Illusion. The word Maya is one which has to be properly understood by you in order that you may catch the spirit of the ancient philosophy. The derivation that is given for the word is Ma + Ya or not that. Maya is therefore a power that makes a thing appear as what it is not, or a power of illusion that arises out of limitation in the ancient concept of a true unity periodically appearing as multiplicity by the power of Maya that coexists with that unity.
97. Dense physical forms are definitely maya. These forms are not what they appear to be. The spherical reality lies within. All of the inner vehicles either demonstrate or approximate sphericity. These vehicles are still a maya in a certain sense but are not so dense a maya at that which appears on the dense physical plane.
We have been told in connection with the dense physical body that it is not considered a principle and is not (in this second solar system) expressing those qualities which are characteristic of the solar Logos and His present incarnation.
98. The hint or implication is that in the previous solar system, the dense physical body did express those qualities which were characteristic of the Solar Logos in that system. In other words, in that system, the dense physical body was a principle.
99. A principle is that which expresses a fundamental, inherent aspect or quality of a generating life. For instance, atma, buddhi and manas are all inherent within the generating life we call the Monad.
We are told, further, that the grosser dense forms of substance, all that is objective and tangible upon the physical plane, are vibrating to a key which is characteristic of the preceding system, being a left-over (if so it might be expressed) of an earlier kalpa.
100. Note here that when DK uses the word “kalpa” in this context, He definitely means mahakalpa. If terms like “kalpa” and “mahakalpa” can be used interchangeably we have to be vigilant.
101. The word “key” is important for its musical reference. The musical key of the previous solar system was FA—the note F, the green note. DK seems to be saying that all dense physical matter is vibrating to the note FA.
These two points must be carefully borne in mind and latitude allowed for them, when endeavouring to express the truth anent motion.
102. The main illusion with which we are confronted is that motion, as it appears on the inner planes does not appear on the dense physical plane—unless to clairvoyant vision.
103. The motion characteristic of the second major solar system second major solar system inclines towards sphericity. This seems not to be the case with motion characteristic of the previous solar system.
104. In general, different divine aspects produce different kinds of motion.
Therefore, a number of the atoms of matter are as yet governed by an internal life which has for its main, distinctive feature, the faculty of a much closer adhesion, and a decisiveness of grouping that is inherently characteristic of the present body of manifestation of the solar system.
105. In these words Master DK is accounting for the type of density which is characteristic of the systemic dense physical plane.
106. The type of adhesion and group characteristic of the second major solar system is much less dense, much looser.
107. The adhesion involved could also be seen as applying to all subplanes within the dense physical body of the Planetary Logos and even of the Solar Logos.
108. There is an implication here: motion induced by the third ray inclines to much greater adhesiveness and density than motion induced by the second ray.
109. As we respond increasingly to the second ray rather than the third we move towards the etherealization of those forms which have been produced by the life of the third ray.
110. From another perspective, we are speaking about the overcoming of materialism.
We must remember when considering this, that all that is dense and gross in all forms, concerns only those forms on the three lower subplanes of the lowest systemic planes;
111. These three subplanes represent the greatest density on the cosmic physical plane. We are speaking of the systemic gaseous, liquid and dense subplanes.
112. It should be remembered, however, that there is much to relate to the lower eighteen subplanes of our cosmic physical plane to the energy of the previous solar system, and that, relatively, these eighteen subplanes are dense.
113. The influence of the principles of the second major solar system really begins upon the cosmic ethers, though this influence makes its way, to a degree, into the dense physical body of the Solar Logos and appears as the lower principles of man.
the forms are constructed of matter of all the planes, but the percentage of gross matter is as we can plainly see but small.
114. That which is to be redeemed is, proportionally, small, yet very resistant to the principles of the second major solar system.
Interaction for the mineral monad exists, and completely negatives the vibration of the three lower subplanes of the physical plane; it passes eventually into forms which are more closely allied to the "true form."
115. DK seems to be hinting one of two contrasting possibilities:
a. That the mineral monad is ascendant over the vibration of the three lower subplanes of the systemic physical plane. In this case the mineral monad is an aspect of the principles of this solar system, and must overcome the very lowest vibrations of the systemic physical plane.
b. That the mineral monad is so atavistic that it negates the vibration which would normally be expressed upon the lowest dense physical subplanes.
116. Passing into forms which are more closely allied to “true form” is accomplished through radioactivity. For the mineral monad, ascent into “true form” means an engagement with the principles of the second solar system.
The mineral monad has a problem slightly at variance with that of the other kingdoms, for it is specifically an [Page 1096] expression of the lives which were classed as the failures of a previous solar system,
117. There are different kinds of failures. Some human beings existing in the first solar system were classified as “failures”. The lives associated with the mineral monad are the lowest forms of failures from that system.
and which were doomed to immerse themselves in the forms of the mineral kingdom.
118. The word “doomed” is powerful.
119. These lives were “unprincipled” in terms of second solar system principles.
120. It must be remembered that man, too, is, relatively, a ‘mineral’ (eventually a “living stone”). The kind of liberation which the mineral monad achieves applies to the liberation of man on a higher turn of the spiral.
Liberation for man comes when he succeeds in freeing himself from the vibration of the three lower planes of our solar system, from that part of the logoic manifestation which constitutes His dense body, and which He does not therefore regard as a principle.
121. So we see the parallel here between liberation of the mineral monad and liberation for man. Both are involved with liberation from three lower subplanes. In the case of the mineral monad, the subplanes are systemic. In the case of man, the subplanes are cosmic.
It will, consequently, be apparent that there is a correspondence worthy of study to be found in the relation between the mineral monad, a human being, and a solar Logos.
122. And does the Solar Logos have to do the same. Is the Solar Logos confined to the three lowest super-cosmic subplanes? Is the Solar Logos, too, a “mineral”? He has been compared to a “crystal” when measured against certain Lives of huge scope.
123. From this perspective, the vegetable is already liberated; the Solar Angels are liberated: and perhaps a Solar Logos like the Logos of Sirius is already liberated from the subplanes in question.
Viewing these three as an esoteric triplicity much light may be gained by meditation upon them as
a. The residual vibration of system 1,
124. This concerns the mineral monad.
b. The medial point of activity of system 2,
125. This is a form of transitional, transmutative activity found presently in the second solar system.
126. An interesting way of thinking of man is as the “medial point of activity” between System One and System Two.
c. The subjective energy of the present system.
127. Truly subjective energy in the second solar system is found upon the cosmic mental plane, but a lower expression of this is found upon the cosmic etheric planes.
128. The consciousness of the Solar Logos is the true subjective energy of the present solar system.
In the comprehension of this, and in the realisation that there are forces present in nature which are in the nature of left-overs,
129. And, thus, the karma…The frictional collision between the forces of the previous solar system and those of the present system.
130. There are, as well, in every human being forces present “which are in the nature of left-overs”. Can we detect these within our energy system?
we have the clue to much of the puzzling side of manifestation, to the cruelty and death, the suffering, and the agony which are seen in the vegetable and animal kingdoms.
131. DK did not mention the mineral kingdom, but often, under the hand of man, suffering is brought to the vegetable kingdom and the animal kingdom via the mineral kingdom.
132. The cruelty and suffering are apparently an attempt to change the energy structure of the “left-overs”.
133. Such suffering gives man the incentive to cooperate with the desirable change.
In the term animal kingdom I include man's physical body.
134. Hence the “disease, ills and bodily pains” of man. All this is related to the “Ancient Law of Evil Sharing”.
We have also the clue to some aspects of the left hand Path,
135. Those “aspects” which relate most to the densest levels of the systemic physical plane. Other aspects of the left hand path relate to the etheric and astral planes and also to the lower mental plane.
and a clue to the problem of the basic cause of the appearance of such existences as black magicians.
136. They are fixated upon that which in this solar system is not a principle.
137. This means, fixation upon the three densest physical subplanes but, more generally, fixation upon the eighteen subplanes which constitute the dense physical body of the Planetary Logos.
Just as no human being can escape the effects of energy generated by him in an early life,
138. In speaking of the cause of disease, Master DK lists the following first: “first, a man’s past wherein he pays the price of ancient error.”
so the solar Logos Himself is working out and so held back by influences which are the result of His earlier activities in System 1.
139. Black magic is related to solar systemic karma and, with regard to its manifestation within our solar system, has its roots in the previous solar system.
140. This type of lingering karma must also be characteristic of Entities far greater than a Solar Logos. The Law of Karma is a Cosmic Law.
The dense physical forms are an illusion because they are due to the reaction of the eye to those forces about which we have been speaking.
141. The outer eye reveals illusion.
142. Materialism is based upon veiled, incomplete perception.
Etheric vision, or the power to see energy-substance, is true vision for the human being, just as the etheric is the true form.
143. Here we have an excellent definition of “etheric vision”. Etheric vision is true vision for the human being.
144. When etheric vision becomes commonplace, the hold of materialism upon the consciousness of man will be broken.
But until [Page 1097] the race is further evolved, the eye is aware of, and responds to the heavier vibration only.
145. The eye, itself, must develop so that it can see the true form.
Gradually it will shake itself free from the lower and coarser reactions, and become an organ of true vision.
146. It almost seems as if the eye must “shake itself free” of lower types of atoms which prevent the apprehension of the true form via true vision.
It might be of interest here to remember the occult fact that as the atoms in the physical body of the human being pursue their evolution, they pass on and on to ever better forms,
147. We are speaking specifically of the evolution of dense physical atoms.
and eventually find their place within the eye, first of animals and then of man.
148. An amazing destination for the evolving atom.
149. I am remembering a group of Monads called “the specks within the planetary eye” (TCF 1082). The evolving human atoms must also find their way towards this much greater type of eye.
150. Into what types of ‘Eyes’ do higher evolving Beings eventually find their way?
This is the highest dense form into which they are built, and marks the consummation of the atom of dense matter.
151. Beyond this consummation, destiny as an etheric atom awaits.
152. We do see that atoms are ever changing relative position. This must be the case for higher atoms as well—men, Planetary Logoi, Solar Logoi, etc. Since these atoms are also chakras, it is safe to analogize that chakras change their relative position. A chakra which fulfills the function of the solar plexus, for instance, can become a heart center at some point in its evolutionary journey, or even a head center.
Occultly understood, the eye is formed through the interplay of certain streams of force, of which there are three in the animal, and five in the human being.
153. Such statements are amazing pieces of occultism.
154. The number three fits well with the animal kingdom, the third kingdom. The five for the human kingdom suggests its imminent transmutation into the
Kingdom of Souls.
155. We can infer that the eye of the human being has far greater potentials than the eye of the animal, though some forms of animal sensitivity far exceed those of those the human being is thus far capable.
By their conjunction and interaction, they form what is called "the triple opening" or the "fivefold door" out of which the animal soul or the human spirit can "look out upon the world illusion."
156. The animal is meant to see with growing intelligence into the World of Illusion. Man is meant to look out upon the World of Illusion as a soul—characterized by the number five.
157. We are reminded that dense physical organs are formed by subtle energy streams.
158. We note that DK differentiates the words “soul” and “spirit”, applying the first to the animal and the second to man.
The final reason why the spheroidal true form of everything is apparently not seen on the planet can only at this stage be expressed through a quotation from an old esoteric manuscript in the Masters' archives:
159. The invisibility of the spheroidal form on the densest planes has something to do with the degree of evolution of our Planetary Logos—an “Imperfect God”
"The vision of the higher sphere is hidden in the destiny of the fourth form of substance.
160. This is the densest form of substance—dense physical matter itself.
161. The third aspect of divinity is a veiling aspect. It is that aspect which conditions dense physical matter and veils the true form, the etheric form.
The eye looks downwards and, behold, the atom disappears from view.
162. The atom is spherical. Only the illusory form appears. The true substantial atom cannot be seen.
163. Vision is limited by the density of the fourth form of substance.
The eye looks sideways and the dimensions merge, and again the atom disappears.
164. There may be occult physiological hints here given. Methods of cultivating etheric vision are given in such hints as these.
165. The true form cannot, however, be found through a horizontal activity. A sideways glance will only reveal forms which are similar to each other—all of them similarly veiled.
Outward it looks but sees the atom out of all proportion.
166. The non-spherical form is seen.
When the eye negates the downward vision, and sees all from within outwards, the spheres again will be seen."
167. The etheric field of vision has to be established and then an object brought into sight. This will reveal the etheric nature of the object.
168. With the cultivation of still more subtle forms of sight, the spherical forms still subtler vehicles will be revealed.
169. There are ways of negating the usual visual tendencies of the material eye. These must be explored and cultivated.