Fellowship of Cosmic Fire
Commentary Semester IX Section III
TCF 1102-1109: S9S3 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
In order to keep the basic idea of this Treatise corresponding in its various divisions, I might call your attention to the four points we considered relative to motion [Page 1102] in the physical and astral sheaths. We found that the effects of such motion might be regarded as four altogether:
1. We found that these four dynamics, usually considered in relation to the physics of the dense physical plane, are also to be applied to the subtle vehicles.
Separation. This separation is brought about through the initial activity of the Ego who produces the first of those forms
2. The Ego in this case involves the participation of the Solar Angel.
3. The first of these forms is probably the mental vehicle.
which he intends to use during the cycle of incarnation,
4. Is DK speaking of only one short cycle of manifestation or of the entire cycle of all lives? The words “cycle of incarnation” indicate the second possibility.
through the bringing together of these energies
5. In this case, the energies of the mental vehicle…
through self-engendered impulse.
6. The Ego is responsible for the initiating impulse.
7. A distinct mental vehicle is created by separating its substance from all the substance of the mental plane.
He, for purposes of development, identifies himself with that form, and thus temporarily separates himself off from his own real Self.
8. This is an act of psychological separation.
9. We are speaking of the soul-in-incarnation (as an emanation of the Ego) identifying itself with the sheaths.
10. The soul on its own plane retains its knowledge of its own real Self.
11. We are dealing with an example of retained egoic consciousness and a simultaneous, deliberate limiting of the consciousness of an emanated aspect.
Through the veil of mental matter he
12. The soul-in-incarnation…
first knows separation, and undergoes his first experiences of the three worlds.
13. A dual type of consciousness is operative: the retained knowledge of the Self and the limited knowledge of the real Self or Ego as the emanation of the Ego veils itself within the first sheath of mental matter.
This deals with separation from the highest aspect.
14. This seems to be the main point which DK seeks to make—the dynamic of separation of the lower self from the Higher Self—a separation in consciousness.
15. And, yes, the matter of the sheaths through which the Ego will manifest is also separated from the sea of matter on any particular plane.
16. We are to grasp the idea that the factor of “separation” (so often applied in a strictly material manner) indicates a separation in consciousness. Perhaps this is not the kind of separation we might have expected, thinking as we so often do in material terms.
Viewing it from the personality standpoint, separation is again to be seen, for the activity of the monadic sheath, its own internal volition produces the formation of a sphere of activity, distinct in its nature and governed by laws of its own, which—until a certain amount of alignment has been achieved during evolution—lives its own separate existence apart from the two lower sheaths, astral and physical.
17. DK seems to be saying that because of the internal activity of the monadic sheath, there is produced a mental sheath which functions as a unit separate from the two lower sheaths—astral and physical. We know that there is a direct connection between the Monad and the mental sheath. The mental sheath is, in a certain sense, the representative of the personality of the Monad and its will or volition. We recall that the monadic ray has a particular effect upon the lower mental body.
18. It is alignment which ends the separate (and separative) existence of the lower mental sheath.
Thus it can be truly said that the "mind slays the Real"16 [Voice of the Silence, pp. 14-15] and serves as the "great Deluder" of the Self in the one case,
19. Because the consciousness of the Self must function through the mind, that which the Self knows is, at first, lost to the soul-in-incarnation. The testimony of the mind, at first, does not reveal the Real. Later, it does.
and as the "great Separator" in another; it comes between the centralised egoic life and the personality existences.
20. From this perspective, the mind inhibits the connection between the egoic consciousness and consciousness as experienced within the personality.
21. The mind is the seat of the lower ego and the lower ego is always separative just as the Higher Ego is unitive.
This life of separation
22. I.e., a life lived with consciousness focused within the separative mind…
becomes steadily stronger as the rotary-spiral action of the mental body
23. The activity of the mental body is not only rotary, it is progressive, but it requires many ages before the spiral action leads the mind in to the perception of unity.
becomes intensified during the cycles of manifestation, and the "individualised" [Page 1103] Idea becomes daily more dominant.
24. The human being is, essentially, an “‘individualised’” Idea. And Idea, we remember, is a Being incorporeal. The Monad really is an “Idea”, and that Monad (i.e., the “Idea”) individualizes.
25. We are speaking of the growth of the Ahamkara principle.
The "Ahamkara" principle,17
26. This principle is, at first, linked to that type of perception which occurs through the concrete mind. More fundamentally, Ahamkara is rooted on the higher mental plane.
27. Eventually, this higher form of Ahamkara, too, must be dissipated. This is the problem facing the candidate applying for the fourth degree.
as it is called in the Secret Doctrine, does its work, and man becomes strongly self-centred, and self-conscious in the lower connotation of the term.
28. Man becomes self-conscious as a separate and separative ego.
Ahamkara. The "I" making principle necessary in order that self-consciousness may be evolved, but transcended when its work is over.
29. The “I”-making principle is a principle of limitation. It compels the consciousness to centralize upon the energies, forces and, in general, lesser lives which revolve around the lower permanent atoms and mental unit (and which take their sustenance from those members of the atomic triangle). Ahamkara is the ‘triumph of the familiar over the extensive’ through identification with the familiar and not the extensive.
30. Ahamkara, therefore, is a limited state of identification.
Later, as higher energies come into play and the effort is made to balance the three types of force manifestations in the three worlds through the three vehicles, the Ego becomes aware of delusion and eventually frees himself.
31. We are speaking of the growing awareness of the soul-in-incarnation. The Ego-on-its-own-plane (infused by the Solar Angel) is ever aware of the illusion/delusion to which the emanated extension of itself (the Ego-in-incarnation) is subject.
32. DK is telling us that misidentification is a delusion.
When this is in process of consummation during the final stages of evolution, the mental body becomes a transmitter for force currents from the egoic mind,
33. The lower mind can be “held steady in the light”.
34. The “egoic mind” is the higher mind.
the antaskarana between the higher mind and the mental sheath is built, and the "transmitting mind body" blends itself with the "reflecting astral body." Thus separation is negated.
35. This sequence for the ending of separation is so important, let us tabulate it:
a. The mental body becomes the transmitter for force currents from the egoic mind
b. The antahkarana between the higher mind and the mental sheath is built
c. The “transmitting mind body” blends itself with the “reflecting astral body”
36. The blending of the mental body and the astral body, however, does not signify the strengthening of the kama-manasic mind. Rather, the light of the soul working through the lower mental body finds its way into the astral body. The astral body can no longer deflect this mental light.
37. The influence of the planet Venus is strongly involved in this process.
Students will note, therefore, that the goal for the mental body
38. The lower mental body…
is simply that it should become a transmitter of the thoughts and wishes of the solar Angel, and should act as the agent for the Triad.
39. The Tibetan has described for us the ideal destiny of the mental body:
a. That it should become the transmitter of the thoughts and wishes of the Solar Angel. Obviously the Solar Angel thinks and we learn here, as well, that it has wishes or desires
b. That it should become the “agent for the Triad”
40. We could pause to think about the state of our own lower mental body: does it transmit the thoughts and wishes of the Solar Angel? Does it act as an agent for the spiritual triad?
41. Such a mental body would be characterized by the symbol of the upright five-pointed star and not by the inverted five-pointed star.
The goal for the astral body is that it should be the reflector in a similar way of the buddhic impulses, which reach the emotional body via certain petals in the egoic lotus,
42. Among the petals by means of which buddhi reaches the astral body can be considered:
a. All synthesis petals, since they are produced by the energy of the buddhi
b. The synthesis-love petal
c. The sacrifice-love petal
d. The three love petals
e. The knowledge-love petal
43. When the lines of transmission have become clear to us, we can facilitate (through imagination) the passage of energy.
and the astral permanent atom.
44. The constituent members of the atomic triangle are always involved in the transmission of energy to the vehicles for which they act as the focal point.
The process of equilibrising the forces in the personality (thus producing stability, and alignment) is brought about through the scientific manifestation of the electrical reactions of the three sheaths.
45. Let us note that equilibrization of the astral body leads to its stabilization and its alignment with the other vehicles and with the buddhic sheath.
46. We remember that the middlemost of the three types of electrical energy is an equilibrizing, balancing, harmonizing type of energy.
47. While the astral body is the vehicle most often out of control, all the vehicles of the personality must be equilibrized.
The mental sheath is regarded in its totality of force as positive.
48. A related statement of importance is the following.
A hint as to the truth lies in the fact that at present the astral body of man is positive to the physical plane, negative to the mental, and positive to the buddhic plane. As evolution proceeds, the astral body should become positive to the mental, and thus prove incapable of being swayed by thought currents, and the separative processes of that plane, and negative to the buddhic plane, or receptive to the forces from that plane. When it has attained equilibrium, and the forces are evenly balanced, the astral body should become the transmitter from the buddhic plane, the fourth cosmic ether, via the gaseous, to the dense physical plane. (TCF 660)
The physical bodies
49. By the plural does DK mean both the dense physical body and the etheric body?
are regarded as negative to the mental.
50. It should not be problematic to control the physical bodies from a point of focus in the mental body.
51. The physical bodies are receptive to the mental body. This is meaning of a negative polarization of one vehicle to another.
The astral vehicle is the point of the at-one-ment of the energies; it is the battleground whereon the dualities are adjusted to each other, and equilibrium is attained.
52. The astral body might be swayed by tendencies existing in the physical body but might also be directed by the light of the mental body.
53. We note, however, that in the paragraph imported from TCF 660, the astral body is to become positive to the mental body. This means that the astral body is not to be swayed automatically by the lower and separative processes of the mental body. It should, however, find itself in the position to be directed by the mental body when that body is filled with soul light. Soul light carries much of the buddhic influence.
54. DK seems to say that the astral body is the battleground between opposing physical and mental tendencies. The battle is between desires for the instinctual life and desires for the life of the soul as expressed through the illumined mind.
This is the underlying thought when the words "kama-manasic" body are used, because for two-thirds of the pilgrim's journey this body serves a dual purpose.
55. By the term “this body” DK seems to indicate the astral body.
56. Yet during the kama-manasic period, one cannot really divorce the functioning o the astral body from the lower mental body. Thus, for two-thirds of its functional existence the lower mental body would be inseparably engaged with the astral body and its thinking could be considered kama-manasic in nature.
57. We could ask whether the relative complete opening of the third petal signifies the beginning of the end for kama-manasic thinking. Were this the case, then two thirds of the evolutionary period would be involved with the opening of the first two petals—a sobering thought until we realize that the majority of human beings today have only two petals open and are working on the opening of the third.
It is only during the later stage that a [Page 1104] man differentiates between will and desire, and between his mental body and his desire body.
58. It is clear that will pertains to the mental body and desire, obviously, to the desire body.
59. Man must reach a stage of relative mental focus before this type of differentiation or discrimination is possible.
60. One of the watershed moments for the discrimination between will and desire is the second initiation. It is also the initiation where the tendency towards mental polarization is firmly established, though not completed until midway between the second and third initiations.
61. At the second initiation the candidate must achieve a degree of “spiritual intelligence” and “an illumined mind”.
62. All in the foregoing section has been a discussion of the meta-physics of Separation.
63. We may realize that DK is offering us some very focussed information about the mental body which He has not shared before this point in the unfoldment of the text.
Momentum: The activity of the mental sheath and its gradually increasing rate of vibration is brought about by the inflow of energies of different kinds.
64. The gradually increasing rate of vibration of the mental sheath is related to its momentum. We are discussing factors extraneous to the mental body which increase its rate of vibration.
65. The normal formula for momentum in physics is: p=mv
66. Momentum overcomes friction. The greater the momentum the greater the likelihood of the perpetuation of motion. As well the greater the impact of the motion upon its environment.
67. It appears that the greater the inflow of these energies, the greater the momentum.
These various factors, as they are brought to bear upon the mental sheath produce an increased activity and speed in the rotary motion of the individual atoms, and also greater speed in the progress of the entire sheath.
68. The extraneous stimulative factors have two/three effects on the mental sheath:
a. The rotary motion of the individual atoms is increased
b. The developmental progress of the mental sheath as a whole increases. Atoms of low vibration are expelled and atoms of higher quality are drawn in.
c. Additionally, as we learn below, another effect, making three, is the increased spiral action of the various energies.
This means a more rapid transference of the atoms of low vibration out of the sheath and the substitution of atoms of high quality.
69. Two additional factors which contribute to this rapid transference and substitution are as follows:
a. The use of the
b. The action of the kundalini
c. As well the inflow of the extraneous energies contributes to the rapid transference
It involves also more rapid transition of the various energies, or increased spiral action.
70. The entire developmental process of the mental body is accelerated by the inflow.
71. A body rotating rapidly tends to continue to rotate rapidly, and has a more ‘momentous’ effect upon its environment—a greater impact.
This is one of the factors resulting in more rapid incarnation, and more rapid assimilation of the experiences learnt.
72. A more rapidly vibrating mental body increases the rapidity with which experiences are assimilated. One might think that this, in turn, would contribute to more rapid or frequent incarnation.
73. Of course, a more highly developed individual has worked up more ‘material’ to ‘bring into’ devachan.
Curiously enough, from the standpoint of the average thinker,
74. In this case, not the disciple who wills to return as rapidly as possible for the purposes of service…
this factor causes longer devachanic periods,
75. On the average, a more highly developed mind (if found among those who are not yet disciples) causes longer devachanic periods. A true disciple, however, may have a very developed mind and yet his devachanic periods will be sacrificed for the sake of humanity and on behalf of ashramic purpose.
for these cycles of interior mental consideration are of ever increasing activity.
76. For the highly developed mental type, the sacrifice of devachan is a significant sacrifice.
77. This is an interesting definition of devachan: “a cycle of interior mental consideration”.
They are cycles of intense mental adjustment, and of the generation of force until (towards the close of the cycle of incarnation) the activity which has been generated is so strong that continuity of consciousness becomes an accomplished fact.
78. Adding to the definition of devachan we find:
a. “Intense mental adjustment”
b. “The generation of force”
c. And adding what was above: “interior mental consideration”
79. One of the keys to continuity of consciousness is the intensification of the vibrational rate of the constituents of the mental body and, presumably, its increased rate of rotation as a whole.
80. DK is describing the method of transition from the taking of longer devachanic periods to a stage in which devachan is foregone altogether.
81. Through the generation of a certain type of mental force in devachan, continuity of consciousness is established.
82. The soul already has continuity of consciousness, and the intensification of the mental process makes it possible for the soul’s continuity of consciousness to pervade the lower mind.
83. In this sense we find that the devachanic periods are not simply a relief from the pressures of physical incarnation, but actually build more powerful and perceptive future incarnations.
The man frequently then foregoes devachan as he needs it no more.
84. Thus, we see that devachan has not been simply a rest but a developmental necessity.
85. Devachan can be foregone when the rapidity of mental adjustment and the generation of mental force/activity are so great that they negate the value of any achievement which a devachanic period would yield.
86. One would wonder, however, whether even a sufficiently selfless and dedicated individual could forego devachan even before he had no more need of it. If so, this would involve sacrifice.
87. Of increasing inflow of extraneous forces and of rapidly increasing spiral motion…
are the fourth dimensional activity of the various "wheels," which begin not only to rotate but to "turn upon themselves," and the vivification of the four spirillae of the mental unit.
Each initiation sees the achievement of fourth dimensional activity in a particular vehicle. By the time the third initiation is reached the chakras of the lower manasic vehicle become fourth dimensional in their rotation and the full vivification of the mental unit occurs.
“The awakening upon the mental plane, and the gradually increasing activity of the centres and the senses. The effect in both cases tends to identification of the Self with its own essence in all groups and the rejection of the sheaths and the forms.
This development is paralleled on the two higher planes simultaneously as in the lower, and as the astral senses come into perfected activity, the corresponding centres of force on the buddhic plane begin to function until the vibratory interplay between the two is consummated, and the force of the Triad can be felt definitely in the Personality via the astral.
Again the corresponding vortices on the atmic level come into active vibration as the mental centres become fourth dimensional, till we have a wonderful fiery activity demonstrating on all the three planes.” (TCF 204)
Some of the energies which produce increased momentum in the mental sheath might be enumerated,
88. We are dealing with the production of increased momentum in the mental sheath. There are periods in the developmental history of man when each of the three vehicles is increased in its momentum.
and as the students consider them it will again become apparent what a complicated thing human unfoldment really is.
89. This is the main point—the complexity of the human developmental process.
90. We are as yet in no position to examine human unfoldment in occult detail, but we can gain new respect for how intricate and manifold the process really is. We can also realize that there are no easy and rapid solutions to solving the ‘human problem’.
These energies are:
1. The direct increasing influence of the solar Angel.
This influence is felt in four stages:
As the three rows of petals unfold. [Page 1105]
91. One stage for each unfolding row of petals…
As the "interior jewel" rays forth more powerfully.
92. The influence of the Solar Angel increases the momentum of the mental sheath.
93. The final one of these four stages involves the unfoldment of the synthesis petals as well and the final stimulation of the "Jewel in the Lotus". The three and one are considered together as a unit.
94. The Solar Angel, thus, has, at a certain point of evolution, a very powerful effect upon the stimulation of the mental body.
2. The reflex action from the physical personality, or the thought currents sent through in course of time from the physical brain.
95. We realize that the increased stimulation of the mental vehicle comes not only from ‘above’ but from the personality itself.
96. We see that the physical brain is involved and that energy streams which the Tibetan calls “thought currents” are involved. The brain, we see, does transmit thought.
97. May we say that these “thought currents” are the reflexive result of the direct and increasing impact of the Solar Angel upon the mental body?
3. The activities of the astral body.
98. Perhaps it is surprising to realize that the mental sheath relies to a degree upon the astral body for its stimulation.
99. Usually the astral body is negative to the mental body until the later stages of etheric vehicle—as we have been told.
4. The thought currents or energy units initiated by identification with groups, national, family, racial and egoic.
100. It seems that Master DK is calling a thought current an “energy unit”.
101. These currents (generated within various groups) are influential in one’s life if one has identified himself with the particular group in which the current in generated.
102. So we see that the groups in which we participate also stimulate the vibratory frequency of the mental vehicle, increasing its momentum.
5. The currents which impinge upon the mental bodies of all human beings as different Rays pass in and out of incarnation.
103. This is a more occult form of stimulation. Rays and subrays cycle in and out of incarnation, and with this cycling comes an inevitable stimulation of the mental vehicle, again increasing its momentum.
104. Since the majority of mental bodies are on the first, fourth or seventh rays, perhaps ray periods in which these ray are strong are most stimulative to the mental body of most individuals.
6. The forces and energies which become active or latent during different cycles.
105. Some of these may be zodiacal energies and planetary energies.
106. Different chakric activations upon and within our planet may be involved. Our planet is constantly undergoing various kinds of chakric stimulation due to interior planetary processes and also do to inflows from other planets and from the Solar Logos as well.
7. The interplay between planets, or between systems and constellations, of which an illustration can be seen in the effect of Venusian energy upon our Earth
107. Point “6.” may have included zodiacal and planetary energies external to the Earth, but point “7.” definitely concerns their influence and interplay.
108. We can probably isolate the particular planets which most influence the mental body—Mercury, Venus, Mars, Saturn, Uranus and perhaps Pluto.
109. As well there are certain signs of the zodiac which can be closely connected with the mental vehicle: Aries, Gemini, Virgo, Scorpio, Aquarius. A reasonable case can probably be made for other signs as well.
and many more factors too numerous to mention.
110. We see how complex and multiple the matter is.
All these energies have their effects, and serve either to speed, or in some cases, to retard the evolutionary process.
111. Let us, for the sake of clarity, tabulate these seven influences which increase the activation and momentum of the mental vehicle:
a. Direct influence from the Solar Angel
b. The influence of thought currents transmitted by the physical brain
c. The influence of the astral body
d. The influence of various groups with which a man may identify
e. The influence of the incoming and outgoing rays
f. The influence of other unspecified energies, perhaps of an intra-planetary nature
g. The interplay of planetary, zodiacal and constellational energy
h. Additional and numerous unnamed energies
It should be borne in mind by students that all egoic groups come under the Law of Karma, but only as it affects the Heavenly Man, and not the law as it demonstrates in the three worlds.
112. The egoic groups are aspects of the Heavenly Man. The human being, considered as an Ego, reacts to planetary karma within his Ego.
113. DK seems to be saying that the karma of egoic groups does not demonstrate specifically of fully upon the physical plane. It would seem, however, that egoic karma would have some degree of impact upon the personalities representing these groups.
This karmic law, which is the governing impulse of His centres,
114. The Planetary Logos has various kinds of centers on various levels. Presumably, each level of the spiritual triad has its centers. Egoic groups are found on manasic, buddhic and atmic levels. When such groups are found on buddhic and atmic levels they no longer are influenced by the presence of the Solar Angel.
115. The Planetary Logos also has centers on the monadic plane, and such centers probably operate in ways different from those centers of the Planetary Logos which are composed of egoic groups and which operate on lower levels.
will show itself in peculiar ways, and as the human monads compose those centres,
116. Is the hint given that all centres of the Heavenly Man are composed of human monads? This thought seems confirmed in various references.
each group will have its own "activity" problems, will spiral through the round of Being in its own peculiar manner,
117. By the “round of Being” do we mean a chain round?
118. Obviously the rates of spiralling are different depending on the ray.
119. We see that Monads do, indeed, spiral through a “round of Being”. We are not speaking only of the spiraling of egos in egoic groups.
120. When we speak of human Monads composing the centres of a Planetary Logos, we can mean to things:
a. That Monads per se, and unencumbered by lower vehicles, compose those centers. These would be centers upon the monadic plane
b. That Monads expressing within the spiritual triad and upon the higher mental plane through egoic lotuses compose these planetary logoic centers, which would be lesser centers than monadic centers on the monadic plane.
and will demonstrate qualities and motions different from its brothers.
121. What distinguishes the different groups of Monads working through the various centers of the Heavenly Man?
a. Different “activity problems”
b. Difference qualities
c. Different motions
122. All of these are related to karmic law demonstrating in different ways according to the nature of the group affected.
For instance, through withdrawal of energy and not through basic inertia those monads who are the sum total of the centre of creative force of the Heavenly Man
123. This is, apparently, the sacral center of the Heavenly Man.
124. If we are speaking of the sacral center, then it is apparent that human Monads can be go to the constitution of the lower centers of the Heavenly Man as well as the higher centers such as the throat center, heart center and head center.
show qualities of violent [Page 1106] reaction on the physical plane against certain "laws of nature"
125. These may be considered laws governing natural sexuality. It can be inferred that these human beings revolt against such laws and engage in various perversions.
126. We must remember, however, that correspondences to the sacral center in the Heavenly Man can be found not only on the systemic etheric plane but on the monadic plane as well, where such a center would be considered, presumably, that part of the head center of the Heavenly Man which correlated to His sacral center.
and in the period of their transition from the lowest centre
127. Again, the sacral center…
to the throat centre of the Heavenly Man, betray qualities of revolt which make them a puzzle to their brothers.
128. We see that certain types of human behavior have their deep occult roots in monadic transfer. Causes of obvious behavior, therefore, are not always so obvious.
129. We also are given to understand that simply because a Monad is associated with a particular center in a Heavenly Man does not mean that that Monad will always remain part of that center.
We have now to consider the "frictional activity" of the mental sheath, and the activity of the sheath as it manifests as absorption.
130. These are the two remaining categories.
These two concern, let us remember, the motion of the mental sheath as a whole. The result of this activity is rotary-spiral progressive action.
131. The two foregoing types of activity (Separation and Momentum) involved not only the motion of the mental sheath as a whole, but the motion of aspects of the mental sheath.
132. We note how, in this section, DK is tending to discuss “rotary-spiral progressive” action instead of “spiral-cyclic activity”. He also uses the term “spiral-progressive motion”.
Frictional activity. This, as is apparent from the words, deals with the "Fire by friction" aspect of substance, and therefore with the lowest aspect of the energy of the mental sheath.
133. Can we infer, then, that the foregoing types of activity—Separation and Momentum—dealt with higher aspects of the energy of the mental sheath?
The force of the Life within the sheath manifests in the attractive and repulsive action of the individual atoms, and this constant and ceaseless interplay results in the "occult heat" of the body, and its increased radiation.
134. Increasing interplay results in increasing “occult heat”. Increasing occult heat results in increased radiation.
135. We can also assume that that “attractive and repulsive action” results in frictional interplay, and not only in form-building.
136. Thus we see that the effects of the Law of Attraction (associated with the second aspect of divinity) can also be related to the fire of the third aspect of divinity (fire by friction)
It is one of the factors also which produces the gradual building in of new atoms of substance (ever of a better and more adequate quality) and the expulsion of that which fails to suffice as a medium for intelligent expression.
137. “Attractive and repulsive action” produces the exchange of substances—the building in of atoms of substance of higher quality and the ejection of atoms of insufficient quality.
138. Three factors, then, lead to this type of substitution:
a. The use of the
b. The natural purifying effect of the kundalini
c. Attractive and repulsive action between the atoms of any sheath
The mental unit is the synthesis of the four types of force with which we are dealing, and of the four expressions of it which we are in process of considering.
139. Here we have a very interesting statement: the mental unit expresses itself in four type of force expression:
c. Frictional Activity
140. For each of these four, a different type of force is responsibility, and the mental unit is the synthesis of these forces.
141. Probably there is one subplane of the mental plane which is most associated with one of the four types of activity.
Each of the groups of lives which are the living essence of four subplanes
142. The living essence of each of the four mental subplanes is a group of lives.
and which focalise through one of the spirillae of the unit
143. Each subplane of the mental plane has a distinctive type of force, and each of these types focuses particularly through one of the spirillae of the mental unit.
144. Shall we consider this association with Separation correlating to the fourth subplane of the mental plane or Absorption?
and thus influence
a. The sheath itself
b. The man on the physical plane
c. Part of the head centre
express in greater or less degree these four qualities.
145. Yet, there is a pervasive effect, for each of the four activities is expressed by each of the four groups of lives.
146. We see that the groups of lives associated with each of the four mental subplanes, have an effect upon the mental sheath, the man on the physical plane and on a certain part of the head center correlated to that group of lives of essences. This means that within the head center is are four centers, each of which correlates to one of the spirillae of the mental unit and most specifically to one of the four force expressions under discussion.
147. The lines of connection from one plane to another are important to bear in mind.
It might be noted here that the groups are called certain names by some occult teachers, which names convey [Page 1107] the idea of the active enterprise which is their predominant function.
148. We are about to name the groups of lives or essences to be found on the four subplanes of the lower mental plane.
The "Lives" on the fourth subplane (that on which mental unit has its place) are called "The absorbers of the above and the below" or the "Transmitting faces of the fourth order."
149. These are fascinating names for a most important transitional group. The goal of the human personality is to achieve mental focus upon the fourth subplane of the mental plane from which the first stages of true soul contact can be consciously launched.
150. The name seems implies the ability to synthesize the three lower subplanes of the mental plane and perhaps all that transpires within the personality on the lower seventeen subplanes.
151. The fourth order relates to the subplane on which these lives are found. It would seem that they are able to transmit soul energy from above and, possibly, transmit personality aspiration and intention towards the soul.
152. That they are called “faces” is of interest. The “face” is the most recognizable point of identity, and the personality is the first phase of integrated, self-conscious identity.
153. We remember that we are dealing with certain devic lives, (in the book they are called “Lives”) and their functions. Is something meant to be conveyed by the capitalization of the term or is this simply an editor’s choice without other significance?
154. When the term “transmitter” is used in connection with a group of devas., that group is usually, relatively, a high group.
They receive energy and absorb from the Ego on the one hand in the first stage of the incarnation process,
155. The Ego’s energy is always feeding the development of the personality even in the very early stages of the incarnational process.
156. Of course, DK could be speaking of the first stage of the process which leads to a particular incarnation and not to the entire process as a whole. Yet immediately below we learn that DK is definitely talking about the incarnational process (consisting of many individual incarnations) it its entirety.
and on the other absorb the energies of the personality at the close of the period of manifestation.
157. Yes, it is the energies of the entire personality which these “transmitting faces” absorb. We would have to look into its synthetic function in relation to the two lower permanent atoms. It appears that these lives do not absorb only the energies of the lower three mental subplanes.
158. We must remember that the forces accumulated in the members of the atomic triangle must be absorbed in some manner by the higher permanent atoms at the time of the fourth initiation.
159. We will find that this particular group of lives functions according to both the first and last type of the four activities we have been studying: Separation and Absorption.
They have, therefore, an activity which might be regarded as corresponding to the first aspect.
160. They are synthesizers just as the first aspect plays a synthesizing function. They are also found on the highest sub-level of the first (i.e., mental) level of the personality, hence the association with the number one.
When it is remembered that the cosmic process repeats itself on every plane, and that the Ego in the three worlds stands for the unmanifested, it will be seen that they are the primal separators, and the final "destroyers." [or absorbers].
161. Even though the newly incarnating human being does not yet have mental powers associated with the fourth subplane of the mental plane, these lives help to create a separated consciousness for the Ego-in-incarnation. They also contribute, one would think, to the destruction of the causal body at the fourth initiation when “the form… shatters the connection” (EH 502, Law X).
162. The role of the mental unit and of these lives native to the fourth subplane of the mental plane must be understood.
163. These lives, it must be assumed, utilize the first spirilla of the mental unit.
164. If we take the analogy, the lives of each subplane within those subplanes found within the personality, will utilize a spirilla of a particular permanent atom which corresponds to the number of the subplane.
The lives of the next plane (which utilise the second spirilla of the mental unit) are called "The interacting points of cyclic momentum."
165. These are the lives of the fifth subplane of the mental plane (counting from above).. Notice that these deva lives are called “points”. Men too, in their monadic nature, are called “points”. Those treading the Path to Sirius are called “blissful dancing points of fanatical devotion”. It is important for focus on those terms which indicate the essence of any being. The term “points” in relation to devic lives is used several times in different contexts.
These points which gather momentum through the process of attraction and repulsion represent,
166. The interaction is caused by the Law of Attraction and Repulsion. It is fitting that these points work under this second law because they are found upon the second subplane of the four lower mental subplanes.
167. Notice how the Law of Attraction and Repulsion is involved in the generation of momentum. The Law of Attraction and Repulsion is involved in the increase of mass (through form building). It also contributes to the increase of the rapidity or velocity of vibratory activity.
168. When considering the factor of momentum in our psychological lives, it is interesting to speculated upon the effect of the Law of Attraction and Repulsion in producing this momentum.
in the mental body, dual force, for it is only through the coming together and the separation of atoms, great and small, macrocosmic and microcosmic, that manifestation of any kind becomes possible.
169. We can see the relation between the numbers five and two. These lives are located on the fifth subplane of the entire mental plane but on the second subplane of the four lower, concrete mental subplanes.
170. Through the Law of Attraction and Repulsion, atoms are separated from each other and come together in forms. The Law of Attraction separates various corresponding atoms from the general mixture and builds them into forms through magnetic power.
171. “The dual forces of the plane whereon the vital power which must be sought are seen” (TCF 1013) This plane is, particularly, the astral plane—the plane ruled very much very much by the Law of Attraction and Repulsion just as the second of the concrete mental subplanes demonstrates that law to a significant extent.
172. By analogy it would not be too much to suppose that the lives of the first subplane of the lower mental place correlated with the lower mental body as a whole; that the lives of the second/fifth subplane correlated with the astral plane; that the lives of the third/sixth subplane correlate with the etheric body: and the lives or the lowest of the subplanes of the lower mental body correlated with the dense physical body.
173. As attraction and repulsion continue their work upon any field of matter/form, the momentum/rapidity of the matter within those forms increases. Another way to consider this is that harmony produces momentum. The various constituents of the mental body are drawn into harmonious aggregations. Inharmonious mixtures slow momentum.
174. We notice that these four types of lives found on the mental subplanes are functioning according to the four factors: Separation, Momentum, Frictional Activity and Absorption.
On the subplane which is formed of lives functioning through the third spirilla,
175. The principle is clear: there is always a close connection between the subplane number and the spirilla of the main atomic unit (mental unit, astral permanent atom, physical permanent atom) which generates a particular level of activity.
are found "the points of frictional activity" or the "heat producers"
176. Wherever there is friction there is the production of heat.
and these three—the absorbers,
177. Found of the fourth concrete mental subplane…
178. We have to be careful around the terms “absorb”, “absorber”, “absorption”, as there are functions occurring in connection with the highest of these four groups (the “separators”) which are also absorptive functions.
the points of momentum,
179. Found on the second concrete mental subplane…
and the heat producers,
180. Found on the third concrete mental subplane…
pour their united forces through the "separated lives"
181. The “separated lives” are the “transmitting faces” of the fourth (or middle) subplane of the mental plane as a whole.
182. Again we are reminded of the synthetic function displayed by the highest of the four groups—the group of “separated lives”.
which form the real barrier between the next body and the mental sheath.
183. The quality of various kinds of lives makes of them “barriers” or points of transmission.
184. “The next body” in this context, is the causal body.
This is only possible when their work is unified and synthesised.
185. The unifying and synthesizing of the four groups of lives are occult processes contributing significantly to personality integration which is accomplished very much under the direction of the lower mind.
The student must here remember that the lives are the expression of one Life but that one or other of the spirillae will be the agency for lives which express specific qualities.
186. There is “one Life” governing the entire lower mental plane and, in the case of the individual, governing the lower mental sheath.
187. Associated with each spirilla are certain specific qualities. Such qualities are found associated with each subplane.
We are dealing specifically with the fourth effect of motion in [Page 1108] the mental sheath as it manifests throughout the entire vehicle.
188. Is DK designating this “fourth effect” as unification and synthesis? The work of synthesis would be accomplished by means of lives found on the highest of the four concrete mental subplanes.
189. If this is the case, we see that the “separated lives” are very influential throughout the lower mental body.
Absorption: This is the faculty
190. The list of four types of activities—Separation, Momentum, Frictional Activity and Absorption—are here called faculties. A faculty is a power or capacity to accomplish a certain objective. Such powers are usually considered to be in the possession of an identity.
which produces the forms of the mental ring-pass-not,
191. Two of the form-producing rays—ray seven and ray four—are involved, for these lives work upon the fourth of the concrete mental subplanes and yet upon the seventh of the mental subplanes if the mental body is considered as a whole.
192. We can see that the lives on this seven mental subplane are much involved in producing concrete mental forms.
and which (at the close of the cycle)
193. In the case of man, simply a cycle of incarnation…
is the active principle behind devachanic manifestation.
194. This is interesting, as devachan is said to occur upon the fourth mental subplane (whereon the “separators” or “transmitting faces” are active). Of course, through numerical resonance, the lives of the fourth of the concrete mental subplanes and their activities would correspond to the lives of the fourth of all seven mental subplanes and their activities.
195. In devachan one can ‘out-picture’ the forms which ‘mental-desire’ dictates.
The student, through a consideration of the macrocosmic process, can arrive at a knowledge of the separation of the mental body and its individual functioning.
196. The mental body is to be separated from the Ego at the beginning of the incarnational process (and the beginning of any particular incarnational process) but the mental body must not become impermeable to egoic influence or a very serious situation can develop.
197. The sense of ‘personal individuality’ is very much related to the separation of the lower mental body from the Ego. This lower mental vehicle has an “individual functioning”.
It is anent the process of "heavenly withdrawal" that we are speaking;
198. By this, does Master DK mean the merging of the consciousness into that state of activity called “devachan”?
under the law of analogy it is not easily possible to follow the various steps and stages and this for the following reasons:
All our planes, being the cosmic physical subplanes, form the logoic physical body. At His final withdrawal from manifestation,
199. And this would be considered a type of physical death of a cosmic kind…
He functions in His cosmic astral body, and the cosmic devachan is as yet far from Him, and impossible to conceive of.
200. When the human being ‘dies’ after a particular physical incarnation, time is spent before devachan is achieved.
201. For a Being like the Solar Logos, cosmic devachan would occur on the fourth subplane of the cosmic mental plane. This is the cosmic subplane which has figured so prominently in the larger section of text under discussion in this commentary.
202. During the period between solar logoic incarnations, it can be inferred that the soul-in-incarnation of the Solar Logos spends ‘time’ in cosmic devachan.
Certain points, therefore, anent man's "rest in Heaven" are all that is possible for us to deal with.
203. The “rest in Heaven” is the conventional and largely unenlightened way of viewing the devachanic experience.
204. We can understand that certain human beings, disaffected with conditions on Earth (and largely of a sixth ray nature) will tend to court death so that they may experience devachan in perpetuity (as they imagine it).
Absorption into devachan is absorption into a definite stage of consciousness within the logoic physical body;
205. It is a state of mental activity found particularly of the fourth of the mental subplanes.
devachan, therefore, is occultly a state of consciousness, but of consciousness thinking in terms of time and space in the three worlds.
206. Devachan, therefore, has its definite limitations, because the consciousness which characterizes it is still ‘time-space consciousness’. It is not a liberated state.
207. That is why it is possible for the incarnating consciousness to outgrow the need for it. When this occurs the desire for devachan will no longer exist and the ‘fruits’ of devachan will no longer be necessary.
It has therefore no location for the unit of consciousness, but has location from the standpoint of the Heavenly Man.
208. Here we have an interesting statement. Presumably we are speaking of a ‘subplane location’ on the highest levels of the dense physical body of the Planetary Logos. Devachan is not a condition found within the causal body.
209. Within a dense physical body, ‘location’ is easily established. Devachan, however, is not within the dense physical body of the human unit experiencing it.
Prakriti (matter) and consciousness are—in manifestation—inseparable.
210. According to the quality of the prakriti so will be the quality of consciousness working ‘through’ that prakriti as a medium.
The "devachan" of the occult books is connected with the consciousness of the logoic planetary body,
211. Literally, the dense physical body of the Planetary Logos…
and with the gaseous subplane of the cosmic physical plane.
212. Thus, the ‘activities’ pursued in devachan by the semi-liberated consciousness are characterized by a far reduced level of friction and a far greater mobility than is the case on lower planes.
It is, consequently, transcended the moment a man begins to function in the cosmic ethers, such as the fourth cosmic ether, the buddhic plane.
213. We can see then that when the building of the antahkarana is well in process, the transcendence of devachan will be underway.
214. Also, it is clear that the further one advances in the initiatory process, the less attraction there will be towards devachan.
215. Buddhic content grows rapidly in consciousness from the time the first initiation is taken. By the time of the second initiation, buddhi has entered the astral body to a significant degree (as indicated by the rulership of the second initiation by three planets associated in one way or another with buddhi—Venus, Jupiter and Neptune).
216. But when does a man begin to function fully within the fourth cosmic ether? Only at the fourth initiation and by that time, the need for physical incarnation is transcended altogether.
It is closely allied with certain karmic forces for,
217. Karma preoccupies one with that which he has built.
whilst in devachan, the man is occupied with the aggregate of the thought forms he has built, [Page 1109] which are essentially of an occult, a mental, and a persistent nature.
218. These thought-structures are, relative to the various kind of ‘building’ undertaken in the three lower worlds, of a higher nature.
219. In devachan, man is preoccupied with his own thought-structures—structures which are of the highest quality he has been able to achieve. We note that these forms are not desire forms.
It is in devachan that the man shapes and polishes the stones which are built into the
Temple of Solomon.
220. Thus we must think of devachan not only in terms of rest and pleasure but in terms of real occult work—necessary work. While devachan may not be necessary for those who are treading the Path of Initiation, it is certainly necessary for the average man and even for the relatively advanced man.
It is the workshop to which the individual stones (good deeds and thoughts) are taken for fashioning, after being extracted from the quarry of the personal life.
221. We can understand that materials of a low nature are not extracted and imported into this “workshop”.
222. The Masonic allusions will be evident to all Masons.
223. Of interest is the psychic faculty to be found upon the fourth subplane of the atmic plane—“perfection”. That type of perfection is far beyond anything that could be achieved in devachan, but there is a lower resonance to it to be found in devachan. The perfecting of the “individual stones” is found in devachan.
224. There is also a Vulcanian connection, for Vulcan works metals and rough stones into a state of beauty and in devachan we are dealing with the fourth subplane of the mental plane—hence associated with the fourth ray of Harmony, Beauty and Art. One can imagine that the devachanic period is one of pure, aesthetic joy.
Being of mental matter, devachan might be regarded as a centre, or heart of peace, within the periphery of the sphere of influence of the mental unit.
225. From the fourth ray Integration Formula: “See truly with the opened eye of inner vision and you will find, not two but one; not war but peace; not isolation but a heart which rests upon the centre. Thus shall the beauty of the Lord shine forth…” (EP II 363) A minor consummation on the beauteous fourth ray is found in devachan.
226. The term “deva” is found in “devachan” and so we might expect to find a type of temporary harmonization with certain member of the deva kingdom.
The four spirillae form four protecting streams of force.
227. We are learning of various functions of the spirillae. They have a protective function in relation to devachan. Probably, they do not admit currents of a disruptive kind.
228. Force fields of various kinds can serve a protective function.
A correspondence to this stream of force can be seen in the four rivers which emanated from the Garden of Eden.
229. Every important symbol found in the various scriptures of the world rests upon certain underlying occult realities.
230. The “Garden of Eden” in this case, is a force field generated by the mental unit and its four spirillae. Thus is the great Teaching both concealed and revealed (to those who have eyes to see).
231. From this perspective, most fairly advanced human beings return to a kind of Garden of Eden between incarnations.
Out of this garden man is driven into the world of physical incarnation and the Angel with the flaming sword protects the entrance,
232. It would seem that the “Angel with the flaming sword” guards not only the world of the causal body, but the field of activity known as devachan on the fourth subplane of the mental plane.
driving him back from entry until the time comes when evolution has progressed so far that he can come to the portal laden with stones which can withstand the action of fire.
233. This is another way of saying that primitive man has little if any devachanic experience. Early man has not yet been able to extract from the quarries of life such stones as can withstand the action of fire.
234. Yet there are other and lower levels of those states which are conventionally called “heaven” or “paradise”, and those levels, also, carry adequate compensation to disincarnate human beings longing for rest, peace and happiness.
When he submits these stones to the fire
235. Note the Vulcanian imagery.
and they stand the test, he can enter "Heaven" again, his time though being limited by the nature and the quality of what he brought.
236. These are fascinating and inspiring thoughts, yet indicate an activity which the true disciple must forego.
237. DK is telling us that one can only enter devachan when one has brought that which can successfully be submitted to the devachanic process. If there is to be “rest from one’s labors” the “labors” must have been sufficient to warrant the “rest”.
When the consciousness within devachan has absorbed all the essences of life experience even that locality, or that aspect of matter, cannot enfold him, and he escapes from limitation into the causal vehicle.
238. Devachan, for all its apparent joys, is a state of limitation and illusion.
239. In devachan, the essences of life experience are absorbed and, it may be inferred, built into the causal vehicle as permanent faculty.
240. In matters of occult development, one is not confined to any energy field without purpose.
241. From a certain perspective, devachan is Saturnian in nature and represents the final ring-pass-not within the worlds of form. From this perspective, entrance into the causal body after having exhausted the absorptive processes, is a liberative, Jupiterian experience.