Study Questions for

Treatise on Cosmic Fire

Fourth Semester - Section 3

A Treatise on Cosmic Fire, pp. 458 - 503


 1.     p. 458:  Elucidate the following: "The animal kingdom hold the same relation to the human kingdom as the dense physical body does to the seven principles and still finds its connecting link with man through the close correspondence between their bodies of objectivity".


 2.     p. 458:  The Tibetan asks us, in relation to the animal kingdom, to think out the resemblance of that kingdom to the mother aspect, and to "trace the analogy between the cosmic mother, the systemic mother, and the same mother aspect as seen in the animal kingdom as a basis for the evolution of man".  Who would like to do so?  Elaborate upon the idea that the animal kingdom is like "the mother aspect, prior to the overshadowing by the Holy Spirit, the manas aspect".


 3.     p. 458:  Can you think of evidence or examples to support the follow­ing: "Each of the kingdoms of nature acts as the mother to the succeeding one in the evolutionary process".  Discuss in this regard how the fourth kingdom emerges from the third, and how the fifth is presently emerging from the fourth.  Why is fact of emergence of one kingdom from the one preceding considered such an occult truth?


 4.     p. 458:  In the case of the emerging fifth kingdom, what is the "germ protection" of which the Tibetan speaks?


 5.     p. 459:  Why have evolutionary possibilities of great import arisen because we are in the fourth round in a chain as well as in the fourth round as regards the scheme of seven chains?  Please speculate upon the nature of the two different kinds of "rounds" herein discussed, perhaps for the first time in any occult book.


 6.     p. 459:  Looking at the numbers concerning individualisation on various chains do you see any pattern: On the Moon Chain individual­ization took place during the fifth race of the third round; on our Earth Chain, it took place during the third root‑race of fourth round; on the next chain, the fifth, it will take place during the sixth root‑race of the second round.  What implications can be deduced from this information?


 7.     p. 459:  What is the "door" between two kingdoms?  Why was it fitting that that "door" for the animal kingdom to enter the human became closed during the fourth root‑race?  What occurs to you when you learn that the repulsive electrical positivity between the human and animal kingdoms was stimulated "by the swinging into power of a profound­ingly long cycle of the fifth Ray"?  When during the Atlantean period is it likely that the door closed?  Which group represents the fifth subrace of the fourth root‑race?  What would it mean for the animal units to develop along astral lines?  What would be the results?


 8.     p. 459:  Analyze the Tibetan's explanation for the "destructive war" which has existed between the human and animal kingdoms.  What Law correlated with what Ray was involved in stimulating this war?


 9.     p. 460:  What thoughts occur to you as you read about the stupendous toll of life which the animal kingdom has exacted upon man before the coming of firearms.  What rays are involved in the invention of firearms, and what planets?


10.    p. 460:  Give your opinion of the occult reasons for the present slaughter of animals by man.  Is the kind of apparently cruel balancing (in kind) of which the Tibetan speaks karmically necessary?


11.    p. 460:  Discuss the human, deva and animal kingdoms as centers within the solar Logos.  Are these kingdoms confined to our planet?  When these kingdoms are called centers, are the kingdoms being regarded as system‑wide?  Which minor center or organ in the body of either the solar Logos or planetary Logos do you think the great Life ensouling the animal kingdom might represent?


12.    p. 461:  Consider and discuss your impressions of the "temporarily faulty relations" existing between the "entity who dominated at one period of the third or moon chain, and the one holding analogous position in this the fourth or earth chain.  This latter is the sumtotal of the lowest human principle, if we count the dense physical or animal body of man as a principle.  In their lack of agreement lies the clue to the cruelties practiced on animals by man".


13.    p. 461:  Explore the analogy between the closing of the door into the human kingdom in Atlantean days with the coming Judgment Day of the fifth round.  What sorts of animals do you think were rejected and rendered quiescent?


14.    p. 461:  Discuss the concept of passing and rejection in relation to the dynamics of evolution.  Do you think it is necessary?  Why or why not?  What would eventuate if such a system were not in effect?


15.    p. 461:  Notice the proportions of passing and rejection in both the animal and human kingdoms.  Does a pattern emerge?  Three fourths of the animals were rejected and one fourth passed—all this in the fourth round.  At the Judgment Day, three fifths will be passed and two fifths rejected—all this in the fifth round.  Do you think the numbers must relate to the astral and mental planes?  Is it not interesting that now many animals are undergoing mental culture just as a certain part of the human family is preparing to transit into the fifth kingdom?

16.    p. 461:  Why were those animals who passed referred to as "triads"?  Does the Spiritual Triad exist in the case of animals?  Justify your opinion.


17.    p. 462:  How will the methods of individualization certain members of the present animal kingdom at the time of the fifth round be different from the individualization of present man in the third root‑race of the present fourth round?  Why was electrical stimulation required then (during the fourth) and why will purely manasic stimulation suffice during the fifth round?


18.    p. 462:  Human monads exist.  Do animal monads exist?  Why or why not?  If yes, how so?


19.    p. 462:  What information on this page might lead one to think of how very long the human evolutionary process really is?


20.    p. 462:  If the day of opportunity for the present advanced members of the animal kingdom really occurs in the fifth round, what is happening in the case of those people who think that their domesticated animals have virtually reached the human stage at this time?  Have they?  Are the people deluded?  Is a type of animal pralaya immanent for these more advanced animal units?


21.    p. 462:  From reading the central paragraph on this page, what service, truly, realistically, and unsentimentally, is the human kingdom actually performing for the advanced units of the animal kingdom at this time?  Having read this, generalize, and discuss the purpose of the principle of segregation as a stimulus to the evolutionary process.


22.    p. 462:  Why in the case of animals is the emotional instinct called the embryo love aspect?


23.    p. 462:  What will be the effect of the stimulation of the third spirilla in animal atoms?  How and why is man useful in promoting this stimulation?


24.    p. 462:  Why, do you suppose, is the animal kingdom unready to respond to the influence of the seventh Ray?  Does it surprise you to realize that the present animal kingdom will not be ready to respond to this Logos until the sixth round?


25.    p. 463:  Refinement of the human vehicles depends not only upon the efforts of the human kingdom but upon the increased activity of the deva kingdom.  Why, do you suppose, this deva activity will increase during the sixth subrace, and not before—for instance in our present fifth subrace?  What are the numerological implications?


26.    p. 463:  What, in your opinion, is "the true ceremonial of evolution"?  How will mantrams, and the use in general of sound and color facilitate the human kingdom's relationship with the animal kingdom?

27.    p. 463:  How, do you suppose, does the following dynamic really work: "... by the turning by man of his thought force upon the animals, stimulation of their latent mental ability will ensue, leading in due course of time to the crisis in the next round".  Again, note the numer­o­lo­gical implications of this statement.


28.    pp. 463‑464:  Discuss the general effect within the body logoic of the consciousness of one group upon another group, and the advancement of the lesser, by the means of the stimulat­ing power of the greater.  Discuss the function of the spirillae in this regard.  How many spirillae are there?  Which are major and which are minor?  Why, when dealing with the higher Lives--Heavenly Men, initiates, adepts and chohans are we dealing with the vivifi­cation of solar and not human permanent atoms?


29.    p. 464:  What are the implications of the thought that stimulation from the human kingdom impacts primarily "the astral bodies of the animals"?


30.    p. 465:  Discuss the implications of the following: "No man ... can make definite and specialised progress without his brother benefiting—this benefiting taking the form of:

1) The increase of the total consciousness of the group;

2) the stimulation of units in the group;

3) the group magnetism producing increased healing or blending effects upon allied groups".

   Why in this thought does there lie incentive to effort for the servant of the Master?  When contemplating this thought do you experience incentive?  If so, why?


31.    p. 465:  We read that "during the next few hundred years many of the old animal forms will die out and become extinct".  Why will the incoming of the seventh Ray have this effect?  What implications will this fact have for the ecological movement, for animal rights and animal preservation groups?  What is your response to the thought that "the immense slaughter in America is part of the working out of the plan".


32.    p. 465:  Discuss the role of the "inner fire" in liberating members of the animal kingdom.


33.    p. 465:  Why, do you suppose, the devas of the ethers are called the devas "of the shadows"?


34.    p. 466:  Discuss the results that can be anticipated in the coming Age because "every Ray affects in more or less degree the plane or subplane which is its numerical correspondence".


35.    p. 466:  What thoughts occur to you when you read that "the seventh Ray of Ceremonial Magic will have a powerful influence ... on all Monads in incarnation who are seventh Ray Monads"?  Do the words "in incarnation" suggest anything important?


36.    p. 466:  Discuss speculatively the work of "The Mediatory Seventh".  Why should they be especially stimulated by the incoming seventh Ray?  Have these devas been utilized by man throughout history, or is their possible employment something new to humanity?  Why will "Masons eventually ... be one of the chief agents of contact"?  What does the Tibetan mean by the statement that "true Masonry will develop but slowly"?


37.    p. 467:  Which is the planetary Logos of the seventh Ray?  Is there only one?


38.    p. 467:  What is the meaning of the fact that the Raja‑Lord of the physical plane is "occultly termed the 'Reflection in the Water of Chaos' of the planetary Logos"?  What is the "Water of Chaos"?  What sorts of "very definite events" are occurring in the matter of the seventh plane?  Are any of these part of your experience?


39.    p. 467:  Discuss how receptiveness within the body of the Raja Lord of the seventh plane is conducive to constructive results.  How and why do these constructive results (within the four ethers) lead to destructive results in the three lower worlds?


40.    p. 467:  What are the implications of the Tibetan's prophecy concerning cataclysms and disasters during the next thousand years?  Why, numero­logically, should a "profound material disaster ... overtake the world towards the close of the fourth branch race of the sixth subrace"?  What is a branch race?  Does the timing suggested give a hint as to the duration of a branch race?  Is the Tibetan suggesting that the infancy of the sixth root‑race (and not alone of the sixth subrace) will begin relatively shortly?


41.    p. 468:  What does it mean that "the devas are the qualities and attributes of matter ..."?


42.    p. 468:  Notice how D.K. discusses the higher planes as occupying the center.  What are the implications of this thought?


43.    p. 468:  What occurs to you as you learn that the devas of the higher mental plane "are of high rank in this system, and of position equal to all the ranks and grades of the Hierarchy from a first degree initiate up to, but not including, the Lord of the World Himself"?  Do you think these devas of the higher mental planes are Solar Angels, or are the Solar Angles of higher rank, since we have been told that they, as graduates from the human kingdom, are "initiates of all degrees"?


44.    p. 468:  From the reading, do you gather that the "fourteen representatives of the Rays" apply to every plane, just as the seven devas (one for each subplane) do?  Could these fourteen representatives be involved in the waxing and waning of ray force on each subplane of each plane?


45.    p. 468:  What are the implications of the following?: "The four Maharajas are the dispensers of karma to the Heavenly Men, and thus to the cells, centres, and organs of His body necessarily".


46.    p. 469:  Give your interpretation of the following: "... KARMA is imposed upon the ensouling entity through the medium of matter of substance itself (which is coloured by it) and that this matter of substance is intelligent material composed of deva essence".


47.    p. 469:  Why is the topic of KARMA being raised during a discussion of the deva kingdom?


48.    pp. 469‑470:  Discuss the different kinds of karma—from Cosmic Karma to the Karma of the Human Hierarchy.  Is a Globe a principle or a center in a greater being?  Does being one exclude being the other?  Of what status, do you suppose, is the ensouling life of a chain, or of a globe?  Does not the stupendousness of the organization of the planet and the solar system begin to dawn?  What is the duration of a kalpa?  Is it a generic term (like manvan­tara) or does it have a set duration?  Note the status of the five grades of cosmic and solar Lords. Why are the planetary Logos and Raja‑Lord of a plane called "opposite poles"?  Is the planetary Logos in toto a Divine Hermaphrodite?  When considering the karma of the various kingdoms of nature, do we find that there are lunar Lords of great scope?  Why or why not?


49.    pp. 470‑471:  Consult the first two footnotes and discuss Sanchita, Prarabdha and Agami karma.  Distinguish between them.  Can you identify the workings of these kinds of karma in your own life?  What do you observe?  Discuss the concept of merit and demerit.


50.    pp. 471‑472:  If karma is such an inscrutable mystery even to the adepts, what can or should the present day disciple attempt to learn about it?


51.    p. 471:  Consult footnote 56 and discuss the five essentials for the accomplishment of every action: 1) the actor; 2) the determined will; 3) implements for committing the act, such as hands, tongue, etc.; 4) the exercise of those implements; 5) the influence of antecedent conduct. The five essentials are divided into two groups—discuss their interaction.  Discuss also the production of that which is karmically influential from minute acts.


52.    pp. 471‑472: Why when discussing karma are terms like intermingled, inconceivable, in­extricable, and untangle used?


53.    p. 472:  What is the meaning of the term, "The Army of the Voice"?  Connect this with the meaning of the sixth house in astrology.


54.    p. 472:  What does the Tibetan mean (when speaking of the devas) by "their closer approxi­mation to him [man] through the incoming type of force"?  Why will this approximation not be entirely beneficent for man?  After all the Tibetan speaks of "much suffering" and much "bitter experience".


55.    p. 472:  What thoughts come to you when you read that "any return of man to a closer dependence upon the devas is as if a full grown man returned to the care of his mother, offering up his self‑reliance in exchange for material benefit"?


56.    p. 472:  Ponder upon the following and give your response: "The devas are the mother of the form, but the self‑conscious unit, MAN, should realize his independence of the form, and should follow the path of Self‑expression".


57.    p. 473:  Why is separation from deva essences desirable with regard to the three worlds whereas approach and cooperation is possible and even desirable upon the plane of buddhi?  What is the difference between the approach of two essences compared with the approach of the concrete to the essence?


58.    p. 473:  What is the nature of the danger due to man's approach to the devas of the three worlds?  Why does the Tibetan say that "the danger is real, and near at hand"?


59.    p. 473:  Discuss the probable results of easier pranic and buddhic energy transmission in years to come.


60.    p. 473:  If the influx of seventh ray Egos began around 1675; if this book was written during the early 1920's; and if seventh ray Egos will be recognized as the "prevailing type" approxi­mately 300 years after this book was written, what do we learn about the cycles of the seventh Ray?


61.    p. 473:  Are physical bodies "built for" the transmission of the Ray of the Ego?  Is this the implication to be derived from the last paragraph on this page?  Why or why not?


62.    pp. 473‑474:  Discuss the six capacities which will distinguish the physical bodies built at a time peculiarly favorable for the expression of seventh Ray force.


63.    p. 474:  Why, do you suppose, that although etheric vision will increase dramatically during the next few hundred years, the second subplane and the first will not be included?  What effect upon this will the tremendous increase in manasic energy during the next five hundred years have?


64.    p. 474:  Discuss the "true use of ceremonial ritual as a protection and safeguard to man".


65.    p. 475:  The Tibetan speaks in the final paragraph of this section of "a mysterious change in the attitude of men and women to the sex question, marriage and the work of procreation" which is related to the development of etheric vision and the work of the devas.  What ideas come to you upon reading this?


66.    p. 475:  Discuss transmutation as "the power to change through the application of heat".  How is this power noticeably active in your life?


67.    p. 475: Why is the key to the mystery only gradually revealed after the second initiation?


68.    p. 475:  Do you believe there is a "the universal solvent which will reduce matter to its primordial substance, release energy, and thus reveal the processes of evolution, and enable the seeker to build for himself (from the primordial base) the desired form"?  What would be the advantages and dangers in discovering this solvent?


69.    p. 476:  Give your explanation of the "Philosopher's Stone".


70.    p. 476:  Compare the approach to and understanding of transmutation by the scientist, that alchemist and the religiously inclined individual. What would happen if these three approaches were united?


71.    p. 476:  Give your interpretation of the Tibetan's definition of transmu­tation: "Transmuta­tion is the passage across from one state of being to another through the agency of fire".


72.    pp. 476‑477:  Ponder the four formulas for transmutation as given in the Old Commentary and summarize in your own words what is being said.


73.    p. 476:  Consider Formula I and elucidate.  What is the "Father's life"?  What is the "heart of Mother"?  Who are the Agnichaitans, and what is the "moisture" spoken of? 


74.    p. 476:  Consider Formula II and give your understanding of it.  What is the "ready fourth"?  What is the "heart of Brahma"?  Who are the Agnishivattas and what is the "needed warmth" produced?


75.    p. 476:  Consider Formula III and give your understanding of it.  What is the "gathering fifth"?  What is the "heart of Vishnu"?  Who are the Agnisuryans? 


76     pp. 476‑477:  Consider Formula IV and give your understanding of it.  What, in terms more recognizable to the disciple, is the nature of the process here discussed?  Elucidate the sequence of moisture, heat, warmth, fierce intensity, force, radiance, exudation, mutation, change of form, liberation, and gathering of the residue.  What is the "volatile essence" and why must it "escape"?


77     p. 477:  Why is a "general idea of the evolutionary process of transmu­tation" of more value than "the formulas whereby the devas transmute the various minerals"?


78.    p. 477:  Elaborate upon the following: "Transmutation concerns the life of the atom, and is hidden in a knowledge of the laws governing radioactivity".


79.    p. 477:  Explain radioactivity as "Vishnu‑Brahma".


80.    p. 477:  What do you learn from studying the eight-fold list of different types of atoms?


81.    p. 477:  In what way does you knowledge of the meaning of the term elemental increase when you encounter the phrase—"the tiny elemental life within a physical atom"?


82.    p. 477:  What occurs to you when the Tibetan calls electrons "lesser atoms"?  To Whom or to What are human beings electrons?


83.    p. 478:  What are the implications of the following: "The electron itself will eventually be found to be an elemental, tiny life"?


84.    p. 478:  Discuss the following: "Radiation is transmutation in process of accomplishment.  Transmutation being the liberation of the essence in order that it may seek a new centre, the process may be recognised as radioactivity technically understood and applied to all atomic bodies without exception".


85.    p. 478:  Discuss "magnetism or psychic exhalation" as examples of "the transmuting process proceeding on a large scale".


86.    p. 478:  Discuss the true cause of transmutation in terms of excitation, attraction, and repulsion. What implications does this have for the human atom?


87.    p. 478:  What, occultly, does it mean that the "central essence escapes and seeks a new sphere"?


88.    p. 478:  Is every atom both positive and negative?  To what is the least atom positive?  To what is the greatest atom negative?  If all within the solar system is dual, is all within the entire cosmos necessarily dual?  Why or why not?


89.    p. 479:  Discuss the dualism of the transmutative process--external stimulation and internal activation.  What experience do you have with the reality of this dual process?  Discuss the process of human evolution (especially the relationship between the third and second aspects of divinity) in relation to the process of transmutation.  Link the signs Virgo and Leo in this discussion.

90.    p. 479:  Study the thirteen point tabulation and state what you have learned globally and point for point.  Elaborate the various points and offer associations which occur to you to the degree you are able.


91.    p. 480:  What ideas occur to you regarding possible ways of aiding in 1) the transmutation of your own human condition into a more spiritual condition; 2) the transmutation of the lesser atoms into greater atoms--from kingdom to kingdom?


92.    p. 480:  What is the Tibetan's reason for stating the following?: "Man will eventually work with the three kingdoms but only when brother­hood is a practice and not a concept".  What has human brotherhood to do with the ability to work successfully with the transmutation of the lower kingdoms?


93.    p. 480:  Discuss the idea that altruism opens the floodgates of knowledge and power.


94.    p. 481:  Consult the lengthy footnote on this page and discuss the many difficulties involved in presenting the Wisdom Teaching to a largely unprepared humanity.  How should this presentation be approached and what can be done to facilitate it?


95.    p. 481:  Justify the following statement: "Indication only is possible; it is not permissible here to give out the transmutative formulas, or the mantrams that manipulate the matter of space".


96.    p. 482:  Discuss why this whole question of transmutation is considered so dangerous for man in his present condition.


97.    p. 482:  Discuss the five prerequisites (types of knowledge), for carrying forward the trans­mutative process successfully and safely.  Why, do you suppose, is each of these pre­requi­sites so important?


98.    p. 482:  Discuss the difference in methods of work between the while magician and the black magician.  What does it mean that the Masters of the Wisdom "deal with the soul of things?  How does this fact "hold the clue to the non‑interference of the whole Brotherhood in material matters and affairs, and Their concentration upon the force aspect, upon the centres of energy".


99.    p. 483:  What are the implications for us of the fact that the members of the White Brotherhood "reach the  whole through the agency of the few centres in a form"?


100.  p. 483:  Why are only two fires concerned in transmutation as it presently affects the human kingdom?


101.  p. 483:  What is "unconscious realization"?  Can something which is unconscious be realized?  What actually is being described?


102.  pp. 483‑484:  We are told that the work of "transferring the life from one stage of atomic existence to another ... involves three distinct steps": 1) the fiery stage; 2) the solvent stage; 3) the volatile stage.  Give your interpretation of each of these stages and any personal experience you may have with them.  Relate the terms-- 1) radio­activity; 2) pralayic solution; 3) essential volatility.


103.  p. 484:  Study the description of this threefold transmutative process in the Old Commentary section given, then correlate the terms in the Old Commentary with the less symbolic presentation given earlier on this page.


104.  p. 484:  What signs of the zodiac and planets can you correlate with each of the stages of the three stages of the transmutative process?


105.  p. 484:  Study carefully the way in which the three Departments of Hierarchy deal with the stages of the transmutative process. Do you notice anything unusual in the presented order--3,1,2?  Will it always be this way, or only upon our planet at this time, in this solar system, given the present condition of man?  Are there any parallels to this order to be found in Masonry?  Study in this regard the section on the A U M presented in Initiation Human and Solar.  There (with respect to the Sacred Word) the three aspects of divinity are presented in an order which is not sequential.


106.  p. 484:  For what reason is the first Ray (and its Department) so often associated with abstraction often in charge of the most concrete matters?  Notice the relationship of the first Ray to the structure of the ring‑pass‑not.


107.  pp. 484‑485:  Study the division of labor within the Department of the Mahachohan.  For what reasons are the fifth and seventh Rays concerned with the return of the Son to the Father; the third and sixth Rays with the burning of the fiery lives; and the fourth Ray with blending the two fires within the atomic form?


108.  p. 485:  Interpret the following: "The work of the Hierarchy can be interpreted always in terms of alchemy."


109.  pp. 485‑486:  A broad scheme is here presented giving the spheres of transmutation within which entities of various grades work.  Discuss the transmutative work of 1) the Buddhas and their Confreres of the first and third Rays; 2) the Chohans; 3) Masters; 4) Initiates; and 5) Advanced intellectual man.  Certain spheres of activity are correlated with each type of entity.  Why?  What are the proportions or ratios between the transmuter and the builders with which and the planes upon which he would work?

110.  p. 486:  Discuss the value of the four things man will do in relation to mastering the art of transmutation.  Why is the statement that man will "reduce the formulas of the coming chemists and scientists to SOUND ... the most illuminating hint that it has been possible as yet to impart on this matter"?


111.  p. 486:  Enlarge upon the wisdom of the following: "Conscious trans­mu­ta­tion is possible only when a man has transmuted the elements in his own vehicles; then only can he be trusted with the secrets of divine alchemy."


113.  p. 487:  Discuss the qualifications necessary to become an alchemist of each of the first four orders, and why these requirements exist.  Why must there always be a parallel between the condition of the vehicles of the alchemist and the sphere of transmutation in which he intends to work?


114.  p. 487:  Why do the Tibetan's two reasons for difficulty in speaking clearly on the subject of transmutation refer to real difficulties?


115.  p. 488:  Study the three differences in the ways the white magician and the black magician work.  What do you learn from this study?  How is the method of the use of "resolvents" and the "reduction of the form" different from the method of radiation?  What implications come to you?  Why does the Tibetan say: "These differences of method need to be carefully considered and their reaction visualised in connection with different elements, atoms and forms."


116.  p. 488:  Analyze carefully the text of Postulate I and state what you have learned, what associations and implications come to you.  What does it mean that a great deva is "the essence back of manifestation and the soul of the plane"? 


117.  p. 489:  Analyze carefully the text of Postulate II and state what you have learned, what associations and implications come to you.  Why are the building devas "called the great Mother aspect"? 


118.  p. 489:  Analyze carefully the text of Postulate III and state what you have learned, what associations and implications come to you.  Why is it said that the devas "are the third and second aspects blended ..."?  Why must the factor of the "backward pull" be considered in all cases of transmutation?


119.  p. 489: Analyze carefully the text of Postulate IV and state what you have learned, what associations and implications come to you.  What is the particular reason for the danger which the essences and builders on the physical plane pose to man? 


120.  p. 489:  Analyze carefully the text of Postulate V and state what you have learned, what associations and implications come to you.  Why is ritual called "compulsion induced through colour and sound"?  What is the difference between "orders issued by greater Builders" and the compulsion of ritual?


121.  p. 490:  What are the implications of the fact that in seeking to bring about a man's liberation, the Masters of the Wisdom "do not concern Themselves at all with his 'deva' aspect"?


122.  p. 490:  As you ponder the transmutative process, what seem to be the best methods of working with the "positive nucleus"?   How does one center one's attention upon this positive center?


123.  p. 490:  Why should the Dark Brotherhood seek to have the "central electrical life" escape?  By what means, do you suppose, would the alchemists in that Brotherhood seek "to imprison the escaping volatile essence as the form disintegrates"?  Why do these dark methods set back the progress of the "liberated" life?


124.  p. 491:  Explain the danger which befalls a black magician.  The Tibetan states: "... the magician is in danger, under the Law of Karma, and through the materialising of his own substance by affinity with the third aspect."


125.  p. 491:  Explain the following: "Black magic of this nature creeps into all religions along this very line of the destruction of the form through outer agency, and not through the liberation of the life through inner development and preparedness."


126.  p. 491:  Enlarge upon the following: "Wherever attention is centered on the form and not on the Spirit, the tendency is to deva worship, deva contact and black magic, for the form is made of deva substance on all planes".


127.  p. 492:  Give your interpretation of this statement anent the action of fire in the transmuta­tion process: "Electric fire passes from atom to atom according to law, and 'fire by friction' responds, being the latent fire of the atom, or its negative aspect; the process is carried on through the medium of solar fire, and herein lies the secret of transmutation in its more mysterious angle."


128.  p. 492:  Consider all that has been said concerning methods of liberat­ing the inner essence.  Is "atom smashing" more in line with the methods of the White Brotherhood or the Dark Brotherhood?


129.  p. 492:  What hints are given here concerning the relation of solar fire to the liberation of the energy of the atom for humanity's use?  Where do we stand now, in relation to the liberation of atomic energy?  Are we ahead of schedule?  Are we "off the track"?  Why does the prophecy concerning full use of this energy focus on a time so far ahead?


130.  p. 492:  Discuss the concept of the "Judgment separation" as a liberation of energy.  What implications does this have for group work in the present day?


131.  p. 493:  We read that the prophecies of Isaiah relate to a time far ahead of us in the fifth round.  What does this suggest about the interpretation of the timing of prophecies?


132.  p. 493:  How do you suppose will the transmutative role of the internal heat which is solar fire "come to be understood through the study of the fire devas and elemental ..."?  Are these "fire devas" in some way connected with solar fire?


133.  p. 493:  Are Agni and Indra higher correspondences of the Solar Angels with which we are more familiar?  Have these great Entities and the One unnamed a close correspondence with Cosmic Solar Fire?  If so, why are They the "external agencies who carry on cosmic trans­mu­ta­tion"?  Could the unnamed entity refer to an atmically associated high Deva Lord?  Why or why not?


134.  p. 493:  Are external agencies involved in the transmutation process generally representative of the third Aspect of Divinity or the second Aspect?  Or does this depend upon whether the external agencies are being wielded by the Dark Brotherhood or the White Brotherhood?  What evidence do you have either way?


135.  p. 494:  An alternative wording for the process of transmutation is here given.  Please discuss it.  "... fire essence or substance is resolved through internal activity and external heat in such a manner that the electric fire at the centre of the atom is liberated and seeks a new form".


136.  p. 494:  Study the three points dealing with the reason why hitherto, alchemists working with the mineral kingdom have failed in their efforts.  What are the main points to emerge for you from this study?  Would you say that lack of success may be laid, in general, simply to ignorance of the proper processes?


137.  p. 495:  What is "the inner spiritual ear" of which the Tibetan speaks, and how, do you suppose, it may be developed?


138.  p. 495:  Do you suppose that the "note or tone" of the various kingdoms of nature is a musical note or tone of the kind with which we are familiar?


139.  p. 495:  Is the "note of substance itself" the same note as FA, the note of Nature (see Letters on Occult Education). What does the Tibetan mean by "note combinations" based upon a key?  What are meant by the "gradiations" of a note?


140.  p. 495:  Study the tabulation designating the three main divisions or kingdoms within the mineral kingdom.  Associate these with the three Aspects of Divinity and with the three great Constellations.  Are there convincing planetary associations as well?  How are these divisions associated with the three energies, the two and the seven (see Esoteric Astrology, p. 85).


141.  pp. 495‑496:  Share your thoughts on the following: "When scientists fully appreciate what it is which causes the difference between the sapphire and the ruby, they will have found out what constitutes one of the stages of the transmutative process, and this they cannot do until the fourth ether is controlled, and its secret discovered".


142.  p. 496:  How will a true knowledge of the transmutative process contribute to a refining of the sense of human values?


143.  p. 496:  In the following tabulation the secret of access to atomic energy is outlined: 1) knowledge of the devas: 2) external pressure and vibration; 3) internal stimulation; 4) colour applied in stimulation and vitalization; 5) mantric sound.  Discuss the differences between this suggested approach to the liberation of atomic energy and the approach which is presently being pursued.


144.  p. 496:  Give your interpretation of the following: "Only when atomic energy is better understood and the nature of the fourth ether somewhat comprehended, shall we see that control of the air which lies inevitably ahead."


145.  p. 496:  How can a "note" of a kingdom, be sounded forth in "different keys"?  Is the note held as a so called "pedal tone" while above it various notes are combined in other keys?  What do you think?


146.  p. 497:  Discuss the way in which the combination of different notes produces different kinds of forms correlated with these notes.  How do you think this works?  Can you bring any evidence to support your point of view?


147.  p. 497:  What are the implications of the following: "... when the human note dominates too strongly it is apt to drive out the life of the forms of this second kingdom".  What thoughts come to you anent human cities and nature?


148.  p. 497:  Why should the vegetable kingdom have a special connection with the "second or Venus globe"?  What is the numerology involved?  Is there any sort of Ray connection, do you think?


149.  p. 497:  What references can you cite from this book to substantiate the idea that the king­doms of nature are both solar and lunar?


150.  p. 497:  Note that in speaking of the second globe of the Earth Chain the Tibetan speaks of "the second globe and its informing principle".  Is a hint hereby given?  If so, what?


151.  p. 497:  What hint is given here that gives a "clue to the mystery of the Presence of the great Kumara Himself upon earth"?  What is the connection between the numbers two and four which would account for His Presence with us?


152.  p. 497:  From studying the footnote, what do you conclude about "true matter, its grossest state"?


153.  p. 497:  Why does man appear before the animal in this present Round?  Does he appear before all animals?  Study The Secret Doctrine, Volume II, to gather some idea concerning the duration of a Round.  Based on the hypothesized duration of cycles and the testimony of paleontologists, do you believe that the dinosaurs, for instance, were creatures of our present Round or of the third Round?  Why?


154.  p. 498:  With what other planet would the "quadruple intensity" of the sounding of the note of humanity upon this globe connect the globe?


155.  p. 498:  The Tibetan offers a nine-fold tabulation which he recommends to the close study and scrutiny of all occult investigators.  Upon studying it closely, what learnings emerge for you?


156.  p. 498:  Is the Tibetan implying that every number has its note?  What might be the nature of alignment if the proper note correlated to a given number can align all entities which also are correlated to that number?


157.  p. 498:  What are the implications of the following: "... as far as the evolution of manas in this round is concerned its highest efflorescence may be looked for during the next five hundred years".  What might we learn from this statement about the cycle of the fifth ray?  Since the Mercury decanate of Aquarius does not begin for another eight hundred or so years, is there anything is this statement which seems surprising?  Will the first decanate of Aquarius be ruled by Saturn or Venus or both?  Can the influence of either of these two planets contribute to the efflorescence of manas?  How and why?


158.  p. 499:  Why will the next two root‑races be well suited to the subjective development of man?


159.  p. 499:  If in every round all previous stages and cycles are recapit­ulated, in what manner do you suppose this recapitulation occurs?


160.  p. 499:  We are told that in the fifth round three fifths of humanity "will be fully aware, functioning with uninterrupted continuity of recollection on the physical, astral and lower mental planes".  Hypothesize what such functioning would be like.


161.  p. 499:  When the Tibetan says that in the fifth round for the progressive three fifths "the emphasis of manasic evolution will be laid upon the achievement of causal consciousness, and upon the scientific construction of the bridge which should unite the causal vehicle and the permanent manasic atom on abstract levels", is He talking about a pursuit in which the disciples of the world are today engaged, or something different or more advanced?


162.  p. 499:  What initiation lies before the Heavenly Man at this time?  In the fifth round we are told that the Heavenly Man "will be achieving the consciousness of His causal body on cosmic levels".  Is there any contradiction here, or seeming contradiction?  What?  Perhaps initiations are numbered differently among Heavenly Men than with respect to man?  Or perhaps, the factor of cosmic initiations and intermediate initiations must be considered.  What do you think?


163.  p. 499:  Relate "the discriminative faculty, the intelligent activity, the adaptability nature and the transmutative power of manas ...".  How are these aspects of manas connected and how different?  Do they as a whole describe the scope of manas?  Or is manas still greater?  If so, how so?


164.  pp. 500‑503:  In the large final tabulation, the discriminative, intelligent, adaptable and transmutative powers of manas are discussed in relation to each plane upon which man functions.  What is your overall learning from analyzing this tabulation?


165.  p. 500:  Study Section I of the tabulation and discuss the major points of importance which emerge for you.  What ray and astrological factors are involved in this section?


166.  p. 500:  Study Section II of the tabulation and discuss the major points of importance which emerge for you.  What ray and astrological factors are involved in this section?


167.  pp. 500‑501: Study Section III of the tabulation and discuss the major points of importance which emerge for you.  What ray and astrological factors are involved in this section?  In this section, is there reason to believe that transmutation leads to transfiguration? 


168.  p. 501:  Study Section IV of the tabulation and discuss the major points of importance which emerge for you.  What ray and astrological factors are involved in this section?  Why does the discussion of Karma enter in this section which concerns the abstract mind?  With what stage of initiation is section IV associated?  Why? With what stage of initiation is this section associated?  Why? 


169.  p. 502:  Study Section V of the tabulation and discuss the major points of importance which emerge for you.  What ray and astrological factors are involved in this section?  With what stage of initiation is this section associated?  Why?  What is the Tibetan suggesting but the statement that the Master's choice of one of the seven Paths is based upon KNOWLEDGE and not upon desire?


170.  pp. 502‑503:  Study Section VI of the tabulation and discuss the major points of importance which emerge for you.  What ray and astrological factors are involved in this section?  With what stage of initiation is this section associated?  Why?  What is the relation between the resolution of Monads into their source and the obscuration of a planetary scheme?


171.  p. 503:  Study Section VII of the tabulation and discuss the major points of importance which emerge for you.  What ray and astrological factors are involved in this section?


172.  p. 503:  Can these ideas and concepts produce in us, the Thinker, "a more intelligent appreciation of the grandeur of the divine plan, an appropriation of the energy and force which is his by right of participation in the processes of manifestation, and a wise cooperation in the furtherance of the evolutionary plan as it affects [us] individually and [our] groups"?  Is this the effect that this reading is having upon us?


173.  p. 503:  From the foregoing tabulation, it can be seen that manas is active upon all the planes which concern human and superhuman evolution.  The scope continues to widen but the factor of manas remains what it is and proves extremely important for development upon every level.  What further would you like to know about manas and the way it functions in relation to all beings on all levels?