A Treatise on Cosmic Fire Questions
Semester 8 Section 1: p.
887-947
The Fire Elementals, the
Lesser Builders
1.
p.
887: What is the meaning of the phrase, “‘solar agents’ of human
manifestation”?
2.
p.
887: Discuss the devas of the evolutionary arc in terms of “positive force”.
3.
p.
887: Discuss the implications of the following: We come now to the
consideration of the lesser builders in the three worlds, those who represent
the negative aspect of force, being
on the involutionary arc, and who are, therefore, the recipients of energy and
influences. They are worked upon by energy, and through the activity of the
greater Builders are forced into different directions in space, being built
into the differing forms. The energy that works upon them, as is well known, emanates
from the second aspect, and in their totality they form the great Mother”.
Does this selection suggest that the Lesser Builders exist completely in the
World of Time and Space? Justify the thought that the energy which works upon
the Lesser Builders emanates from the “second aspect”. Discuss the idea that
those Builders who represent the negative
force are, in their totality, the
“great Mother”.
4.
p.
887-888: Consider, carefully, the following: “I would call to the attention of
all students the fact that these lesser builders are literally a ‘sea of fire’
upon which the great breath, or the AUM, takes effect. Each fiery spark, or
atom, becomes (through the action of the Word), vitalised with new life, and
impregnated with a different type of energy. In the union of the life of atomic
substance itself with that which causes the atoms to cohere, and to form
vehicles of some kind or another, can be seen demonstrating the ‘Son of God.’
Herein lies the essential duality of all manifestation; this duality is later
supplemented by the life of the One Who sounds the Word. Thus is the cosmic
incarnation brought about with the three factors entering in”.
Attempt to shed light upon the phrase, “sea of fire”. Why “sea”? Why “fire”?
Why call the AUM the “great breath”? What is the nature of this “different type
of energy”? Discuss the “Son of God” in relation to the factor of coherence.
What does the Tibetan mean by “the essential duality of all manifestation”? Who
is “the One Who sounds the Word” and why is He called by this name?
5.
p.
888: In the following, the Tibetan gives the student three methods to check
upon the “approximate accuracy” of what is said. What is the value of each of
the following methods of checking?:
“a. The Law of Correspondences
b. The realisable probabilities.
c. The indications in occult literature of a corroborative nature”.
6.
p.
888: D.K. reinforces important points in the following paragraph: “Students
should remember that we are dealing with involutionary substance, or atomic
matter. This atomic matter is living substance,
each atom being a tiny life palpitating with the vitality of the third Logos.
These lives, being negative energy, are responsive to their polar opposite, and
can (under the Law of Attraction and Repulsion) be built into forms which are
the expression of the second aspect. Eventually the forms themselves become in
their turn negative, and responsive to still another type of force, becoming
recipients of the life of the first Logos when the fourth or human kingdom is
reached”.
What, to you, is the real meaning of “living substance”? Why it is called “substance”? What is meant by the “vitality” of any Logos? What do you think is
the nature of the vitality of the “third Logos”? What is the Principle of
Polarity which renders a tiny life responsive to its polar opposite? How, in
essence, do you think that polarity works? How do you think a form becomes expressive of the second
aspect? Or do you think that all
forms are expressive of the second aspect? What happens when forms themselves
become negative? What are the implications that forms become responsive to the
first Logos when the human kingdom is reached? What does this say about the
human kingdom and the spirit?
7.
p.
888. D.K. says something most interesting. He says that this “Treatise seeks to
prove” that in the fourth kingdom three fires meet. What do you think of the
use of the word “prove”? Is this assertion being ‘proven’ to you?
8.
p.
888-889: The following deals with the creative process in the microcosm,
comparing it to the macrocosmic process: “Man in the three worlds, consciously
or unconsciously, recapitulates the logoic process, and becomes a creator,
working in substance through the factor of his positive energy. He wills, he
thinks, he speaks, and thought-forms eventuate. Atomic substance is attracted
to the enunciator. The tiny lives which compose that substance are forced
(through the energy of the thinker), into forms, which are themselves active,
vitalised and powerful. What man builds is either a beneficent or a maleficent
creation according to the underlying desire, motive, or purpose”.
Discuss the contrast between conscious and unconscious creativity. Which are
you, a conscious or unconscious creator, or a mixture? Discuss the role,
respectively, of willing, thinking and speaking in the creation of
thoughtforms. How do you think tiny lives are forced into form? Does the role of desire, motive or purpose in
determining the beneficence or maleficence of thoughtforms.
9.
p.
889: Some fascinating and practical occult truisms are offered in the next
section: “It is essential that we endeavour to make practical what is here to
be imparted, as it is useless for man to study the groups of lesser builders,
their functions and their names, unless he realises that with many of them he
has an intimate connection, being himself one of the great builders, and a
creator within the planetary scheme. Men should remember that through the power
of their thoughts and their spoken words they definitely produce effects upon
other human beings functioning on the three planes of human evolution and upon
the entire animal kingdom. The separative and maleficent thoughts of man are
largely responsible for the savage nature of wild beasts, and the destructive
quality of some of nature's processes, including certain phenomena, such as
plague and famine”.
Why does D.K. speak of the “intimate connection” between man and certain of the
lesser builders? In what way can man be considered one of the “greater
builders”? Does this mean that man is a deva?
Why or why not? What sorts of subtle effect does man produce upon man through
thought and spoken word? What do you think of the assertion that the maleficent
thought of man is responsible for the savage nature of wild beasts? How do you
think this actually happens? Do you think this was true in Lemurian days when
earthly man did not think much, but beasts were savage indeed? Which of
nature’s processes do you think are responsive to the thoughts of man and which
not? How do you think plague and famine may result from maleficent human
thought?
10.
p.
889: Why do you think D.K. says the following?: “It is of no value to man to
know the names of some of the ‘army of the voice’ unless he comprehends his
relationship to that army, unless he apprehends the responsibility which is his
to be a beneficent creator, working under the law of love, and not impelled to
the creative act through selfish desire, or uncontrolled activity”. Why, do you
suppose, is the “army of the voice” called such? What are the results, respectively,
of creating under the impulse of selfish desire or uncontrolled activity?
11.
p.
889-890: What do you learn from the following?: It should be remembered that
the devas we have been considering are the originators of impulse, and the
manipulators of energy in their own degree, and on their own plane. In
connection with them are to be found, therefore, the recipients of force, or
the multitude of lives of an elemental nature which form the sumtotal of the
matter of a plane. These are swept on waves of energy, through the impulse of
the Breath, and as the result of vibratory action, into all forms as we know
them on the physical plane”.
What are the lesser builders called by the term “elementals”? What, in general,
is the modus operandi by which force is received? What, so you suppose, is the “impulse of the Breath”? Do the
elementals not have vibratory action or motion of their own?
12.
p.
890: In the following tabulation the devas of the physical plane are divided
into three groups:
1. The
transmitters of the will of God, the originators of activity in deva
substance. These are the greater builders in their various groups.
2. The
manipulators of the initiated energy. These are the myriads of workers with
force who transmit the impulse in their turn to the elemental essence. They are
the builders of lesser degree, but are on the evolutionary arc as are the first
group.
3. The
recipients of force, the sumtotal of the living substance of a plane. These
lives are passive in the hands of the builders of greater degree”.
What do you learn from considering this threefold division? Can you
meaningfully correlate the three aspects of divinity with this threefold
division? What do you suppose is the evolutionary status of the second group?
Are they to be considered devas or elementals? How do you think you would go
about distinguishing between “manipulators” and “recipients”?
13.
p.
890-891: The following paragraph introduces the subject of the elementals of
densest matter: “The Elementals of
Densest Matter. These are the workers and builders which are concerned with
the tangible and objective part of all manifestation. In their totality they
literally form that which can be touched, seen, and contacted physically by
man. In considering these matters we must never dissociate the various groups
in our minds in a too literal sense, for they all interpenetrate and blend, in
the same manner as man's physical body is compounded of dense, liquid, gaseous,
and etheric matter. Diversity, producing a unity, is everywhere to be seen;
this fact must constantly be borne in mind by the occult student when studying
the subhuman forms of existence. There is a distinct danger in all tabulations,
for they tend to the forming of hard and fast divisions, whereas unity pervades
all”.
What, actually, are tangibility and objectivity? Discuss the ‘literal
formation’ mentioned above. Discuss the meaning of the interpenetrating and
blending of the various groups of elementals. In relation to the elementals,
discuss diversity leading to unity. Do you share the Tibetan’s concern about
the danger of tabulations? What has been your experience?
14.
p.
891: The following deals with the nature of certain manipulating devas: “Among
the manipulating devas of the lowest level of the dense physical plane are to
be found certain subterranean forms of existence, of which hints are to be
found in the ancient and occult books. There is to be found in the very bowels
of the earth, an evolution of a peculiar nature, with a close resemblance to
the human. They have bodies of a peculiarly gross kind, which might be regarded
as distinctly physical as we understand the term. They dwell in settlements, or
groups, under a form of government suited to their needs in the central caves
several miles below the crust of the earth. Their work is closely connected
with the mineral kingdom, and the ‘agnichaitans’ of the central fires are under
their control. Their bodies are constituted so as to stand much pressure, and
they are not dependent upon as free a circulation of air as man is, nor do they
resent the great heat to be found in the earth's interior. Little can here be
communicated anent these existences, for they are connected with the lesser
vital portions of the physical body of the planetary Logos, finding their
microcosmic correspondence in the feet and legs of a man. They are one of the
factors which make possible the revolutionary progressive activity of a
planet”.
Are you familiar with any hints concerning these kinds of manipulating devas?
Have you read The Lives of Alcyone?
If so, have you found reference to devas of this nature in that book? Does what
the Tibetan says of these lives sound to you like fact or fiction? Why? What
thoughts come to you when you think of these beings as living in settlements
and being governed in a particular way? Why do you think the bodies of these
entities is of “a peculiarly gross kind”? What might be other names for them?
What might be the meaning of the connection of these beings to the “lesser
vital portions of the physical body of the planetary Logos”? Why do you think
they correspond to the hands and feet? With what other planet or planets do you
think they are associated? What do you think is meant by “the revolutionary
progressive activity of the planet” and why should these lives be one of the
factors which make this activity possible?
15.
p.
891: The following paragraph deals with lives which are grosser yet: “Allied
with them are several other groups of low class entities, whose place in the
scheme of things can only be described as having relation to the grosser
planetary functions. Little is gained by enlarging upon these lives and their
work; it is not possible for man in any way to contact them, nor would it be
desirable. When they have pursued their evolutionary cycle, they will take their
place in a later cycle in the ranks of certain deva bodies that are related to
the animal kingdom”.
Of what nature do you think may be these “grosser planetary functions”? Why do
you suppose, practically considered, there is no possibility of average man
contacting these grosser lives? From what is said do you think these lives are
self-conscious or not? Manipulators are upon the evolutionary arc, but are all
lives upon the evolutionary arc necessarily self-conscious? To what kind of
“deva bodies” do you believe that D.K. may be referring? Does the study of the
tabulation on p. 844 bring any illumination?
16.
p.
892: The following paragraph brings clarification on certain false assumptions:
“It is commonly supposed that all the fairies, gnomes, elves, and like nature
spirits are to be found solely in etheric matter, but this is not so. They are
to be found in bodies of gaseous and liquid substance likewise, but the mistake
has arisen for the reason that the basis of all that which can be objectively
seen is the etheric structure, and these little busy lives frequently protect
their dense physical activities through the agency of glamour, and cast a veil
over their objective manifestation. When etheric vision is present then they
can be seen, for the glamour, as we understand it, is only a veil over that
which is tangible”.
Can you differentiate between fairies, gnomes, elves and other nature spirits?
Or is D.K. discussing them as if they were equivalent? Notice that He mentions
the possibility of gaseous and liquid bodies for these nature spirits. Why not
dense physical bodies? Explain why such lives have been thought to have only
bodies of ether? Why are they called “busy little lives”? What hint is conveyed
in this description? Are these lives self-conscious? Would they have to be
self-conscious to “cast a veil over their objective manifestation”? Or could
this be an instinctual activity, such as that found in lower forms of life who
camouflage themselves in various ways? How do you think they would go about
casting a veil? Explain the phrase, “the glamor, as we understand it, is only a
veil over that which is tangible”.
17.
p.
892: The following paragraph contains most important information concerning the
ubiquity of devic life: “Students must at this juncture remember that all dense
physical forms, whether of a tree, an animal, a mineral, a drop of water, or a
precious stone, are in themselves elemental lives constructed of living
substance by the aid of living manipulators, acting under the direction of intelligent
architects. It will immediately become apparent why it is not possible in any
way to tabulate in connection with this particular lowest group. A beautiful
diamond, a stately tree, or a fish in the water are but devas after all. It is
the recognition of this essential livingness which constitutes the basic fact
in all occult investigation, and is the secret of all beneficent magic. It is
not my purpose, therefore, to deal more specifically with these lowest forms of
divine life, except to impart two facts, and thus give indication of the
solution of two problems which have oft disturbed the average student; these
are, first, the problem as to the purpose of all reptilian life, and, secondly,
the specific connection of the bird evolution with the deva kingdom”.
Is there an equivalency between “elemental lives” and the “living substance”
from which they are constructed? Just why
is it not possible to tabulate with respect to this lowest group of elementals?
Elucidate the following most provocative statement: “A beautiful diamond, a
stately tree, or a fish in the water are but devas after all”. What, precisely,
is D.K. saying is the “basic fact” in all occult investigation? How is
“essential livingness” the secret in all beneficent magic? Do you think the two
problems posed here are related? What is the usual scientific thought, what is
said to be the relation between the reptiles and the birds? Is the scientific
view the occult view? Why or why not?:
18.
p.
892-893: The following paragraph deals with the fascinating secret of the
reptile kingdom: “The secret of the reptile
kingdom is one of the mysteries
of the second round, and there is a profound significance connected with the
expression ‘the serpents of wisdom’ which is applied to all adepts of the good
law. The reptile kingdom has an interesting place in all mythologies, and all
ancient forms of truth impartation, and this for no arbitrary reason. It is not
possible to enlarge upon the underlying truth which is hidden in the karmic
history of our planetary Logos, and is revealed as part of the teaching given
to initiates of the second degree”.
What thoughts come to you when you think of the mystery of the reptile kingdom
being one of the mysteries of the second round? Why the second? How do you
understand the phrase, “the serpents of wisdom”? Why serpents of wisdom? Why should methods of truth impartation rely so
heavily upon serpent symbology? What aspect of the karmic history of our
planetary Logos is suggested to your thought? Have you any speculations? Why
should this underlying truth be revealed to initiates of the second degree? Is it purely a matter of
numerical resonance? What other reasons might you give?
19.
p.
893: The following paragraph continues to develop the serpent symbology: “The
second great life impulse, or life wave, initiated by our planetary Logos, when
brought in conjunction with the first, was the basis of that activity which we
call evolutionary energy; it resulted in a gradual unrolling, or revelation, of
the divine form. The heavenly serpent manifested, being produced out of the
egg, and began its convolutions, gaining in strength and majesty, and producing
through its immense fecundity millions of lesser ‘serpents.’ The reptile
kingdom is the most important part of the animal kingdom in certain aspects, if
such an apparently contradictory statement can be made. For all animal life can
be seen passing through it during the prenatal stage, or returning to it when
the form is in advanced decomposition. The connection is not purely a physical
one, but it is also psychic. When the real nature and method of the kundalini,
or serpent fire, is known, this relation will be better understood, and the
history of the second round assume a new importance”.
Of which “life wave” is the Tibetan speaking? In what manner is this second
life wave brought into conjunction with the first life wave? Attempt to see
through the symbology here: what is the nature and meaning of the “heavenly
serpent”? What is the meaning of the term “unrolling” in relation to the
serpent symbology? What are the “convolutions” of the heavenly serpent? Who or
what are the “lesser serpents”? What basis has D.K. for asserting that the
reptile kingdom is, in certain respects, the most important part of the animal
kingdom? What embryologically speaking is the reptilian phase of pre-natal
development? What is the meaning of a return to the reptilian stage at an
advanced stage of decomposition? Why do you think this thought is relevant or
important to consider? What is the psychic connection which corresponds to the
physical fact of passing through a reptilian stage? What is the meaning of the
fascinating last sentence in this section? How will a knowledge of the real
nature of kundalini reveal the importance and place of the reptilian kingdom?
If the second round is so important, what, as far as you know, occurred during
the second round?
20.
p.
893-894: In the following section, the basis of the occultism of magic is
discussed: “The secret of life lies hidden in the serpent stage,–not the life
of the Spirit, but the life of the soul, and this will be revealed as the
‘serpent of the astral light’ is truly approached, and duly studied. One of the
four Lipika Lords, Who stand nearest to our planetary Logos, is called ‘The
Living Serpent,’ and His emblem is a serpent of blue with one eye, in the form
of a ruby, in its head. Students who care to carry the symbology a little
further can connect this idea with the ‘eye of Shiva’ which sees and knows all,
and records all, as does the human eye in lesser degree; all is photographed
upon the astral light, as the human eye receives impressions upon the retina”.
What, in this section, is the distinction being made between the life of the
Spirit and the life of the soul? How would you describe, in other words, the
“serpent of the astral light”? Are the Lipika Lords here discussed
solar-systemic Lipika Lords? What is suggested of the Lipika Lord here
discussed by His name? What could be the meaning of the word, “The Living
Serpent”? Why a serpent of blue? Why a
ruby? Why the form of a ruby and no the color
or a ruby? What may the “eye of Shiva” have to do with this blue, ruby-eyed
serpent? What do the colors blue and (possibly) red suggest to you about the
serpent? In what way does the “eye of Shiva” see and record all? What is the
connection between the retina of the human eye and the astral light?
21.
p.
894: The following selection deals with certain occult facts anent the “third
eye”: “The same thought is frequently conveyed in the Christian Bible, in the
Hebrew and Christian recognition of the all-seeing eye of God. The application
and value of the hints here given may be apparent if the subject of the third
eye is studied, and its relation to the spine, and the spinal currents
investigated. This third eye is one of the objects of kundalinic vivification,
and in the spinal territory there is first the centre at the base of the spine,
the home of the sleeping fire. Next we have the triple channel along which that
fire will travel in due course of evolution, and finally we find at the summit
of the column, and surmounting all, that small organ called the pineal gland,
which when vivified causes the third eye to open, and the beauties of the
higher, subtler planes to stand revealed. All this physico-psychical occurrence
is possible to man owing to certain events which happened to the Heavenly
Serpent in the second, or serpent, round”.
How is “the all-seeing eye of God” related to the third eye, or the “eye of
Shiva”? What do you think is the relation of the opening of the third eye to
the spinal currents here under consideration? Discuss the third eye as an
object of kundalinic vivification. Discuss the spinal column as a three-part
column. Why must there be a triple
channel up which the fire travels? Why triple?
Discuss the process by which the
vivification of the pineal gland causes the third eye to open. How do you think
this happens? What thoughts occur to you when you ponder the thought that “all
this physico-psychical occurrence” is the result of “certain events which
happened to the Heavenly Serpent in the second, or serpent, round”? Who is the
“heavenly serpent” and what may have happened to it in that round which all
this possible?
22.
p.
894: Speaking of the happenings in the second round, the following is said: “These
happenings necessitated the formation and evolution of that peculiar and
mysterious family we call the reptilian. These forms of divine life are very
intimately connected with the second planetary scheme, being responsive to
energy emanating from that scheme, and reaching the earth via the second globe
in the second chain. A group of special devas (connected with a particular open sound in the planetary Word), work
with the reptile evolution”.
Why should the reptilian kingdom be considered so “peculiar and mysterious”?
What, actually, is the second
planetary scheme? Second, by what method of counting? Why should the reptilian
kingdom be particularly connected with the second planetary scheme, the second
planetary chain and the second globe in that second chain? What do you make of
the statement anent that peculiar group of devas connected with a particular open sound in the planetary Word? Would
that sound have to be an “ah” or an “oh”? If so, what would be the
implications? What sound does Rudolf Steiner associate with Venus? Does his
assignment of that sound seem to you either appropriate, important, or relevant
in this context?
23.
p.
894-895: The following paragraph discusses the etheric plane in relation to the
reptile kingdom: “It should be noted here that this evolution on the etheric
planes has a closer effect upon man than on the physical. If students will
apply themselves to the consideration of these facts, to the investigation of
the serpent lore in all lands, mythologies and scriptures, and if they will
link up all this knowledge with that concerning those heavenly constellations
which have a serpent appellation (such as, for instance, the Dragon), much
illumination may come. If the intuition suffices, knowledge may then be
imparted which will make clearer the connection between the physical bodies
with their centres, and the psychic nature”.
What can be the nature of the reptile kingdom upon the etheric plane? Why
should it be more influential upon man that the reptile kingdom upon the
physical plane? What kind of linking-up does D.K. ask us to do? Which
constellations may be particularly involved in this link-up and why? The
“Dragon‑Draco” is only one such constellation. Which others would you
include, and why? Why do you think it is fruitful to pursue the
physical/psychic connection in this area of inquiry? When D.K. speaks of
“physical bodies and their centers” do you think he is including the etheric
body? Or should the etheric body be listed under “psychical”? This suggestion
of D.K.’s is worthy of a thesis subject. Is anyone interested? Now or at some
future times in the new schools (for those future students who may read this)?
24.
p.
895: The following is a most important statement anent the “bird kingdom”: “The
bird kingdom is specifically allied to the deva evolution. It is the bridging
kingdom between the purely deva evolution and two other manifestations of
life”. Why are both the “bird kingdom” and “reptile kingdom” called kingdoms at all? Is not the appellation,
“kingdom” usually reserved for a larger order of lives, such as the “animal
kingdom”? What may be implied by the information here imparted anent the
bridging quality of the bird kingdom? Which two other manifestations of life
are suggested?
25.
p.
895: In the following paragraph D.K. discusses some functions of the bird
kingdom in relation to the deva kingdom: “First.
Certain groups of devas who desire to pass into the human kingdom, having
developed certain faculties, can do so via the bird kingdom, and certain devas
who wish to get in communication with human beings can do so via the bird
kingdom. This truth is hinted at in the Christian Bible and Christian religious
representations by angels or devas being frequently represented as having
wings. These cases are not many, as the usual method is for the devas gradually
to work themselves towards individualisation through expansive feeling, but in
the cases which do occur these devas pass several cycles in the bird kingdom,
building in a response to a vibration which will ultimately swing them into the
human family. In this way they become accustomed to the use of a gross form
without the limitations, and impurities, which the animal kingdom engenders”.
What do you imagine is the modus operandi by which devas may pass from the bird
kingdom into the human kingdom? Do you think (as strange as it may sound) that
such devas, once they are men, will retain a bird-like appearance? How do you
think devas can communicated to human beings via the bird kingdom? Have you
ever witnessed or participated in such communication? What does it mean that
angels or devas are represented as having wings? What types of faculties do you
think are indicated thusly? Is there a difference between the bird kingdom and
the animal kingdom? Are birds, occultly considered, animals? What are the
impurities of the animal kingdom which do not, apparently, apply to the bird
kingdom? Can an entity be a “deva” without being individualized? Why or why
not? What is the mode of progression by means of “expansive feeling”? In what specifics
does it consist? Are there human beings who seem to evolve by such a method? Do
you think they are found primarily in the arts? What is it about “expansive
feeling” which can lead to evolutionary development?
26.
p.
895: In the following paragraph, another method of devic evolution (in relation
to the bird kingdom) is discussed: “Second.
Many devas pass out of the group of passive lives in the effort to become
manipulating lives via the bird kingdom, and before becoming fairies, elves,
gnomes, or other sprites, pass a certain number of cycles in the bird realm”.
What, in this context, is the meaning of “passive lives”? How does becoming a
“manipulating life” represent an improvement over remaining as a passive life?
How is it, do you think, that participation in the bird kingdom leads to the
possibility of becoming a “manipulating life”‑a fairy, gnome, elf, or
other type of sprite?
27.
p.
895-896: The next paragraph deals with realizations which are necessary if one
is to understand the relationship existing between the bird and the deva
kingdom: “Why the two above events occur will not be apparent to the casual
reader, nor will the true connection between the birds and the devas be
accurately realised by the occult student unless he applies himself to the consideration
of the ‘bird or swan out of time and space,’ and the place that birds play in
the mysteries. Herein lies for him the clue. He must remember likewise the fact
that every life of every degree, from a god to the most insignificant of the
lesser devas, or builders, must at some time or another pass through the human
family”.
Why should an understanding of the significance of the “bird out of time and
space” assist students to realize the connection between the bird kingdom and
the deva kingdom? In a general way (either from what you recollect, or from
what you undertake as research) what role to “birds” play in the mysteries?
What do you know of certain ‘gods’ whose heads are the heads of birds? Are
there any gods whose bodies are the bodies of birds? What do you learn from studying such gods?
What are the implications of the statement that every life of every degree must
become or once have been a part of the human family? Does this apply to planets
other than our own?
28.
p.
896: The following refers to H.P.B. and statements she made: “As H. P. B. has
pointed out, birds and serpents are closely connected with wisdom, and
therefore with the psychic nature of God, of men, and of devas. The study of
mythology should reveal certain stages and relationships which will make this
matter clearer”. Why should birds and serpents (especially) be connected with
wisdom? If they are connected with wisdom, does this connect them automatically
with the psychic nature of God, of men and of devas? From what you know of
mythology, is this borne out?
29.
p.
896: The following paragraph deals with the interpenetration of elemental
lives:
“The Elementals and Lesser Devas of
Liquid Matter. A very interesting illustration of the interpenetration of
all the living matter of creation can be seen in connection with the atmosphere
surrounding our planet. In it is to be found:
a. Moisture, or those living
essences which are the liquid elementals.
b. Gaseous substance, or those
lives which are linked to all fiery essences, being volatile and the result of
heat.
c. Etheric matter, or the lowest
orders of the devas of the ethers.
This major triplicity, when in conjunction, produces that which we breathe, and
that in which we live and move and have our being. To the thoughtful student
the air is full of symbology, for it is a synthesis, and that which bridges the
higher and the lower strata of manifestation”.
What is the nature and meaning of “interpenetration” in this context? Is it
justifiable to consider the atmosphere of earth as consisting of liquid, gas
and ether? Howso? In what way is it accurate to say that we “live and move and
have our being” within the atmosphere? If “the air is full of symbology” (to
the thoughtful student), what can you, being a thoughtful student, say about
the air? If that which is liquid changes state and becomes that which is
gaseous, what do you think has happened to the devic lives involved?
30.
p.
896: Why should concentration upon that which is “watery” constitute “the most
occult of investigations”?
31.
p.
896-897: The following paragraph discusses water devas of the manipulating
kind: “The many groups of the water devas of the manipulatory class have been
roughly grouped by mythological writers, under the terms undines, mermaids, and
other expressions, but their diversity is great, and this will be necessarily
apparent when it is remembered that the sumtotal of water upon the earth
(oceans, seas, rivers, lakes and streams), far exceeds the dry portion, or
land, and every drop of moisture is in itself a tiny life, fulfilling its
function and running its cycle. The mythic forms above referred to are but
those myriad lives built into a form through which an evolutionary deva is
seeking expression”.
What king of lives do the mythological undines and mermaids seem to be? Do you
think that their mythological representation carries any degree of accuracy?
How is it that a “drop of moisture” can be, in itself, a tiny life? Elucidate
the last sentence in this section referring to the construction of “the mythic
forms” and the evolutionary devas who inform such forms.
32.
p.
897: The following paragraph advances a very unusual theory‑at least from
the perspective of modern science: “The extreme interest of this subject might
be expressed under certain statements which will give the student some idea of
the close attention which should, and eventually will be paid to this subject
of the deva lives of watery manifestation. As said above, the aggregate of
these lives is greater than the aggregate of those lives which form the sum
total of solid earth as we understand the term, even though they do not exceed
the number of lives which form the gaseous portion of manifestation; this
gaseous portion is found in the atmosphere, interpenetrating dense matter, and
filling in a large degree the interior caverns of the planet. The microcosmic
resemblance to the great Life of the planet is seen in the fact that both forms
are but outer sheaths or frameworks, sheltering an inner ‘vault’; both forms
are hollow, both have their negative and positive extremities, their poles, so
to speak, and internally much proceeds affecting the outer evolutions”.
What do you notice in terms of the numbers of deva lives in various classes of
expression? Do you think more concrete devic lives are really aggregates of
less concrete lives? What might be a basis for this thought? What thoughts come
to you when you read that the gaseous portion of manifestation may fill “in a
large degree the interior caverns of the planet”? In what way can the microcosm
be considered “hollow”? Do you think there is justification for considering our
planet as “hollow”? What might be the nature of the inner “vault” here
mentioned? Is theory impossibly strange, or may there be some true rationale
behind it? What is your attitude towards its truth or falsity, now that two
Masters of the Wisdom have advanced the same theory?
33.
P. 987-898: The following paragraph deals with
the relation of Neptune to the devas of the waters: “One of the most occult of
the planets,
1. The sixth plane, the astral
plane, and the sixth subplane of the physical plane, the liquid subplane.
2. The sixth subplane of each
plane in the solar system, and their relation to each other.
Herein will be found one reason why men of a relatively low type of physical
body, and having an astral body with some sixth subplane matter in it are
responsive to higher things and have a spiritual aspiration. The influence
emanating from the sixth subplane of the buddhic plane calls out a reciprocal
response from the sixth subplane matter in other bodies, and the sixth
principle of buddhi under the Law of Correspondences intensifies that
vibration”.
Why should
34.
p.
898: The following paragraph discusses Neptune in greater detail: “The name
Does the above paragraph suggest that
35.
p.
898-899: The following paragraph offers some most occult information concerning
Neptunian relationships: “The major scheme over which
Is not
36.
p.
899: The following hint is of the utmost astrological importance‑especially
to esoteric astrologers: “This planet has also a vital relation to the sixth
logoic principle, or Buddhi, and therefore the sixth principle of man. No man
begins to co-ordinate the buddhic vehicles until he comes under Neptunian
influence in some life or another. When this is the case, his personality
horoscope will show Neptunian influence dominating somewhere”.
Why should the planet
37.
p.
899: The relation of
Why are there said to be three paths
of return? Do you think that the gathering of Egos into the three synthesizing
schemes depends upon the soul ray or the monadic ray? To what does the word
“Egos” here refer? Is there a reason why this word is capitalized? Compare with
p. 167. Is it safe to say that if a synthesizing scheme gathers to itself an
Ego, that Ego has long since passed through the fourth initiation? If so, then
of what nature is the Ego? It cannot be the causal body, can it? Explain.
Discuss
38.
p.
899: The following mentions centers through which energy flows at the time of
the second initiation: “. This particular type of energy flows through three
centres:
a. That particular head centre
which is linked to the heart centre.
b. The heart centre.
c. The solar plexus”.
What do you think is the nature of the “heart center’ mentioned, and where in
the head do you think it may be located? Do these particular centers seem to
you to be those which are justifiably stimulated at the time of the second
initiation? Can you think of any other centers which are stimulated at that
time?
39.
p.
899: In the following, important occult hints anent Neptune and the structure
of our solar system are given: “The planet
Do you find it at all strange that the Tibetan speaks of the planet Neptune and the planetary Logos of the sixth
ray? From this statement, what do you learn about the Tibetan’s method of
teaching? What do you think is the
planetary Logos of the sixth ray? On way level of periodical vehicle do you
think the Tibetan is speaking: personality, soul or monad? Why? What other
planet can you imagine as controlling the astral centers in man? Why? How does
the Tibetan explain the fact that planets can control the centers in man? What
do you suppose is the relationship between various planetary schemes, and the
devic lives associated with those schemes?
40.
p.
899-900: In the following paragraph, D.K. speaks about the solution to certain
important problems:
“In the mystery of the sea and the secret of its occult ‘drying up’ or
absorption, will be revealed eventually the significance underlying:
a. The sex impulse,
macrocosmically and microcosmically interpreted.
b. The cessation of desire.
c. The direction of fire to the
throat centre instead of to the generative organs.
d. Pralaya and obscuration.
e. The meaning of the words,
“There shall be no more sea” found in the Christian” Bible”.
What, to you, is the meaning of the occult “drying up” of the sea? Into what do
you think that the sea is absorbed? How do you think this works on an
individual level? How would work on a planetary level? How would you interpret
the sex impulse macrocosmically? How
would the “cessation of desire” relate to this occult drying up? Speaking of
the direction of the fire from the generative organs to the throat, what has
this redirecting to do with
41.
p.
900: D.K. tells us to meditate upon the five points above with the following in
mind: “When meditating upon these thoughts, students will find it well to bear
in mind the fact that Neptune is one of the major or synthesising planets, that
it is an ‘absorbing’ or ‘abstracting’ planet, and that it is connected with the
process whereby eventual perfection is demonstrated. The Son is made perfect,
and the cosmic incarnation is brought to a close”. What is the meaning of the
thought that
42.
p.
900-901: In the following, D.K. speaks about the relation of Neptune to the
Great Mother: “There is again a very close esoteric connection between the fact
lying behind the Biblical words ‘the Spirit of God moved upon the face of the
waters,’ and the ordered lawful activity of the Great Mother as she performs
her work of body-building under the impulse of desire. The true relation
between the astral plane and the physical plane will only become apparent as
students carefully bear in mind that the astral plane of the solar system is
the sixth subplane of the cosmic physical plane, and constitutes the sumtotal
of the liquid substance of the logoic physical body. When this is realised, the
work of the deva essence takes due place; the factor of desire, or of astral
motion, and its reflex action upon the physical body via the sixth subplane
will become apparent, and the Great Mother will be seen actively engaged, under
the influence of desire, in the work of building, nourishing, and producing
that warmth and moisture which make manifestation possible. The Mother is the
greatest of the devas, and closely linked with the devas of the waters, for
moisture of some kind or another is an essential to all life”.
Give your interpretation of the phrase, “the Spirit of God moved upon the face
of the waters”. What has this phrase to do with
43.
p.
901: The following paragraph describes a most important interplay: “The sixth
principle, therefore, or the love aspect (the Christ principle), and the sixth
plane, are connected; there is an interplay of energy between the fourth cosmic
ether, or buddhic energy, and the sixth plane, or astral energy. The devas on
both these planes belong essentially to groups over which Neptunian influence
presides, hence the astral plane can, and eventually will, directly reflect the
buddhic”.
While it can easily be seen why the sixth principle and the sixth or astral
plane should be interconnected, what is the justification for saying that the
buddhic plane (the fourth cosmic ether) is interrelated with the astral plane?
While it can easily be seen why the devas of the astral plane should be
numerologically related to Neptune (as the distributor of the sixth ray), what
is the justification for stating that
44.
p.
901: The following anent the “greater building devas” bears pondering: “The greater building devas on the second
plane of the solar system, the monadic plane or the second cosmic ether, direct
the energies of the manipulating devas of the fourth cosmic ether, the buddhic
plane”. What occurs to you when you realize that the “greater building devas”
are focused upon the monadic plane? Does this seem to be a justifiable focus
for their manifestation
45.
p.
901: The following continues with the description of “manipulating devas”
related to the “greater building devas”: “The manipulating devas of the fourth cosmic ether will, in due course
of evolution, work out the plan in objective perfection through the medium of
the living substance of the lesser devas of the liquid or astral plane. When
they have done this two results will be seen: first, the astral plane will
perfectly reflect the buddhic plane and, secondly, the result of that will be
that the physical plane will produce the exact vehicle needed for microcosmic
or macrocosmic expression through the force of water, or desire”.
There appear to be “manipulating devas” of both a high and low caliber, would
you not say so? Why? Do you think the manipulating devas of the buddhic plane
would be self-conscious? Why or why not? What role have these particular manipulating
devas to perform? Why is this role important? What, practically considered,
will it mean for the astral plane to reflect perfectly the buddhi? Will this be
a matter of change of substance, or of resonance? What do you think and why? Of
what kind of physical vehicle is the Tibetan here speaking? What will be the
nature of the improvements, do you suppose, in the microcosmic or macrocosmic
physical vehicle if such manipulation is carried to fruition? How far do you
think we are from this fruition? Why?
46.
p.
901-902: In the following, D.K. discusses the symbology of the circulatory
system of man: “All this is revealed to esotericists in the symbology of the
circulatory system in man. As the blood system, with its two types of channels
(arteries and veins) and its two types of builders (the red and the white
corpuscles), is studied from the occult standpoint, much will be ascertained of
a revolutionary nature. The laws of the path of outgoing, and of the path of
return, with the two groups of deva lives therein concerned, will be
apprehended by man. A further hint may here be given. In the physical body of
man in connection with the circulatory system, we find, in the three
factors–the heart, the arteries, and the veins–the clue to the three types of
devas, and also to the systemic triangle which they represent, and further, to
the three modes of divine expression. There is a planetary as well as a
systemic circulation, and it is carried on through the medium of deva substance
everywhere, macrocosmically as well as microcosmically”.
Think about the circulatory system, the blood stream and the two types of
corpuscles. What occult illumination occurs to you? Are the corpuscles related,
do you think, to different kinds of lives? Relate the three factors of the circulatory
system‑heart, arteries and veins‑to the three kinds of devas.
Relate these factors also to three planetary schemes. Name these schemes and
the reason for choosing these particular schemes. What hint (in relation to the
circulatory system) may be found in the word, “Venus”? Describe what you think
may be the nature of solar-systemic circulation. How do you think it is carried
out? What role does deva substance play in the two kinds of circulation?
47.
p.
902: The following selection deals with the divisions of the devas of the sixth
subplane: “The devas of the sixth physical subplane can be divided into three
groups, and these again into seven and into forty-nine, thus corresponding with
all groups in the solar system. These groups (in their essential nature)
respond to that ‘which lies above more than that which lies below,’ which is
only an occult way of expressing a relationship of an intimate nature between
the devas of fire and the devas of water, and a negation of a close connection
between the water devas and the earth. Occultly expressed, through the action
of the fire devas, the water devas find liberation”.
How do you imagine such a division, from three to seven to forty-nine proceeds
with respect to the subplanes of the astral plane? Is there not something
enigmatical in the selection above? How is it that there is a close connection
between the devas of water and those of fire? Do they not seem, interactively,
to negate each other? What planets do you think may be involved in this close
relation between fire and water? Why, on the other hand, should there be a
negation of a close connection between the water devas and the earth? Does not
usual experience appear to demonstrate just the opposite? How is it, do you
suppose, that through the action of the fire devas, the water devas find
liberation? What has such a process to do with the evolution of man?
48.
p.
902-903: The following selection deals with the type of service given by the
devas of water: “The devas of water find for themselves the path of service in
their great work of nourishing all the vegetable and animal life upon the
planet; the goal for them is to enter into that higher group of devas which we
call the gaseous or fire devas. These, through the action of their fire upon
the waters, produce that sequence of evaporation, condensation, and eventual
precipitation which–through its constant activity–nourishes all life upon the
earth. Thus again can the psychic laws of love be seen at work in the deva
kingdom as in the human; first, the withdrawal or segregation of the unit from
the group (called individualisation in man, and evaporation in the water
realm). Next, condensation, or the amalgamation of the unit with a newer or
higher group, this we call condensation for the devas of the waters, and
initiation in man; finally, the sacrifice of the group of human or deva atoms
to the good of the whole. So does the law of service and sacrifice govern all
the second aspect divine in all its departments great or small. Such is the
law.”.
In what way can the manner in which the devas of water nourish vegetable and
animal life be described? What would it take for the devas of the water to
become fire devas? Discuss the planetary utility of the action of the gaseous
fire devas upon the devas of the water. Consider the sequence‑evaporation,
condensation, precipitation‑and compare it to a psychospiritual process
in man. In what way is condensation to be considered “the amalgamation of the
unit with a newer or higher group”? Relate condensation to initiation in man.
Discuss the reason why D.K. says that the “law of service and sacrifice”
governs all the second aspect divine in all its departments great or small.
49.
p.
903: In the following the different ways of evolution in the human and deva
kingdoms are discussed: “But in the human kingdom, though love is the
fulfilling of the law, it is arrived at along the path of pain and sorrow, and
every true lover and server of humanity is stretched upon the cross until for
them the sixth principle dominates, and the sixth type of matter in their
bodies is completely subjected to the higher energy. In the case of the devas,
love is the fulfilling of the law without pain or sorrow. It is for them the
line of least resistance, for they are the mother aspect, the feminine side of
manifestation, and the easy path for them is to give, to nourish, and to tend.
Therefore, the devas of the waters pour themselves out in service to the
vegetable and animal kingdoms, and in the transmutative fires all that holds
them on the sixth subplane will eventually be overcome, and through occult
‘distillation and evaporation’ these devas will eventually form part of the
gaseous fiery group and become those fires which are the basis of the divine
alchemy”.
Why, do you suppose, must the human family evolve through pain and sorrow? Why
is the true lover of humanity stretched upon the cross until the sixth
principle dominates? What will this domination mean? What is the “sixth type of
matter”, and why will the domination of the sixth principle mean the
subjugation of the sixth type of matter to higher energy? Discuss the way of
deva evolvement through love? If the devas are connected with the third aspect
of divinity, why should love (which pertains to the second aspect) characterize
their way of evolution? How do the devas “give, nourish and tend”? When a man’s
ray is on the ray of love, is he, thereby, more closely related to the devas,
since those upon the ray of love give, nourish and tend? Of what nature do you
think is the force which holds the devas of the waters to the sixth subplane?
Discuss your interpretation of occult “distillation and evaporation” which
liberates these devas from the sixth subplane. Why, in your opinion, are the
members of the gaseous fiery group of devas the “basis of divine alchemy”?
50.
p.
903: In the following, D.K. discusses the normal way of deva evolution:
“Speaking generally, it must be remembered that the earth devas of densest
matter become, in the course of evolution, the devas of the waters, and find
their way eventually on to the astral plane, the cosmic liquid; the devas of
the waters of the physical plane find their way, through service, on to the
gaseous subplane, and then to the cosmic gaseous, becoming the devas of the
mental plane. This literally and occultly constitutes the transmutation of
desire into thought”.
Discuss the devic process which translates, in psychological terms, as “the
transmutation of desire into thought”. What do you learn from considering the
progressive elevation and transmutation of the devas from plane to plane?
51.
p.
903 (footnote):Why is the following poem pertinent to the discussion of deva
evolution found on these pages?:
“Measure they life instead of gain,
Not by the wine drunk but by the wind poured forth;
For Love’s strength standeth in Love’s sacrifice;
And he who suffers most has most to give.”
52.
P.;
903-904: The following selection discusses the evolution of the gaseous devas:
“The gaseous devas become eventually the devas of the fourth ether, and from
thence in long aeons, find their way to the cosmic fourth ether, the buddhic
plane. These three groups are therefore cosmically
connected with:
1. The cosmic astral plane and the
constellation whence emotional and desire energy originates.
2. The cosmic mental plane, and
therefore with the constellation Sirius.
3. The cosmic buddhic plane, and
the constellation of the Pleiades.
Thus can the whole process be worked out, if man carefully studies his own
nature, and the law of analogy”.
The earth, astral and mental devas are said, eventually to be connected with
the great reservoirs of force tabulated above. Speculate upon the name of the
constellation “whence emotional and desire energy originates”. Do you think it
sill be one of the zodiacal constellations or not? Why? Why do you think the
Tibetan has not given us the name of this constellation, whereas He has given
us the constellation connected with the cosmic mental plane and the cosmic
buddhic plane? How can you justify the relation between Sirius and the cosmic
mental plane? What do you make of the fact that those who tread the Path to
Sirius are oriented to the cosmic astral
plane? If the Pleiades have so much to do with the “Mother” and with the third
aspect of divinity, how can Their relationships to the cosmic buddhic plane be
justified? When the Tibetan speaks here of the “whole process” which can be
worked out, of what entirety is He speaking?
53.
p.
904: In the following, when the Tibetan is speaking of fire devas, is He
speaking of manipulating devas or of fire elementals: “The Devas of the Gaseous Subplane. In dealing with the elementals,
or lesser devas, under the manipulatory devas of this extensive group, we are
dealing with the devas of fire, and with the fiery essences of substantial
nature which can be seen manifesting in myriads of forms”.
54.
p.
904: What thoughts come to you as you read about the “Salamanders”? “The Salamanders, or the fiery lives
which can be seen by clairvoyants leaping in the flames of a furnace or of a
volcano; this group can be subdivided into four groups according to color–red,
orange, yellow, and violet–the last of which approximate very closely to the
devas of the fourth ether”. Are the salamanders recipients of force or
manipulators of force? Are they in short devas or elementals? Why do you suppose
the salamanders are divided into classes according to color? Which colors
represent the highest degree of evolution among the salamanders and which the
lowest? Why do you think so? What is the significance of the thought that the
violet salamanders approximate very closely to the devas of the fourth ether?
What does this tell us about the violet salamanders, the violet flame, and the
transmutative processes of alchemy?
55.
p.
904: The following selection focuses upon the Agnichaitans: “The Agnichaitans; this is a term applied
to the fiery lives, which are the sumtotal of the plane substance, as seen in
the first part of our treatise, and also to the tiny essences which compose the
fires of manifestation. As the nature of physical plane electricity is understood
and studied, and its true condition realised, the reality of the existence of
these agnichaitans will stand revealed”.
Are Agnichaitans elementals or evolutionary devas? Why? How are the
Agnichaitans different from the Salamanders? Which group is more advanced? Why?
Discuss the phrase, “the tiny essences which compose the fires of
manifestation”? Why the use of the word “essences”? Why must there be an
understanding of the nature of physical plane electricity for the agnichaitans
to stand revealed?
56.
p.
904-905: In the following paragraph the different kinds of clairvoyance are
discussed and related to the different rootraces: “As the race becomes
clairvoyant, as it surely will in a great degree before the close of this
rootrace, these gaseous devas will stand revealed, and men will realise that
they are working with fiery lives, and that they are themselves closely allied
to these lives through the fires of their own bodies. The clairvoyance which is
in process of developing in this rootrace is entirely physical, and, under the
law, its development is to be anticipated, for the Aryan rootrace is that one
wherein man–in this fourth round–comes to full self-consciousness. This
involves complete physical vision, and the use in perfection of the three physical
plane senses of hearing, touch, and sight. In the next rootrace, astral
clairvoyance will be prevalent, though not universal, and thus contact with the
buddhic plane will be more easily achieved. In the earlier rootraces of the
next round, the fifth, there will be a recapitulation of the activities of this
round, until, in the fifth rootrace, the sumtotal of that achieved in this
round will be seen. Men will then begin to demonstrate mental clairvoyance.
Thus the cycles mingle and overlap, in order that no unit of life, however
small and unimportant, may fail in opportunity”.
Why should the gaseous devas stand revealed at the close of this rootrace? Correlate astral
clairvoyance with the next rootrace. How is it that astral clairvoyance will
give easier access to the buddhic plane? Why will it be necessary to wait until
the next round before mental clairvoyance becomes common? Give your
interpretation of the overlapping of the cycles? Why is the overlapping of the
cycles so important?
57.
p.
905: The following selection deals with the properties of certain of the
agnichaitans: “These agnichaitans of the third subplane come particularly under
the influence of Saturnian energy. They are the great fusers of substance, and
it is in connection with them that the transmutation of metals becomes
possible. They have a relationship to the mineral kingdom analogous to that
which the watery devas have to the vegetable and animal. They are, as will be
apparent, connected with the throat centre of a planetary Logos and of a solar
Logos, and it is through their activity that the transmission of sound through
the air becomes possible. It might surprise students and inventors could they
but realise that the present rapid growth of wireless communication everywhere
is due to the swinging into contact with the human vibration of a group of
fiery deva lives hitherto uncontacted”.
When the Tibetan discusses the third subplane, is He counting from below or
above? Why? What is the significance of the fact that they come under Saturnian
energy? What would it take for them to be “great fusers of substance”, and why
would this ability come under Saturn? Enlarge upon the idea that these
agnichaitans have a relationship to the mineral kingdom analogous to that which
the watery devas have to the vegetable and animal. Enlarge upon the connection
of these agnichaitans to the throat center of the planetary Logos or solar
Logos? How does this connect with Saturn? Of what nature would the activity of
these agnichaitans have to be in order to assist the transmission of sound
through the air? If this group is so closely connected to the invention of the
wireless, why is the group ruled by Saturn and not Uranus?
58.
p.
905-906: The following selection deals with the division of the planes and
subplanes: “Just as each plane has its seven subplanes, so likewise each
subplane can be subdivided, thus making forty-nine fires on every plane, or the
three hundred and forty-three fires of the solar system. Herein can be found
the clue to the mystery of the ‘fourth between the three’ which has at times
bewildered students of the occult records. There are several ways of reading
these figures, 3 4 3, but the only occult method which can be hinted at here,
lies in the recognition of the three higher planes, the three lower planes, the
fourth plane of meeting between them. This fourth plane has occultly been
called ‘the meeting place.’ When it is remembered that the goal for these
gaseous devas is the fourth cosmic ether, or the buddhic plane and that they
(in their major and minor groups) are the internal macrocosmic and microcosmic
fires, some idea may be gained as to the true significance of the eventual
at-one-ment between the two lines of evolution for the goal for man likewise is
the buddhic plane”.
Of what nature are the three hundred and forty three fires of the solar system?
Are these fires, in a higher sense, all ‘agnichaitanic’? Give your
interpretation of “the fourth between the three”. What, to you, would be some
ways of reading the figures “3-4-3”? How does the Tibetan choose to interpret
these figures and why? Why is the fourth plane called “the meeting place”?
Discuss the buddhic at-one-ment the devic and human evolution with reference to
the evolving gaseous devas, the goal of which is the buddhic plane.
59.
p.
906: The following selection discusses and unexpected source of human
inventiveness: “On the third subplane, therefore, in its fifth division of deva
essences, certain groups are now being contacted in this, the fifth rootrace;
the result of this contact can be seen in the stimulation of responsive
vibration, which is demonstrated already in the discovery of wireless
intercourse and of radium”. Which, do you think, are the groups which were, at
the time of the writing of this book, being contacted? Can you relate the
discovery of wireless communication with the discovery of radium? Would you not
think that some connection with the fourth ether should also be involved? Why?
What ray Ashrams do you think were involved in this devic contact? In what way
does the numerology support the nature of the contact?
60.
p.
906: What insights emerge for you from the following?: “There will also be seen
a paralleling increased vibration of the human spirillae which will result,
before the end of the round, in the awakening to full activity of the fifth
spirilla of the human physical permanent atom”. What have the gaseous devas to
do with the awakening of the fifth human spirilla? Do you think that the
processes of alchemy are also related to this awakening?
61.
p.
906: What do you learn about the work of the Mahachohan from the following?:
“Hence the work of the Mahachohan at this time in connection with seventh ray
(which is temporarily acting as the synthesis of the five types of energy over
which He presides), might be summed up as follows:...”
Why should the seventh ray (at this time) “temporarily” act as the synthesis of
the five types of energy over which the Mahachohan presides? Why should not the
third ray act as this synthesis?
62.
P.
p. 906-907: The following paragraph describes some of the work of the
Mahachohan: “First, He is utilising
the seventh type of energy in order to further the recognition by the human
unit of the subtler substance of the physical plane. This seventh ray is a
primary factor in the production of objectivity. The energy of the planetary
Logos of the seventh scheme dominates the seventh plane; it is the ray whereon
deva substance and Spirit can meet and adapt themselves to each other with
greater facility than on any other ray except the third”.
Why should the seventh ray be useful in revealing the reality of the subtler
substance of the physical plane? Who, do you suppose, is the planetary Logos of
the seventh scheme? Why? Why should the seventh ray be a ray upon which deva
substance and spirit can meet and adapt themselves to each other? Why is this
also fairly easy to accomplish upon the third ray? Upon which ray do you think
the process would be easiest? Why?
63.
p.
907: The following selection deals with the expansion of man’s senses as a
result of the seventh ray. “Man, at present, is fully conscious, through some
one or other of his senses, on the three lower subplanes; it is intended that
he shall be equally conscious on the four higher. This has to be brought about
by the stimulation of the deva substance which composes his bodies. This will
be accomplished through the dynamic will of the transmitting devas as they
energise the manipulatory devas, and thus affect the myriads of lesser lives
which compose man's body, and also by an increased responsiveness of the
indwelling man or thinker to the contact made upon his body. This increased
awareness will be brought about by the arousing of the fifth spirilla, by the
unfolding of the fifth petal in the egoic lotus, and by the gradual opening of
the third eye through the arousing and uniform activity of five factors: the
centre at the base of the spine, the three channels in the spinal column, and
the pineal gland”.
How do we square the idea that man is intended to be fully conscious on the
four higher subplanes of the systemic physical plane with the thought that
there is really no such thing as ‘etheric consciousness’? How can the
stimulation of the deva substance which composes man’s bodies contribute to the
development of his consciousness of the ethers? What have the transmitting and
manipulatory devas to do with the stimulation of greater consciousness in man?
Are we seeing that the growth in consciousness of man is not purely of his own
doing? How does an increase of responsiveness of the indweller arise? Discuss
the growth of awareness in man from the occultly technical point of view which
focuses upon the number “five”? Why this focus upon the number “five”? What has
the opening of the third eye to do with the number “five”? How are the Kumaras
involved, however obliquely, in the opening of the third eye?
64.
p.
907: What to you learn from the following about the interdependence of two
lines of evolution in the matter of the awakening of human consciousness?: “All
these factors involve the activity of deva essence, plus the resultant
awareness of the thinker. This will be followed by the conscious use of the
newly-awakened powers. In this manner the close interrelation and
interdependence of the two lines of evolution becomes magnificently apparent”.
What, then, is required for the appearance of new powers? If only one line of
evolution or the other is active, why will there not be the desired appearance?
65.
p.
907: The following deals with the subtle causes of liberating earth changes: “Second, the Mahachohan is working
specifically at this time (in co-operation with the Manu), with the devas of
the gaseous subplane; this is in connection with the destroying work they are
to effect by the end of this rootrace, in order to liberate Spirit from
constricting forms. Volcanic action therefore may be looked for, demonstrating
in unexpected localities, as well as within the sphere of the present
earthquake and volcanic zones. Serious disturbance may be looked for in
California before the end of the century, and in Alaska likewise”.
Why should the Mahachohan be involved in the instigating of “destroying” work?
Is it “spirit” that must be liberated from constricting forms, or “soul”?
Explain. What do you make of the thought that volcanic action will occur in
unexpected localities? Do you think we have seen the serious disturbances in
California and Alaska, or do you think they are yet to come?
66.
p.
907-908: The following deals with the role of the agnichaitans in relation to
the lower microcosmic fires: “The work of the Mahachohan can also be seen in
the effect that the devas of the kundalini fire are producing upon man. These
are a peculiar group of Agnichaitans who have reached a stage of evolution
which permits of their being separated off from their group into a group connected
with a certain fire in man's bodies. This fire owing to its present activity,
and the direction of that activity, is responsible for the reaction against
physical marriage, and for the desire evinced by highly evolved men everywhere
to evade the marriage relation, and confine themselves to creation upon the
mental or astral planes. This is due to the present inclination of the
manipulatory devas of the lower generative organs to seek the throat centre,
and to function there, utilising the strength of the kundalini fire to bring
this about. All this is under the law of evolution, but in the interim between
cause and justified effect much harm, evasion of the law, and consequent
suffering can be seen. Owing, therefore, to the violent reaction at this time
against the safeguarding laws of civilisation, it has been decided that the
nature and functions of the devas must be somewhat revealed to man, and that
their place in the scheme of things, and man's close connection and dependence
upon them, must be given out. At the same time, the means whereby they can be
contacted, and the words whereby they can be controlled, will be withheld”.
Why should involvement in the fires of man’s body be an evolutionary step in
the development of agnichaitans? Discuss the role of this kind of agnichaitan
in the evasion of the marriage relation? Discuss the role of the manipulatory
devas of the lower generate organs in the evasion of physical creativity. Why
should these manipulatory devas be seeking the throat center? Should this not
be considered progressive and evolutionary? What sort of interim abuses do we
witness? What sort of “harm” and “evasion of law”? Why do you suppose there is
such a present day reaction against “the safeguarding laws of civilisation”?
Why do you suppose that the release of information anent the deva evolution
will help in this difficult situation? Why, if the nature of the devas is being
somewhat revealed to man, should the words of contact and control be withheld?
67.
p.
908-909: In the following selection, D.K. discusses the causes for “laxness in
the marriage relation”. “Laxness in the marriage relation, due to this
particular cause, is only seen amongst the highly evolved and amongst the
independent thinkers of the race. Similar laxness amongst the masses, and the
low types of humanity, is based upon a different reason, and their promiscuity
is due to certain developments of the animal nature in its lowest
manifestation. These two causes will bear consideration by those who have the
present needs of civilisation at heart. They can then co-operate with the
Mahachohan in the work of effecting the very necessary transfer of force from a
lower to a higher centre, and prevent (through knowledge), the incidental
license. This will bring about a refusal to besmirch the great love or sex
impulse of nature”.
What, in this context, does D.K. actually mean by “laxness in the marriage
relation”? Why should laxness due to the particular cause discussed only occur
in the highly evolved? How is this first kind of laxness different from the
laxness found in the unevolved? What sort of developments in the unevolved do
you think D.K. is referencing? Why will those who have the present needs of
civilization at heart considers carefully the two causes of laxness mentioned?
In what way can these servers cooperate with the Mahachohan? Why is it
desirable that “incidental license” (i.e., the license incidental to energy
transfer) be prevented? What kind of knowledge is needed for this prevention?
What does D.K. mean by “the refusal to besmirch the great love or sex impulse
of nature”? In what ways do you think it is presently besmirched?
68.
p.
909: In the following paragraph, interesting information is given on the
marriage and marriage laws. “The ceremonial ray has been often called ‘the
marriage ritual of the Son,’ because upon this ray Spirit and matter can meet
and have union. This fact also should be borne in mind during the next one
hundred years, for they will see great changes in the marriage laws. The
present laxity will inevitably bring a reaction, and the laws will become more
stringent, in order to safeguard the race during a transition period. These
laws will not be along the line of making escape from the marriage relation
more difficult, but will take effect at the other end, so to speak; the rising
generation will be properly taught and guarded, and indiscriminate, hasty
marriage will not be permitted, nor will juveniles be allowed rashly to enter
into the marriage obligation. There is no need to enlarge further upon this,
for in working out their own problems men learn, and all that those upon the
inner side are permitted to do is to give a hint or an indication”.
What thoughts come to you when you ponder that ray seven is often called “the
marriage ritual of the Son”? Why the “Son”? Why should this name and its
meaning be borne in mind as changes in marriage laws begin to occur? Why will
these changes in these laws begin to occur? Do you think it is correct that
these changes move in the direction of strictness rather than looseness? From
whom do you think the “reaction” will come? Why does the race need safeguarding
during the transition period? In what way would stricter marriage laws
constitute a safeguarding? Do you think the policy of allowing relatively easy
exist from marriage, but greater difficulty in entering the marriage relation
is wise? Why or why not? Why is it that those on the inner side are only
permitted to give a “hint or an indication”? What would happen if those on the
inner side elaborated more fully?
69.
p.
909-910: The following paragraph discusses the Mahachohan’s work in relation to
sound. “Another angle of the
Mahachohan's work at this time is connected with sound, and therefore with the particular devas whom we are
considering. Through the mismanagement of men, and their unbalanced
development, the sounds of earth, such as those of the great cities, of the
manufactories, and of the implements of war, have brought about a very serious
condition among the gaseous devas. This has to be offset in some way and the
future efforts of civilisation will be directed towards the spreading of a
revolt against the evils of congested living and to the dissemination of an
impulse of a widespread nature to seek the country and wide spaces. One of the
main interests in the future will be a tendency towards the elimination of
noise, owing to the increased sensitiveness of the race. When the energy of
water and of the atom is harnessed for the use of man, our present types of
factories, our methods of navigation and of transportation, such as steamers
and railway apparatus, will be entirely revolutionised. This will have a potent
effect not only on man but on the devas”.
Why are the devas we are considering (the agnichaitans of the gaseous element)
closely related to sound? What sort of serious condition among the gaseous
devas do you imagine has arisen from man’s mismanagement? Why must this serious
condition be offset? How will the seeking of the country and wide spaces be
helpful in restoring the balance? Do we see this happening already? Why will
the future elimination of noise be so important for the evolution of the race?
We have already seen much in relation to the harnessing of the power of the
atom; what can D.K. mean by the harnessing of the energy of water? Of what sort
of revolution do you think D.K. is speaking? Are there any indications that it
is incipiently in progress?
70.
p.
910: The following selection introduces the consideration of the elementals of
the ethers: “The Elementals of the
Ethers. We will consider now the etheric levels of the physical plane or
the four highest subplanes of the physical plane. These etheric levels are but
gradations of physical plane matter of a rarer and more refined kind, but
physical nevertheless. They are termed in most textbooks:
1. The first ether, or atomic matter.
2. The second ether, or sub-atomic matter.
3. The third ether, or super-etheric matter.
4. The fourth ether, or simply etheric matter.
The fourth ether is the only one as yet recognised by scientists, and is the
subject of their present investigations, little though they may realise it”.
What makes the ethers rarer and more refined than physical plane matter? Why
should they be considered “physical nevertheless” even though they are
relatively very refined? In what way is the fourth ether presently being
recognized? Do you think that modern physics has penetrated at all beyond the
fourth ether? Why or why not?
71.
p.
910: The following selection discusses the manner of incarnation of the
involutionary and evolutionary devas. “On the atomic subplane are the permanent
physical atoms of all humanity and the appropriated
atoms of the deva kingdom. The devas do not develop as do the human race.
They reincarnate in groups, and not as individuals, though each group is
composed of units, and has nothing of the nature of the involutionary group
soul. The group soul on the involutionary path and that upon the evolutionary
are unlike; one is passing on to differentiation and is composed of entities
animated by one general life; the other has differentiated, and each entity is
a separate unit of the one life, complete in itself, yet one with the whole”.
Why are the atoms utilized by the deva kingdom called “appropriated atoms”? How
are they different from the permanent atoms utilized by the reincarnating human
being? What thoughts come to you when you consider the manner in which the
devas incarnate? Why in groups?: Do not human beings also, really, incarnated
in groups? Still, how are the respective methods different? Would you say, from
what is said, that self-conscious, evolutionary devas inherently have a strong
sense of oneness with the whole? Why or why not? Do you imagine that as
humanity grows in understanding of the deva kingdom, there will be a
proportional movement towards an understanding of group consciousness? Why or
why not?
72.
p.
911: The following begins to discuss devic life upon the four etheric levels:
“There are many types of life to be contacted on the four etheric levels, but
we can only concern ourselves at present with the deva life, remembering that
the deva evolution is of equal importance to that of the human. These devas are
many in number, are of involutionary and evolutionary nature, and of all grades
and types. Ruling over them on the physical plane is the great deva Kshiti. He
is a deva of rank and power equal to a Chohan of a Ray; He presides over
everything outside the human kingdom upon the physical plane, and He has for
His council the four subordinate deva lords of the four etheric levels. He,
with these subordinate devas, presides over a subsidiary council of seven devas
who handle all that concerns the deva evolution, and the work of the greater
and the lesser builders”.
What other kind of life, do you
imagine, might be contacted on etheric levels? Are there kinds of life other than devic and human? Why does D.K.
always emphasize that devic life is of equal importance to human life?
Speculate upon the nature of the great deva Live, “Kshiti”. What, do you
suppose, is the origin of this name? If He is of rank and power equal to a
chohan of a ray, how advanced is this Deva Lord? Do you think that like,
Varuna, He is an emanation of a certain planetary scheme? What is learned by
the statement that Kshiti presides over everything outside the human kingdom on
the physical plane? How developed do you think are the four devas each of whom
rules one of the etheric subplanes? Of what rank do you suppose the subsidiary
seven devas to be? Do you think that this “subsidiary counsel” concerns itself
only with the physical plane, for in the text it says that the subsidiary
council handles “all that concern the deva evolution”?
73.
p.
911: What do you learn about co-measurement from the following?: “The deva
Ruler of the fourth, or lowest ether, has delegated a member of His council to
meet with certain of the Masters at this time for two specific purposes, first,
to see whether the approximation of the two lines of evolution, human and deva,
might be now tentatively permitted, and, secondly, to reveal some of the methods
of healing and the causes of physical disability which are inherent in the
etheric double”.
Of what rank, do you suppose, may be the delegated member of the council of the
deva Ruler of the fourth ether if this delegate can converse with the Masters?
What thoughts come to you when you realize how well coordinated are activities
between the two kingdoms (at least where the higher representatives of these
kingdoms are involved)? What causes of physical disability do you think may be
inherent in the etheric double? Do you think the time has now come to address
these liabilities?
74.
p.
911-912: In the following, D.K. continues to discuss interrelation and
interplay between the two kingdoms, deva and human: “Devas of all kinds and
colours are found on the physical etheric levels, but the prevailing hue is
violet, hence the term so often employed, the ‘devas of the shadows.’ With the
coming in of the ceremonial ray of violet, we have the amplification therefore
of the violet vibration, always inherent on these levels, and the great
opportunity therefore for contact between the two kingdoms. It is in the
development of etheric vision (which is a capacity of the physical human eye)
and not in clairvoyance that this mutual apprehension will become possible.
With the coming in likewise of this ray will arrive those who belong thereon,
with a natural gift of seeing etherically. Children will frequently be born who
will see etherically as easily as the average human being sees physically; as
conditions of harmony gradually evolve out of the present world chaos, devas
and human beings will meet as friends”.
Why should the devas of the etheric levels be predominantly of a violet hue?
What are the implications of this? What may be the result of the “amplification
of the violet vibration”? Why the use of the word, “amplification”? Why does
this amplification permit of more likely contact between the deva and human
kingdoms? Discuss etheric vision as a capacity or faculty of the human eye, and
not a clairvoyant faculty. Why should the coming in of the seventh ray bring
those who have the natural gift of seeing etherically? Will such ‘seers’ be
(most frequently) on the seventh ray, do you suppose? Do you find evidence of
the coming in of such children as D.K. here predicts? Why will conditions of
harmony be helpful or even necessary before devas and human beings can meet as
“friends”?
75.
p.
912: In the following, D.K. discusses coming developments in consciousness: “As
the two planes, astral and physical, merge and blend, and continuity of
consciousness is experienced upon the two, it will be difficult for human
beings to differentiate at first between devas of the astral plane, and those
of the physical. At the beginning of this period of recognition, men will
principally contact the violet devas, for those of the higher ranks amongst
them are definitely making the attempt to contact the human. These devas of the
shadows are of a dark purple on the fourth etheric level, of a lighter purple,
much the same colour as violet, on the third etheric level, a light violet on
the second, whilst on the atomic subplane they are of a glorious translucent
lavender”.
Why should differentiation between devas of the astral plane and those of the
physical be difficult as continuity of consciousness proceeds to develop? What
thoughts come to you when you realize that not only will man be attempting to
contact the devas, but that relatively high-ranking devas are already
attempting to contact man? Have you any experience with this kind of attempted
contact? If so, please describe? D.K. discusses the progressive colors of devas
on the four ethers. What is suggested by the progression from purpose, to
lighter purple, to light violet to translucent lavender? Why should the
lightening of hue suggest evolutionary advancement?
76.
p.
912: In the following selection, D.K. discusses groups of devas to be contacted
on the physical plane: “Four groups of
violet devas, associated with the etheric doubles of all that exists on the
physical plane. These four are in two divisions, those associated with the
building of the etheric doubles, and those out of whose substance these doubles
are built”.
Why do you suppose there should be four
groups of violet devas? Which of the two main groups here discussed do you
think are more advanced, and why?
77.
p.
912-913: In the following selection, D.K. discusses groups of devas to be
contacted on the physical plane: “The
green devas of the vegetable kingdom. These exist in two divisions also.
They are of high development, and will be contacted principally along the lines
of magnetisation. The greater devas of this order preside over the magnetic
spots of the earth, guard the solitude of the forests, reserve intact spaces on
the planet which are required to be kept inviolate; they defend them from
molestation, and with the violet devas are at this time working definitely,
though temporarily, under the Lord Maitreya. The Raja Lord of the astral plane,
Varuna and his brother Kshiti, have been called to the council chamber of the
Hierarchy for specific consultation, and just as the Masters are endeavouring
to prepare humanity for service when the World Teacher comes, so these Raja
Lords are working along similar lines in connection with the devas. They are
arduous in Their work, intense in Their zeal, but much obstructed by man”.
What is the meaning of the thought that the green devas will be contacted
principally along the lines of “magnetization”? Discuss the role of great green
devas in defending from molestation some magnetic or sacred places on the
earth? How do you think they go about doing this? What is the meaning of the
fact that these green devas, with the violet devas, are working at this time
definitely under the Lord Maitreya? What strikes you about the fact that the
Varuna and Kshiti have been called to the “council chamber”? Does this suggest
that these great devas respond to the call of Sanat Kumara? What do you suppose
may be the work to be done within the deva kingdom in order to prepare for the
coming of the World Teacher? What impression do you receive when D.K. tells you
of Varuna and Kshiti, that They are “arduous in Their work, [and] intense in
Their zeal, but much obstructed by man”? How do you think man obstructs the
work of these two great devic Sons of God?
78.
p.
913: In the following selection, D.K. discusses groups of devas to be contacted
on the physical plane: “The white devas
of the air and water who preside over the atmosphere work with certain
aspects of electrical phenomena, and control the seas, rivers, and streams.
From among them, at a certain stage in their evolution, are gathered the
guardian angels of the race when in physical plane incarnation. Each unit of
the human family has his guardian deva”.
Why, do you suppose, are white devas associated with both the air and water? To
whom or to what do you think they appear as “white”? What do you suppose is the
nature of a “guardian deva” or guardian angel? Why should such guardians be
chosen from among the ranks of the white devas? What impression comes to you
when you realize that each unit of the human family has his guardian deva?
Speculate upon how such guardians may work.
79.
p.
913: The following section discusses how the various groups of devas work:
“Each group of devas has some specific method of development and some means
whereby they evolve and attain a particular goal.
For the violet devas the path of attainment lies through feeling, and
through educating the race in the perfecting of the physical body in its two
departments.
For the green devas the path of service is seen in magnetisation, of which
the human race knows nothing as yet. Through this power they act as the
protectors of the vegetable plant life, and of the sacred spots of the earth;
in their work lies the safety of man's body, for from the vegetable kingdom for
the remainder of this round comes the nourishment of that body.
For the white devas the path of service lies in the guarding of the
individuals of the human family, in the care and segregation of types, in the
control of the water and air elementals, and much that concerns the fish
kingdom”.
Speculate upon the meaning of attaining through “feeling”. Do you think that
the work of educating the race in the perfecting of the physical body has
already begun? Why or why not? Why does D.K. say the human race knows nothing
of magnetisation yet? In what way are the green devas in change of the safety
of man’s physical body? Why should green
devas be particularly connected with magnetisation?
The tasks of the white devas seem diverse and most interesting. Do you think
they are related? How do you think the white devas guard the individuals in the
human family? Have you ever felt ‘guarded’ by such an agency? How do you think
this guarding occurred? What do you think is meant by “the care and segregation
of types”? Do you think these white devas may control who associates with whom?
Why is the fish kingdom discussed here? Can you think of any occult relation
between the human kingdom and the fish kingdom?
80.
p.
913-914: The following discusses the devas in relation to service: “Thus in the
service of humanity in some form or another lies attainment for these physical
plane devas. They have much to give and do for humanity, and in time it will be
apparent to the human unit what he has to give towards the perfecting of the
deva kingdom. A great hastening of their evolution goes forward now coincident
with that of the human family”.
What sorts of things, in general, do you think that the physical plane devas
under discussion have to give to the human family? What can the human family
give in return? Do you find it interesting that the evolution of the deva
kingdom is being hastened now, even as is the evolution of the human kingdom?
Why do you think this is happening?
81.
p.
914: In the following section D.K. discusses certain little known devas from
another planetary scheme: “There is another group of devas about which much may
not as yet be communicated. They have come in from another planetary scheme,
and are specialists in their particular line. They have attained, or passed
through, the human kingdom, and are of equal rank with certain members of the
Hierarchy, having chosen to stay and work in connection with the physical plane
evolution. They are not many in number, being only twelve. Four work in the
violet group, five in the green group, and two in the white, with a presiding
officer of rank equal to a Chohan. The number of the deva evolution is six, as
that of man is now five, and as ten stands for perfected man, so twelve stands
for perfection in the deva kingdom. This group presides over the three earlier
enumerated”.
Speculate upon which planetary scheme may be the origin of these twelve
supervising devas? What thoughts occur to you when you think of devas being
“specialists”? Does the word, “specialist” have any ray connotation? Does this
grouping of twelve devas (four violet, five green, two white and a presiding
supervisor) seem to you a kind of Deva Ashram? Can you think of any reason why
the numbers are what they are? Why, in your estimation, should the number of
the deva kingdom be “six”, and the number of the human kingdom, “five”? What
does their union in the number eleven suggest to you? What occurs to you when
you ponder that ten is the number of perfection for man, and that “twelve
stands for perfection in the deva kingdom”. Link this up with the thought that
our normal zodiac of constellations contains twelve constellations, but that
the greater zodiac contains ten.
82.
p.
914: Are the colors purple and green of any special significance taken together?
With which solar system do they have most to do? What thoughts come to you when
you realize that “lurid green” and “loathsome purple” are two extremely
negative colors associated with the black lodge and the first solar system?
83.
p.
914: The following section described a subsidiary group of devas working under
the twelve supervising devas from another scheme: ““Under group 1 are found all the elementals working with the etheric
doubles of men, all the elementals forming the etheric bodies wherein is life,
and all the elementals working with the etheric counterparts of so-called
inanimate objects. These are named in the order and the importance of their
development. The violet devas are on the evolutionary path; the elementals are
on the involutionary path, the goal for them being to pass into the deva
kingdom of violet hue”.
In what way are the lives described here related to the violet devas described
on p. 912? Discuss the relation existing between elementals and evolutionary
devas. Must evolutionary devas necessarily be individualized or self-conscious?
84.
p.
914-915: The following section described a subsidiary group of devas working
under the twelve supervising devas from another scheme: “Under group 2 work the fairies of plant life, the elves who build and
paint the flowers, the radiant little beings who inhabit the woods and the
fields, the elementals who work with the fruits, vegetables, and with all that
leads to the covering of the earth's surface with verdure. Associated with them
are the lesser devas of magnetisation, those attached to sacred spots, to
talismans and to stones, and also a special group to be found around the
habitations of the Masters wherever situated”.
In what way are the lives described here related to the green devas described on
p. 912? What should “devas of magnetization” be associated with the color
green? What thoughts come to you when you read about elves “who build and paint
the flowers”? What do you think is the role of devas of magnetization who are
attached to talismans and to stones? What do you think is the function of those
devas of magnetisation “found around the habitations of the Masters wherever
situation”, and how do you think they function?
85.
p. 915: The following section described a
subsidiary group of devas working under the twelve supervising devas from
another scheme: “Under group 3 work
the elementals of the air and the sea, the sylphs, the water fairies, and the
devas who guard each human being”. Do you think that sylphs and water fairies
are elementals or manipulating devas? Why? Can you find references to support
one view or the other?
86.
p.
915: What do you learn from the following?: “Here only general hints are given.
This list is not complete and does not include the grosser elementals, the
brownies, and those that inhabit the dark spaces of the earth, the cities and
the subterranean spots of the earth's crust”. What do you think may be the
function of such elementals as are here described? Again, do you think these
are elementals or manipulating devas? Why or why not? Do you think these are
inimical to man or not? Why?
87.
p.
915: The following piece of information is most interesting: “The devas of the
ethers carry on their foreheads a translucent symbol in the form of a crescent
moon, and by this they may be distinguished from the astral devas by those able
to see clairvoyantly”. Does this symbol seem, to you, appropriate in any way to
the function of these devas and their planar placement? What do you suppose is
the manner of the ‘carrying’ upon the forehead? Do you think it is part of the
actual structure of the deva, or in some manner superimposed?
88.
p.
915: The following selection focuses upon the devas of the ethers: “As we
consider the devas of the ethers, we find that they fall naturally–as far as
manifestation is concerned–into two main groups. Each group is represented on
each of the four subplanes, and this grouping must be considered as but one
method of differentiation out of the many possible. These groups are, first,
those devas who are the transmitters of prana to all forms of life; they are a
group of intermediary devas, and may be regarded as the energy providers in
their various differentiations; secondly, those devas who form the etheric
bodies of every form in manifestation. These constitute the bulk of the lesser
devas”.
What occurs to you regarding the division into two groups, each two being found
upon each of the four etheric subplanes, thus making eight groups in all? How
do you think this enumeration and grouping relates to the enumeration and
grouping found on p. 912 with reference to the “Four groups of violet devas”?
How do you think the “transmitters” here discussed may differ from what we may
call the ‘builders’? Which constitute the “bulk of the lesser devas”? The
transmitters and builders? Or only
the builders?
89.
p.
915-916: In the following, D.K. speaks of other organized intelligences in the
great Army of the Voice: “There are naturally many other organised
intelligences in the great Army of the Voice in connection with this primary
division of the physical plane, but if the student will consider these two
groups, and will investigate their relationship to man and to the Heavenly Man
within Whose body they are to be found, he will learn much which will enable
him to comprehend problems hitherto considered insoluble, and will find many
things revealed which will tend to revolutionise the findings of modern
science, and bring about changes in the care of the physical body”.
D.K. suggests a certain kind of investigation or research. Why do you think He
thinks that such investigation will reveal so much? What thoughts come to you as you turn your
mind towards these two groups of devas and the role they may play in either
microcosmic man or the Heavenly Man? How might the findings of modern science
be revolutionized by such an investigation? Closer to home, how might the
physical body be cared for differently, depending upon what is discovered by
such an investigation of the two classifications of devas?
90.
p.
916: In the following, the Tibetan introduces the subject of the “Devas and
Energy”: “The Devas and Energy. Before
we take up the consideration of these two groups it might be wise here to
emphasise the necessity of remembering that when we consider the etheric levels
of the physical plane we are dealing with those planes upon which the true form is to be found, and are approaching the solution of the mystery of
the Holy Spirit and the Mother. In this realisation, and its extension to
include an entire solar system, will come a clarifying of the connection
between the four higher planes of the system and the three worlds of human
endeavour. We have, in the macrocosm, the
four planes of super-conscious life, or those four central vibrations which are
the basis of the life and energy of the etheric body of a planetary Logos and
of a solar Logos, and the three planes of conscious and of self-conscious life
which form the dense physical vehicle of a Heavenly Man, and of the Grand Man
of the Heavens”.
What do you think is the meaning of the “true form”? What thoughts do you have
on “the mystery of the Holy Spirit and the Mother”? What clarification
concerning the solar system is implicit in D.K.’s statement concerning the Holy
Spirit and the Mother? Are the etheric bodies of the planetary Logos and solar
Logos exactly the same? Do they include the same number and type of planes? Why
or why not? What are the implications of calling the four higher systemic
planes, the “four planes of super-conscious life”? What are the implications of
calling the three lower systemic planes “the three planes of conscious and
self-conscious life”?
91.
p.
916-917: The following paragraph offers a clarification on the meaning of the
Holy Spirit: “By a close scrutiny of these conditions in the macrocosm and in
the microcosm will come a comprehension of the reason why the physical vehicle
is never considered a principle at all by occultists. The Holy Spirit, the One
Who overshadows and Who implants the germ of life in the waiting acquiescent
Virgin Mother or matter (causing her to awaken and to commence her great work
of producing the divine incarnation) is a primary factor from the standpoint of
the second solar system. In a way incomprehensible to modern thinkers, the
Mother, or the divine Aspirant to the mysteries of the cosmic marriage, was (in
a previous system) the dominant factor. In this system in connection with
substance it is the Holy Spirit. The work, therefore, on etheric levels, and
the energy and activity originating therefrom, are the factors that primarily
are responsible on the physical plane for all that is tangible, objective, and
manifested. The accretion of matter around the vital body, and the
densification of substance around the vital etheric nucleus are in themselves
the result of interaction, and the final interchange of vibration between that
which might be called the residue from an earlier manifestation, and the
vibration of this present one”.
How is it that a close scrutiny of the macrocosm and microcosm reveals why the
physical vehicle is never considered a principle by occultists? What is the
Holy Spirit? How is It related to Fohat? What is the “germ of life” and how does the Holy Spirit implant that
germ? Why should the Holy Spirit be so important in relation to the second
solar system? Is not the Holy Spirit more a first
solar system factor? What are the implications of calling the Mother “the
divine Aspirant to the mysteries of the cosmic marriage”? Can you think of the
meaning of the Mother’s dominance in the first solar system? What is “substance”
and what is its connection with the Holy Spirit? Give your understanding of
“accretion” and its cause in relation to the Holy Spirit and the Mother? What
do you understand by the phrase, the “vital etheric nucleus”?
92.
p.
917: The following touches upon the nature of future scientific discoveries:
“It is here–in the relation between positive electrical energy in its fourfold
differentiation, and the triple negative receptive lower substance–that
scientists will eventually arrive at certain definite deductions and discover:
a. The secret of matter itself,
that is, matter as we know and see it.
b. The key to the process of
creation upon the physical plane, and the method whereby density and concretion
on the three lower levels are brought about.
c. The formulas for organic
transmutation, or the key to the processes whereby the elements as we know them
can be disintegrated and recombined”.
To what extent are ‘recipient devas’ associated with “negative receptive lower
substance”? Would you say that all the cosmic etheric planes are characterized
by “positive electrical energy”? Speculate upon what D.K. may mean by “the
secret of matter itself”. Speculate upon the “key to the process of creation”
and the modus operandi of densification and concretion. Give your understanding
of “organic transmutation”. What kind of powers would be in the hand of man if
he knew the means by which “elements...can be disintegrated and recombined”?
93.
p.
917-918: The following selection states the requirements for successful
scientific discovery of the secrets of Nature: “Only when scientists are
prepared to admit the fact that there is a body of vitality which acts as a
focal point in every organised form, and only when they are willing to consider
each element and form of every degree as constituting part of a still greater
vital body, will the true methods of the great goddess Nature become their
methods. To do this they must be prepared to accept the sevenfold
differentiation of the physical plane as stated by Eastern occultism, to recognise
the triple nature of the septenary manifestation.
a. The atomic or Shiva energy, the
energy of the first subplane or the first etheric plane.
b. The vital form building energy
of the three ensuing etheric levels.
c. The negative receptive energy
of the three planes of the dense physical, the gaseous, the liquid and the
truly dense”.
What do you understand by the thought that the body of vitality acts “as a
focal point in every organised form”? What is important about relating smaller
vital bodies to the greater vital body or bodies which include the smaller? Why
is Nature called “the great goddess Nature”? Is it suggested here that the
methods of the scientists are not the
true methods of Nature? Why is it so important for scientists to accept the
sevenfold differentiation? In what way is it legitimate to separate the atomic
subplane from the three below it?
94.
p.
918: Future scientific realizations are discussed in the following: “They will
also eventually consider the interplay between the lower three and the higher
four in that great atom called the physical plane. This can be seen duplicated
in the atom of the physicist or chemist. Scientific students who are interested
in these matters will find it worth while to consider the correspondence between
these three types of energy, and that which is understood by the words, atoms,
electrons, and ions”.
In what way is it justifiable to call the cosmic physical plane, “that great
atom”? In what way the atom of the chemist or physicist duplicate by reflection
by cosmic physical plane? How would you go about correlating the three types of
energy with “atoms, electrons and ions”?
95.
p.
918: In the following, D.K. emphasizes the importance of the second aspect of
divinity: “All that manifests (from God to man) is the result of these three
types of energy or force, of their combination, their interplay, and their
psychic action and reaction. During the great cycle of logoic appearance it is
the second type of energy which dominates and which is of evolutionary
importance, and this is why the etheric body which lies back of all that is
visible is the most important. This is equally true of gods, of men and of
atoms”.
How does the interplay of the three types of energy or force produce “all that
manifests”? What is the basis of the correlation suggested here between the
“second type of energy” and the etheric body?
96.
p.
918: The following paragraph focuses upon the “sources of life”: “Much time is
spent in speculating upon the sources of life, upon the springs of action, and
upon the impulses which underlie the creative processes. Hitherto science has
worked somewhat blindly and has spent much time investigating the lower three
planes. It has dealt principally with the Mother, with the negative receptive
matter, and is only now becoming aware of the Holy Spirit aspect, or of the
energy which enables that Mother to fulfill her function, and to carry on her
work”.
What is the relation between the “sources of life”, or “springs of action” and
the Holy Spirit?
97.
p.
918 (footnote): What do you learn from pondering the following?:
“The Secret Doctrine says that:
God, Monad, and Atom are the
correspondences of Spirit, Mind and Body.–S. D., I, 679.
The Logos is manifesting in this mahamanvantara as Manas (the Divine Manasaputras
in their totality) utilising atomic sheaths for purposes of evolution and with
the aim in view of developing the second aspect of buddhi or wisdom. Wisdom
must have manas, or intelligent mind for its basis. He is the sumtotal of
Intelligence, evolving in order to develop Love”.
Develop the idea of the correspondence between God, Monad and Atom (on the one
hand) and Spirit, Mind and Body on the other. Do you think the correspondence
between Monad and Mind is unusual, or thought-provoking? Is the solar Logos
developing buddhi? Or has He already developed buddhi, which allows Him to be
called a “Dragon of Wisdom”? Can you find a reference which states that the
Logos is attempting to become a “Lion of Cosmic Will” (having already developed
buddhi)?Which do you think is correct? What is the meaning (and very practical
meaning) of the statement: “Wisdom must have manas or intelligent mind for its
basis”? When the word Logos is used, as it is in this footnote, do you think it
is more likely to indicate the planetary Logos or the solar Logos? Why?
98.
p.
918-919: In the following, the springs of action are considered
microcosmically: “Considering the same problem microcosmically it may be pointed out that men are only now
beginning to be aware of the springs of spiritual action, and of the sources of
spiritual life. The energy of the higher planes is only revealing itself as men
begin to tread the Way, and to come under the influence of buddhi, which flows
from the fourth cosmic etheric plane”.
To what extent have you experienced the “springs of spiritual action” and the
“sources of spiritual life”? How do you know when you are experiencing such? In
what way is buddhi the door to the energy of the higher planes?
99.
p.
919: What does D.K. mean by the “hyloistic nature of all that exists”? Is this
the same as “hylozoistic”? Why is it important for scientists to be convinced
of the “hyloistic nature” of existence? How do you think scientists can go
about cooperating with the intelligent forces found upon etheric levels? Do you
think that any cooperation of this nature is now occurring? If so, in what way?
100.
p.
919: The following paragraph focuses upon those devas who are the “Transmitters
of the Word”: “It will have been noted that in the enumeration of these two
main groups, we did not touch upon that great group of Builders who are called
esoterically ‘Those who transmit the Word.’ I have only dealt with the two
groups who constitute the ‘Army of the Voice.’ This is due to the fact that in
this section we are only dealing with that army, or with those builders, great
and small, who are swept into activity as the Word of the physical plane sounds
forth. The ‘Transmitters of the Word’ upon the first subplane or atomic level
are those who take up the vibratory sound as it reaches them from the astral
plane and–passing it through their bodies–send it forth to the remaining
subplanes. These transmitters may be, for purposes of clarity, considered as
seven in number. In their totality they form the atomic physical bodies of the
Raja Lord of the plane and in a peculiarly occult sense these seven form (in
their lower differentiations on etheric levels) the sumtotal of the etheric
centres of all human beings, just as on the cosmic etheric levels are found the
centres of a Heavenly Man”.
In what way are the two groups of devas which have been discussed during these
pages members of the “Army of the Voice”? What are “Transmitters of the Word”?
Are they or are they not members of the Army of the Voice? Why is it
appropriate that the Transmitters of the Word be found upon the atomic subplane
of the systemic etheric-physical plane? Please attempt to elucidate the
occultism found in the last sentence of the selection above. Discuss the
possible relation between the etheric centers of all human beings and the
Transmitters of the Word upon the atomic subplane. What could the Tibetan mean
by the phrase, “in their lower differentiations on etheric levels”? Are any
etheric centers found upon the atomic
subplane?
101.
p.
919-920: In the following, D.K. discusses a wide range of interrelationships:
“The connection between the centres and etheric substance, systemic and human,
opens up a vast range for thought. The ‘Transmitters of the Word’ on the atomic
subplane of each plane are devas of vast power and prerogative who may be
stated to be connected with the Father aspect, and embodiments of electric
fire. They are all fully self-conscious, having passed through the human stage
in earlier kalpas. They are also corporate parts of the seven primary head
centres in the body of a solar Logos or planetary Logos”.
How vast a range for thought? From reading the above, how evolved do you
believe the Transmitters of the Word to be? Of what rank, for instance, when
compared to the members of the Spiritual Hierarchy of our planet? How long is a
kalpa? How long ago, then, do you believe these Transmitters of the Word were
passing through the human stage of development? Upon which of the seven or nine
Paths do you think They might be found? What are the implications of the fact
that They are connected with the “Father aspect”? Can you think of any
particular planetary scheme with which They might be most associated and why?
Attempt to elucidate the thought that “They are also corporate parts of the
seven primary head centres in the body of a solar Logos or planetary Logos”?
With which planetary scheme do you believe the seven primary head centers are
be connected? Would it be a planetary scheme connected to the Great Bear, as
Its principal seven stars are considered to be primary head centers in the
OAWNMBS?
102.
p.
920: A further elucidation of the place and role of the Transmitters of the
Word is given in the following paragraph: “Though connected with the Father
aspect, they are nevertheless part of the body of the Son, and each of them,
according to the plane which he energises, is a component part of one or other
of the seven centres, either solar or planetary–planetary when only the
particular centre is concerned, systemic when that centre is viewed as an
integral part of the whole”.
How would you explain the fact that, though connected with the Father aspect,
the Transmitters of the Word are nevertheless “part of the body of the Son”?
Which are the “seven centers” of which each Transmitter of the Word is a part?
Discuss the perspective which decides whether a center is to be considered
planetary or a center within the solar Logos? Would you say that the seven
centers of which the Transmitters of the Word are an integral part are all
found upon cosmic etheric levels, or do they have something to do with the
atomic levels of the mental, astral and etheric-physical systemic planes?
103.
p.
920: The following paragraph contains some profound occultism dealing with the
nature and origin or the Transmitters of the Word: “Each of these great lives
(embodying deva energy of the first degree) is an emanation from the central
spiritual sun in the first instance and from one of the three major
constellations in the second instance. Systemically they fall into three
groups: Group 1 includes those transmitters of the Word who are found on the
three lower subplanes of the plane Adi, or the logoic plane. Group 2 comprises
those great builders who transmit the Word on the three next systemic planes,
the monadic, the atmic and the buddhic. Group 3 is formed of those who carry on
a similar function in the three worlds of human endeavour. Fundamentally they
are also emanations from one of the seven stars of the Great Bear in the third
instance”.
What, do you suppose, is “deva energy of the first degree”? What are the first
and second instances, in this context? Does it seem to you that there is, given
here, a ninefold differentiation of
Transmitters of the Word? Is it correct to deduce that the central spiritual
sun cannot be one of the three great constellations? If so, how does one handle
the problem of the Pleiades? Is it a sevenfold constellation, or should it be
considered as a cluster with hundreds of stars? Would you say that “Group 1” is
connected with the central spiritual sun? Why do you suppose the members of
Group 1 are placed as they are on the Adic plane? It is apparent that “Group 3”
presides over the dense portion of the cosmic physical plane? If so, would
these particular Transmitters of the Word form (in their lower
differentiations) part of the “sumtotal of the etheric centres in all human
beings”? Is this justifiable? When D.K. speaks of “emanations from one of the
stars of the Great Bear in the third instance” is He only speaking of Group 3
or of the other groups as well? Why or why not? Of which star do you think He
may be speaking? Given what is said about the Transmitters of the Word, what
would be the likely ray of the star involved? Why? If the Great Bear is only
involved with Group 3, why should It not be involved with Group 2, since the
members of Group 2 are emanations “from one of the three major constellations”
of the which the Great Bear is usually considered one? Or must the entire Great Bear be considered in
relation to Group 2 rather than merely a star within it?
104.
p.
920-921: In the following, D.K. elaborates upon the “triple emanatory forces”:
“In these triple emanatory forces may be found the origin of all that is
visible and objective, and through their agency our solar system takes its
place within the greater cosmic scheme, and a certain basic cosmic fire is
formed. They are the sumtotal of the head, the heart and the throat centres of
the solar Logos, and their correspondences will be found within a Heavenly Man,
a human being, and an atom. Hence the scientist, as he discovers the nature of
the atom, is putting himself in touch with these three types of solar energy,
and is unraveling the central mystery of the system. As the triple nature of
the atom stands revealed, so likewise the triple nature of man and of God
gradually becomes proven. The energy of these groups passes through the
physical sun, and from thence they sound the Word for the particular plane of
their specific endeavour”.
What exactly are “these triple emanatory forces”? What, according to your
understanding, is “the greater cosmic scheme” in which our solar system takes
its place? Discuss the justification for the idea that the triple emanatory
forces are the “head, the heart and the throat centres of the solar Logos”. Is
it correct to say, then, that the Transmitters of the Word are super-planetary
Beings? Why? What might be the correlations to the Transmitters of the Word on
the level of a Heavenly Man, a human being or an atom? In what way are the
Transmitters of the Word (or the triple emanatory forces) connected with the
secret of the solar system? What
relation do you think the Brahma, Vishnu and Shiva or our particular solar
system have to the inter-systemic Transmitters of the Word? How many would
Brahma control? How many Vishnu? How many Shiva? Why? Correlate systemic
Brahma, Vishnu and Shiva with the three great constellations, and the central
spiritual sun with our solar system’s physical sun.
105.
p.
921: The following paragraph discusses a clarification regarding the identity
of the Transmitters of the Word: “The student must not make the mistake of
thinking that these seven great transmitters are the seven Heavenly Men. They
form one half of Their real nature. This is all that can be said of this great
mystery, though it might be added that from another angle of vision, they form
but one third of his threefold divine nature. Man is dual, being Spirit and
matter; he is also, during evolution, a triplicity, so it is with a Heavenly
Man, and hence the mystery”.
Why would the student be tempted to think that the Transmitters of the Word
were Heavenly Men? What is the meaning of the thought that these Transmitters
form one half of the nature of the Heavenly Men? Or, why might They even be
considered to form but one third? What makes this matter such a mystery?
106.
p.
921-922: The following information and tabulation places the Transmitters of
the Word with respect to the Members of the solar systemic Trinity:
“The great Transmitter of the Word on the physical plane, which is the one
under our consideration, is the energising factor of the throat centre of
Brahma. An interesting tabulation of the threefold centres and the three divine
aspects might here be given which may prove of use to the student, though he
should carefully bear in mind that these centres are for the purpose of
generating and transmitting energy.
1. The transmitter of energy on
the physical plane forms the throat centre in the body of Brahma, the third
aspect.
2. The transmitter of energy upon
the astral plane forms the heart centre of Brahma.
3. The transmitter of the Word on
the mental plane forms the head centre of this, the third aspect.
These three Raja Lords, devas,
or transmitters, form the three centres of logoic force in the three worlds.
They are the lowest energy aspect of Brahma.
4. The Transmitter of the Word
upon the buddhic plane forms the throat centre of Vishnu, the second aspect.
From thence the Word goes forth that builds the dense physical form of a
Heavenly Man or of a solar Logos.
5. The Transmitter of energy upon
the atmic plane forms the heart centre of Vishnu, the second aspect.
6. The Transmitter of force upon
the monadic plane forms the head centre of Vishnu”.
Are the Transmitters of the Word “Raja Lords” of the planes upon which They
operate? Why or why not? Who, in solar-systemic terms, are Brahma, Vishnu and
Shiva? Do you think that Brahma, Vishnu and Shiva each have three particular
planets associated with them? If They do, do you think that each Transmitter of
the Word is associated with a particular planet (such as Varuna is with
Neptune)? What is the justification for the assignments on the tabulation
(points 1-6)? Justify the assignment of the throat center of Vishnu to the
buddhic plane, His heart center to the atmic plane and His head center to the
monadic plane. Connect the idea of the throat center of Vishnu upon the buddhi
plane to the presence of the solar-logoic etheric centers upon the buddhic
plane, or to the presence of the Ashrams upon the buddhic plane. From the above
tabulation, it is clear that the buddhic plane is connected to the
physical-etheric, the atmic to the astral and the monadic to the mental. Can
you justify this association or suggest any implications?
107.
p.
922: In the following, the Tibetan sounds a word of warning re the six point
tabulation above: “This tabulation will be confusing to students unless it is
realised that we are here considering these aspects only as dualities, and are
dealing with one of the dual parts. It will be apparent that in the Vishnu
aspect, for instance, which manifests upon the second plane, the energy of that
plane will act as the head centre to the succeeding planes, and this
apprehension, rightly grasped, will clarify the others”. Clarify the point the
Tibetan is trying to make and apply it to another plane.
108.
p.
922: The following paragraph would be most occultly instructive if we could
interpret it properly: “The Transmitter of the Word on the first plane of Adi
is the embodiment of the throat centre of a cosmic entity. From this statement
will come a just realisation of our place in the cosmic scheme, and the
fundamentally physical nature of the seven planes of the solar system is also
here demonstrated, the nature of Brahma, or the Holy Spirit, becoming
apparent”.
How great would this cosmic Entity have to be, if the Transmitter of the Word
on the Adic plane were Its throat center? Where would the heart and head
centers of this Entity be found? What constellation embodies the Brahma aspect
in a Logos greater than our own? When searching for the name and nature of this
Entity, should we look to a solar
Logos or to a constellational Logos?
Why? (See p. 293.) How does the paragraph above reveal “our place in the cosmic
scheme”? What is the meaning, in this context, of the words, “the cosmic
scheme”? Is there here suggested an equivalence between Brahma and the Holy
Spirit? Do you think this equivalence is justified? Why or why not?
109.
p.
922: In light of the tabulation we have been working with, interpret the
following from the Old Commentary.
"Brahma is One, yet includes His brother. Vishnu is One, yet existeth
not apart from His brother, younger in point of time yet older far. Shiva is
One, and antedates Them both, yet He appeareth not nor is He seen, until They
both have cycled through Their courses."
Explain the idea of ‘older’ and ‘younger’ as it appear in this commentary. What
light might emanation theory shed upon this commentary? Is Brahma “younger in
point of time, yet older far”? Explain.
110.
p.
922-923: The general usefulness of the tabulation (pp. 921-922) is discussed in
the following: “The above sevenfold tabulation can be, under the law of
correspondences, applied equally to every plane, for the transmitters and
workers on each plane form similar groups. Equally well can man consider this
tabulation in connection with his seven centres, and from a study of the two
together he will gain knowledge as to the type of energy which flows through
any particular centre. These transmitters likewise can be heard sounding forth
the Word with particular force and power in that planetary scheme which
corresponds to their note and is keyed to their vibration. The planetary
schemes, therefore, will fall into a similar grouping, and this will open up
for students a vast field of conjecture. The seven Prajapatis fall into two
groups of three, with one dominating”.
How would you go about applying the tabulation to the individual systemic
planes? Choose one plane and demonstrate? How would you apply the tabulation to
the seven center in man? What could you learn about the centers and the energy
which flows through they than you did not know before applying the tabulation?
Discuss the idea of a planetary scheme keyed to the note and vibration of a
particular Transmitter of the Word. If the planetary schemes are also organized
as the tabulation is organized, what “vast field of conjecture” is opened up to
the student? Offer a conjecture anent the planetary schemes according to this
tabulation pattern. Who are the seven Prajapatis? Are they necessarily the
Lords of the seven major planetary schemes? Could the term “Prajapati” be
assigned to any other kind of Being? Of what value to you is the group (with
respect to 7) or 3-3-1?
111.
p.
923: What are you initial impression of the following statement and divisions?:
“Students will do well to remember in studying the solar system, the planes,
the schemes, man and the atom, that the groupings of the lines or streams of
energy during the evolutionary cycles fall naturally into four divisions:
1. 1‑3‑3
2. 4‑3
3. 3‑4
4. 3‑1‑3”
112.
p.
923: Shed light upon Division 1 and its usefulness:
“Division 1 can be understood under the law of correspondences when the nature
of the atomic plane of the solar system, the three cosmic etheric planes, and
the three planes of human endeavour are investigated in connection with each
other”.
113.
p.
923: Shed light upon Division 2 and its usefulness:
“Division 2 becomes easier of comprehension when the close relation between the
four cosmic etheric planes and the three lower planes is grasped. This can be
illuminated by a study of the four physical ethers and the three lower
subplanes of our physical plane”.
114.
p.
923: Shed light upon Division 3 and its usefulness:
“Division 3 finds the clue to its mystery in the constitution of the mental
plane, with its three formless levels, and its four levels of form”.
115.
p.
923: Shed light upon Division 4 and its usefulness:
“Division 4 can be grasped as the student arrives at a comprehension of his own
nature as a spiritual triad, an egoic body and a threefold lower man. He can
likewise approach the first division in a similar manner, and view himself as a
primary force or Monad, a triple secondary force or Ego, and a threefold lower
energy, or personality, remembering that we are here dealing only with creative
energy and with the Brahma aspect of manifestation as it co-ordinates itself
with the Vishnu aspect”.
How is the way of analyzing Division 1 (as presented under Division 4)
different from the method of analysis used above with respect to Division 1 (1‑3‑3)?
116.
p.
924: The following section touches again upon the Transmitters of Prana: “The Transmitters of Prana. We have in an
earlier section of this treatise considered somewhat the devas who are the
transmitters of prana for the etheric body of man and of the planet. They are
the reflection upon the lowest plane of the Vishnu aspect of divinity; the
seven subplanes of our physical plane reflect in a dim and distorted fashion
the three aspects, and are a shadow, dark and unrevealing, of the Godhead. This
group of transmitters are responsible for three principal results, and are
active along three main lines”.
Discuss the justification for associating the “devas who are the transmitters
of prana for the etheric body of man” with the “Vishnu aspect of divinity”.
Discuss the manner in which the seven subplanes of the systemic
physical-etheric plane reflect the three aspects.
117.
p.
924: The following discusses one of the modes of activity of the Transmitters
of Prana:
“They are the devas who vitalise and produce the energy of all forms of
sentient life. Theirs is the life which pulsates through the etheric body of
every plant and animal and of all intermediate forms of life, and which
constitutes the raging fire which is seen circulating through all etheric
vehicles. Among many other functions they produce the warmth of the sun and of
all bodies; they are the cause of solar, planetary, and human radiation, and
they nourish and preserve all forms. They occultly mediate between the Father
and the Mother on each plane, whether cosmic or systemic. They originate in the
sun, and are closely related to the logoic and planetary solar plexus, for the
evolutionary process, as in all manifestation, is the result of desire, acting
upon the creative faculties and producing that which is objective”.
Why does the Tibetan speak of a “raging fire which is seen circulating through
all etheric vehicles”? Discuss the relation of the Transmitters of Prana to
“warmth”? What is “warmth”? What is the meaning of their ‘occult mediation’
between the Father and Mother on each plane? In what way, would you say, are
these devas related to solar fire? What does their origin in the sun suggest to
you? Why should they be related to the logoic and planetary solar plexus?
118.
p.
924-925: The following discusses one of the modes of activity of the
Transmitters of Prana:
“They are the devas who energise the myriads of minute lives which build the
etheric bodies of all that is seen and tangible, and who are the instigators of
the creative processes on the three lowest subplanes of the physical plane.
Systemically, the devas engaged in this line of activity can be subdivided into
two groups:
a. Those who work on the four
higher systemic planes and from thence influence in the three worlds, producing
through reflex action the desired results.
b. Those who work in the three
worlds of human endeavour, producing directly dense physical manifestation”.
How is “energizing” different from vitalizing and producing warmth? Does this
sound like a more advanced or a less advanced function than that of the “devas
who vitalise”? Is it fair to say that the activity of these devas occurs before the etheric bodies are built? Why
or why not? What does the word, “instigators” suggest to you?
119.
p.
925: What illumination do you gather from the following?: “All the etheric
devas who transmit energy on the physical plane belong to the second division
above enumerated, and according to the subplane on which they work come under
the guidance of a greater intelligence on a corresponding plane”.
120.
p.
925: The following discusses one of the modes of activity of the Transmitters
of Prana:
“There are also the devas who form the attractive force of all subhuman forms,
holding the forms of the three lower kingdoms of nature together in coherency,
and thus producing the body of manifestation of the great Entity who is the
sumtotal of the life of the kingdom, and of the lesser beings who ensoul
different families and groups within any specific kingdom”.
Are the forms held together by this type of deva dense physical forms or etheric
forms? Or some combination of the two? What do you think? Why?
121.
p.
925: Had it occurred to you that etheric doubles are devas?
122.
p.
925: How do you think the devas who are Transmitters of Prana are different
from the Devas of the Etheric Double?
123.
p.
925: In the following, D.K. gives a number of hints concerning the nature of
form production: “It is not the purpose of this treatise to trace the
materialisation of a form as it originates upon the archetypal planes, through
the agency of divine thought, and from thence (through directed streams of
intelligent energy) acquires substance as it is reproduced upon each plane,
until eventually (upon the physical plane) the form stands revealed at its
densest point of manifestation. No form is as yet perfect, and it is this fact
which necessitates cyclic evolution, and the continual production of forms
until they approximate reality in fact and in deed”.
What, in this context, should be considered the “archetypal planes”? How,
likewise, is “divine thought” to be described? Define “directed streams of
intelligent energy”. How are such streams facilitory in the process by which
divine thought “acquires substance” on each plane? Discuss the role of “cyclic
evolution” in the perfection of form. What would it mean for a form to
“approximate reality in fact and in deed”?
124.
p.
926: Study carefully the extensive footnote on page 926. What is the importance
of “rhythmic effect” in a mantram. Discuss your impression of the sacredness of
“Om mani padme hum”. Speculate upon the seven different meanings which the
entire mantram possesses. Of what value is the sounding of mantra in different
keys? Why should it be that the “potency of a mantram depends upon he point in
evolution of the man who employs it”? Discuss the different kinds of effects to
be expected when the same mantram is uttered by an average man, or an initiate
or adept. Study the list of the seven different kinds of mantra. In which kind
would you be most interested? If you were interested, what do you think would
be the best way to go about discovering and learning such mantra? Why should
“syllabic emphasis imparted” be of such importance in the efficacy of a
mantram? Why also should “the capacity of the man to visualise and to will the desired effect” be of such
importance to the efficacy of a mantram? Have you any experience using mantra?
If so, what have you discovered about their use?
125.
p.
926: The following section deals with the transmission of the potencies which
produce forms. Consider the following section of tabulation which extends from
p. 926-928:
“ 1. Divine thought The
cosmic mental plane.
2. Divine desire The
cosmic astral plane.
3. Divine activity The
cosmic physical plane (our seven systemic planes)”.
What, in this context, is “divine thought”? What, “divine desire”? What
thoughts come to you when you realize that our cosmic physical plane is the
focus (only) of “divine activity”?
126.
p.
926: Give your analysis of the following and its implications:
“The logoic Breath. . .First plane. .
.The Sound A.
This is the first etheric appearance of a solar system upon the atomic subplane
of the cosmic physical plane. The seeds of life are all latent. Faculty inheres
from an earlier solar essence”.
Why should the “logoic Breath” be associated with the first subplane of the
cosmic physical plane? Speculate upon the nature of the sound, “A”. What, in
this context, is the definition of “faculty” which inheres? Connect this phase
of the process of precipitation with the first of the manifested Creative
Hierarchies and with the Law of Vibration. What is the appropriate planetary
association?
127.
p.
926-927: Give your analysis of the following and its implications:
“The logoic Sound...Second plane...The
Sound A U
This is the body of the solar system in the second ether. This plane is the
archetypal plane. The seeds of life are vibrating or germinating. The seven
centres of energy are apparent. The one deva Agni is seen as seven. The form is
now potentially perfect”.
Speculate upon the nature of the sound, “A U”. Why should “A U” be related to
the archetypal plane? Who or what is the “deva Agni” here mentioned? Connect
the sound “A” with the head center of Vishnu. What, do you suppose, is the
relation existing between the “two” and the “seven”? Connect this phase of the
process of precipitation with the second of the manifested Creative Hierarchies
and with the Law of Cohesion. What is the appropriate planetary association?
128.
p.
927: Give your analysis of the following and its implications:
“The logoic triple Word... The third Sound...
A U M
The body of the solar system in substance of the third etheric plane is
seen, and the three function as one. The triple energy of the Logos is
co-ordinated, and nothing now can hinder the work of evolution. The three
groups of devas are active, and the archetypal form is in process of
materialization”.
Speculate upon the nature of the sound, “A U M”. Connect the “A U M” with the
Trinity and the atmic plane. Connect the “A U M” with the heart center of
Vishnu. Connect this phase of the process of precipitation with the third of
the manifested Creative Hierarchies and with the Law of Disintegration. What is
the appropriate planetary association?
129.
p.
927: Give your analysis of the following and its implications:
“The logoic septenary word . . . The fourth
. . . . . . .. The seven
The logoic etheric Centres plane
syllabled
become active Word.
The etheric body of the solar system is now complete, though it will not be
perfected till the end of another manvantara. The greater body of vitality is
ready to energise the dense physical vehicle. The seven centres with their
forty-nine major petals are vibrant, and consciousness thrills through every
atom in the system”.
What is the difference between a “complete” etheric body and a “perfect” etheric
body? Why, do you suppose, should a word of seven syllables appear upon the
buddhi plane? Why “seven”? What are the “seven centres” here cited? Why should
each of them have “forty-nine major petals”? Consider the numbering; what
structure in the solar system do you think stands for a petal? Connect the
“seven syllabled Word” with the throat center of Vishnu. What is the
relationship which exists between the “four” and the “seven”? Connect this
phase of the process of precipitation with the fourth of the manifested
Creative Hierarchies and with the Law of Magnetic Control. What is the
appropriate planetary association?
130.
p.
927-928: In the following paragraph, D.K. discusses a necessary pause or
interlude in the creative process: “An interlude or period of pause is to be
found at this stage of development; in it the processes of co-ordination and of
stabilisation are carried on; the energy or the vibration is increased until it
becomes possible, by a simultaneous effort, emanating from all the three aspects,
to bring into objectivity that which is as yet subjective. This is paralleled
by man on the physical plane in the applied effort he has to make to bring
through and materialise, that which he has conceived and desired. The reason so
many people fail in materialising their concepts, and hence come to be reckoned
as failures, is owing to the fact of their inability to make a co-ordinated
applied effort, and thus set in motion substance of the three lower subplanes
of the physical plane. They succeed in bringing their concept through from the
mental plane (as does the Logos on cosmic levels) as far as the fourth etheric
level of the physical, and there their energy becomes exhausted owing to three
things:
a. Lack of sustained will or
concentration,
b. Lack of alignment with the Ego,
c. A weakness of co-ordination
between the two parts of the physical vehicle”.
Discuss the necessity for pause or interlude in the creative process,
especially in the creative process of man. What does the Tibetan mean by “a coordinated,
applied effort”? Why is this, seemingly, so difficult for human beings? Discuss
the reasons for the exhaustion of energy once the thoughtform reaches the
etheric plane. Consider your own creative process and assess (according to the
tabulation) where any difficulties may lie. What do you learn? How will
sustained will, alignment with the Ego and coordination between the two parts
of the physical vehicle prevent the exhaustion of energy?
131.
p.
928: Give your analysis of the following and its implications:
“The logoic Phrase...Fifth
plane....... ........The plane of the
The gaseous body. logoic
mantram
of
35 stanzas.
The gaseous form of the solar system now appears, and the energy centres
become veiled and hidden. Accretion and concretion rapidly proceeds. The three
groups of builders co-ordinate their efforts afresh and a new influx of
energy–bearing devas from the logoic head centre–pours in. The lesser builders
respond to the logoic mantram chanted anew at each manvantara, and the seven
streams of energy from the seven logoic centres are directed downwards”.
Give your interpretation of the term, “The logoic Phrase”. Why should the fifth
plane be considered “the plane of the logoic mantram”? Why 35 stanzas? Why the
use of the word, “stanzas”? What is the reason for the veiling of the energy
centers? Does this happen noticeably in our solar system? Howso? Relate the
number 35, or 3 and 5 to Brahma? What is the significance of the word, “Phrase”
used here? Why “Phrase”? Connect the thought of the “logoic Phrase” with the
head center of Brahma. What, in this context, is the logoic head center
from which certain devas are summoned? Who chants the logoic mantram? What is
the nature and location of the “seven logoic centers” mentioned above? Connect
this phase of the process of precipitation with the fifth of the manifested
Creative Hierarchies and with the Law of Fixation. What is the appropriate
planetary association?
132.
p.
928: Give your analysis of the following and its implications:
“The logoic Song of...The Sixth
plane .A poem in
Love or Desire forty-two
The logoic liquid, body. Verses.
This song or vibration causes the bringing in of a body of devas from the
logoic heart centre to swell the efforts of those already active. The liquid
body of the solar Logos appears, and the form exists in its six
differentiations. Concretion is very rapid, and activity is considerably more
violent owing to the greater density of the accruing substance”.
Why are the words, “logoic Song” used in connection with the sixth plane? Give
your interpretation of the term, “The logoic Song of Love or Desire”. Why the
use of the term “poem”? Why should this poem have 42 verses? Connect the
happenings in this phrase of the precipitation process with the heart center of
Brahma. Where is the “logoic heart centre” here mentioned to be found? Can
devas from a higher plane be summoned to a lower? What is the means of their
appearance or the means by which they exert influence? If the form appearing on
this plane exists in six differentiations, is it probable to say that the forms
existing on all the higher planes exist in the number of differentiations
correlated with the number of the plane of their appearance? Correlate the
likelihood of violence with “the greater density of the accruing substance”?
Connect this phase of the process of precipitation with the sixth of the
manifested Creative Hierarchies and with the Law of Love. What is the
appropriate planetary association?
133.
p.
928-929: Give your analysis of the following and its implications:
“The logoic Book...Seventh plane. ..Exists in forty-
of Life nine
chapters.
The entire form stands revealed. During evolution it must manifest its
purpose and its nature. A third group of devas from the logoic throat centre
appear, and cooperate with their brothers. All the fires are burning, all the
centres are active, and every petal, forty-nine in number, on the fourth plane
of Buddhi is producing a reflex activity upon the dense physical plane”.
Why are the terms “Book” and “chapters” used with reference to the form
precipitating upon the systemic physical plane? Give your interpretation of the
term, “The logoic Book of Life”. Connect this phrase of the precipitation
process with the throat center of Brahma. What is the location of “the logoic
throat center” here mentioned? How many fires are burning? How many centers are
active? What, do you suppose, is the nature of the “reflex activity upon the
dense physical plane” produced by the forty-nine petals of the buddhic plane?
Connect this phase of the process of precipitation with the seventh of the
manifested Creative Hierarchies and with the Law of Sacrifice and Death. What
is the appropriate planetary association?
134.
p.
929: With respect to the entire process of creation, descent and precipitation,
the Tibetan says the following: “Men, when occupied in creation of any kind,
and in the process of producing forms on earth which embody an idea, work along
similar lines. The analogy is perfect”. What revelations, if any, have come to
you from your study of the grandeur of this sevenfold process of form
production? What do you, as a creator or potential creator, learn in a
practical sense from studying this exalted, sevenfold process? Is there any
respect in which the process can be considered tenfold? How do you think what
you have learned will affect your creative life?
135.
p.
929: The following deals with human beings who do not create: “In connection
with those human beings who create nothing, but who are only swept into
activity under the urge of circumstance and they are the bulk of the human
race–it should be pointed out that they are a part of the creative activity of
some greater, and more advanced, entity”. Do you agree with the Tibetan
concerning the relatively non-creative state of the human race? Of what greater
creative entity do you think the non-creative responses of the majority of
human beings are a part?
136.
p.
929: In the following selection, the Tibetan speaks of the second, and often
rebellious phase of the creative process, where man is concerned: “As
self-conscious evolution proceeds, more and more of the human family will
become creators and intelligent workers in connection with deva substance. In
the initial stages, therefore, of their dissociation from a passive attitude,
there will be found a revolt against law and order, a refusal to be governed,
and an ability evidenced to follow out an individual concept at the expense of
the group, great or small”.
Why should this “revolt against the law” appear? To what extent do you notice
this attitude in humanity or in those you may know personally? How wide-spread
do you think this attitude is? In what direction, do you suppose, is the Great
Wheel of the Zodiac turning during this rebellious phase?
137.
p.
929: In the following selection, D.K. speaks of the correction of the
rebellious attitude: “This apparent defect, evolution itself and experience
will remedy, and as the consciousness becomes alive to higher vibrations the
man will become aware of the purpose and plan of the Intelligence of his group.
He will awaken to the beauty of that plan and will begin to submerge his own
interests in the greater, and to co-operate intelligently. The creative power
which had before been of a separative nature will be offered as a willing
sacrifice to the greater energy, and his small plans and ideas will be merged
in the greater ones. He will no longer, however, be a passive unit, swept
hither and thither by the energy of his group, but will become a positive,
active potent force, self-immolated through intelligent recognition of the
greater plan”.
Discuss the different kind of creativity which begins to emerge in this third
phase. Give your interpretation of the phrase, “self-immolated through
intelligent recognition of the greater plan”. In what direction, do you
suppose, is the Great Wheel of the Zodiac turning when this third phase is
reached? What kind of creativity are you now demonstrating? With which group
(the second or the third) does your creativity most correlate? Why?
138.
p.
929-930: In the following, D.K. discusses the continued enhancement of
creativity in the disciple and initiate: “He will become alive to the fact that
there are living forces in nature. As the greater energy thrills through him,
his own latent powers are awakened. He sees and knows the deva forces and can
consequently work with them intelligently. Some he will control and manipulate,
with others he will co-operate, and others still he will obey”.
What is the difference between the realization that the forces of nature exist
and the realization that these forces are “living forces”? What thought about
method is conveyed in the sentence, “as the greater energy thrills through him,
his own latent powers are awakened”? Do you think it is necessary to “see” the
devic forces before one can work with them intelligently? Which devas will he
control, with which co-operate, and which obey? This last sentence is very
important, is it not?
139.
p.
930: The next paragraph deals with magic and what makes different kinds of
magicians: “It is in the realisation of these facts anent deva substance, the
power of sound, the law of vibration, and the ability to produce forms in
conformity with law, that the true magician can be seen. Herein too lies one of
the distinctions to be found between magicians of the Good Law, and those of
the Left-hand Path. A white magician can control and manipulate deva substance,
and he proceeds to do it through an intelligent co-operation with the greater
builders. Owing to the purity and holiness of his life, and the height of his
own vibration, he can contact them in some one or other of their grades. The
magician of the shadows controls and manipulates deva substance on the astral
and physical plane and on the lower levels of the mental plane through the
force of his own vibration and knowledge, but not through co-operation with the
directing builders. He cannot contact them, as his character is impure through
selfishness, and his vibration is too low; his power therefore is limited and
destructive, yet immense within certain restrictions”.
Why, specifically, are the qualities which D.K. lists, the qualities of the
true magician? Contrast the terms, “Magicians of the Good Law” and “Magicians
of the Left-hand Path”. Why must a white magician work in cooperation with the
greater builders? Why can a black magician not do so? Why is purity and
holiness of life necessary if one is to become a white magician? Can a black
magician work with deva substance above the astral and physical planes? Why does
such a magician of the shadows concentrate upon the astral and physical planes?
In what way does selfishness lead to impurity of character; what is the causal
connection? Why is the power of a black magician considered “limited and
destructive”? What are the “certain restrictions” within which the power of the
black magician is considered immense?
140.
p.
930-931: In the following selection are described one of the two groups of the
“devas of the etheric doubles”:
“The devas of the etheric doubles fall into two groups. They are those who are
the lesser builders, and who, under direction from the greater builders, form
the etheric doubles of all that can be seen and all that is tangible on the
dense physical plane. They exist in vast hosts and are omnipresent; they gather
and build the material needed to form the etheric double of everything, and
they do this under certain laws and work under certain restrictions. They are
called in occult phraseology ‘the
listening devas,’ for they are the ones who pick up that particular note
and tone from the transmitters of the physical plane sound which is needed to
gather the substance for any intended material form. Again, they are spoken of
as ‘having ears but seeing not.’ They work in close co-operation with the
elementals of the dense physical body”.
Why does the Tibetan mention the “omnipresence” of the “listening devas”? Why
are these devas called “the listening devas”? What is the significance of the
thought that these listening devas “work in close co-operation with the
elementals of the dense physical body”?
141.
p.
931: In the following selection are described one of the two groups of the
“devas of the etheric doubles”:
“This second group are spoken of as the ‘seeing
elementals,’ for they exist in matter of the three lower subplanes and can
therefore see on the objective plane in the occult sense which always implies
an analogy between sight and knowledge. The ‘listening builders’ gather the
material; the ‘seeing elementals’ take that gathered material, and build it into
any specific form”.
Is the Tibetan suggesting that the listening builders do not exist in matter of the three lower subplanes? Why would
“seeing” make the “seeing elementals” more proficient builders? What, do you
suppose, does “seeing” really mean on the level of such elementals?
142.
p.
931: In the following selection, one classification of the “devas of the
etheric doubles” is discussed:
“1. The
builders of the human vehicle
This is the highest group of lesser builders, who are highly specialised.
These will be dealt with somewhat in detail later”. Why is a higher type of
builder required to build the human etheric vehicle than to build the etheric
vehicle of one of the lower kingdoms? What could be the reason for the high
degree of specialization of these particular builders?
143.
p.
931: In the following three selections, one classification (and three
sub-classifications) of the “devas of the etheric doubles” are discussed. They
are called “2. The builders of the forms in the three kingdoms of nature”.
“ First.
The builders of the mineral kingdom. These
are the workers occultly called ‘the elemental alchemists.’ They are in many
groups connected with the differing elements, metals, chemicals, and minerals,
and with what are called active and radioactive substances. They are the
custodians of two secrets, that of the immetalisation of the Monad, and the
secret of the transmutation of metals”.
Give your interpretation of “the immetalization of the Monad”. How do you think
it occurs? When does it occur? Share what you know about “the transmutation of
metals”. Would you say that such builders are conscious custodians of such secrets? If not, in what sense can
they be custodians? Elucidate the term, “the elemental alchemists”.
“
144.
p.
931-932: “ Second. The builders of the vegetable kingdom. They exist in
many groups and are termed ‘the surface alchemists’ and ‘the bridging units.’
They build the doubles of every form of vegetable life, and just as the
‘alchemists’ of the mineral kingdom are mostly concerned with the action of
fire, these other alchemical workers are concerned with the liquid action of
divine manifestation. They work, therefore, in co-operation with the devas of
the waters, or liquid substance, whilst the earlier mentioned group work with
the gaseous devas. A hint is here conveyed, but greater expansion of the
statement is not possible, owing to the danger of the knowledge to be reached.
With them is hidden three secrets: One is concerned with the earlier solar
system, or the green solar system;
another deals with the laws of bridging, or the interaction between the
kingdoms of nature, and the third is connected with the history of the second
round; this secret when revealed will make clear why man (under the law) should
be a vegetarian and not carnivorous. Scientists are learning already certain
things connected with the second secret, and they may hope, as the knowledge of
the significance of colour is extended, to glean hints as to the first. The
third secret will not be indicated more clearly till the sixth race is living
upon earth”.
Analyze the terms, “the surface alchemists” and “the bridging units”. Why
should these builders be more concerned with water than fire? What comes to you
as the nature of the hint which D.K. says is conveyed by the statement that
“they [the builders of the vegetable kingdom] work in cooperation with the
devas of the waters, or liquid substance, whilst the earlier mentioned group
work with the gaseous devas”? What sort of knowledge, do you suppose, might be
reached by the one who successfully followed the hint? Discuss and attempt to
shed light upon the “three secrets” mentioned above. What do you think D.K.
might say, in this context, about the reason why man should be a vegetarian and
not carnivorous? In what way are scientists learning something about the second
secret? How do you think the secret related to the “green solar system” might
be revealed? Why will it be necessary for the sixth race to be living upon
earth before the secret in connection with vegetarianism will be revealed?
145.
p.
932: “ Third.
The builders of all animal etheric forms. These are a group closely allied
with those who build the human form. They came in force from a reservoir of
energy which was kept in a quiescent condition until the physical condition of
any particular scheme warranted their activity. With them came in much that
accounts for the present sad condition, for much of the fear, hatred, and
destructive condition to be found among the animals is caused by their bodies
being built, and the work of evolution carried on by the ‘imperfect gods’ (as
H. P. B. expresses it) working in imperfect matter as yet imperfectly
manipulated. The secret of fear is hidden in the etheric body, and the
particular type of substance out of which it may be built”.
Of what nature might be the “reservoir of energy” here discussed? What
planetary influence do you detect as conditioning these “imperfect gods”? What
do you make of the statement that : “the secret of fear is hidden in the
etheric body, and the particular types of substance out of which it may be
built”. Do you detect anything specifically ‘lunar’ in connection with this
group of builders? Why or why not? What is suggested to you (in relation to
this third group) concerning the relationship existing between the Entity
informing the animal kingdom and the Entity informing the human kingdom? Can we
trace the difficult relations between these two kingdoms to difficult relations
between these two Entities? Why is there always so much trouble associated with
the number “three” (this being the third group of builders and connected with
the third kingdom, the animal kingdom?
146.
p.
932-933: In the following three selections, one classification (and three
sub-classifications) of the “devas of the etheric doubles” are discussed. They
are called, “3. The builders of the planetary etheric web” and their work is,
according to the Tibetan, “exceedingly obscure”.
“a. The materialisation of the web. This is only perfected by the
fourth round, and was purposely hurried in connection with our planet owing to
karmic conditions, and under the law of spiritual necessity. A correspondence
to this can be seen in the case of man himself. The etheric web was very
loosely co-ordinated in man at the beginning of the fourth rootrace. Spiritual
necessity forced its rapid consolidation, and it is now so constituted that it
forms a barrier between the physical and the astral plane”.
Why, do you think, did the etheric web of our plane only perfectly materialize
in the fourth round? How might the builders involved in the process of
materialization have proceeded with their work? What, do you suppose, was the
cause of the ‘hurrying’ in the process of materialization? What is a “loosely
coordinated” etheric web, and how could it be expected to perform as a result
of its loose coordination? What, do you suppose, is the meaning of the term,
“spiritual necessity” as used in this context? Was it necessary to form a
barrier between the physical and astral planes? If so, why? With what aspect of
divinity do you suppose these particular builders are associated?
147.
p.
933: “b. The preservation of the planetary web. This will be continued until
the sixth round. During this period spiritual evolution proceeds with a certain
degree of planetary safety, for the web protects from certain solar influences,
and acts largely as a sifter and a distributor of solar forces”.
Why must the planetary web be preserved? From what sort of solar influences do
you think the we protects? Is there something about the sixth round which is
suited for allowing in more solar influences? What has the number “six” to do
with solar influences? Why do you think spiritual evolution will proceed with a
certain degree of planetary safety during the sixth round? Does this suggest
that spiritual evolution is not now proceeding with a degree of planetary
safety? That there is presently an ‘unsafe’ condition? What do you think? How
might the builders involved in this process preserve the planetary web? With
what aspect of divinity do you suppose these particular builders are
associated?
148.
p.
933: “c. The
destruction of the web. This takes place towards the end of planetary
evolution, thus permitting the escape of the imprisoned planetary life and the
absorption of the life essence into its synthesiser. The process of destruction
can only be described in the words perforation and disintegration”.
What is meant here by “the end of planetary evolution”? During or after what
round? With what aspect of divinity do you suppose these particular builders
are associated? Give your impressions of the words “perforation” and
“disintegration”. What rays do you suppose would be involved in carrying out
this destruction and why?
149.
p.
933: In the following selection, one classification of the “devas of the
etheric doubles” is discussed:
“4. The
builders of the etheric body of the planetary Entity
This great involutionary
life must remain for many aeons a mystery. His etheric body is now in process
of building, and only in another solar system will he assume definite physical
form. Sufficient energy has not yet been generated to permit of his
manifestation objectively. He remains as yet subjective. He has his solar
correspondence.
With what you have gathered from your readings, what can you say about the
nature of the “planetary Entity”? Why is it suggested that the planetary Entity
does not have a definite physical form? In which solar system do you think that
Entity will assume a physical form? Why? What is the meaning of the fact that
“He remains as yet subjective”? What is suggested to you by the thought that
“He has his solar correspondence”? How long, do you suppose, is an “aeon” (as
the Tibetan is using the term here)? Why will it be necessary that the nature
of the planetary Entity remain a mystery for so long? Is the matter which is to
go to the formation of the planetary Entity different from the matter of the
“planetary body”? If so, how is this possible?
150.
p.
934: In the following selection, one classification of the “devas of the
etheric doubles” is discussed:
“5. The
builders of the planetary body
This proceeds under the
same law as that of the solar system and of man, but, as in the solar system,
it proceeds upon the higher planes. Students are here recommended to trace the
relation between the solar and cosmic planes in this specific connection”.
What is the meaning of the thought of proceeding upon the “higher planes”? What
do you think D.K. is suggesting when he asks students to “trace the relation
between the solar and cosmic planes in this specific connection”?
151.
p.
934: In the following selection, one classification of the “devas of the
etheric doubles” is discussed:
“. The
etheric doubles of all that man creates.
These are a special group of etheric builders who, under karma, are forced
to act in conjunction with human beings”.
How do you think the modus operandi of these builders differs from that of the
five groups previously considered? In what particular human creative acts so
you think such builders participate?
152.
p.
934: In the following, D.K. speaks of the limitations of what can be given out
on this subject:
“These are but a few out of the many groups possible to touch upon; it is
needless further to enlarge, as no substantial profit will eventuate from the
impartation of further information. Only the briefest indications can be given
and touched upon. It is neither safe nor advisable as yet to impart to men
knowledge anent the workers in etheric matter, which would enable them to
contact them, nor is it wise as yet to link up coherently the scattered facts
already given in different occult books. Science is treading on the borderland
of discovery, and trespassing already into the domain of the building devas.
Caution is needed. Yet if the hints given above are studied, if the various
secrets of the builders are pondered upon, and if the esoteric side of Masonry
is carefully and persistently meditated upon, the work of the Great Architect
and His many assistants will stand forth in a clearer and a fuller light.
Why is neither safe nor wise to impart too much anent the workers in etheric
matter, or to link up what has been said scattered throughout the Tibetan’s
many books? Why does D.K. call the investigations of science, “trespassing”?
Why would the esoteric side of Masonry be revealing to those who wished to know
more about the etheric builders? Why, in this section, does D.K. speak of the
“work of the Great Architect and His many assistants”? What has the “great
Architect” to do with such builders, and why?
153.
p.
934: In the following, D.K. gives a hint concerning the building devas: “One
hint may here be given, forgetting not that the work is twofold:
The construction of the tabernacle, or the building of the temporary forms is
the work of the Divine Carpenter, whilst the building of the Temple of Solomon,
or the construction of the more permanent structure is the work of the
Supervising Architect. One concerns operative, and the other speculative
Masonry in the true esoteric significance of the word”.
What is the meaning and nature of “the tabernacle”? Why is this construction
the work of the “Divine Carpenter”? Who or what is the Divine Carpenter? Why are “temporary forms” connected with
the work of the Divine Carpenter? What
is the “Temple of Solomon”? Who is the “Supervising Architect”, and why is the
building of the Temple the work of this Supervising Architect? Define the
difference between “operative Masonry” and “speculative Masonry”? Which is a
higher form of Masonry?
154.
p.
935: In the following, D.K. speaks of
the “devas who form the etheric doubles of all objects”: “The devas who form
the etheric doubles of all objects out of their own substance must also be
considered. These builders are the sumtotal of all physical plane substance,
and constitute the matter of the etheric levels of the physical plane. They
exist, therefore, in four groups, and each group has a curious karmic relation
to one of the four kingdoms in nature:
Group. Plane. Kingdom.
First One Human
Second Two Animal
Third Three Vegetable
Fourth Four Mineral”
What is the difference between “objects” and the kinds of forms we have been
considering? What does it mean that these devas “constitute the matter of the
etheric levels of the physical plane”? Why does D.K. mention a “curious karmic
relation” to the four kingdoms in nature? Do the correspondences between
groups, planes and kingdoms make sense to you?
155.
p.
935-936: In the following, D.K. elaborates upon the relationship existing
between the different levels of etheric substance and the various kingdoms of
nature: “The substance of the highest physical form of a human being is
therefore atomic. The Master's physical body is made of atomic matter, and when
He wishes to materialise it on the dense physical plane, He forms a sheath of
gaseous substance upon that atomic matter, perfect in its delineation of all
the known physical traits. The substance of the highest form of animal body is
that of the second ether, and herein is to be found a clue as to the relation
between all sea and watery forms to the animal. The highest form of body
possible for the vegetable form of life is that of the third ether. These facts
will be demonstrated in the seventh round when the present three kingdoms of
nature–the human, the animal, and the vegetable will objectively exist in
etheric matter; that will be for them their densest manifestation. The mineral
kingdom will find its highest manifestation in matter of the fourth ether, and
this transmutation is already taking place, for all the radioactive substances
now being discovered are literally becoming matter of the fourth ether. The
mineral kingdom is relatively nearing
its possible manvantaric perfection, and by the time the seventh round is
reached all mineral lives (not forms) will have been transferred to another
planet. This will not be so with the other three kingdoms”.
Is the highest physical form of all
human beings “atomic”? What is the importance of knowing that a Master’s
etheric body is made of atomic matter? What do you suppose is the interplay
between atomic substance and gaseous substance? Would there be an interplay
here between the first and fifth rays? Reading what D.K. has to say about the
second ether and highest form of animal bodies, how can you relate “all sea and
watery forms to the animal”? What are the implications of the thought that the
highest form of vegetable form exists in the third ether? Speculate upon that
state (intended to develop in the seventh round) when the present kingdoms of
nature will objectively exist in etheric matter. Why is the mineral kingdom not included in
the list of those to objectify etherically in the seventh round? Discuss the
idea of the mineral kingdom finding its higher manifestation in matter of the
fourth ether. In what way is this already happening now? What may be the
meaning of the statement that the mineral kingdom is relatively nearing its possible manvantaric perfection? What, do
you suppose, are the implications that by the seventh round all mineral lives
(not forms) will have been transferred to another planet? Which planet, do you
think? What will be the implications of having present on earth mineral forms
which have no mineral lives
associated with them? Is this what D.K. means? From what is here said, of what
will be the nature of the seventh round? What do you think must happen during
the intervening rounds in order for seventh round states to appear?
156.
p.
936: What is the significance of the following information?: “The etheric deva
substance is acted upon in two ways:
It is awakened into a specific activity by the sounding of the physical plane
word, and it is built into forms by the lesser builders. It will, therefore, be
apparent that it comes under the influence of two types of force or energy”.
Does man have potential control over both types of force or energy? Explain.
157.
p.
936: What are the “four types of builders and three major grades of building
essence or deva substance” with which man, in the process of reincarnation,
works?
158.
p.
936: The following selection details the four types of builders with which man
has to do during the processes of reincarnation:
“He connects with the transmitting devas who are found in connection with the
microcosm on the fourth subplane of the mental plane, and on the atomic
subplanes of the astral and physical plane. He connects next with the devas
concerned with:
1. The mental unit.
2. The astral permanent atom.
3. The physical permanent atom.
He co-operates with the work of the building devas who form the etheric body,
and influences the building devas of the dense physical substances, so that the
necessary physical vehicle for his objective manifestation becomes an
actuality”.
Do you think that every subplane has its transmitting devas, or is the fourth
subplane of the mental plane a special case? Are the devas concerned with the
mental unit, the astral and physical permanent atoms all, generally, in the
same category? In what ways, do you think, are the transmitting devas with
which man is concerned different from the devas concerned with his permanent
atoms?
159.
p.
936-937: The following selections speaks of the synthetic effect of the four
groups of devas with which man is concerned, and then, takes up the matter of
the elemental essences which are used in the building process: “These are the
four main groups of devas which come under the influence of any particular Ego.
They unitedly produce the lower man, and bring into manifestation the
Personality, that reflection of the Ego and shadow of the Monad. The three
grades of building essence which are built into forms through the activity of
the above four groups are here briefly recognised as the mental substance,
built into the mental body, the astral substance, built into the astral vehicle
and the matter of the physical body. These seven groups form, in their
totality, what we might call the Brahma aspect of the microcosm”.
In what manner can it be said that the personality is the work of four types of
devas? What role do the transmitting devas have in the production of
personality? Explain how it is that the personality is the “reflection” of the
Ego and the “shadow” of the Monad. What is the definition of “building
essence”? Elucidate the concept of the “Brahma aspect of the microcosm”.
160.
p.
937: In the following selection the Tibetan frames the creation of the human
personality in other terms: “From another point of view, we may be considered
as studying the action of the solar Angel, or Lord, upon the lunar angels, and
the process whereby the solar Lord imposes a certain rhythm and vibration upon
different aspects of lower manifestation. Esoterically, this is all hidden in
the words of a very ancient writing, which says:
"As the moon revolves,
she reflects. As she reflects, she causes response in that which failed to
radiate. These three, the Sun, the Moon, and the Mother, produce that which
pursues a tiny cycle, and burns."
How is it, do you suppose, that the solar Lord “imposes a certain rhythm and
vibration” upon the lunar angels? What is the meaning of the “Moon” in this
section from a very ancient writing? Why is there a distinction made between
the Moon and the Mother? What is the meaning of the “reflection” of the Moon?
What is the meaning of ‘burning’, and what is it that ‘burns’?
161.
p.
937: In the following selection is discussed the manner in which the Ego
creates a “shadow”: “The first step of the Ego towards producing a ‘shadow’ is
expressed in the words ‘The Ego sounds his note.’ He utters his voice, and (as
in the logoic process) the lesser ‘army of the voice’ responds immediately to
it. According to the tone and quality of the voice, so is the nature of the
responsive agents. According to the depth or height of the note, and according
to its volume, so is the status or grade of building deva which replies to the
call”.
Should we be discussing here the creation of a “shadow” or the creation of a
“reflection”? Why? Discuss the manner in which the status of the responsive
building deva is determined by the tone, quality, depth and height of the note
sounded by the Ego. What do you think it is that determines the note the Ego
sounds and the manner in which the Ego sounds it?
162.
p.
937-938: In the following section is elaborated a most fascinating process
relating to the effects which the egoic note produces:
“This egoic note produces, therefore, certain effects:
It sweeps into activity devas
who proceed to transmit the sound. They utter a word.
It reaches the listening devas
of the second grade who take up the word and proceed to elaborate it into what
might be called a mantric phrase. The building process definitely begins in a
sequential threefold manner. The mental body begins to co-ordinate in three
stages. All the building stages overlap. When, for instance, the co-ordination
of the mental body is in its second stage, the first stage of astral concretion
begins. This is carried on for seven stages (three major and four minor) which
overlap in an intricate fashion. Again, when the second stage is reached, a
vibration is produced which awakens response in etheric matter on the physical
plane, and the builders of the etheric double commence their activity. Again
the process is repeated. When the second stage of the work of these etheric
devas is begun, conception takes place
upon the physical plane. This is a very important point to be remembered,
for it brings the entire process of human birth definitely into line with
established karmic law. It shows the close connection between that which is
subjective and that which is tangible and seen”.
In this context, who are the “listening devas”? As they are not the transmitting
devas, could it be said that they are associated with the mental unit and
astral and physical permanent atoms? Why or why not? What impression do you
receive as you study the manner of the coordination and concretion of the
different subjective vehicles of man? Why does action in the field ‘below’
always begin when the process reaches the second stage in the field ‘above’? Do
you think that conception always takes place when the second stage of the
etheric devas is begun? Or do you think that sometimes it is necessary to wait
for conception? How well-timed do you think this process of descent is? Of what
value would it be for astrologers to know these stages and their timing? Can
you think of any kind of astrology which takes these factors into consideration?
163.
p.
938: The following selection deals with the timing of the building of the
physical body: “The building of the physical body proceeds like that of the
three stages during the prenatal period:
a. The work of the building devas
during the three and a half months prior to the realisation of life. This
period sees the third stage of the building of the etheric body entered upon.
b. The building work of the next
three and a half months of the gestation period.
c. The final process of concretion
carried on through the remaining two months.
Students will here find it interesting to trace out the correspondence in this
method of producing evolutionary manifestation in a planetary scheme with its
rounds and races, and in a solar system with its manvantaras and greater
cycles”.
What is meant here by “the realization of life”? What is the significance of
the division into three and half month periods? When does the heart begin to
beat? Can you find a reference to this effect in this book? Is there a correspondence
between the duration of the periods marking the descent into matter and the
duration of the periods marking the descent out of matter (for instance, in a
chain of globes)? Although it would represent a major research project, do any
thoughts come to you about parallels and correspondences between the human
gestation process and the process of developing schemes, rounds, races and
solar-systemic manvantaras and greater cycles?
164.
p.
938: Is it to be expected that the work of the etheric devas does not cease at
the birth of the man? Why?
165.
p.
939: The following paragraph deals with the three stages of the work of the
etheric devas in the life of man. Remain alert to analogies to the life of a
solar system.
“First, their work is directed to the steady increase of the human physical
vehicle, so that it may follow accurately the lines of growth of the two
subtler bodies. This is carried on till maturity is reached. The next stage is
that in which their work consists largely of repair work, and the preservation
of the body during the years of full manhood so that it can measure up to the
purpose of the subjective life. This purpose necessarily varies according to
the stage of development of the man. Finally comes the stage when the work of
building ceases. The vitality in the etheric body waxes dim, and the processes
of destruction begin. The Ego begins to call in his forces. The ‘sound’ becomes
faint and dim; there is less and less volume for the transmitters to pass on,
and the initial vibration gets fainter and fainter. The period of obscuration
comes in. First the physical body waxes weak and useless; then the Ego
withdraws from the centres, and functions for a few hours in the etheric
double. This in turn is devitalised, and so the process is carried on till one
by one the sheaths are discarded and the egoic "shadow" is
dissipated”.
What, practically, do you think it means to “follow the lines of growth of the
two subtler bodies”? Give your thought anent the approximate duration of each
of the three stages of etheric building, repair or non-building mentioned
above. What is the meaning of the thought that “the Ego begins to call in his
forces”? What is the significance of the ‘volume’ of the sound which the
transmitters transmit? How, do you suppose, are the processes of disintegration
and death related to sound?
166.
p.
939: At first thought, how, in general, would you contrast the work of the
building devas connected with the permanent atoms which the work of the
building devas who are responsible for the building process per se?
167.
p.
939-940: The following selection discusses the work of the “devas of the
permanent atoms”: “The devas of the
permanent atoms. This particular group of devas are the aggregate of the
lives who form the mental unit and the two permanent atoms. They, as we know,
have their place within the causal periphery, and are focal points of egoic
energy. They are the very highest type of building devas, and form a group of
lives which are closely allied to the solar Angels. They exist in seven groups connected with three of the spirillae of the
logoic physical permanent atom. These three spirillae are to these seven groups
of lives what the three major rays are to the seven groups of rays on the egoic
subplanes of the mental plane. This phrase will bear meditating upon, and
may convey much information to the intuitional thinker. There is a
correspondence between the three permanent atomic triads, and the appearance of
man in the third root race”.
In what sense can it be justified, that the three permanent atoms have their
place within the causal periphery? In what specialized sense must we interpret
this thought? Why should these particular devas be considered the “very highest
type of building devas”? In what way do you suppose are these devas closely allied
to the solar Angels? See if you can shed light upon the italicized phrase for
pondering given above. How should the seven groups of devas connected with the
mental unit and two permanent atoms be apportioned in relation to these
structures? With which three spirillae of the logoic permanent atom do you
think these seven groups of building devas are related? Why? Is there a
revelation here concerning ten
categories of rays? What might be meant by this? What are the “three permanent
atomic triads”?
168.
p. 940:
D.K. posits an interesting correspondence in the following: “A curiously
interesting sequence of the three lines of force can be seen in:
a. The triads of the involutionary
group soul.
b. The appearance of triple
natured man in the third root race.
c. The triads in the causal bodies
of any self-conscious unit”.
Clarify the meaning each of these phrases. In what way do triads exist in the causal bodies of any
self-conscious unit? Can you find charts which portray the accuracy of the
word, “in”?
169.
p. 940:
The following selection discusses the procedure of the building devas: “These
building devas are the ones who take up the sound as the Ego sends it forth
through certain of the transmitting deva agencies, and by the vibration which
this sets up they drive into activity the surrounding deva essence in their two
groups:
a. Those who build the form.
b. Those who are built into the
form”.
Revisit p. 936 which speaks of four kinds of devic builders who combine to
create the personality of man. Can we see how, according to the brief statement
above, there are really five factors
involved in this building process? Should the Ego be considered such a factor
or not?
170.
p.
940: The following paragraph discusses the building of the four forms of the
microcosmic quaternary: “They only affect those of analogous vibration. The
stages of the building of any of the four forms through which lower man (the
Quaternary) functions, follow exactly analogous stages to the building of the
dense physical body, for instance, of a planet, or of a solar system. This can
be traced all the way from the nebulous and chaotic stages through the fiery to
the solid, or to the relatively solid
where a subtle body is concerned. There is no need for us further to enlarge.
H. P. B. has outlined these stages in the Secret
Doctrine, and they have been dealt with in an earlier part of this
Treatise”.
What is the real meaning of “analogous vibration”? Does it mean ‘exactly
similar’, or, perhaps, ‘harmonious’? Discuss what you learn from this selection
about the building of the microcosmic quaternary. Elucidate the terms,
“nebulous”, “chaotic”, “fiery” and “solid” in relation to the building of the
microcosmic quaternary. Find the references in The Secret Doctrine in which H.P.B. discusses this process of
condensation. Do you learn anything additional?
171.
p.
940-941: The following is in the nature of a summary statement: “We have dealt
at some length already with the work of the transmitting devas upon the three
planes in the three worlds, and with that of the devas connected with those
relatively permanent focal points–the permanent atoms within the causal
periphery. We can now consider the group of builders who, responding to the
note of the transmitting agencies and to the initial vibration of the second
group of builders concerned with the triple lower self, begin the work of
aggregating and moulding the living substance necessary for egoic manifestation
upon the lower planes”.
Discuss the devas related to the permanent atoms as a “second group of builders”.
Do you think these devas are, correspondingly, related to the second aspect of
divinity? Is “aggregating” and “moulding” the work of the second group? If not,
how is their function different from that of the ‘aggregators’ and ‘moulders’?
172.
p.
941: In the following, D.K. recapitulates the three primary stages in the
process of creating a human being: “We have seen that the first three stages of
the egoic work are:
1. The sounding of the appropriate
note, which note is indicative of man's place in evolution, and of the nature
of his ‘psyche,’ or Ego.
2. The transmission of this note
by the solar Angel, and the three groups of devas connected with the three
permanent atoms.
3. The vibration set up within
these atoms which is in line with the note sounded, and which becomes so strong
as to make itself felt in the surrounding deva substance, thus awakening
response”.
Do you think that the note sounded is the sounding of the full Egoic note? Or,
since the entire Ego can never be fully incarnated, is the sounding only
partial, embodying that which is to
be incarnated? Are the “three groups of devas connected with the three
permanent atoms” to be considered transmitting devas? Are they different from
what has been called the devas “concerned with” the mental unit, the astral and
physical permanent atoms? (See p. 936)
173.
p.
941: Further important correspondences are brought forward in the following:
“These may be considered as the three primary stages, and we find demonstrated
(in connection with the microcosm) the three factors of sound, colour and
vibration, which, under the Law of Analogy, reflect the three aspects of the
macrocosm. Here too is found a resemblance to the work of the first three
Sephiroths of the Kabbalah,–the primary stage of manifestation finding its dim
reflection in the work of the Ego in the three worlds”.
How can sound, color and vibration be related to these three primary stages?
How would you correlate sound, color and vibration with the first three aspects
of divinity, and why? Connect, as D.K. suggests, the work of the “first three
Sephiroths” of the Kabbalah to the three primary stages. What do you learn.
What is meant by the thought that the “primary stage of manifestation” finds
its dim reflection in the work of the Ego in the three worlds?
174.
p.
941-942: The following section discusses the second stage of the building
process: “The second stage now takes place, in which the work of building
proceeds until the microcosm, man, makes his appearance upon the physical
plane. This is succeeded by a third stage of evolution, in which the psychic
nature of man is to demonstrate through the medium of the created forms. Then
the next two groups of Sephiroth are seen reproduced in man. He is demonstrated
to be nine from another angle but we are only concerned in this section with
the builders of the form”.
What would be a clear way of characterizing the three stages of the building
process being discussed in this part of the book? Would you say that the “third
stage” here discussed proceeds after
physical birth? Why or why not? What are the next two groups of Sephiroth? Name
them and those activities over which you believe they preside. How is it
possible to look at man so he amounts to a “nine”? Would you say that the next
two groups of Sephiroth are both triads, or is there a case for considering one
of them a quaternary? Why?
175.
p.
942: The following selection details the builders of the form and adds some
very interesting information about these builders: “These groups of builders
are four in number:
1. The builders of the mental
body.
2. The builders of the astral
body.
3. The builders of the etheric
body.
4. The builders of the dense
physical.
Each of these groups can be subdivided into four or seven or three, according
to the plane concerned. Students must remember that matter from the two lowest
subplanes of the physical and of the astral planes are never built into the
human body as now constituted; it is of too low a vibration, and too coarse a
grade for even the lowest type of men on earth at this time. It must be pointed
out also that in the average man, the matter of some subplane will preponderate
according to the depth of his nature and his place on the ladder of evolution”.
How would you divide the groups into “four or seven or three”? While, perhaps,
it can be understood how matter of the two lowest astral subplanes is not built
into the astral body of man, how can the builders avoid building in matter of
the two lowest physical subplanes (the liquid and the dense)? Either that, or it
becomes necessary to reconsider the nature of the physical body of man, for
indeed, man seems to have liquid and dense material in his physical body? How
would you explain this? What do you think is the meaning of the preponderance
of matter of some subplane in every man? Is D.K. speaking of a preponderance
within each of the vehicles? What is meant by “the depth of his nature”?
176.
p.
942-943: The following selection discusses the relationship existing between
various builders, the Lords of Karma and karmic agents:
“The ‘builders’ of the human body work under the direction of one of the Lords
of Karma from the lowest group. These Lords are to be found in three groups,
and a Lord out of the third group has the work of superintending the builders
of the human being on the three planes. Under Him are to be found certain
karmic agents, who again are divided into the following groups:
1. Three karmic agents responsible
to the karmic Lords for the work on the three planes.
2. Five karmic Lords who work in
close connection with the Manus of the various races, and who are responsible
for the correct building of the varying race types.
3. Karmic agents responsible for
the subrace types of the present time.
4. Certain intermediary agents who
represent (within these three groups) the seven Ray types.
5. Those agents of the good Law
who are connected specifically with the work of the etheric centres, and their
response to the different planetary centres.
6. The keepers of the records”.
Why is it suitable that the builders of the human body be under the supervision
of a Lord of Karma from the third and lowest group? When we read of
responsibility for “correct building”, what kind of planetary influences
(conditioning these Lords of Karma) are suggested? To which races do you think
the five karmic Lords are assigned? Why? What do you think may be the function
of those agents who represent the seven Ray types? How can karmic law work out
through etheric centers? When you read this six point tabulation, what thoughts
occur to you anent the organization of the execution of karmic process?
177.
p.
943: The following paragraph deals with the Ego and its relations to karmic
agents: “These various intelligences manipulate the building forces through the
medium of streams of energy, which streams are set in motion when the Ego
sounds his note. It must be remembered that in more or less degree upon his own
plane the Ego is aware of his karma, and of what must be done to promote growth
during the coming incarnation. He works, therefore, in connection with these
Lords, but is only directly in touch with an agent of the sixth group and of
the fourth. Through these two the work proceeds as far as the Ego is
individually concerned, and they set in motion for him (after he has sounded his note) the machinery of the Law”.
Discuss the concept of the manipulation of force via “streams of energy”. When
it is said that the “upon his own plane the Ego is aware of his karma”, of whom
or what are we speaking? Is it the Solar Angel who is aware of the karma of its
personality? Or is it the human soul (in a state of expanded consciousness
within the causal body) who is aware of the karma of the personalities within
which it has been immersed over millennia? Why should the Ego’s direct contact
with karmic agents be limited to those of the fourth or sixth group? Why should
the Ego not be individually concerned with the karmic agents of the fifth
group? Why is the setting in motion by the karmic agents of streams of
manipulative energy dependent upon the sounding of his note by the Ego? What is
the meaning of the phrase, “the machinery of the Law”?
178.
p.
943: The following is of great technical interest: “The builders of the human
personality again are divided into seven main groups; all devas, just as is the
case with the human Monads, come under one or other of the seven Rays, and are
responsive to one or other of the seven logoic streams of fiery energy.
According to a man's egoic Ray, so will be the type of deva substance
influenced”.
How are these seven groups of builders of the personality organized? By ray?
Have these seven groups been discussed previously in the text? Further, do you
father from study of this section that the human Monad can be found upon each
of the seven rays? Why or why not? Do the “seven logoic streams of fiery
energy” emanate from the Monads? What are the implications of the last sentence
concerning the correlation between a mans egoic Ray and a specific kind of deva
substance?
179.
p.
943-944: The following discusses the relationship of the devic builders to
certain elementals: “These builders work with certain elementals, but it is
only upon the physical plane that any idea can be given as to their nature and
work. These elementals are the little entities who, adhering to the plan as embodied
by the builders, blindly construct the fabric of the body, and form the sheaths
through which the Ego is to express himself. On the etheric planes they build
the real ‘form’ out of etheric substance, and produce the sheath of intricate
lines of interlacing fiery strands, which is in reality an extension of the
sutratma, or life thread. As it is woven and interlaced it becomes vitalised
with the life energy sent down from the Ego, just as Shiva, the Father, gives
to the Son the real ‘bios’ or life, while the Mother warms, builds, and
nourishes the body”.
Why is it that only upon the etheric plane can any idea be given as to the work
of the deva builders with the elementals? What do you think of the definition
of the elementals as given above? What do you learn? What is the meaning of the
phrase, “the plan as embodied by the builders”? Why the word, “embodied”? Why
is the etheric body called the “real form”? When you think of your physical
form, do you think in this manner? What are “fiery strands”, etherically
speaking? What are the implications of the thought that the etheric body is “in
reality an extension of the sutratma”? What, to you, is the meaning of the
vitalization by the Ego of the etheric body? Is this different from the manner
in which the etheric body is vitalized by prana? Discuss the process whereby
Shiva, the Father, gives to the Son the real “bios” of life, while the Mother
warms, builds and nourishes the body. How would you define the term, “bios”, as
used in this context?
180.
p.
944: The following selection offers important information about the sutratma:
“The work of the etheric elementals reaches its primary consummation when the
sutratma is connected with the three centres of the physical nature within the
cranium–the pineal gland, the pituitary body, and the alta major centre.
Occultly, the most important connection is the entrance of the sutratma into
the centre at the top of the head, that through which the life of the etheric
body withdraws at the moment of death. This is the vital point. The ‘thread’ of
life there, by the time the seventh year is reached, has divided itself into
three branches, reaching out to the three centres. The realisation of this fact
will eventually prove of much interest to scientists. A good deal of imbecility,
or of arrested development will be found to have its origin in the etheric
connection with these three centres. The etheric web is literally the fine
network of fiery threads which spreads itself over the centre, and forms an
area of fairly large dimensions. It separates the two bodies, astral and
physical. A similar corresponding area will be found in the solar system.
Through it the cosmic forces must pass to the different planetary schemes”.
Discuss the manner in which the work of the etheric elementals reaches its
“primary consummation”. From what is presented here, is it to be assumed that
the sutratma is not necessarily (at the outset of the human developmental
process) connected to the pineal gland, the pituitary body and the alta major
center? Discuss the manner in which the etheric body can withdraw through the
top of the head via the sutratma at the moment of death. Why should scientists
be interested in the threefold division of the thread and its outreaching to
the three centers? What are the implications of the “fine network of fiery
threads which spreads itself over the center”? What might be the correspondence
to this in the solar system? Why would that be important?
181.
p.
944-945: In the following two paragraphs, the nature of the elemental groups of
the lower three subplanes of the systemic etheric-physical plane is discussed.
“The elemental groups of the dense physical plane who are swept into activity
by the builders, are three in number:
a. The gaseous elementals.
b. The liquid elementals
c. The strictly dense.
One group concerns itself with the fiery channels, with the fires of the human
body, and with the different gases to be found within the human periphery.
Another group is to be seen working in connection with the circulatory system,
and with all the liquids, juices, and waters of the body; whilst the third is
largely involved in the construction of the frame, through the right
apportioning of the minerals and chemicals. A hint in connection with medicine
is here to be found; it is occultly true that just as the liquid devas and
elementals are closely related to the vegetable kingdom, and both to the plane
of the emotions, the logoic liquid body, so the ills of men which affect the
circulatory system, the kidneys, the bladder, and the lubrication of the
joints, will find a CURE in vegetable constituents and above all in the right
adjustment of the emotional nature”.
Discuss the relation between the gaseous elementas and the “fires of the human
body”. Considering the work of the liquid and ‘dense’ elementals in the
construction of the human body, how can it be said that matter of the two
lowest physical subplanes is never built into the human body? Explain the
associations which lie behind the hint which D.K. gives concerning the cure of
the physical ailments mentioned above.
182.
p.
945: In the following, D.K. tabulates different factors which must be
considered when the topic of the physical elementals in under investigation:
“Several influences other than those mentioned have to be considered when the
subject of the work of these builders of man's body is under discussion. Not
only are they affected by:
a. A man's note,
b. The colour poured forth by the
transmitting agents,
c. The karmic agents,
but they come under:
d. Group karma and vibration which
will sweep in another group of agencies and builders, and thus affect a man's
bodies,
e. Racial karma, an extension of
the above,
f. Forces playing upon the planet
from another scheme, or through the formation of a systemic triangle,
g. A cosmic triangle of force of
some specific kind which may bring in entities and energies of any particular
scheme incident upon the karma of the planetary Logos”.
What thoughts come to you when you consider this tabulation of influences? What
can you surmise about the future study of genetics in light of the information
presented in this tabulation?
183.
p.
945-946: In the following paragraph the intricacy of man’s construction is
discussed: “It will, therefore, be apparent to the student how intricate this
subject is and how truly each man is the outcome of force of some kind–egoic
primarily, but also planetary, and even systemic. Yet withal, no man is ever
put into circumstances which are insurmountable, once he has reached the point
where he has intelligently put
himself on the side of evolution, or of God. Prior to that he may, and will, be
driven by the gales of circumstance; the press of group and racial karma will
force him into situations necessary for the process of awakening him to his own
innate possibilities. Once he becomes the conscious builder himself, seeking to
control the forces and builders of his lower nature, and to construct the
Temple of Solomon, then he is no longer subject
to the earlier conditions. He becomes a ruler, a builder, and a transmitter,
until the time comes when he is one with the solar Angels, and the work of
human evolution is accomplished”.
Why does D.K. say that man is primarily the outcome of egoic force? How
important are the other contributors to his structure and process? How can it
be guaranteed that no man will ever be put in insurmountable conditions? What
planets are involved in man’s capacity to “intelligently
put himself on the side of evolution, or of God”? Define “the gales of
circumstance”. Define “the press of group and racial karma”. What makes it
possible for a man no longer to be “subject
to the earlier [limiting] conditions”? In what way does a man become a solar Angel? Why does this
becoming signal the accomplishment of the work of human evolution? Is an initiate
of the fourth degree a solar Angel? Why or why not?
184.
p.
946: In the following, the Tibetan offers a summary statement: “What has been
said above is very superficial, and only that has been imparted which has a
profound significance for man at this time. Much must be inferred, and more
must be arrived at under the Law of Correspondences. It must ever be borne in
mind likewise that our basic conception is one of fiery energy, of force centres set in motion, and kept in active vibration, by the pulsation of still
greater centres. Every form is built of fiery atoms, or energetic lives,
through the agency of greater lives, and is held in coherent form within the
still greater sheaths,–that greater sheath being to the lesser what the
macrocosm is to the microcosm”.
Why do you think the Tibetan calls what has been thus far said on these
subjects, “superficial”? Why does He leave much to inference? Discuss the
thought that “our basic conception if one of fiery energy”. Why are atoms called “fiery atoms”?
185.
p. 946-947:
D.K. continues with his summarizing thoughts:
“All these groups of building lives may be divided into three groups of energy
units, and their nature deduced from the phrases:
1. Groups of lives animated by
dynamic energy.
2. Groups of lives animated by
radiant energy.
3. Groups of lives animated by
atomic energy.
These again are the sumtotal of the three fires, electric fire, solar fire and
fire by friction. In terms of the cosmic physical plane, the correspondence to
the systemic plane can be seen in the following tabulation:
1. Dynamic energy electric
fire atomic
subplane. First
etheric
substance.
Plane
adi.
2. Radiant energy solar
fire three
cosmic etheric
levels.
Logoic etheric
body.
3. Atomic energy fire
by friction three planes of
the three
worlds.
Logoic dense
vehicle.
Each plane will be found to
reflect this order in an interesting manner”.
Discuss the three terms, “dynamic energy”, “radiant energy” and “atomic energy”
and their interrelationships. Which of the groups of devas studied in the
foregoing pages should be categorized under which of these three categories?
Why is the division of these energy aspects according to the formula, “1‑3‑3”,
the correct division? To what extent are you, in your life, working with either
radiant energy or dynamic energy? Or is even the Monad an aspect of “radiant
energy” correlating to solar fire? Explain. If every plane reflects the above
order in an interesting manner, give an example of an interesting reflection?
Focus, for instance, upon the mental plane, with its usual vision of 3‑4.
What do you learn from dividing it as 1‑3‑3, as suggested above?
A Treatise on Cosmic Fire Questions
Semester 8 Section 2: p.
947-963
Man as a Creator in Mental
Matter
1.
p.
947: The following paragraph focuses upon the “Creation of Thought Forms”:
The subject we are now to deal with cannot be handled too explicitly on account
of the attendant dangers. In the creative processes man is dealing with electrical
phenomena of some kind, with that which is vitally affected by each thought
emanating from him, and with those lesser lives who (aggregated together) form,
from certain angles of vision, a source of very real danger to man”.
What is the cause of D.K.’s reticence when dealing with this subject? In what
way can the “lesser lives” of which He speaks, for a source of very real danger
to man?
2.
p.
947: The following statements are of great import: “a. Much that is to be seen now of a distressing nature in the world can be
directly traced to the wrong manipulation of mental matter by man; to
erroneous conceptions as to the nature of matter itself, and to dangerous
conditions brought about by the united creative attempts of human beings down
the centuries”.
These are fascinating thoughts. The Tibetan’s statement has three parts.
Analyze each part and justify, according to your assessment, why each part may
be true? How can “wrong manipulation of
mental matter”, “erroneous conceptions as the nature of matter itself” and,
lastly, “united creative attempts of human beings down the centuries” have led
to present world distress?
3.
p.
947-948: In the following paragraph, D.K. speaks of misunderstandings which
have arisen: “Misunderstandings have arisen as to the purpose of the vital
fluids of the universe and this has added to the distress, as have certain
distortions of the astral light, producing a subsidiary or secondary glamour,
or reflected light which intensifies the maya already created. This secondary
reflection has been produced by man himself in the evolutionary attempt to
balance the pairs of opposites, and has produced a condition which must be
surmounted before the true occult balancing begins. It might be regarded as the
sumtotal of that great manifestation (created only by man) called ‘The Dweller
on the Threshold’."
What does D.K. mean by the “vital fluids of the universe”? Why are
misunderstandings anent these vital fluids dangerous to human development? What
is the “astral light”? What does D.K. mean by “distortions of the astral light”
and how has this distortion arisen? How can “reflected light” intensify the
maya already created? Can you give a practical example? What is the nature of
the “secondary reflection” created by man? Why must it be balanced before “true
occult balancing begins”? What is
true occult balancing? Why does D.K. say that the Dweller on the Threshold was
created by man? What is the correct attitude towards the Dweller on the
Threshold?
4.
p.
948: In the following selection, the Tibetan elaborates upon the nature of the
Dweller: “One of the greatest impediments upon the Path of Return and one for
which man is distinctly responsible within occult limits are those animated
forms which he has produced ever since the middle of the Atlantean root race
when the mind factor began slowly to assume increasing importance. The
selfishness, the sordid motives, the prompt response to evil impulses for which
the human race has been distinguished has brought about a condition of affairs
unparalleled in the system. A gigantic thought form hovers over the entire
human family, built by men everywhere during the ages, energised by the insane
desires and evil inclinations of all that is worst in man's nature, and kept
alive by the promptings of his lower desires. This thought form has to be
broken up and dissipated by man himself during the latter part of this round
before the conclusion of the cycle, and its dissipation will be one of the
forces tending to the production of interplanetary pralaya”.
Why did this great and impedimentary form begin to arise only during the
Atlantean root race? What has the mind factor to do with its arising? D.K.
speaks about a “condition of affairs unparalleled in the system”‑a
condition which arose because of man’s prompt response to evil. What thoughts
come to you when you ponder this statement? When the Tibetan uses a word like,
“insane”, what exactly do you think He means? How is this “gigantic
thoughtform” kept alive? What, exactly, is the feeding process? Why must the latter
part of this round see the breaking
up and dissipation of this thoughtform? What is the meaning of “interplanetary
pralaya” and why should the destruction of the Dweller thoughtform, contribute
to the onset of this pralaya? Does this mean that this thoughtform will not
exist in the fifth round? If not, what can one say about the climactic battle
between the White Lodge and Black Lodge scheduled for the fifth round?
5.
p.
948: In the following selection, D.K. talks about the attitude of the Hierarchy
towards the Dweller: “It is this piece of creative bungling, if so it might be
called, which the Great Ones are occupied in destroying. Under the Law of Karma
it has to be dissipated by those who have created it; the work of the Masters
has to be carried on, therefore, indirectly, and must take the form of
illuminating the sons of men in gradually increasing degree, so that they can
see clearly this ‘Dweller on the Threshold’ of the new life, and the antagonist
who stands between the fourth kingdom of nature and the fifth”.
Comment upon the unusual term used to describe humanity’s Dweller: “this piece
of creative bungling”. In what ways do you think the Great Ones are involved in
destroying the Dweller? Do you think it is Their task to do so? Why or why not?
What law is demonstrated in the fact that the creators of the Dweller must
destroy it as well? In what specific way does the illumination of a human being
help him see the Dweller? Why is the Dweller called the “‘Dweller on the
Threshold’ of new life”? In what way does the Dweller stand between the fourth
kingdom of nature and the fifth? Have you recognized the Dweller in your own
life? How can you be sure? What are you doing about it?
6.
p.
948-949: In the following section the role of aspirants, disciples and initiates
in destroying the Dweller is discussed: “Every time a son of man stands upon
the Probationary Path Their work is facilitated, for it means that one small
stream of life-energy is directed into new channels, and away from the old
stream, which tends to vitalise and feed the evil form, and one more conscious assailant can be trained to
co-operate in the work of destruction. Every time an initiate is admitted to
the Lodge degrees, it means that a new and powerful agent is available for the
bringing down of force from higher levels to aid in the work of disintegration.
In the comprehension of these two methods of aggressive work (that of the
aspirant and the initiate) will come much of vital interest to the careful
student of analogy. Here lies the clue to the present problem of evil, and to
the vitality of the hold which the matter aspect has on the spiritual”.
Discuss the concept of directing streams of life energy into new paths, and
thereby devitalising the Dweller. Give your interpretation of the phrase, “one
more conscious assailant”. In what
way is an initiate’s effectiveness against the Dweller more powerful than an
aspirant’s? The aspirant and initiate work in two different ways with respect
to dissipating and destroying the Dweller. Contrast these methods and see if
you can reveal that which is “of vital interest to the careful student of
analogy”. What do you think is “the clue to the present problem of evil”?
7.
p.
949: In the following selection is discussed one of three ways in which that
“gigantic thoughtform”, the Dweller on the Threshold (the product of man’s
ignorance and selfishness) is kept alive:
“First, by the aggregate of the evil desires, wicked intentions, and selfish
purposes of each individual man. Every wrong thought, when embodied in speech
or manifested in action on the physical plane, goes to swell the proportions of
this evil entity”.
Is it only when wrong thoughts or evil intentions are embodied in speech or
manifested in action that the Dweller is fed? If so, why should this be the
case? If not, why not?
8.
p.
949: In the following selection is discussed one of three ways in which that
“gigantic thoughtform”, the Dweller on the Threshold (the product of man’s
ignorance and selfishness) is kept alive:
“Second, by the fostering care of the brothers of the shadow, and those
representatives of what may be called ‘cosmic evil’ who (under the karma of the
fourth or human family, in this fourth round), assume stupendous
responsibilities, make possible the secondary vitalisation of the thought form
and produce conditions of such a dire description that under law rapid
crystallisation supervenes, and ultimate destruction becomes possible. Students
would do well to broaden their concept as to the purpose of evil and the place
the evil forces play in the general scheme”.
Who are “the brothers of the shadow” and are they different from the
representatives of cosmic evil here mentioned? What, exactly, is cosmic evil? What, do you suppose, is
the nature of the “fostering care which contributes to the vitality of the
Dweller? Why does D.K. speak of the representatives of cosmic evil as assuming
“stupendous responsibilities”? What could be those “conditions of such a dire
description” that crystallization would, under the law, rapidly supervene? Following
D.K.’s advice, address yourself to the question of the “purpose of evil”. What,
do you suppose, philosophically, is the role and place of the evil forces
within the general scheme?
9.
p.
949-950: : In the following selection is discussed one of three ways in which
that “gigantic thoughtform”, the Dweller on the Threshold (the product of man’s
ignorance and selfishness) is kept alive:
“Third, by the energy still extant and the vibration still to be felt which is
the persistence of force from an earlier solar system, and an emanation from
that which is no longer considered in this solar system to be a principle”.
What, if anything, can be done about this third cause of Dweller-vitalization?
To what extent do you think the cosmic-moon (which is to our solar system as
the moon is to the Earth) is involved in this vitalization?
10.
p.
950: In the following, there is a summary related to the methods of overcoming
the Dweller: “These three factors are the main ones to be considered by the
Great Ones in Their work of enabling men to break loose from the influence of
this self-imposed form, to destroy that which they have themselves constructed,
and to shake themselves free from the illusion cast by the persistent vampire
which they have nourished and strengthened for millennia of years”.
Explain the role of the Dweller on the Threshold as a “persistent vampire”.
Have you, individually, every experienced the vampiristic effect of the
Dweller?
11.
p.
950: The following selections points out one of four ways in which the Great
Ones are combating the Dweller. What illumination comes to you as you ponder
this method?
(“1) By the strength of Their united thoughts and meditations”. How does this
work? When are these united thoughts and meditations undertaken? Are we
speaking here of “Conclaves”? Or of spiritual festivals?
12.
p.
950: The following selections points out one of four ways in which the Great
Ones are combating the Dweller. What illumination comes to you as you ponder
this method?
“(2) By the work of the Hierarchy in training and teaching individuals, who
thus break away from blind group activity, and become conscious centres of
force and co-operators in the work of destruction. This work has to be carried
on from mental levels. Hence the training of disciples to meditate and work in
mental matter”.
What is the meaning, in this context, of “blind group activity”? What does it
take a mental focus to break away from such activity? What astrological sign do
you sense as involved in this training? What role has the first initiation in
this training? In what way are disciples and initiates trained to work in
mental matter? Do you work in mental matter? How do you know?
13.
p.
950: The following selections points out one of four ways in which the Great
Ones are combating the Dweller. What illumination comes to you as you ponder
this method?
“(3) By the use of certain mantrams and words which bring in interplanetary
force of the fourth order. This force is then directed towards this distorted
creation of the fourth Creative Hierarchy (the fourth or human kingdom) and
tends to augment the work of destruction. Much of this work is carried on by
the Nirmanakayas”.
What, do you suppose, is “intermediate force of the fourth order”? With what
systemic law may such force be associated and why? How, principally, does the
work of destruction proceed? Why are the Nirmanakayas in a position to carry
forward this kind of work? Review what you know about the work of the
Nirmanakayas. What other kinds of work do they do? Is there work more constructive
or destructive? Why?
14.
p.
950-951: The following selections points out one of four ways in which the
Great Ones are combating the Dweller. What illumination comes to you as you
ponder this method?
“(4) By stimulating the egoic bodies of men so that the solar Angels may carry
on with greater precision and force their conflict with the lunar gods. This is
the true war in heaven. As the solar Gods descend ever nearer to the physical
plane, and in their descent assume a steadily increasing control of the lunar
natures, the thoughts and desires of men are consequently purified and refined.
The solar fires put out the lunar light, and the lower nature is eventually
purified and transmuted. In time the solar Angels blaze forth in all their
glory through the medium of the lower nature on the physical plane, that lower
nature providing fuel to the flames. The hated ‘Dweller on the Threshold’ thus
gradually dies for lack of sustenance, and disintegrates for lack of vitality,
and man is set free”.
Is it a different process to stimulate the “egoic bodies of men” than it is to
stimulate the Solar Angels? What thoughts occur too you when (thinking about
the Solar Angels) you contemplate the phrase “their conflict with the lunar
gods”? In what different ways can the term, “war in the heavens” be used?
Discuss the process by which “the solar fires put out the lunar light”. What
occurs when the “solar Angels blaze forth in all their glory through the medium
of the lower nature [of man] on the physical plane”? When does it happen? What,
specifically, is occurring when the lower nature provides “fuel to the flames”
of the solar-Angelic blaze? Do you think the “Dweller on the Threshold” is
“hated”? Do you “hate” the Dweller on the Threshold? Why or why not? Discuss
the process whereby the Dweller dies for lack of vitality.
15.
p.
950 (footnote): What illumination comes to you from pondering the names of the
Solar Angels as given in this footnote:
“The Solar Gods are the ‘Fallen Angels.’ S. D., II, 287.
a. They warm the shadows . . . the human bodies.
b. They in their turn are warmed by the Monad, or Atma.–S. D., II, 116, 117,
284.
c. They are the Serpents of Wisdom.–S. D., II, 240.
d. Their nature is Knowledge and Love.–S. D., II, 527.
e. They come in from the cosmic mental plane.–S. D., III, 540”.
In what way are the Solar Angels “Fallen Angels”? Fallen from where to where?
What is the nature of the ‘warming’ for which the Solar Angels are responsible
with respect to the human being? Why is the Monad called Atma? Is this
technically correct? Do the Solar Angels, in fact, come from the cosmic mental
plane? Why or why not?
16.
p.
951: D.K. offers a second statement of great importance (following upon the one
offered on p. 947): “b. At present much
of the manipulation of mental matter and its direction into forms of some kind
or another emanates from lower levels, and is the result of powerful desire
based on physical attraction. The desire bodies, and not the mental bodies of
the majority of men are the most powerful, and set up such a strong vibration
(due to the force of two groups of lunar lords) that the third group of lunar
entities who construct the mental body are swept into a willing response, and
the whole threefold lower nature is immediately engaged in the dire process of
feeding the dreaded ‘Dweller.’ This direction of energy follows the line of
least resistance. One of the primary works of the Ego, as we well know, is to
impose a new rhythm upon his shadow and reflection, the lower man, and it is
this imposition which in time deflects energy away from man's distorted
creation, and brings his vibration into tune with that of his solar Angel”.
Discuss how mental matter can be manipulated and directed into forms on the
basis of “powerful desire based upon physical attraction”. Give your
understanding of the results of such low manipulation. By what means do two
groups of lunar entities overpower the third and higher group (the mental
group)? When this overcoming of the mind by the lower nature occurs, is the
overcoming tantamount to “feeding the dreaded ‘Dweller’”? Have you ever
experienced this process with your energy system? If so, describe the
experience. What is the nature of the “new rhythm” imposed by the Ego upon the
shadow, and how does this new rhythm operate to deflect energy away from the
Dweller and into tune with the Angel? Again, what individual experience do you
have of this happening within your own energy system?
17.
p.
951: The footnote on this page speaks of the imprisonment of the Ego or Solar
Angel.
“The Ego, or Solar Angel is imprisoned.–S. D., I, 621.
a. It has to liberate itself from the thralldom of sensuous perception.
b. It has to see in the light of the one Reality.
c. See S. D., II, 578.
d. To redeem humanity.–S. D., II, 257.
e. To endow him with human affections and aspirations.–S. D., II, 257.
f. They give to men intelligence and consciousness.–S. D., I, 204”.
In what sense is it the Solar Angel who is really imprisoned? Is the Ego the
same as the Solar Angel? Is the Solar Angel not also relatively free upon its own planes of activity? If
it is not the Solar Angel, per se, who is liberating itself from sensuous
perception or is endeavoring to see in the light of the one Reality, who is it? Yet, points d., e., and f. do
seem to be the prerogatives and responsibilities of the Solar Angel, do they
not? Explain.
18.
p.
951-952: The following paragraph deals with the issue of responsibility and
irresponsibility: “The devas who are the sumtotal of the energy of substance
itself care not what form they build. They are irresponsibly responsive to
energy currents, and theirs is not the problem of dealing with sources of
energy. Therefore, the place of man in the cosmic plan becomes more vital and
apparent when it is realised that one of his main responsibilities is the direction
of energy currents from the mental plane, and the creation of that which is
desired on higher levels”.
Why do the devas “care not”? Explain the words “irresponsibly responsive”.
Contrast the nature of man and deva in relation to directing energy currents.
What responsibility is placed upon man through the knowledge of the devas’
irresponsibility? Do you think that all
devas are irresponsible in the manner described here? Explain.
19.
p.
952: The following selection discusses the development of man’s creativity:
“Men, as a whole, are undergoing evolutionary development in order that they
may become conscious creators in matter. This involves:
A realisation of the archetypal plan,
An understanding of the laws governing the building processes of nature,
A conscious process of willing creation, so that man co-operates with the
ideal, works under law, and produces that which is in line with the planetary
plan, and which tends to further the best interests of the race,
A comprehension as to the nature of energy, and an ability to direct energy
currents, to disintegrate (or withdraw energy from) all forms in the three
worlds,
An appreciation of the nature of the devas, their constitution and place as
builders, and of the words and sounds whereby they are directed and
controlled”.
Explain each one of these five points in your own words. Evaluate your own
relationship to each of the five. Where do you stand? Do you understand them
and are you accomplishing what each of these points suggests must be
accomplished? Where are there difficulties or deficiencies?
20.
p.
952-953: In the following, the Tibetan speaks of the future death of the
Dweller: “When the energy currents of the human family are directed from egoic
levels only, when desire is transmuted, and the fifth principle awakened and
finally illuminated by the sixth, then and only then will the strength of the
impulse emanating from lower levels die out and the ‘Dweller on the Threshold’
(who now haunts the human family) likewise die. In other words, when the dense physical
body of the planetary Logos (composed of matter of the three worlds of human
endeavour) is completely purified and vitalised by the force of the life
flowing from etheric levels, and when all His centres (formed of human units)
are fully awakened, then will those centres be channels for pure force, and
such an entity as the ‘Dweller’ be an impossibility”.
What is the initiatory level at which the requirements stated at the beginning
of this paragraph become possible? Why? What is the practical meaning of the
state in which the “fifth principle [is] awakened and finally illuminated by
the sixth”? When the impulses emanating from the lower levels die out, will the
Dweller necessarily die? Why does the Tibetan say the Dweller “haunts” the
human family? Why “haunts”? Apparently the Tibetan is speaking about the death
of the Dweller on the Threshold of all of humanity. At what point (against
the background of rounds and races) do you think the developments of which He
speaks in the last sentence will be consummated? Why?
21.
p.
953: In the following, the Tibetan speaks of the individual Dweller: “All that
I have here said anent this ‘Dweller on the Threshold’ of the Path between the
two great kingdoms, the fourth and the fifth, can be studied by the student with
a personal application. Facing each earnest aspirant to the Mysteries is that
vitalised form which he has himself constructed and nourished during the course
of his previous incarnations, and which represents the sum total of his evil
desires, motives and thoughts. For ages it has vampirised him, and for ages it
has represented that which he has failed to achieve. It affects not only
himself but also all those units whom he contacts and meets. In its destruction
he has to pursue methods similar to those followed by the Great Ones, and
through the increasing power of his solar Angel, through the force of his Ego,
and through a study of law, the knowledge of the power of sound, and the
control of speech, he will eventually bring about its disintegration. The old
Commentary says:
“The solar Angel must put out the light of the lunar angels and then for lack
of warmth and light, that which has served to hinder no longer is.”
Discuss the idea that for ages the sumtotal of a man’s evil desires, motives
and thoughts have vampirized him. How has this sumtotal represented for a man
what he has failed to achieve? In what way does a man’s dweller affect all
those he contacts and meets? How should the individual (aware of how the Great
Ones go about contributing to the destruction of the Planetary Dweller) arrange
for the destruction of his own Dweller? In the section above the “power of the
solar Angel” seems to be differentiated from the “force of his [a man’s] Ego”?
Do you believe this distinction is real and meant to be brought to the
student’s attention? To what extent are you applying yourself to the
destruction of your Dweller by means of the methods recommended above? Do you
use one method more successfully than other? Are they any methods you are
ill-adept at using? What can you do about this? Are you doing it? Focus upon
each method listed above (i.e., the “power of the solar Angel”, “the force of
his Ego”, “a study of law”, “knowledge of the power of sound”, and the “control
of speech”. How does each of them act to bring about the disintegration of the
Dweller? Give your interpretation of the statement from the Old Commentary.
22.
p.
953: D.K. offers a third statement of great importance (following upon the ones
offered on pp. 947 and 951): “c. As yet
but few of the human family work deliberately and consciously in mental matter
only. The energy exerted by men is mostly kama-manasic or desire coupled
with lower mind, with a preponderance, as might be expected, of desire force.
This is to be inferred from the second statement”.
Is it desirable to work deliberately and consciously in mental matter only? Why
or why not? Should this apply to the artist as well? Why or why not? Do you work deliberately and consciously in
mental matter only, or is the energy exerted by you kama-manasic? On what basis
do you evaluate? What are you doing to become a deliberate and conscious worker
in mental matter?
23.
P.;
953-954: In the next selection, D.K. talks about the trend of the race with
respect to building in mental matter: “The whole trend of evolution is to bring
about ability to build in mental matter, and two things lie ahead of the race:
First.
The gradual dissipation of the indefinite masses of kama-manasic matter
which surround practically every unit of the human family, producing a
condition of murkiness and fog within, and around, each aura. Gradually this
will clear away, and men will be seen surrounded by clear-cut thought forms,
characterised by a distinctive vibration and distinguished by a particular
quality incident to a man's ray and therefore to his type of mind”.
Can you ‘feel’ the presence of the indefinite mass of kama-manasic matter
described above? What will be the result of murkiness and fog within the aura?
Can you feel or detect this in others? How do you know when you contact it?
Have you experienced anything of the revelation which can be expected with
kama-manasic matter is cleared away? When “a man’s ray” is mentioned here,
which ray do you think it is‑soul, personality, mental? Is there a
connection between a man’s soul ray and his mental ray? How would you describe
the connection?
24.
p.
954: In the following, D.K. continues with the description of the two things
which lie ahead of the race:
“Second. The aggregate of human
thought forms which now are of a personal character, vibrating around each
human being as the planets vibrate around the sun, will tend to approximate a group centre. Thought energy, which now
emanates from each human being as a comparatively weak stream of an indefinite
conglomeration of mental matter, of no particular character, forming no
particularly distinct forms and persisting in animating those forms for but a
brief period, will be directed towards the creation of that desired by the group, and not solely towards that
desired by the unit. This is the basis very largely, for the antagonism that
all constructive thinkers and group workers
encounter. The stream of energy which they emanate, and which constructs vital
thought forms, runs counter to that of the masses of men, awakens opposition,
and produces temporary chaos”.
Contrast the usual mental state of the average man with the kind of more
advanced mental state here anticipated. Clarify the phrase‑”will tent to
approximate a group centre”. Do you
think this can happen under the influence of the sign Aquarius? Have you
noticed it happening in the case of some thinkers you know? Describe. What
would it mean if you were to put your thought apparatus at the disposal of the
group? How would this change your approach to your thought life? Discuss the
antagonism which “all constructive thinkers and group workers encounter”. Have you noticed group workers
encountering such antagonism? Why do you think it takes place? Have you encountered such? If so, is it
because you have been a thinker on behalf of the group? What is the locus of
your thought life?
25.
p.
954-955: In the following section, D.K. discusses the efforts of prominent
workers and thinkers: “The prominent workers and thinkers of the human family,
under the direction of the Lodge, are engaged in three things:
a. The imposition of the newer and
higher rhythm upon men.
b. The dissipation of the murky
clouds of half-vitalised indefinite thought forms which surround our planet,
thus permitting the entry of interplanetary force, and of force from the higher
mental levels.
c. The awakening within men of the
power to think clearly, to energise their thought forms accurately, and to hold
in vital form those thought constructions whereby they may attain their
objective, and bring about desired conditions upon the physical plane”.
How is a newer and higher rhythm imposed upon men? How, actually? How is the
dissipation achieved? How, actually? How are men actually taught to think,
energise and hold? Do you find that you, yourself, are engaged in one or all of
these objectives? If so, how do you go about it? What techniques do you use?
What has been your success or lack of success? How do you think you can
improve?
26.
p.
955: In the following section, D.K. continues to elaborate upon the method of
fulfilling the three objectives: “These three objectives necessitate a clear
comprehension among such vital thinkers and workers, of the power of thought;
of the direction of thought currents, of the science of thought building, of
the manipulation under law and order of mental matter, and of the process of
thought manifestation through the two factors of sound and vitalisation. It
involves likewise the ability to negate or render futile all impulses arising
from the lower self which are of a centralised and purely personal aspect, and
the faculty of working in group form, each thought being sent upon the definite
mission of adding its quota of energy and matter to some one stream which is
specific and known. This last is of
importance, for no worker for humanity becomes of real assistance until he
(consciously and with full knowledge of his work) definitely directs his
thought energy towards some particular channel of service to the race”.
Must a man be a “white magician” in order to fulfill these three objectives?
Why or why not? How does one “negate or render futile all impulses arising from
the lower self which are of a centralised and purely personal aspect”? How do
you or would you go about doing this? What has the capacity to work in group
formation to do with fulfilling these three objectives? Why is it important
that each thought be “sent upon the definite mission of adding its quota of
energy and matter to some one stream which is specific and known”? Do you think in this way? How should one who wants to think
in this way go about preparing himself to do so? Toward what channel of service
to the race do you direct your thought? In fact, how, precisely, do you go
about directing thought?
27.
p.
955: D.K. offers a fourth statement of great importance (following upon the
ones offered on pp. 947, 951 and 953): “d.
In all thought building, therefore, of a high order, men have several things to
do, which might be enumerated as follows:
First, to purify their lower desires so that they are enabled to see clearly in the occult sense. No man
has clear vision who is obsessed with his own needs, actions, and interests,
and unconscious of that which is higher and of group activity. This clear
vision brings about an ability to read, even if unconsciously at first, the akashic
records, and thus ascertain the point of departure for the new and incoming
thought impulses, an ability to lose sight of self interest in group interest,
and thus co-operate with the plan, and a faculty that enables him to become
aware of the keynote of the race, and aware of the ‘cry of humanity’."
Why do lower desires prevent a man from seeing
clearly in an occult sense? Explain the lack of clear vision in a man obsessed
by his own need, actions, and interests. Have you discovered these statements
to be true for you, when you compare you moments of clear vision with those of
dimmer vision? What, in this context, is the meaning of “clear vision” if it
gives the ability to read the akashic records? Do you think a special diet is
required of those who wish to achieve clear vision? How would the ability to
read the akashic records confer upon the magician the ability to “ascertain the
point of departure for the new and incoming thought impulses”? Why does an
understanding of the divine Plan necessitate that one “lose sight of
self-interest in group interest”? What do you suppose is the meaning of the
“keynote of the race”? What do you think the keynote of the race may be? From
all the above, do you think you are seeing
clearly? If not, what are you doing about it?
28.
p.
955-956: D.K. continues with what men must do to engage in thought building of
a high order:
“Next, to secure control over the mind. This involves certain important things:
A realisation of the nature of the mind and brain through concentration, an
understanding of the relation which should exist between the physical brain and
Man, the real Thinker on the physical plane, an ability, gradually developed
once the mind is brought under control through concentration, to meditate in
the occult sense, and thus bring through the plan from higher levels, ascertain
his individual share in the plan, and then co-operate in the work of some
particular group of Nirmanakayas. This is succeeded by a consideration of the
laws of energy. A man discovers how to build a thought form of a particular
quality and tone, to energise it with his own life, and thus have–on mental
levels–a small creation, the child of his will, which he can use as a
messenger, or as a means for the manifestation of an idea. Students will do well
to consider these points with care, if they seek to become conscious
operators”.
What, to you, is the practical distinction between the function of the mind and
brain? What is the relation which should exist between the brain and Man the
real Thinker? What does it mean to “meditate in the occult sense”? From what
“higher levels” is the plan to be brought through? Had you realized that your
efforts in the field of occult meditation were preparing you to “cooperate in
the work of some particular group of Nirmanakayas”? What, in this context, do
you think this cooperation means? How can one learn to build a thoughtform of a
particular quality and tone? Discuss the meaning of the phrase, “the child of
his will”. Have you created such children of the will? Do you know how to
‘raise them’? Do you know what to do with them? What is the meaning of the term
“conscious operators”? Support the thought that in the foregoing paragraph an
outline of the methods of the magical process has been presented.
29.
P.
p. 956: In the following paragraph, the Tibetan discusses the sending forth of
thoughtforms:
“Finally, having constructed a thought form, the next thing the servant of
humanity has to learn is how to send it on its mission, whatever that may be,
holding it through his own vital energy in its due form, keeping it vibrating
to its own measure, and eventually bringing about its destruction when it has
fulfilled its mission. The average man is often the victim of his own thought
forms. He constructs them, but is neither strong enough to send them out to do
their work, nor wise enough to dissipate them when required. This has brought
about the thick swirling fog of half-formed, semi-vitalised forms in which
eighty five percent of the human race is surrounded”.
How is the thought-servant of humanity to hold his thoughtform in due form
through the right use of vital energy? How, to keep the thoughtform vibrating
to its own measure? How, bring about its destruction? How does one become the
victim of one’s own thoughtforms? What kind of strength is required to send
thoughtforms forth to do their work? What kind of wisdom is required to
dissipate thoughtforms when they have performed their task? What has been the
unhappy result of average man’s inability to send forth or dissipate that which
has been constructed? Again the number “eighty-five percent” appears? Is there
any reason for thinking that this number relates to the number of human being
who are still under the sway of kama-manas? Why?
30.
p.
956-957: In the following paragraph, D.K. shows how the man who is a “thought
builder” must show forth the characteristics of the Logos:
“In his work as thought builder, man has to show forth the characteristics of
the Logos, the great Architect or Builder of the universe. He has to parallel
His work as:
The one who conceives the idea.
The one who clothes the idea in matter.
The one who energises the idea, and thus enables the form to preserve its
outline and perform its mission.
The one who–in time and space–through desire and love, directs that thought
form, vitalises it continuously, until the objective is attained.
The one who, when the desired end has been accomplished, destroys or
disintegrates the thought form by withdrawing his energy (occultly, the
‘attention is withdrawn,’ or ‘the eye is no longer upon’ it), so that the
lesser lives (which had been built into the desired form) fall away and return
to the general reservoir of deva substance.
Thus, in all creative work in mental matter, man is likewise to be seen as a
Trinity at work; he is the creator, preserver, and destroyer”.
What, in terms of the thoughtform building process, is the act of conception?
How is an idea clothed in matter? How, specifically, is an idea energized? How
are desire and love involved in the directing and vitalization of thoughtforms?
Describe the process of occult destruction of a thoughtform? Describe the act
by which one withdraws attention? What has this withdrawal of attention to do
with the eye? How do the lesser lives respond to the withdrawal of attention?
Have you personally used the method of attention withdrawal when you wanted
something to disintegrate or be destroyed? How did it work? What did you learn?
31.
p.
957: D.K. offers a fifth statement of great importance (following upon the ones
offered on pp. 947, 951, 953 and 955):
“e. In all occult work in mental matter
which has to manifest upon the physical plane, and thus achieve objectivity,
man has to work as a unit. This infers the ability, therefore, of the
threefold lower man to be subordinated to the Ego, so that the dynamic will of
the Ego may be imposed upon the physical brain”.
Why is it necessary that in all occult work in mental matter (work which has to
manifest and achieve objectivity) that man has to work as a unit? What does it mean
to work as a unit? If man does not work as a unit, can the dynamic will of the
Ego be imposed upon the physical brain? Why or why not? What have personality
integration and soul fusion to do with becoming a white magician?
32.
p.
957-958: The following paragraph focuses upon the method of work of the man who
on the physical plane is a worker in mental matter:
“The method of the man on the physical plane who is engaged in conscious work
in mental matter is to be considered in two divisions: first, the initial
process of alignment with the Ego, so that the plan, purpose and method of
achievement may be impressed upon the physical brain, and then a secondary
process in which the man, using the physical brain consciously, proceeds to
carry out the plan, construct through will and purpose the necessitated form,
and then, having built and energised the form, to ‘keep his eye upon it’ This
is stating occultly the great truth back of all processes of energising. ‘The eye of the Lord’ is much referred to in
the Christian Bible, and occultly understood, the eye is that which brings
power to its servant, the thought form. Scientists are becoming interested in
the power of the human eye, and that faculty of control and of recognition
which is everywhere seen as existing will have its scientific and occult
explanation when it is studied as an
instrument of initiatory energy”.
What is alignment” What is it indispensable in mental-magical work? What
happens if the second phase in the process (that of ‘carrying out’) is entered
without the proper alignment? How does ‘keeping one’s eye upon the created
thoughtform energize the thoughtform? What, technically, is happening? What is
the real meaning of “The Eye of the Lord”? How is it that the “Eye” “brings
power to its servant, the thought form”? Discuss the eye as “an instrument of initiatory
energy”? What are its faculties of “control” and “recognition”? Do you have any
personal experience with these faculties? Have you used the eye as such an
instrument?
33.
p.
958: In the following selection, D.K. discusses the thought form as a result of
two types of energy.
“That emanating in the first instance from the Ego on abstract levels.
That originating in a secondary sense from the man on the physical plane
through the medium of the brain.
That men do not recognise the
first factor as a general rule is that which is responsible for much that is
evil. When the ‘Science of the Self’ has assumed due proportions men will be
careful to ascertain the egoic impulses in all thought process, and to utilise
true egoic energy before they begin manipulating deva substance, and building
forms of deva lives”.
Justify this idea‑that a thoughtform arises as a result of two types of
energy? Justify the thought here proposed that it is men’s failure to recognize
the first factor “which is responsible for much that is evil”. What is the
“Science of the Self”? How would the thought creator go about ascertaining “the
egoic impulses in all thought processes”? Are you able to do this? Why must
this be done (and true egoic energy utilized) before beginning the process of
manipulating deva substance? When you begin the process of thoughtform
building, is the energy of the Ego always involved? What do you do to ensure
that it is?
34.
p.
959: In the following selection, D.K. begins a discussion of the process of
“aligning with the Ego”.
“a. Alignment with the Ego. This, as
we know, is only possible to the man who has reached the Probationary Path, or
a certain very definite point in evolution. Through knowledge and practice, the
power has been acquired of automatically and scientifically utilising the
sutratma (or channel) as a means of contact. When to this ability is added that
of utilising with equal ease the antaskarana (or bridge between the Triad and
the personality) then we have a powerful agent of the Hierarchy on the earth”.
What is it about the nature and processes of the Probationary Path which makes
alignment with the Ego possible? Why is it not possible before that time? Or is
it, unconsciously? What is the difference between utilizing the sutratma as a
means of contact and utilizing the antaskarana as a bridge to the Triad? Why
does it take the utilization of both
in order to create “a powerful agent of the Hierarchy on the earth”?
35.
p.
959-960: In the following section the mode of progression is offered by means
of which developing man becomes an increasingly powerful agent for the
reception and distribution of higher forces:
“We might generalise in the following manner as to the stages of growth and
consequent ability to become the agent of ever increasing powers, tapping the
resources of dynamic energy in the three worlds.
Lower types of humanity use the
sutratma as it passes through the etheric body.
Average men utilise almost entirely
that part of the sutratma which passes through the astral plane. Their
reactions are largely based on desire, and are emotional.
Intellectual men utilise the sutratma
as it passes through the lower levels of the mental plane, down through the
astral to the physical in its two sections. Their activities are energised by
mind and not by desire, as in the earlier cases.
Aspirants on the physical plane use
the sutratma as it passes through the two lower subplanes of the abstract
levels of the mental plane, and are beginning gradually to build the
antaskarana, or the bridge between the Triad and the Personality. The power of
the Ego can begin to make itself felt.
Applicants for initiation and
initiates up to the third initiation use both the sutratma and the antaskarana,
employing them as a unit. The power of the Triad begins to pour through, thus
energising all human activities upon the physical plane, and vitalising in ever
increasing degree the man's thought forms. The key to the formation of the
Mayavirupa is found in the right comprehension of the process”.
What is meant by the thought that the sutratma passes through the various
vehicles? From the point of view of esoteric anatomy and physiology, what does
this really mean? What is the difference between activities which are energized
by mind and those which are energized by desire? Why are the two lower
subplanes of the abstract levels of the mental plane singled out as the
sutratmic focus for aspirants (on the physical plane)? Why is the atomic
subplane of the mental plane not included? Who, technically considered, are
“applicants for initiation”? Why do they use “both the sutratma and the
antaskarana, employing them as a unit”? What is the effect in the three worlds
of human evolution when the power of the Triad begins to pour through? What hints are given here about the key to
the formation of the Mayavirupa? When you consider the fivefold differentiation
above, what do you learn about the “quality of energy employed in thought-form
building”?
36.
p.
960: In the following paragraph, D.K. points out the differences between the
dynamics of the early and later stages of alignment: “In the early stages of
alignment, it has to be concisely and carefully brought about through
concentration and meditation. Later, when the right rhythm has been set up in
the bodies, and the purification of the sheaths has been rigidly pursued, the
dual activity will become practically instantaneous, and the student can then
turn his attention to the work of conscious
building and vitalisation; his point of concentration will not then be
given to the attainment of alignment”.
What has right rhythm in the bodies to do with facilitating alignment? How does
purification of the vehicles facilitate alignment? Which “dual activity” is
D.K. referencing here? How is the work of “conscious
building and vitalisation” different from the work of attaining alignment”?
Upon what good spiritual habits is the facility to work upon the building and
vitalization process built?
37.
p.
960: In the following, D.K. gives us the essence of what is entailed in
accurate alignment:
“Accurate alignment entails,
Mental quiescence, or stable
vibration,
Emotional stability, resulting
in limpid reflection,
Etheric poise, producing a
condition in the head centre which would permit of the direct application of
force to the physical brain via the centre”.
What, technically, is “mental quiescence”? What, technically, is “emotional
stability”? What, technically, is “etheric poise”? What short of condition in
the head center is produced by etheric poise?
38.
p.
960-962: In the following section, D.K. deals with that phase of the
thoughtform building process which follows on from accurate alignment:
“b. Physical brain impression. The
accurate realisation by the physical brain of what the Ego is seeking to convey
concerning the work to be done only becomes possible when two things are
realised:
Direct alignment.
The transmission of the egoic
energy or will to one or other of the three physical centres in the head:
The pineal gland.
The pituitary gland.
The alta major centre, or that nerve centre at the top of the spine, where the
cranium and the spine make approximate contact. When this congery of nerves is
fully developed, it forms a centre of communication between the vital energy of
the spinal column (the kundalini fire) and the energy of the two head centres
above enumerated. It is the physical correspondence to the antaskarana on
higher levels”.
What, technically considered, is
impression? What is the means of transmission of egoic energy or will? Is the
alta major center found in the dense physical body or it is etheric? If it is
dense physical, why is it called a “center”? Is the alta major, itself, “the
physical correspondence to the antaskarana”? Or is there a flow of energy
between the throat center and the alta major which is the physical-etheric
correspondence to the antahkarana?
39.
p.
961: Carefully examine the chart on p. 961. What do you learn from an
examination of the relationship of the various triangles represented on this
diagram? Why is the triangle upon the higher mental plane labeled
Atma/Buddhi/Manas? Are not these three categories pertinent to the Spiritual
Triad and not the causal body? In what way does the lowest triangle, found upon
the lower three subplanes reflect the triangle found upon the abstract levels
of the mental plane? Why should Atma be correlated with the pineal gland,
buddhi with the pituitary body and manas with the alta major center? When you
consider the triangle upon the monadic plane, why is the quality of Love not
mentioned, but only Wisdom?
40.
p.
962: The following goes on to describe important energy relationships within
the head: “The pituitary body (in all cases of correct normal development)
forms the centre which receives the threefold vitalisation pouring through the
sutratma from the lower mental, the astral, and the etheric planes. The pineal
gland comes into activity when this action is enhanced by the pouring through
of energy from the Ego on its own plane. When the antaskarana is in process of
utilisation the alta major centre is likewise employed, and the three physical
head centres begin to work as a unit,
thus forming a kind of triangle. By the time the third Initiation is reached,
this triangle is fully awakened and the fire (or energy) is circulated freely”.
Why is the pituitary body connected with the three personality vehicles? What
is the connection between the awakening and activation of the pineal gland and
the pouring in of energy from the Ego on its own plane? Why should the
stimulation and utilization of the alta major center have to wait until the
antahkarana is being employed? What are the three developmental stages
associated with the sequential activation’s of the pituitary body, the pineal
gland and the alta major center? What will be the results of the circulation of
energy between the triangle of centers? What kinds of inner experiences are
likely? Why should this full awakening coincide with the period of the taking
of the third initiation?
41.
p.
962: The following selection deals with mans growing ability to create in
mental matter as he treads the Path:
“It will be apparent, therefore, that man's ability to create in mental matter
grows as he treads the Path. He needs to remember that (from the angle from
which we are studying) we are not considering the power of the Ego to produce
forms on the mental plane, but the ability of physical plane man to create upon
the mental plane those vehicles for energy which–when set in motion by his
conscious will–will produce certain specific effects upon the physical plane.
This is brought about by egoic energy passed down the sutratma to the physical
brain, and retranslated back to the mental plane, plus or minus that which has been gained or lost in the process”.
What are the two kinds of creativity being discussed? Why are we not concerned
with the “power of the Ego to produce forms on the mental plane”? Discuss the
manner in which physical plane man creates vehicles for energy upon the mental
plane whereby certain effects can be achieved upon the physical plane. What
role does the egoic energy play in this kind of creativity? Discuss the meaning
of retransmission back to the mental plane from the physical brain. How does
this work?
42.
p.
962-963: The following section deals with optimum functioning in the creative
process: “The true Adept, through knowledge, conserves all energy while in process of transmission, and augments it with the
energy contacted. It is, therefore, the energy of will, plus that of desire,
fed by the energy of the physical brain. Literally, therefore, it is a small
resume of the creative process of the Godhead, being the energy of the three
persons unified, and considered from the standpoint of the physical. It is the
at-one-ment of the three fires in man, being in fact:
a. That much of the fire of
spirit, or electric fire, which any particular Ego is embodying (relatively
little prior to the third Initiation) or is able to transmit, coupled with,
b. That much of the fire of
the solar Angel (solar fire) or the egoic aspect which the Ego is able to
transmit. This is but little in average man, a good deal in the man on the
probationary path, and a full downpour by the time the third Initiation is
reached.
c. That much of the fire of
substance in its purified state which can penetrate. This is dependent upon the
purity of the three sheaths, and in the case of a highly advanced man is the
kundalinic fire as it swells the
blaze produced by the other two.
When, therefore the alignment is corrected, and the physical head centres are
awakening, it becomes possible for man to become a conscious creator in mental
matter.
How do you think energy is to be conserved in the process of transmission? How
would you suppose that transmitted energy could be augmented by energy
contacted? What does it mean that the energy of the physical brain feeds the
energy of will and desire? What is the meaning of the thought that, prior to
the third initiation, an “Ego” can only embody relatively little of the energy
of spirit? Is the “Ego” here referenced, or the “Solar Angel”? What strikes you
about the phrase, “that much of the fire of the solar Angel (solar fire) or the
egoic aspect which the Ego is able to transmit”? Would you say that a definite
difference between the Ego and the Solar Angel is here presented? What
determines the amount or egoic energy capable of being transmitted? Is it a
matter of the power of the transmitter of the capacity of the receiver? Would
you say the development of the causal body has something to do with the amount
of the transmission? Why? What role has “the kundalinic fire” to play in the
creative process here described?
A Treatise on Cosmic Fire Questions
Semester 8 Section 3: p.
963-1026
Man and the Fire Spirits or
Builders
1.
p.
963-964: The following section introduces the subject of “The Will Aspect and
Creation”
“In a previous division, we dealt somewhat with the transmission of the will of
the Ego to the physical brain, and we saw how only in those persons who
(through evolutionary development) had the sutratma and the antaskarana
connected, and whose three physical head centres were more or less awakened,
was the will of the Ego capable of transmission. In the other cases, such as
the average man and little developed man, the purpose affecting the physical
brain emanated from the astral or lower mental levels, and was, therefore, more
likely to be the impulse of some lunar Lord, even if of a high order, than the
divine will of the solar Angel, who is the true man”.
What does this section tell us about access to “spiritual will” and the stage
of development which must be reached before such access is possible? Discuss
the topic of “purpose affecting the physical brain”. How will purpose manifest
when it impacts the physical brain? How is that purpose (if it comes from the lunar
elemental of the mental plane) likely to be different from purpose if it is
impulsed from the Ego?
2.
P.964:
The following paragraph focuses upon “The condition of the Magician”.
“a. The condition of the Magician. It
is of value to remember that when the physical head centres are awakened
(through alignment of the etheric centres) we have the very lowest aspect of egoic influence. From these three
centres, man on the Probationary Path, and up to the third Initiation, directs
and controls his sheath, and from them spreads that illumination which will
irradiate the physical plane life. By the time the third Initiation is reached,
the internal triangle is in full process of circulatory transmission, and the
whole life of the Personality is subjected to the will of the Ego. ‘The Star
absorbs the light of the moon, so that the rays of the Sun may be reflected
back’ is the occult way of expressing the truth anent this point in evolution.
It might be of value here also to point out the condition of the etheric centres
during this process of direct solar control”.
Does this paragraph give a formula for the awakening of the “physical head
centers”? Is that formula: align the etheric centers and the head centers will
awaken? Beyond the third initiation, does man direct his life from other than the three head centers? What
are the practical results of the “whole life of the Personality” being
“subjected to the will of the Ego”? What distinguishes such an individual?
Analyze the beautiful metaphorical way of describing the process at the third
degree: “The Star absorbs the light of the moon, so that the rays of the Sun
may be reflected back”. What is the meaning of the “Star”? What is the “Sun”
and where are the rays of the Sun to be reflected?
3.
p.
964-965: The following paragraph deals with the ongoing development of the
centers:
“Before the three physical head centres awaken, man is largely subjected to
force flowing through the four minor etheric centres; later the three major
centres–the head, the heart, and the throat–begin to vibrate, gradually
assuming a greater sweep of activity, till their energy tends to negate that of
the lower centres, to absorb their vitality and deflect the direction of their
vitality, until the three higher wheels are in full fourth dimensional
activity. As this proceeds, the three physical head centres begin to awake from
dormancy into activity, the effect being felt as follows:
a. As the major head centre
awakens, the pineal gland begins to function.
b. As the heart centre becomes
fully alive, the pituitary body enters into activity.
c. As the throat centre assumes
its right place in the process of evolution, the alta major centre vibrates
adequately.
Which are to be considered the “four minor etheric centres”? How does the
energy sweeping through higher centers negate that of the lower centers? What
is meant by the phrase, “deflect the direction of their vitality”? Justify the
connection between the head center and the pineal gland; the heart center and
the pituitary body; and the throat center and the alta major center.
4.
p.
965: The moment of liberation is discussed in the following: “When the triangle
of force that these three physical centres form is in circulatory effect, the
greater triangle can be seen in circulation; it then becomes a ‘wheel turning
upon itself.’ The major etheric centres are in full action, and the man is
nearing the moment of liberation”. With what initiation should this “moment of
liberation” be correlated? Is there any justification for considering these two
triangles as a kind of six-pointed star?
5.
P.965-966
(footnote): In this extensive footnote, much information is given concerning
the pineal gland. Is the pineal gland the same
as the third eye? Why or why not? What is the relation of the pineal gland to
the eye of Taurus the Bull? Analyze the following: “The constellation of Taurus
was called the Mother of Revelation and the interpreter of the divine Voice”.
Would you say that in relation to Taurus, the eye and the ear are equally
emphasized? Discuss the pineal gland as the “witness” for the “dead” third eye.
What is the significance of the pineal gland being attached to the third ventricle of the brain? What, in
general, do you believe to be the function or symbolism of the ventricles?
Analyze the following: “The Pituitary Body stands to the Pineal gland as manas
does to buddhi”. Do you think the pineal gland is associated with lower or
higher psychism? Why? Should the placement of the third eye be considered “in
front of the head” and on a level with the eyes? Are there other possible
placements? Analyze the following: “The opened or third eye does not convey
direct clairvoyance but is the organ through which direct and certain knowledge
is obtained”? What does this mean to you? What is meant by the thought that “the
initiate directs the eye towards the essence of things”? What is the
justification for considering the third eye “indissolubly connected with
karma”? In what way can it be said that the third eye reveals that which is
past? Explain: “The third eye is the mirror of the soul”. Why is it said that
“in the spiritually regenerated man the third eye is active”? Is spiritual
regeneration necessary before the third eye can be active?
6.
p.
965-966: The following focuses upon the pineal gland: “By means of the pineal gland, the organ of spiritual perception, man
ascertains the will and purpose of the Ego, and from thence he draws the
necessary energy from the higher levels, via the head centre and the sutratma”.
In what way is the pineal gland active in the task of ascertaining the will and
purpose of the Ego? Can the will and purpose of the Ego be ascertained in no
other way? Does this ascertainment necessarily mean clairvoyant ‘sight’?
7.
p.
966: The following focuses upon the pituitary body: “By means of the pituitary body, the second element
of desire or of the form-building energy, becomes available, and under the law
of attraction he can mould, and build in deva substance”.
Why is the “form building energy” called the “second element of desire”? Is it
justified that this second element should be associated with the pituitary
body? Why or why not? What do you think would be the first element of desire? What planetary influences would you
associate with the pituitary body and its functions? Why?
8.
p.
966: The following focuses upon the alta major center: “When the alta major centre, the synthesis of
what might be called nervous energy, is awake, it becomes possible for him to
materialise and activate the desired form which, through attractive energy, he
is in process of constructing’. What is the justification for calling the alta
major center the “synthesis of ......nervous energy”? What is the quality or
property of the alta major center which makes it possible the materialization
or activation of the desired form?
9.
p. 966:
The following paragraph focuses upon the difficulties of right thoughtform
construction: “It will be apparent, therefore, why it is that so few people
ever construct thought forms which are of constructive lasting benefit to
humanity, and also why it is that the Great Ones, (as They work through Their
disciples) are forced to work with groups, being seldom able to find a man or
woman whose three physical head centres are simultaneously active. They
frequently have to work with large groups before the quota of energy supplied
to Them for the accomplishment of Their ends measures up to that necessitated”.
Why should it be obvious why so few
people ever construct thought forms which are of lasting benefit to humanity?
What are the reasons you would offer? Also, of what value is the group in
thoughtform construction? Would you say this is another perspective on the
value and necessity of group work?
10.
p.
966-967: In the following, the Tibetan discusses the three things upon which a
disciple’s service to humanity is dependent: “It will be obvious, likewise,
that the disciple's power for service for humanity is dependent largely upon
three things:
a. The state of his bodies and
their egoic alignment.
b. The condition of activity
present in the physical head centres.
c. The circulatory action of the
triangular transmission of force”.
Why should these factors be so important in conditioning the value and
effectiveness of a disciple’s service? Why will service be effective, for
instance, if there is right alignment, activity in the physical head centers,
and a vibrant circulation and transmission of force?
11.
p.
967: The following five factors are supportive of the three factors just
considered:
“These factors are again dependent upon others, among which might be enumerated:
1. The ability of the disciple to
meditate.
2. The capacity he displays for
bringing through accurately from the subtler levels the plans and purposes of
which his Ego is cognisant.
3. The purity of his motives.
4. His power to ‘hold a state of
meditation,’ and while in that state begin to build the form for his idea, and
thus materialise the plan of his Ego.
5. The amount of energy he can
pour later into his thought form and thus procure for it a period of existence,
or its tiny ‘day of Brahma’."
What has meditation to contribute to the process of achieving alignment and
awakening the head centers? What does it take to bring through with accuracy?
What influence does the purity of motive have upon the process? Discuss the
necessity for building while holding a state of meditation. How is this
capacity developed? What determines the amount of energy a meditator can pour
into his thoughtform?
12.
p.
967: Further factors are given as important in supporting the man’s
development:
“These subsidiary factors are again dependent upon:
a. His place on the ladder of
evolution.
b. The condition of his bodies.
c. His karmic condition
d. The tenuosity of the etheric
web
e. The calibre of his physical
body, and its relative refinement”.
How it is possible that etheric-physical factors (determined by karma,
heredity, and general advancement) can condition the success of the process of
awakening the higher centers?
13.
p.
967-968: In the following paragraph D.K. offers a warning to students: “It is
necessary here to warn the student against the error of making any hard or fast
rule anent the sequential order of the development of the physical head
centres, and the vitalisation of the force centres. This process is incident
upon many things, such as the ray upon which the monad may be found, and the
nature of the development in the past incarnations. Nature, in all departments
of her corporate life, parallels her efforts, and overlaps her various
processes, and it takes a seer of vast wisdom and experience to state exactly
the stage at which any particular unit of the human family may be. He that is
wise always refrains from assertion until he knows”.
How, in your assessment, would the ray of the Monad affect the order of the
vitalization of the physical head centers? What does the nature of development
in past incarnations contribute to this process of awakening? What occurs to
you as you ponder the statement that “it takes a seer of vast wisdom and
experience to state exactly the stage at which any particular unit of the human
family may be”? Is this not a most needed cautionary note? Why? When so many
claim to know where another stands upon the Path, why do you think that D.K. says such vast experience is necessary
for proper assessment?
14.
p.
968: Following upon “The condition of the Magician” (p. 964) D.K. takes up the
matter of “The construction, vitalization, and actuating of the thought form”. How does the Ego bring about in the man
a condition of receptivity or of recognition? Is it the task of the Ego to do
this? Or is the personality to aid in the process? What is the “necessary
response” for which the Ego is looking when considering the man?
15.
p.
968: In the following, the Tibetan deals with the problem of physical plane
response:
“This process of physical plane response is based–as is all else in nature–upon
the relation of the polar opposites. The physical centres are receptive to the
positive influence of the force centres. The physical brain is responsive to
the positive influence of the lower nature in the earlier evolutionary stages,
or to the reactions of the substance of the sheaths, the impress of the lunar
Lords. It responds in the later stages to the positive influence of the Ego or
the impress of the solar Lord”.
Discuss response in relation to polarity. Discuss the changing responsiveness
of the physical brain during human evolution. How do you think the brain become
more responsive to higher sources and less responsive to lower sources? Do the
brain cells, themselves, evolve in their responsiveness?
16.
p.
968-969: In the following, the Tibetan discusses different approaches to the
building process, whether under the control of desire or of will:
“As is apparent, this building process is divided into three parts, which
overlap, and assume an appearance of simultaneity. When (as is the case with
the majority of the human family) the process is an unconscious one, produced by reflex action and based largely on the
accomplishment of desire, all is carried on with great rapidity, and leads to
rapid results–these results being effective of accomplishment according to the
ability of the man to vitalise and hold in coherent form his idea. Most of the
thought forms created by average man are only relatively effective, and this
within great limitations, and having but a restricted radius. When man is
learning consciously to create, which
he does through the organisation of thought, concentration and meditation, he
proceeds more slowly, for he has two primary things to do before the creative
process can be carried through:
a. To contact or communicate with
the Ego, or solar Angel.
b. To study the process of
creation and to make it conform step by step with natural evolutionary law.
The above is necessarily but another way of defining meditation and its
objective.
Discuss unconscious building which proceeds by reflex action. Under what planet
or planets would this kind of building proceed? Why are most thoughtforms
created by average man only relatively effective? Why does the procedure of
thoughtform building slow down when man is learning to be consciously creative?
Under what planet or planets would such building proceed? Is a slower more
careful approach necessarily needed to fulfill points a. and b. Above? Discuss
the manner in which the process of creation can be made to conform “step by
step with natural evolutionary law”. When you have build thoughtforms, how have
you proceeded: rapidly and unconsciously, or slowly and more deliberately,
conforming as stated above?
17.
p.
969: Discuss how you think it is possible that at the later stages of
evolution, a man can become such an expert in meditation that his speed of
thoughtform building “surpasses (on a higher turn or the spiral) the activity
of the earlier unconscious period.
18.
p.
969: In the following paragraph, D.K. discusses briefly the roles of mental
impulse and desire impulse in thoughtform building:
“Starting, therefore, with the recognition of the egoic intent in the physical brain, the man proceeds to build the form
for his idea. He begins first to organise the material required upon the mental plane. It is on that plane that
the impulse takes to itself its primary form. On the desire or astral plane, the process of vitalisation is largely
pursued, for the length of the life of any thought form (even such an one as
our solar system) is dependent upon the persistence of desire, and the strength
of the desire”.
How is egoic intent established in the physical brain? Discuss the process of
the mental organization that is to be built into the thoughtform. What is the meaning
of the phrase, “the impulse takes to itself its primary form”. Discuss the role
of desire and the astral plane in the process of thoughtform vitalization.
Discuss the duration of a thoughtform in relation to the persistence of the
desire to sustain it.
19.
p.
969-970: The following paragraph focuses on the etheric phase of the building
process:
“On the etheric levels of the
physical plane the process of physical concretion takes place; as the physical
vehicle assumes the necessary proportions, the thought form becomes divorced
from the one who is giving it form. Any idea of enough strength will inevitably
materialise in dense physical matter, but the main work of its creator ceases
when he has worked with it on mental, astral and etheric levels. The dense
physical response is automatic and inevitable. Some ideas of a large and
important nature, which have arisen in the consciousness of the Guides of the
race, reach full manifestation only through the medium of many agents, and the
dynamic impulses of many minds. A few work consciously, when this is the case,
at the production of the necessitated form; many more are swept into activity
and lend their aid through the very negativity of their natures; they are
‘forced’ to be interested in spite of themselves, and are ‘swept into the
movement,’ not through any mental apprehension or ‘vital desire,’ but because
it is the thing to do. In this may be seen an instance of the ability of the
Great Ones to utilise conditions of apparent inertia and negativity (due to little
development), and thus produce good results”.
Why is it that upon the physical levels the thoughtform becomes “divorced from
the one who is giving it form”? Do you agree with the thought that “any idea of
enough strength will inevitably materialise in dense physical matter”? What are
the different modes of work with a thought form on mental, astral and etheric
levels respectively? Discuss the thought that some great ideas may require many
agents and many minds to manifest it. Are you involved in the group
precipitation of such ideas? Howso? Discuss conscious and unconscious
participation in the precipitation of great ideas and give an example from
contemporary life. Discuss the dynamics of the process by which even negative
and relatively inert human units are swept into the process of materializing
great ideas.
20.
p.
970: In the following, D.K. discusses the motives and methods of the conscious
builder:
“We will here only deal with the man who is learning consciously to build, and
will not consider the process as pursued by the adept, or the chaotic attempts
of the little evolved. Having grasped the idea, and having with care
discriminated the motive underlying the idea, thus ascertaining its utilitarian
purposes, and its value to the group in the service of humanity, the man has
certain things to do which, for the sake of clarity, we might sum up in certain
statements:”
Of what nature is the work of discriminating the motive behind a received idea?
Why is this discrimination important? Why must the group and its benefit always
be considered in white-magical thoughtform building?
21.
p.
970: The next paragraph discusses what a creator must do after he has received
an idea and intends to build thought on the basis of that idea:
“He has, first of all, to hold the idea sufficiently long for it to be
faithfully registered in the physical brain. Frequently the Ego will ‘get
through’ to the brain some concept, some portion of the plan, and yet will have
to repeat the process continuously over quite a long period before the physical
response is such that the solar Angel can rest assured that it is intelligently
registered and recorded. It is perhaps unnecessary to say that the entire
process is greatly facilitated if the ‘shadow,’ or the man, pursues regular
meditation, cultivates the habit of a daily and hourly recollectedness of the
higher Self, and before retiring at night endeavours to ‘hold the thought’ of
bringing through at the time of awakening as much as possible of any egoic
impress. When the reaction between the two factors, the Ego and the receptive
physical brain, is established, the interplay is reciprocal, and the two are
keyed or tuned to each other, the second stage is entered upon. The idea is
conceived”.
Of what value is the process of ‘holding’? What experience do you have with
this process, and what have you learned from it? Who is doing the impressing
discussed above‑the Ego or the Solar Angel? For how long do you think
this repeated impressing must occur? Do you know when your Solar Angel is attempting
to ‘get through” to ‘you’? How do you know and what do you do about it?
Elaborate upon the methods by which the personality or the man upon the
physical plane may assist the Ego in its attempt to impress the brain with its
will. Do you pursue methods of this kind yourself? What is the value of
‘holding the thought’ before retiring “of bringing through at the time of
awakening as much as possible of any egoic impress”? What does ‘holding the
thought’ do? Do you have experience with this method? With what result? What
does D.K. mean by reciprocal interplay between Ego and receptive physical
brain? What would it mean for these two factors to be “tuned to each other”?
How would this attunement set up the right circumstances for the conception of the idea?
22.
p.
971: The following paragraphs focuses upon the conception of the idea:
“A period of gestation is then pursued, itself divided into various stages. The
man broods over the idea; he ponders upon it, thereby setting up activity in
mental matter, and attracting to his germ thought the material necessary for
its clothing. He pictures to himself the contour of the thought form, clothing
it with colour, and painting in its details. Hence will be seen the great value
of a true imagination, and its ordered scientific use. Imagination is
kama-manasic in origin, being neither pure desire nor pure mind, and is a
purely human product, being superseded by the intuition in perfected men, and
in the higher Intelligences of Nature”.
How does ‘brooding’ upon an idea prove ‘attractive’? Discuss why the picturing
of a thoughtform and the clothing of that form with color is, essentially, a
kama-manasic process. What, in your assessment, is a “true imagination and its
ordered scientific use”? Discuss the reason why imagination should be
considered kama-manasic in origin. Why is imagination neither “pure desire nor
pure mind”? Why can it be justly said that imagination is “a purely human
product”? By what process is imagination “superseded by the intuition in
perfected men and in the higher Intelligences of Nature”?
23.
p.
971: In the following paragraph, the second phase of the gestation process is
discussed:
“When his will, or the initial impulse is sufficiently strong, and when the
imagination, or power of visualisation, is adequately vivid, the second part of
the gestation period is entered upon, and the vitalisation by desire is begun.
The interplay of mental impulse and desire produce what might be called a
pulsation in the organising form of
the idea, and it becomes alive. It is yet but nebulous and its tenuosity is
great, but it shows signs of organisation and the outline of its form. Students
must remember that this entire process is being carried on now during this
stage which we are considering from within the brain”.
Discuss the relationship between ‘visualization’ as the first part of the
gestation process, and ‘vitalization’ as the second part. Give your
interpretation of the manner in which the idea becomes alive through the
interplay of mental impulse and desire. How do you interpret the phrase, “a
pulsation in the organising form of the idea”? Why does D.K. stress the fact
that this phase of the creative process is being carried on “within the brain”?
24.
p.
971: Analyze the following sequence of processes in relation to creative
thoughtform building: registration, conformation, visualization, vitalization.
25.
p.
971: In the following, the Tibetan parallels the creative processes discussed
so far with the work of the nine Sephiroth:
“There is thus a definite correspondence to the work of the nine Sephiroth:
The initial three correspond to the egoic impulse with which we have earlier
dealt.
The secondary group of Sephiroth find their analogy in the work pursued in the
stage we are now dealing with, or the impulse of mind-desire, emanating
consciously from man's brain.
The work of the final three is accomplished when the thought form, being
clothed in mental and astral matter, passes into objectivity on the physical
plane”.
When the Tibetan speaks of nine
Sephiroth, which one of them is He excluding and why? How would you group the
three groups of three, and why, in your estimation, is it reasonable that each
of them would be associated with a particular phase of the creative process?
Name the three Sephiroth you would associate with “the impulse of mind-desire”.
Which one of these three would you associate with each phase of the process
under discussion?
26.
p.
972: In the following paragraph, the processes of the third stage of gestation
are addressed:
“A later stage in the gestation period is pursued when the thought form, being clothed in mental matter, and having
become vitalised by desire, takes to itself a layer of substance of astral
matter, and is consequently enabled to function on the astral plane as well as
the mental. Here its growth is rapid. It should be carefully borne in mind that
the process of building in mental matter proceeds simultaneously, and that the
development is now twofold. Here the conscious builder must be careful to hold
the balance, and not to let imagination unduly assume too large proportions.
The manasic element and the kamic element must be justly proportioned, or else
will be seen that too common manifestation, an idea wrongly conceived and
nurtured, and therefore impossible of playing its just part in the evolutionary
plan, being but a grotesque distortion”.
What, in your estimation, will be the result of the thoughtform taking to
itself a layer of substance of astral matter? What will it mean for the
thoughtform to be able to function upon the astral plane? Why should growth
upon the astral plane be rapid? How is it that the process of continuing to
build in mental matter proceeds simultaneously? What are the implications to
this fact? Discuss the concept of ‘holding the balance’ between manasic and astral
forces in the process of building. Why is this balancing necessary? Give an
example of a building process in which manas is disproportionately present.
Give an example of a building process in which imagination assumes too great a
potency. What are the possible roles of glamor and illusion in this phase of
the building work?
27.
p.
972: The following section deals with the preparation for manifestation upon
the physical plane:
“The idea now is reaching a critical stage, and should be ready for the assumption
of physical matter and to take to itself an etheric form. When on etheric
levels, it receives that final impulse which will lead to what may be called
its ‘actuating,’ or its reception of that motivating impulse which will lead to
its dissociation from its originator, and the sending out to assume
1. A dense form.
2. A separate existence”.
Discuss the meaning of the term “actuating”. What is the nature of the etheric
impulse which impels towards “actuating”? How does dissociation from the
“originator” of the thoughtform occur? What is the meaning of the phrase, “a
separate existence”?
28.
p.
972: What kind of vitalization does the thoughtform receive upon the etheric
plane? How is it different from the vitalization received upon the astral
plane?
29.
p.
972: In what way is it justified to call the physical plane the ‘plane of
separate and separative existence’?
30.
p.
972-973: In the following, the Tibetan continues to discuss the process of
vitalization:
“This vitalisation is consciously carried out by the man who–according to the
original intent or initial impulse–directs to the thought form energy of some
kind. This energy is directed from one or other of the three higher centres,
according to the quality of the embodied idea, and will be seen pouring towards
the rapidly objectivising idea from the particular centre involved. We must not
forget that we are considering the thought form of the conscious builder. The thought forms of the majority of human
beings are energised from no such high source, but find their active impulse
emanating from either the solar plexus, or the still lower organs of
generation”.
To what extent is vitalization a conscious process? To what extent,
unconscious? Discuss the relationship between one of the three higher centers
and the idea in process of creation and precipitation. How does the quality of
the idea/thoughtform determine which of the higher centers will be most active
in its vitalization? Is it reasonable to say that the various chakras are
sources of energy for the origination, sustainment and precipitation of
thoughtforms? Contrast the nature of the process of thoughtform building when
1) the thoughtform is energized from one of the three higher centers, and when
2) the energizing of the thoughtform occurs from either the solar plexus or the
organs of generation? What experience do you have with these different modes of
thoughtform building, and what have you learned from their contrasting
processes?
31.
p.
973: In the following, D.K. speaks of the causes of the unhappy, chaotic conditions
today:
“It is this constant stream of emotional or sexual energy which is responsible
for the chaotic conditions of the present; the balance is not preserved, the
interaction between the two, and the myriads of thought forms consequently
produced of a low order and vibration are producing a condition which is going
to require all the efforts of mental workers eventually to negate, offset, and
transmute. These forms, which scarce merit the prefix ‘thought,’ being largely
kamic with an admixture of the lowest grade of mental matter, are responsible
for the heavy, slow vibrating or pulsating fog or cloak which envelops the
human family, and which produces much of the present evil, crime and mental
lethargy. People are mainly polarised in the astral body, as we know, and the
lower centres are the most active; when an atmosphere or environment of
thought-forms of a low key and vitalised by all the baser forms of astral
energy is coupled to this, it will become apparent how stupendous is the task
of lifting humanity to a clearer, purer and better atmosphere, and how easy it
is for the lower aspects and appetites to flourish and to grow”.
What conditions do you think are being brought about by the constant stream of
emotional or sexual energy? In what way is “the balance....not preserved”? What
will mental workers have to do to “negate, offset, and transmute” the myriad of
low-order thoughtforms being produced under the impulse of emotional and sexual
energy? What are you individually
doing to contribute to this transmutation? Why does the Tibetan hesitate to
call these thoughtforms, ‘thought-forms’.
In what way could such thoughtforms be responsible for the kind of negativity?
Discuss the esoteric implications of the word, “atmosphere”. From reading these
thoughts, have you gained a greater appreciation of how “stupendous” is the
task of lifting humanity into a purer, better atmosphere? What have you
discovered when you have attempted to lift yourself?
32.
p.
973-974: The following paragraph discusses the continuing precipitative work of
the conscious, creative builder:
“As the vitalisation is pursued and the energy is poured from one or other of
the centres into the thought-form, the conscious
builder begins to extend this influence in order to send it forth from him
to perform its mission, whatever that may be, to make it occultly ‘radiant’ so
that its vibrations will emanate, and make themselves felt, and finally to make
it magnetic, so that something in the thought form will call forth response
from other thought forms or from the minds it may contact”.
Describe to the degree it is possible for you the technicalities of how energy
from a center of a specific quality pours into and vitalizes a thoughtform. Do
you have the experience of vitalizing a thoughtform from a specific center?
Interpret what is meant here by the conscious builders ‘extended influence’.
What does it mean for a thoughtform to be “occultly ‘radiant’”? Is the Tibetan
suggesting that the magnetism of the thoughtform follows its radiance, i.e., that radiance comes first? If so , why?
Elucidate the process by which a thoughtform of a certain nature or quality
calls forth response from other thoughtforms or from the minds which the
thoughtform may contact. Discuss the topic of what might be called,
‘thought-chemistry’.
33.
p.
974: In the following, the Tibetan describes the life of the created
thoughtform after the “three objectives” have been fulfilled:
“When these three objectives have been reached, the life of the form itself is
now so strong that it can pursue its own little life cycle and fulfill its
work, being only linked to its creator by a tiny thread of radiant substance,
which is a correspondence to the sutratma. All forms have such a sutratma. It
links a man's bodies to the inner Identity, or to that magnetic current which,
emanating from the true Identity, the solar Logos, connects the Creator of the
solar system with His great thought form by a stream of energy from the central
Spiritual Sun to a point in the centre of the physical Sun”.
Of what “three objectives” is the Tibetan speaking? Give your thoughts upon the
“tiny thread of radiant substance” which connects a thoughtform to its creator?
In what way can this tiny thread justifiably correspond to the sutratma? Read
carefully the above, and discuss the sutratma as a diversified thread with
supernally high origins. Justify the thought that all the diverse and
diversified sutratmas are one
Sutratma emanating from the Central Spiritual Sun. But, is the Central
Spiritual Sun really the Origin of the sutratma? What is the function of the
tiny sutratma which links the conscious creator in thought to his creation?
34.
p.
974: The following paragraph touches upon the requirements necessary to keep a
thoughtform alive:
“As long as the attention of the creator of any thought form, great or small,
is turned towards it, that magnetic link persists, the thought form is
vitalised, and its work carried on. When the work has been accomplished, and
the thought-form has served its purpose, every creator, consciously or
unconsciously, turns his attention elsewhere, and his thought form
disintegrates”
Discuss the relationship between the faculty of “attention” and the sustainment
of “the magnetic link” between creator and created. Discuss (as technically
considered as possible) is attention vitalizing? Discuss the relationship (as
technically as possible) between the process of ‘tuning one’s attention
elsewhere’ and the disintegration of one’s thought-creations.
35.
p.
974-975: The following paragraph focuses upon the importance of the “eye” in
the process of thoughtform vitalization and sustainment:
“Hence the occult significance of all the processes occultly involved in sight,
can be seen. As long as the eye of the Creator is upon that which is created,
just so long does it persist; let the Creator withdraw ‘the light of his
countenance’ and the death of the thought form ensues, for vitality or energy
follows the line of the eye. When, therefore, a man, in meditation, considers
his work and builds his thought form for service, he is occultly looking, and
consequently energising; he begins to use the third eye in its secondary
aspect. The third or spiritual eye has several functions. Amongst others, it is
the organ of illumination, the unveiled eye of the soul, through which light
and illumination comes into the mind, and thus the entire lower life becomes
irradiated. It is also the organ through which pours the directing energy which
streams out from the conscious creating adept to the instruments of service,
his thought-forms”.
What are processes “occultly involved in sight”? Give your interpretation of
the following vital thought: “As long as the eye of the Creator is upon that
which is created, just so long does it persist; let the Creator withdraw ‘the
light of his countenance’ and the death of the thought form ensues, for
vitality or energy follows the line of the eye”. What is the meaning of the
phrase, “the light of his countenance”? Analyze (as technically as possible)
the statement, “vitality or energy follows the line of the eye”. What
scientific occultism is hidden in this thought? Discuss meditation as an act of
“looking”, or use of the ‘eye’. What does it mean to use the third eye “in its
secondary aspect”? Compare and contrast the two major functions of the third
eye discussed here: 1) the organ of illumination, and 2) the ‘organ of
directing energy’. Which is the first ray aspect and which the second? Discuss
the process by which light and illumination enter the mind as a result of the
functioning of the third eye. How can the third eye function as an agency of
‘direction’? Do you have any experience with either of these modes of
operation? If so, what have you learned from your participation in such
processes?
36.
p.
975: The following paragraph discusses other methods of vitalizing
thoughtforms:
“The little evolved do not, of course, employ the third eye for the stimulating
of their thought forms. The energy used by them in the majority of cases
originates in the solar plexus, and works in two directions, either via the
organs of generation, or through the physical eyes. In many people these three
points–the lower organs, the solar plexus, and the physical eyes–form a
triangle of force, around which the stream of energy flows before going out to
the objectivised thought form. In the aspirant, and the man who is
intellectual, the triangle may be from the solar plexus, to the throat centre
and thence to the eyes. Later, as the aspirant grows in knowledge and purity of
motive, the triangle of energy will have the heart for its lowest point instead
of the solar plexus, and the third eye will begin to do its work, though as yet
very imperfectly”.
How can energy from the solar plexus energize thoughtforms? What is the result
if the stimulating energy originates in the solar plexus and then pours through
the organs of generation? What happens if the energy originating in the solar
plexus pours through the physical eyes? Describe what you think would be the
functioning of a triangle consisting of the lower organs, the solar plexus and
the physical eyes. What is the significance of the fact that, for many, energy
flows around this triangle before “going out to the objectivized thoughtform”?
What would be the result of a triangle of circulating energy consisting of
solar plexus, throat and eyes? What, further, would be the effect of the more
advanced triangle found in the purified aspirant and disciple‑heart, two
eyes and third eye? If this triangle were expressed in terms of etheric
centers, of which centers would the triangle consist?
37.
p.
975: In the following, the Tibetan discusses the reason for so much failure in
the process of thoughtform building:
“Just as long as the ‘Eye’ is directed to the created form, the current of
force will be transmitted to it, and the more one-pointed the man may be the
more this energy will be centralised and effective. Much of the ineffectiveness
of people is due to the fact that their interests are not centralised but very
diffuse, and no one thing engrosses their attention. They scatter their energy
and are attempting to satisfy every wandering desire, and to dabble in
everything which comes their way. Therefore, no thought they think ever assumes
a proper form, or is ever duly energised. They are consequently surrounded by a
dense cloud of half-formed disintegrating thought forms and clouds of partially
energised matter in process of dissolution. This produces occultly a condition
similar to the decay of a physical form, and is equally unpleasant and
unwholesome. It accounts for much of the diseased condition of the human family
at this time”.
Does the “current of force” come from
the ‘Eye’ or through the ‘Eye’? What
role does ‘one-pointedness’ play in the success of the creative work? Link the
work of Sagittarius and Taurus in the work of creative thoughtform building. Is
the Tibetan arguing here against diversity or against diffusion? Is there a
difference? Is He suggesting to the disciple that “one thing” should engross
his attention? What sign is most guilty of the kind of abuse the Tibetan is
describing above? Why? The Tibetan ends this section with some startling
thoughts. Had you thought of disintegrating thoughtforms as a cause of disease?
Had you thought that such half-formed, decaying forms produce a psychologically
noxious condition? What are the
implications?
38.
p.
975-976: The Tibetan goes on to describe the reason for failure in thoughtform
construction:
“Failure in thought creation is due also to the fact that the laws of thought
are not taught, and men do not know how, through meditation, to create those
children of their activity to carry on their work. Results on the physical
plane are much more quickly achieved through scientific thought creation than
through the directly physical plane means. This is becoming more realised, but
until the race has reached a point of greater purity and unselfishness, the
more detailed explanation of the process must necessarily be withheld”.
What would be the effect in humanity if the laws of thought were clearly taught
and human beings applied these laws? Would the result at this time be good or
bad? What is the Tibetan saying here about how to achieve results upon the
physical plane? Do you agree with him? What specific examples have you seen to
justify the Tibetan’s statements? How do you, yourself, work when attempting to
produce physical plane results?
39.
p.
976: D.K. continues to discuss ineffectiveness in thoughtform building:
“Another reason for creative ineffectiveness is owing to the currents which
emanate from the majority of people being of such a low order that the thought
forms never reach the point of independent action, except through cumulative
group work. Until matter of the three higher subplanes of the astral and
physical planes finds its place in the thought form, it has to be energised
principally by mob energy. When the higher substance begins to find its way
into the form, then it can be seen acting independently, for the individual Ego
of the man concerned can begin to work through the matter–a thing before
impossible. The Ego cannot work freely in the personality until third subplane
matter is found in his bodies; the correspondence consequently holds good”.
How would ‘low-order currents’ prevent created thought-forms from reaching the
point of independent action? What is the value of “cumulative group work” in
thoughtform creation and precipitation? What does D.K. mean by the unusual
term, “mob energy”? Where, in relation to subplanes, is “mob energy’ located?
Why will the infusion of a higher kind of energy into the thoughtform enable it
to act independently? Discuss the relation between the independence of a
thoughtform and the influence upon the thoughtform of the individual Ego. The
last sentence is of real importance. Why, do you suppose, the Ego cannot work
freely in a personality until third subplane matter is found in his bodies?
What are the correspondences here?
40.
p.
976-977: In the following section, D.K. discusses the attainment of dense
physical form by the thoughtform:
“Once the thought form has been vitalised and its etheric form is completed or
‘sealed’ as it is called, it can attain the dense physical form if desired.
This does not mean that the individual thought forms of every man take dense
substance upon the etheric, but they will eventuate in activity upon the physical
plane. A man, for instance, is thinking a kindly thought; he has built it up
and vitalised it; it is objective to the clairvoyant and exists in etheric
matter close to the man. It will, therefore, find physical expression in an act
of kindness or a physical caress. When the act is over, the caress consummated,
the interest of the man in that particular thought form fades out and it dies.
Similarly with a crime–the thought form has been built up and inevitably it
will find its physical expression in some deed of one kind or another”.
Discuss the meaning of the term, “sealed”, as used in this context. What
happens to a thoughtform if its etheric form is not sealed? D.K. speaks of two
stages: 1) the taking of dense substance upon the etheric and 2) the impelling
of activity upon the physical plane. Discuss these two possibilities in
relation to each other, and in relation to effective action upon the physical
plane. What then, is the difference between a thoughtform influencing actions
which are like itself, and a thoughtform having an independent existence and
actually precipitating upon the physical plane?
41.
p.
977: In the following, D.K. discusses the mainsprings of all activity:
“All activity of every kind is the result:
a. Of thought forms built consciously
or unconsciously.
b. Of self-initiated thought forms
or of the effect of the thought forms of others.
c. Of responsiveness to one's own
inner impulses, or of responsiveness to the impulses of others, and therefore
to group thought forms”.
It will be apparent, therefore, how vital is this matter, and how influenced
men and women are by the thought forms they themselves create, or the mental
children of other men”.
Give your assessment of the statements above. Have you recognized the supreme
importance of understanding the laws and dynamics of thought? By what are you
most influenced? In what ways do you most influence others? Do you think you
are more influenced by the “thought children” you create or by the thought
children of others? If you are most influenced by your own thought, what
proportion of positivity to negativity do you think is found in your thoughts?
42.
p.
977: In the following, D.K. continues with point c. (Following points a. and b.
on pp. 964 and 968 respectively).
“c. The occult significance of speech. The
old Scripture saith: ‘In the multitude of words there wanteth not sin,’ because in a tide of words at this stage of
man's evolution, many are spoken purposelessly or from motives which (when
analysed) will be found to be based purely in the personality. The greater the
progress that is made along the path of approach to the Mysteries, the greater
the care that must be taken by the aspirant.
Give your own analysis of the saying from the old Scripture. How does this
saying apply to your own life? To aspirants and disciples you may know? Why
does D.K. suggest that more care in the matter of speech must be taken by the
advancing aspirant or disciple?
43.
p.
977: The following section focuses upon one of three reasons why care must be
taken by the aspirant or disciple in the matter of speech:
“First, owing to his stage in evolution, he is able to enforce his words in a
manner which would surprise him could he but see on the mental plane. He builds
more accurately than the average men, his subsequent thought-form is more
strongly vitalised, and it performs the function whereon it is sent by the
‘Sound’ or speech with greater precision”. Why is it that the aspirant can
build more accurately than the average man? Why is there more force behind the
aspirant’s speech? What has been your experience in the matter of the impact of
speech, by average individuals and by aspirants or disciples? What have you
learned?
p. 977-978: The following section focuses upon one of three reasons why care
must be taken by the aspirant or disciple in the matter of speech:
Second, any word spoken and consequent thoughtform built (unless along the
higher path and not based on personality impulses) is apt to cause a barrier of
mental matter between a man and his goal. This matter or separating wall has to
be dissipated before further advance can be made, and this process is karmic
and unavoidable”.
Discuss the manner in which this “barrier” may be built? Of what nature is the
barrier? Why is it a barrier? In what manner can the separating wall be
dissipated? Why can there be no further advance unless there is dissipation of
the barrier? Where does lie or untruth fit into this discussion? What does the
Tibetan mean that “this process is karmic and unavoidable?
44.
p.
978: The following section focuses upon one of three reasons why care must be
taken by the aspirant or disciple in the matter of speech:
“Third, speech is very largely a mode of communication on the physical levels;
on the subtler levels whereon the worker stands, and in his communications with
his fellow workers and chosen co-operators it will play an ever lessening part.
Intuitive perception and telepathic interplay will distinguish the intercourse
between aspirants and disciples, and when this is coupled with a full trust,
sympathy and united effort for the plan we will have a formation wherewith the
Master can work, and through which He can pour His force. The Master works
through groups (large or small) and the work is facilitated for Them if the
interplay between units of the group is steady and uninterrupted. One of the
most frequent causes of difficulty in group work and consequent arrest of the
inflow of force from the Master temporarily is based on misuse of speech. It
brings about a clogging of the channel for the time being on the mental plane”.
What is the justification for suggesting that speech will play an ever
lessening part between co-workers on subtler levels? How may intuitive
perception and telepathic interplay take the place of speech between co-workers?
To what extent do you have experience of this development already occurring?
What will be the value of adding to telepathic rapport, “full trust, sympathy
and united effort for the plan”? Discuss the misuse of speech in group work and
how this misuse may hinder the Master’s work with the group. What, technically
considered, is the meaning of the words, “a clogging of the channel...on the
mental plane”?
45.
p.
978: The following paragraphs focuses upon methods of facilitating the Master’s
work with groups: “I mention these three factors for this question of group
work is of vital importance and much is hoped from it in these days. If in any
organisation on the physical plane the Masters can get a nucleus of even three
people who mutually interact (I choose the word deliberately) and who
disinterestedly follow the path of service, They can produce more definite
results in a shorter space of time than is possible with a large and active
body of people who may be sincere and earnest but do not know the meaning of
trust in, and co-operation with each other and who guard not the gate of
speech”.
How do you understand the phrase, “three people who mutually interact”? Are you
involved in any group which has at least three such people? What does it meant
to disinterestedly follow the path of
service? How is it that more will be accomplished where at least there are three than in the large, active group of
people of which the Tibetan speaks”? Again, do you have experience in being a
part of such a large and active group? If so, what prevented effective action?
46.
p.
978-979: In the following, the Tibetan discusses progress through the use of
speech:
“If a man succeeds in understanding the significance of speech, if he learns
how to speak, when to speak, what is gained by speech, and what happens when he
speaks, he is well on the way to achieving his goal. The person who regulates
his speech rightly is the person who is going to make the most progress. This
has ever been realised by all leaders of occult movements. That most occult
order of Pythagoras at Crotona, and many other of the esoteric schools in
Europe and Asia had a rule that all neophytes and probationers were not
permitted to speak for two years after entering the school and when they had
learned to keep silence for that period, they were given the right to speak,
for they had learned a specific reticence”.
Why is the right use of speech so important for the achievement of the goal?
Why is the most progress made by the person who knows how to regulate his speech
rightly? What do you think would be the value of two years of silence upon
entering an occult order? Do you think occult orders of the modern day should
institute such a requirement upon their neophytes? What, in your opinion, would
be gained or lost?
47.
p.
979: In the following paragraph, D.K. discuss speech in relation of occult
work:
“It might be of value here if students realised that every good speaker is
doing a most occult work. A good lecturer (for instance) is one who is doing
work that is analogous on a small scale to that done by the solar Logos. What
did He do? He thought, He built, He
vitalised. A lecturer, therefore, segregates the material with which he is
going to build his lecture and which he is going to vitalise. Out of all the
thought matter of the world he gathers together the substance which he
individually seeks to use. Next he copies the work of the second Logos in
wisely building it into form. He constructs the form, and then when it is
constructed, he finishes up by playing the part of the first Person of the
Trinity putting his Spirit, vitality and force into it so that it is a vibrant,
living manifestation. When a lecturer or speaker of any kind can accomplish
that, he can always hold his audience and his audience will always learn from
him; they will recognise that which the thought form is intended to convey”.
In what way is a good speaker doing “a most occult work”? Do you think that
what a good speaker does is analogous to what a Solar Logos does in His own far
vaster creative process? In what way? Discuss the work of the Three Logoi in
the magical process? Why, do you suppose, does the Third Logos act first, and
the First Logos last? Justify the thought that the factor of ‘segregation’
refers to the work of the third ray?
48.
p.
979-980: In the following paragraph, D.K. discusses the work of the student
when he speaks:
“In everyday life when the student speaks, he is doing just the same thing,
only the trouble frequently arises that in his speech he constructs something
that is usually not worth while and vitalises it with the wrong kind of energy,
so that the form, instead of being a constructive, vital, helpful force, is a
destructive one in the world. If we study the various cosmologies of the world,
we shall see that the process of creation was carried on by the means of sound
or speech or the Word. We have it in the Christian Bible, ‘In the beginning was
the Word, and the Word was God. All things were made by Him and without Him was
not anything made that was made.’ Thus, according to the Christian teaching,
the worlds were made by the Word of God”.
What kind of energy, for instance, might be the “wrong kind of energy” with
which to vitalize a series of thoughtforms? What determines whether speech is
“worthwhile”? Give your interpretation of the meaning of the “Word of God”? Is
the “Word of God” ‘spoken’ through the use of any apparatus, such as that
through which a human being speaks? If not, how
do you imagine, was the “Word of God” spoken?
49.
p.
980: The following paragraph focuses upon speech as it is understood in the
Hindu Scriptures:
“In the Hindu Scriptures we will find that the Lord Vishnu, Who stands for the
second Person of the Trinity, is called ‘The Voice.’ He is the great Singer Who
has built the worlds and the universe by His song. He is the Revealer of the
thought of God Who has constructed the universe of solar systems. Just as the
Christian speaks about the great Word, the Word of God, the Christ, so the
Hindu speaks of Vishnu, the great Singer, creating by means of His song”.
Why should it be Lord Vishnu, standing for the second Person of the Hindu
Trinity, Who is “The Voice”? Can you find any references to Brahma, the third
Person of that Trinity, as the Great Singer? Speculate about how the universe,
or anything for that matter, could be built by song. Can you justify the
association of the second aspect of divinity with song? What are the
implications of these thoughts as they apply to the relation of the second Ray
to music?
50.
P.980-981:
D.K. continues His discussion of the importance of speech:
“In physical plane manifestation, we are known by our speech; we are known by
our reticence, by the things we say, and by the things we leave unsaid and are
judged by the quality of our conversation. We think of people in terms of what
they say, because their words disclose the type of thought-matter in which they
work and the quality of energy or life which they put behind their words. To
the various solar Logoi of the vast constellations that are apparent when we
scan the starry heavens, the quality of the Logos of our solar system is seen
through the medium of that great thought form He has built by the power of His
speech, and which is energised by His particular quality of love. When God
speaks, the worlds are made and at this present time He is only in process of
speaking. He has not yet concluded what He has to say, and hence the present
apparent imperfection. When that great divine phrase or sentence which occupies
His thought is brought to a close, we will have a perfect solar system
inhabited by perfect existences”.
Give your interpretation of the thought that on the physical plane we are known
by our speech. In what way is it correct to say that the speech of people
“disclose the type of thought matter in which they work and the quality of
energy or life which they put behind their words”? Think of your contacts with
people. Do you judge or evaluate people in this manner? Is it justified to say
that even great Beings judge each other by Their speech and what that speech
has built? Does perfection come only at the end
of what a speaker has to say? The conclusion of the Solar Logos’ ongoing speech
will result in a perfect solar system inhabited by perfect existences. Is there
any analogy to the process of speech as human beings use it? Analyze, in this
regard, the human phrase, “Let me finish what I have to say”; or “Hear me out”.
51.
p.
981: The following paragraph focuses upon the power of speech to render
abstraction concrete:
“Through speech a thought is evoked and becomes present; it is brought out of
abstraction and out of a nebulous condition and materialised upon the physical
plane, producing (could we but see it) something very definite on etheric
levels. Objective manifestation is produced, for ‘Things are that which the
Word makes them in naming them.’ Speech is literally a great magical force, and
the adepts or white magicians, through knowledge of the forces and power of
silence and of speech, can produce effects upon the physical plane. As we well
know, there is a branch of magical work which consists in the utilisation of
this knowledge in the form of Words of Power and of those mantrams and formulae
which set in motion the hidden energies of nature and call the devas to their
work”.
Discuss speech as the presentation of thought. What, do you suppose, is that
definite something which speech produces upon etheric levels? Give your
interpretation of the following highly occult statement: “Things are that which
the Word makes them in naming them”. Why is it correct to say that “speech is
literally a great magical force”? Do you speech as if you were a magician?
Explain. What is a “Word of Power”? Do you use any “Words of Power” or mantrams
or formulae of you own devising (or the devising of others) to better live your
life, or to achieve what you desire? Explain.
52.
p.
981: The following paragraph discusses speech as an occult key:
“Speech is one of the keys which opens the doors of communication between men
and subtler beings. It gives the clue to the discovery of those entities who
are contacted on the other side of the veil. But only he who has learned to
keep silent, and has arrived at the knowledge of the times to speak can pass
this veil and make certain esoteric contacts. Magic consists, we are told in
the Secret Doctrine, in addressing
the Gods in Their own language; therefore, the speech of average man cannot
reach Them”.
In what way do you think speech can open doors of communication between men and
subtler beings? What kind of speech will it be, in such cases? How can speech
act as a clue to discovering certain otherwise invisible entities? Why is the
knowledge of when to keep silent and when to speak necessary for him who wishes
to make such contact? Give your interpretation of the thought that “magic
consists...in addressing the Gods in Their own language”. Again, what will be
the nature of that language? Can you, in any sense, speak that language? Why
can the speech of the average man not reach the Gods?
53.
p.
981: In the following paragraph, D.K. gives important hints concerning how one
may speak to the Gods through the use of occult language:
“Therefore, those who seek to learn the occult language, those who yearn to
become aware of the words which will penetrate to the ears of those who stand
on the other side, and those who seek to utilise the formulae and phrases which
will give them power over the Builders, have to unlearn their previous use of
words and to refrain from ordinary methods of talking. Then the new language
will be theirs and the new expressions, words, mantrams and formulas will be
entrusted to their care”.
A very demanding requirement is stated: that those who aspire to make contacts
with the subtle side of life through the power of speech “have to unlearn their
previous use of words and to refrain from ordinary methods of talking”. Why is
not safe to entrust to their care the new language, new expressions, mantrams,
formulae, etc., until they have unlearned the old?
54.
p.
982: The following paragraph is the conclusion of this section dealing with the
use of speech:
“ The laws of speech are the
laws of matter and students can apply the laws governing physical plane
substance to their use of words, for it concerns the manipulation of matter on
other levels. Speech is the great medium whereby we make apparent the nature of
the little system we are constructing–that system of which each human unit is
the central sun, for under the Law of Attraction he draws to himself that which
he needs”.
Explain the thought that “the laws of speech are the laws of matter”. How would
you go about explaining the laws governing physical plane substance to your use
of words? Interpret (in terms of your life of discipleship) the thought that
“speech is the great medium whereby we made apparent the nature of the little
system we are constructing”. For a system of what nature are you, the disciple,
the central sun? What will be the purpose and quality of this system under
construction?
55.
p.
982: In the following paragraph D.K. offers some introductory words on “The
Nature of Magic”:
“We have considered somewhat at length the building of thought forms, and have
seen that the process pursued by man is analogous to that pursued by the
threefold Logos in the creation of the solar system. We are to deal now with
that great department in occultism which is usually termed magic. The man who
masters the esoteric significance of what is here said will take his place in
the ranks of those entitled to call themselves the ‘Brothers of White Magic.’
The subject is too immense to be more than briefly touched upon, for it covers
the entire range of endeavour in the field of material construction”.
In what way is it accurate to call the study of “magic” a department in
occultism? What other departments in occultism can you suggest? Of what nature
is a disciple or an initiate who becomes one of the “Brothers of White Magic”?
How stringent are the qualifications?
56.
p.
982 (footnote): On this page is an extensive footnote defining the nature of
magic. Why is magic called “a divine science”? Justify the thought that, “all
magical operations consist in freeing oneself from the coils of the Ancient
Serpent”. What is the Ancient
Serpent? In what way is the object of magic “the perfection of man”? Explain
how magic explores the “essence and power of everything”? Elucidate the thought
that :magic and magnetism are synonymous terms”. Why should magic be considered
“the sum-total of natural knowledge”? What are the implications of the
statement that “magic does not imply a transgression of the laws of nature”? Explain
the following from Isis Unveiled: “The
trinity of nature is the lock of magic; the trinity of man the key that fits
it”. Explain the following: “magic is occult psychology”. Do not magic and
psychology function, essentially, upon different rays and with different
purposes? Explain. In what way is “the astral light...the chief agent of
magic”?
57.
P.;
983: The following paragraph focuses upon the mental attitude of the man who
would engage in the magical process: “We must deal first with the mental
attitude of man as he faces the work of creation, and his ability to bring
through, via the mental body, the purpose of the Ego, thereby impressing the
building agents on the mental plane with a certain rate of rhythm, and a
certain vibratory activity. This is the prime factor which results (on the
physical plane) in direct egoic activity. We must also bear in mind, that in
the consideration of this matter we are not dealing with the every day work of
average man, but are speaking of the organised creative work, under law and
rule, of the advanced man. We thereby set a standard and emphasise the ideal
towards which occult students should strive”.
Discuss the intended relationship between the Ego and the mental body in the
magical process. Is D.K. suggesting that the purposes of the Ego express as “a
certain rate of rhythm and a certain vibratory activity”? How is what D.K.
calls “organised creative work” different from the everyday work of the average
man? What do you think it means to work “under law and rule”? Do you, in your
life of discipleship, work under “law and rule”? Explain.
58.
p.
983: The following paragraph discusses the work of the wise magical student
upon the astral plane:
“We must also consider the work of the wise magical student upon the astral
plane, whereon, through purified desire and sanctified emotion, he provides
those equilibrised conditions and those stable vibrations, which will permit of
the transmission without hindrance to the physical plane via the physical brain
of the man, of the vibratory activity emanating from the Ego, and of the
circulatory action of the higher force. Hence (if a remark of a practical
nature may be interpolated for the average student) the cultivation of
emotional tranquillity is one of the first steps towards the achievement of the
needed equipment of the white magician. This tranquillity is not to be achieved
by an effort of the will which succeeds in strangling all astral vibratory
activity, but by the cultivation of response to the Ego, and a negation of all
response to the inherent vibration of the astral sheath itself.”.
Define in your own words “purified desire and sanctified emotion”. What are
equilibrised conditions in the astral vehicle necessary if the vibratory
activity emanating from the Ego is to be transmitted to the physical plane
without distortion? Explain the rationale and the wisdom of the thought that
“emotional tranquillity is one of the first steps towards the achievement of
the needed equipment of the white magician”. What is the difference between
achieving emotional tranquillity through an effort of the will, and achieving
such tranquillity through the cultivation of response to the Ego (as well as “a
negation of all response to the inherent vibration of the astral sheath
itself)? How is this latter accomplished? When you achieve emotional
tranquillity, what is your preferred means for doing do?
59.
p.
984: Give your understanding of the meaning of “the ordered regulated words of
the true worker in magic”.
60.
p.
984 (footnote): What are the main points you extract from the following
extensive definition of magic: “Magic.–The very word Magic bears within itself
proof of its high origin. The Latin Magus, the Greek Magos, a magician, gives
us all those other words that are so indicative of authority, wisdom,
superiority. Then we have magnitude, magnificent, magniloquent, to express
greatness in position, in action and in speech. With the termination slightly
changed the same words become majesty, implying dominion, and again, we have
magistrate, anything that is magisterial which again has been simplified into
Master, and finally by the process of word evolution has become plain Mister.
But the Latin is only a transmitter of words. We can equally follow up the
historical development of this root until we reach the Zend where we find it
doing duty as the name for the whole priestly caste. The magi were renowned all
over the world for their wisdom and skill in occultism and no doubt our word
magic is mostly indebted to that source for its present existence and meaning.
That we need not pause even here for back of the Zend ‘mag,’ ‘looms up the
Sanskrit, maha, signifying great.’ It is thought by good scholars that maha was
originally spelled magha. To be sure, there is in the Sanskrit the word Maga
meaning a priest of the Sun, but this was evidently a later borrowing from the
Zend which had originally derived its root from its neighbour the Sanskrit.– Lucifer, Vol. X, p. 157”.
61.
p.
984 (footnote): What of value do you extract from the following: “Magic.–The
art of divine Magic consists in the ability to perceive the essence of things
in the light of nature (astral light), and–by using the soul-powers of the
Spirit–to produce material things from the unseen universe, and in such
operations the Above and the Below must be brought together and made to act
harmoniously.–S. D., II, 538”.
This is an excellent definition, it is not? What, in this context, is the
meaning of “the essence of things”? Give your understanding of the astral light
as the “light of nature”.
62.
p.
984-985 (footnote): In the following extensive footnote many important
distinctions between white and black magic are offered: Which are the four
Vidyas of which magic is the second? Why does magic need “atma vidya” in order
to render it white magic? What have
seduction and deception to do with the work of the black magician? How can he
use the astral light to achieve such purposes? How can the astral light be used
by the white magician for purposes of information? What is the meaning of the
thought that “black magic works with opposing poles”? Why should the white
magician seek the point of equilibrium or balance, and of synthesis? What is
the practical distinction between these two ways of working? What is the
meaning of the inverted five-pointed star and why should it be the suitable
symbol of black magic? Why is the upright star the proper symbol for white
magic? Explain black magic as “maha-vidya without the light of atma-vidya”. Why
does the lack of atma-vidya lead to black magic? Explain white magic as “maha-vidya
illumined by atma-vidya”. What are the practical meanings of these definitions?
What has atma-vidya to do with knowledge of the Self? In what way does black
magic deny the Self? Explain the meaning of the thought that black magic is
ruled by the moon and white magic by the sun. What is the reason that black
magic arose during the fourth root race? What was the “great schism” which
arose during the fourth root race? Explain how black magic is based upon “the
degradation of sex and of the creative function”. Explain white magic as based
upon “the transmutation of the creative faculty into the higher creative
thought, the generative organs being neglected by the inner fire, which passes
to the throat, the centre of creative sound”. Explain the contrast between
white and black magic, inasmuch as the former is “concerned with the life with
the form, with Spirit” whereas the latter “is concerned with the form, with
matter”.
63.
p.
984-985: The following paragraph from the text begins to introduce the subject
of “Black Magicians and White”: “a. Black
Magicians and White. Much is said among occult students these days anent
white and black magic, and much that is said is without force, or truth. It has
been truly said that between the two types of workers, the line of demarcation
is so slight as to be difficult of recognition by those who, as yet, merit not
the term ‘knower’." Why should there be such a slight difference between
the two kinds of worker‑black and white? Is D.K. stating that unless one
is a high initiate or a Master of the Wisdom, it is impossible to tell the
difference between the black and white magician? If this were the case, what
would be the implications for disciples?
64.
p.
985: How would you explain the thought that the distinction between the black
and white magician is in both motive and method?
65.
p.
985: The Tibetan discusses the motive of white and black magician in the
following paragraph: “The white magician has for motive that which will be of
benefit to the group for whom he is expending his energy and time. The magician
of the left hand path ever works alone, or
if he at any time co-operates with others, it is with a hidden selfish purpose.
The exponent of white magic interests himself in the work of constructive
endeavour in order to co-operate in hierarchical plans, and to further the
desires of the planetary Logos. The Brother of Darkness occupies himself with
that which lies outside the plans of the Hierarchy and with that which is not
included in the purpose of the Lord of the planetary Ray”.
What is the main reason that the white magician seeks the benefit of the group?
Why must the black magician work alone?
Does the black magician always work alone? Are there not ‘groups’ of black
magicians? Or should these associations not be called ‘groups’? What is the
difference in attitude towards the planetary Divine Plan between the white and
black magicians? Can the work of the black magician justifiably be called
‘cancerous’ with respect to the intention and pattern of the Planetary Logos?
Why or why not?
66.
p.
985-986: In the following paragraph the Tibetan focuses upon the kind of deva
builder with whom the white and black brother works. “The white magician, as
has been earlier said, works entirely through the greater Deva Builders, and
through sound and numbers he blends their work, and thus influences the lesser
Builders who form the substance of their bodies, and therefore of all that is.
He works through group centres and vital points of energy, and from thence
produces, in substance, the desired results. The dark brother works directly
with substance itself, and with the lesser builders; He does not co-operate
with the forces which emanate from egoic levels. The lesser cohorts of the
‘Army of the Voice’ are his servants, and not the directing Intelligences in
the three worlds, and he therefore works primarily on the astral and physical
planes, only in rare cases working with the mental forces, and only in a few
special cases, hidden in cosmic karma, is a black magician found working on the
higher mental levels. Yet the cases which are there to be discovered are the
main contributing causes of all manifesting black magic”.
Who are the greater Deva Builders? From what plane or planes do They work and
with what intention? Why will the white magician be every in touch with these
Builders? What are the “group centers” and “vital points of energy” through
which or in relation to which the white magician works? Why does the dark
brother work directly with substance and the lesser builders instead of the Greater
Builders? Who are the “lesser cohorts of the Army of the Voice”? Does this mean
that the black brother does not work with the main body of the Army of the
Voice? Why would the black brother work primarily upon the astral and physical
planes? Why does the black brother work more rarely in mental matter? Can you
think of any reason that a black brother would work on higher mental levels? If
such were the case, what might be the result of such work? The last sentence in
this section is most powerful and indicative. Why should the cases which are
there to be found [i.e., upon higher mental levels] be the “main contributing
causes of all manifesting black magic”?
67.
p.
986: The following paragraph discusses the aspect of divinity with which the
white brother paramountly works: “The Brother of Light works ever through the
inherent force of the second aspect as long as he is functioning in connection
with the three lower planes. After the third Initiation, he works increasingly
with spiritual energy, or with the force of the first aspect. He impresses the
lower substances, and manipulates the lesser building lives with the vibration
of love, and the attractive coherency of the Son, and through wisdom the forms
are built. He learns to work from the heart, and therefore to manipulate that
energy which streams from the ‘Heart of the Sun’ until (when he becomes a
Buddha) he can dispense somewhat the force emanating from the ‘Spiritual Sun.’
Therefore, the heart centre in the Brother of the right hand path is the transmitting
agency for the building force, and the triangle he uses in this work is
a. The centre in the head which
corresponds to the heart.
b. The heart centre itself.
c The throat centre”.
Why does the Brother of Light work so much with the second aspect of divinity?
Why does he work with the first aspect after the third initiation? What is the
relation of the white brother to love and the Son? What does it mean to work
from the heart? What would be the result of manipulating energy which streams
forth from the “Heart of the Sun”? Of what initiatory degree is a Buddha? What
degree would the initiate have to attained in order to dispense, somewhat,
force coming from the “Spiritual Sun”? Discuss the significance of the triangle
of energy transmission used by the Brother of the Right Hand Path. What kind of
influence will he wield if he uses these three centers in conjunction?
68.
p.
986-987: The following paragraph deals with the approach and energy wielded by
the Brothers of the left hand path: “The Brothers of the left hand path work
with the forces of the third aspect entirely, and this it is which gives them
so much apparent power, for the second aspect is only in process of reaching
its vibratory consummation, whereas the third aspect is at the height of its
vibratory activity, being the product of the evolutionary processes of the
preceding major solar system. He works from the throat centre almost entirely,
and manipulates primarily the forces of the physical sun. This is the reason
why he achieves many of his ends through the method of pranic stimulation or of
pranic devitalisation, and why, also, most of his effects are carried out on
the physical plane. He works, therefore, through
a. The centre in the head
corresponding to the throat centre.
b. The throat centre.
c. The centre at the base of the
spine”.
What explains the extent of the “apparent power” of the dark brother? Why is
this power called apparent power? How
does the fact that the black magician works with the throat center almost
entirely, correlate with the fact that the majority of black magicians are
first ray Egos? So then, does the black brother work with solar forces? How would one work if one were working primarily with
“pranic stimulation or...pranic devitalisation”? What is suggested to you by
the thought that the majority of the work of the dark brother are “carried out
on the physical plane”? Do you think that the center in the head which
corresponds to the throat center is part of the thousand petalled lotus, or at
another location in the head? What about the center in the head corresponding
to the heart? Is it the twelve-petalled lotus within the crown center or
another center? Why? What initiatory status must a black magician have to be a
true black magician? What initiatory status must one have to work consciously
with the center at the base of the spine?
69.
p.
987: The following paragraph deals with matters of cooperation or
non-cooperation found in the white and black magicians: “The white magician
works always in co-operation with others, and is himself under the direction of
certain group Heads. For instance, the Brothers of the White Lodge work under
the three great Lords and conform to the plans laid down, subordinating Their
individual purposes and ideas to the great general scheme. The black magician
usually works in an intensely individualistic way, and can be seen carrying out
his schemes alone, or with the aid of subordinates. He brooks usually no known
superior, but is nevertheless frequently the victim of agents on higher levels
of cosmic evil, who use him as he uses his inferior co-operators, that is, he
works (as far as the bigger purpose is involved) blindly and unconsciously”.
Why the cooperative attitude of the white magician and his willingness to
subordinate himself to certain “group Heads”? Why is the term “intensely
individualistic” used in connection with the black magician? What is the
difference between the terms “collaborators” and “subordinates”? Why will a
black magician never have true collaborators? What is the implication to the
thought that the black magician “brooks usually no known superior”? Of what
sort of forces is the usual black magician the victim? Why is it said that (as
far as the bigger purpose is concerned) the black magician works “blindly and
unconsciously”? Why is such blindness and unconsciousness inevitable for
workers such as he?
70.
p.
987-988: The following paragraph discusses the attitude of the two kinds of
workers to the paths of evolution and involution: “The white magician, as is
well known, works on the side of evolution or in connection with the Path of
Return. The black brother occupies himself with the forces of involution, or
with the Path of Outgoing. They form the great balancing force in evolution,
and though they are occupied with the material side of manifestation and the
Brother of Light is concerned with the aspect of soul or consciousness, they
and their work, under the great law of evolution, contribute to the general
purpose of the solar Logos, though (and this is of tremendous occult
significance to the illuminated student) not
to the individual purpose of the planetary Logos”.
What is the difference in the manner of work of those who support evolutionary
or involutionary ends? What can it mean that the brother of the shadow occupies
himself with the “Path of Outgoing”? Is the Solar Logos concerned now
principally with evolution or involution? How do we know? Is there a useful
place in the regime of the Solar Logos for the brothers of the shadow? If so,
what? Speculate upon how the black magician could, inadvertently, contribute to
the general purpose of the Solar Logos? Speculate upon the tremendous occult
significance of the thought that the black magicians do not contribute “to the individual purpose of the planetary Logos”?
How, realistically, is it possible to contribute to the greater purpose but not to the lesser purpose?
71.
p.
988: What would be the difference in mode of working between the two groups,
one of which works with the “soul of things” and the other of which work “with
the material aspect”?
72.
p.
988: The following paragraph focuses upon the centers which the two kinds of
workers utilize: “The white magician works through the force centres, on the
first and fourth subplanes of each plane. The black magician works through the
permanent atoms, and with the substance and forms concerned. The white magician
utilises in this connection the higher three centres. The black magician uses
the energy of the lower three centres (the organs of generation, the spleen,
and the solar plexus) synthesising their energy by an act of the will and
directing it to the centre at the base of the spine, so that the fourfold
energy is thence transmitted to the throat centre”.
What would be the reason for the white magician to work through force centers
on the first and fourth subplane of each plane? Why these in particular? What
does it mean to work through permanent atoms and with the substance and the
forms concerned, as does the black brother? How are these two modes of working
fundamentally different? Which are the “higher three centers” utilized by the
white magician? Speculate upon the meaning of the chakra dynamics utilized by
the black brother: synthesizing the organs of generation, spleen and solar
plexus, sending the synthesized energy to the base of the spine and thence to
the throat. In what way is this mode of operating a kind of inversion or
correct process? Do you think these five centers, and the manner in which they
are used, have anything to do with the symbol of the inverted five-pointed
star?
73.
p.
988: The following paragraph focuses upon the different approaches to kundalini
utilized by the white and black brother: “The white magician uses the kundalini
force as it is transmitted via the central spinal channel. The black magician
uses the inferior channels, dividing the fourfold energy in two units, which
mount via the two channels, leaving the central one dormant. Hence it will be
apparent that one works with duality and the other with unity. On the planes of
duality, therefore, it is apparent why the black magician has so much power.
The plane of unity for humanity is the mental plane. The planes of diversity
are the astral and the physical. Hence the black magician is of more apparent
power than the white brother on the two lower planes in the three worlds”.
In what respect is the energy of kundalini fourfold? What is the significance
of the use of the central channel by the white magician, and subsidiary
channels by the black magician? What is the significance of the number “four”
in terms of black magical process? What does it mean in practical terms to work
either with duality or unity? Why, especially, does the black magician work
with duality? What, as far as humanity is concerned, are the planes of duality?
Why has the black magician so much power upon such planes? In what way is the
plane of unity for humanity the mental plane? Is the entire mental plane the plane of unity? Why, again, does D.K. use
the word “apparent” when discussing the black magician’s power?
74.
p.
988-989: The following paragraph deals with the superiors of both the white and
black magician: “The white brother works under the Hierarchy, or under the
great King, carrying out His planetary purposes. The dark brother works under
certain separated Entities, unknown to him, who are connected with the forces
of matter itself. Much more could be given in this connection, but what is here
imparted suffices for our purpose”.
Who is the great King? And why is He called this? Why does the Tibetan
capitalize the term “Entities” when speaking of the superiors of the dark
brother? Why the emphasis upon the fact that these Entities are “separated”?
What is the significance of the thought that these Entities are “unknown” to
the black brother, whereas the King is known to the white brother?
75.
p.
989: When speaking of the sources of black magic, why should so much be
mysterious and inexplicable? Why do you think D.K. spends the time to take up
this subject? Of what value may it be?
76.
p.
989: The following section deals with “planetary evil”: “First. It should be
remembered that the whole subject of planetary evil (and students must
distinguish carefully between planetary and cosmic evil) lies hid in the
individual life cycles and in the history of the Great Being who is the planetary
Logos of the Earth. Therefore, until a man has taken certain initiations and
thus achieved a measure of planetary consciousness, it is useless for him to
speculate upon that record. H. P. B. has touched, in the Secret Doctrine, upon the subject of ‘the imperfect Gods,’ and in
these words lies the key to planetary evil”.
What would be the major distinctions between planetary evil and cosmic evil?
Which initiations do you think it would be necessary to take before it was
possible to understand planetary evil? Discuss how the key to planetary evil is
contained in the phrase, “the imperfect Gods”.
77.
p.
989-990: The following paragraph amplifies the subject of planetary evil:
“Planetary evil arises from certain relations existing between our planetary
Logos and another planetary Logos. When this condition of polar opposition is
adjusted, then planetary evil will cease. The adjustment will be brought about
through the mediation (occultly understood) of a third planetary Logos. These
three will eventually form an equilateral triangle, and then planetary evil
will cease. Free circulation will ensue; planetary obscuration will become
possible, and the ‘imperfect Gods’ will have achieved a relative perfection.
Thus will the karma of the manvantara, or secondary cycle, be adjusted, and so
much planetary karmic evil be ‘worked off.’ All the above must be interpreted
in its esoteric sense and not its exoteric”.
What may be the other planetary Logos with respect to which planetary evil
arises on our Earth? A condition of “polar opposition” is involved in these
relations from which planetary evil arises. Venus is often called the polar
opposite of the Earth. Do you think that other planetary Logos is Venus? But
why, in one way, would it not be logical for that other planetary Logos to be
Venus? Which might be the third
planetary Logos (responsible for mediating the relationship between Earth and
the planetary Logos with which Earth is in a polar relationship? Why? What is
the possible significance of the equilateral triangle which these three
planetary Logoi may one day form? Why would planetary evil disappear with that
formation? Apparently there are more than one “imperfect God”? Could this mean
that at least one other member of this triangle is a non-sacred planet? Why?
D.K. invites us to interpret all this information “in its esoteric sense” and
“not its exoteric”. What do you think He is suggesting?
78.
p.
990: The following is a discussion of cosmic evil: “Cosmic evil from the
standpoint of our planet consists in the relation between that spiritual
intelligent Unit or ‘Rishi of the Superior Constellation’ as He is called (who
is the informing Life of one of the seven stars of the Great Bear, and our
planetary prototype) and one of the forces of the Pleiades. Students need here
to remember that the ‘seven sisters’ are occultly called the ‘seven wives’ of
the Rishis, and that the dual forces (resultant from that relationship)
converge and play through that one of the planetary Logoi who is the Logos of
any particular planet, and is the ‘reflection’ of any specific Rishi. In this
relation, at present lacking perfect adjustment, lies hid the mystery of cosmic
evil as it makes itself felt in any particular planetary scheme. Again, when
the heavenly triangle is duly equilibrated, and the force circulates freely
through
a. One of the stars of the Great
Bear,
b. The Pleiad involved,
c. The planetary scheme concerned,
then again cosmic evil will be negated, and a relative perfection achieved.
This will mark the attainment of primary perfection, and the consummation of
the greater cycle”.
What thoughts come to you when you contemplate that the origin for cosmic evil,
as far as our planet is concerned, results from a lack of proper adjustment
between one of the stars of the Great Bear, one of the Pleiades and our planet?
Since it can be presumed that each of the Seven Rishis is the Prototype of one
of the ‘sacred’ planets, and since our planet is not sacred, can it be assumed
that another planet (a sacred one) is somehow involved in this relationship
producing cosmic evil upon our planet? Why are the Pleiades called the “seven
sisters”? Of what significance may be the fact that the “seven sisters” are
“wives” of the Rishis of the Great Bear? Do you think our Earth is a “reflection”
of one of the Seven Rishis? If so, do you think Earth is a primary reflection
or what might be called a ‘secondary reflection’? Speculate upon which of the
Seven Rishis and which of the Seven major Pleiades may be connected to our
Earth as the cause of cosmic evil upon our planet? Is the hint given that
cosmic evil exits upon all planets in
our solar system? Why or why not? Is there also a suggestion that force is not
circulating freely through the
heavenly triangle under discussion? Why will equilibrization of this heavenly
triangle result in what is called “primary perfection”? What “greater cycle” do
you think will be consummated by this equilibrizing and perfecting?
79.
p.
990: The following short paragraph deals with “cyclic evil” or “tertiary evil”:
“Cyclic evil, or tertiary evil, lies hid in the relation between the globes in
any particular scheme, two of them ever being in opposition until equilibrised
by force emanating from a third. Students will only apprehend the significance
of this teaching as they study the pairs of opposites in their own cycles, and
the equilibrising work of the Ego”.
Discuss the dynamic by which two globes are always in opposition until
equilibrised by a third? When one thinks of our Earth Globe, with which other
globe might it be in opposition? Which might, then, be the equilibrising globe?
Why? Why is a good way of understanding this kind of process (involving
tertiary evil) to study the pairs of opposites within the energy system of the
student/disciple, and the equilibrizing role of the Ego relative to this
opposition? Does this mean, then, that the agency of equilibrization always
bears the quality of the Ego? What role does opposition play, in general, in
the phenomenon we call ‘evil’? If Mars is known for its general attitude of
opposition, to what extent do you think Mars is involved in what we call
planetary Evil?
80.
p.
990-991: The next paragraph focuses upon a fourth type of evil involving the
human family as a whole: “A fourth type of evil growing out of the above finds
its main expression in the sorrows and troubles of the fourth or human kingdom,
and will find its solution in two ways: by the balancing of the forces of the
three kingdoms (the spiritual or fifth kingdom, the human, and the animal), and
secondly, by the negation of the attractive power of the three lower kingdoms
(the mineral, the vegetable, and the animal, who thus form one unit), by the
spiritual kingdom, utilising the fourth or human kingdom. In all these cases,
triangles of force are formed which, when balanced, procure the desired end”.
D.K. suggests that many of the sorrows and evils which beset the human kingdom
in particular will find their solution in a balancing between the fifth, fourth
and third kingdoms in nature (the Kingdom of Souls, the Human Kingdom and the
Animal Kingdom). Can you apply this idea analogically to the pattern of
planetary evil? For instance, which three globes, or which three schemes
represent the soul, the human and the animal? Another solution to the problem
of the troubles which afflict the human kingdom will be the “negation of the
attractive power of the three lower kingdoms (the mineral, the vegetable, and
the animal, who thus form one unit), by the spiritual kingdom, utilising the
fourth or human kingdom”. What do you think are the specifics of this process?
Do you think this process is already developing? Microcosmically, is it
developing within you?
81.
p.
991: What significance occurs to you when you consider that, in a planetary
sense, evil is defeated through the agency of Shamballa and that Shamballa is
ruled powerfully by Libra (being as it is the Jerusalem, the “City of Peace”)?
Consider well the power of triangulation in the defeat of evil.
82.
p.
991: The following paragraph deals with the appearance of black magic upon our
planet:
“Black magic is spoken of as making its appearance upon our planet during the
fourth root race. It should be borne in mind here that this means strictly in
connection with the fourth kingdom and its conscious use by wrongly developed
men. The forces of evil of the planetary and cosmic kind have been present
since manifestation set in, being latent in the karma of the planetary Logos,
but human beings began consciously to work with these forces and to use them
for specified selfish ends in this round during the fourth root race”.
What clarification do you receive from a study of this paragraph? What
illumination comes to you when you realize that the forces of planetary and
cosmic evil have been present since planetary manifestation set in? Why was it
particularly in the fourth rootrace that human beings first begin to work with
these forces and to used them for selfish ends? Again the number “four”
appears. Relate this number to the general opposition which is characteristic
of black magic?
83.
p. 991-992:
In the following paragraph the mystery of the “Beast” is explored: “Black
magicians work under certain great Entities, six in number, who are spoken of,
for instance, in the Christian Bible as having the number 666. They
came in (being cosmic, not systemic) on that stream of force emanating from
cosmic mental levels which produced the three worlds of human endeavour.
Students should remember here the fact that the three lower planes of our solar
system are not considered as embodying a cosmic principle, for they form the
dense physical body of the Logos, and the dense physical body is not considered
a principle. There is an occult significance in the expression ‘unprincipled.’
These entities are the sumtotal of the substance of the three lower subplanes
of the cosmic physical plane (our three lower systemic planes), and it is under
them that the black magicians are swept into activity, often unconsciously, but
rising to power as they work consciously”.
What do you suppose is the nature of these six great evil Entities under which
black magicians work? Why should the number “666” characterize these six? What
do you think is the status of these Entities? Do you think they are cosmic
mental Beings? But does not cosmic evil originate upon the cosmic astral plane
and not the cosmic mental? Why, when thinking of cosmic evil, is it necessary
to remember that the three lower subplanes of the cosmic physical plane are
“unprincipled”? What do we learn when we consider that these six Entities are
“the sumtotal of the substance of the three lower subplanes of the cosmic
physical plane”. Considering that there are three
subplanes, why do you suppose there are six
Entities? Can these Entities be of cosmic mental origin, and still fulfill the
very material function which the Tibetan describes?
84.
p.
992-993: In the following important paragraph, D.K. talks about the many
unconscious black magicians and the true black magician: “In the early stages
of human unfoldment all men are unconscious black magicians, but are not occultly
‘damned’ thereby. As evolution proceeds they come under the force of the second
aspect, and the majority respond to it, escaping from the meshes of the black
magicians, and coming under the force of a different number. The few who do not
do so in this manvantara are the ‘failures’ who have to continue the struggle
at a later date. A tiny percentage willfully refuse to ‘pass on,’ and they
become the true ‘black magicians.’ For them the end is ever the same, first, severance of the Ego from the
Monad, entailing a wait for many aeons until another solar system has its
being. In the case of the ‘failures’ the Ego severed itself from the
personality or lower self, entailing a setback for a lesser period, but still
having opportunity within the system. Second,
a cycle of existence, spent in unlimited evil, and dependent upon the vitality
of the severed egoic body and its innate persistence. These are the ordinary
"lost souls" spoken of in the Secret
Doctrine.1 If students
will study these conditions, and will extend the same concept to an earlier and
more matured solar system, they will get some light upon the problem of the
origin of evil in this solar system”.
Why are all men, in the early stages, “unconscious black magicians”? Are you an unconscious black magician? Why
are these unconscious magicians not “occultly ‘damned’” thereby? How does
response to the second aspect of the divinity make it possible for a man to
escape from the meshes of the black magicians? What is a “failure” in this
context? How is a “failure” different from a true black magician? How does the
refusal to “pass on” create a true black magician? What would the practical
result be of the severance of the Ego from the Monad? What would happen to the
supervisory Solar Angel in this event? Why would a wait until another solar
system be required if this severance occurred? What remains as the center of
willful action in the case of a severance from the Ego? What remains as the
center of willful action in the case of severance of the Ego from the Monad? In
the case of the “failures” is it the personality that severed itself from the
Ego, or the Ego from the personality? What about in the case of severance from
the Monad? How is the severing done? In what way does a mere “failure” still
have opportunity within the solar system? For the true black magician, what
does it mean to pass through a cycle of existence “spent in unlimited evil, and
dependent upon the vitality of the severed egoic body and its innate
persistence”? Is this severed egoic body a causal body? Does it have any “good”
in it as all causal bodies are said to have? If not, of what kind of
manifestations is it the cause? Speculate upon how this dynamic may work. The
last sentence is most enigmatical. It asks us to study these relatively human
conditions of severance, and then apply them to “an earlier and more matured
solar system” in order to gain some light upon the problem of the origin of
evil. What is suggested to your mind by these thoughts?
85.
p.
992 (footnote): In the following footnote are given a number of occult hints
concerning the inner round. What illumination comes to you from studying these
thoughts?: “It might here be asked what, if any, relation there may be in this
connection with the inner round? The inner round has many meanings some
impossible to give, but two things may here be said: That it concerns itself
with the effect of the triangular balancing of forces towards the close of the
cycle, when the force or energy involved is circulating unimpeded, even if
slowly, through:
1. Two constellations of the solar system,
2. The planetary schemes
3. Three globes in the scheme.
It should be remembered that all these three are interdependent. The force
begins thus to flow when any cycle is two thirds run. It deals with the greater
Initiations, and is the correspondence on the higher planes to the occult short cut to wisdom and
knowledge which we call the Path of Initiation”.
Can this triangular balancing of forces be connected with a triangle of
invisible globes, or chains (when it comes to the inner “scheme round”)? Can
the inner round have a correspondence with the three synthesizing planets? What
can D.K. mean by “two constellations of the solar system”? How can a solar
system have constellations within it? Or is the meaning of the term “solar
system” expanded?
86.
p.
992-993 (footnote): Consider carefully the conditions under which no soul can
be lost. What do you learn about the beneficence of the cosmos?
87.
p.
993: The following paragraph is an introduction to the topic of “Conditions for
White Magic”: “c. Conditions for White
Magic. In considering the factors requiring adjustment prior to undertaking
the work of magic, we are dealing with that which is of eminently practical
value. Unless students of magic enter upon this pursuit fortified by pure
motive, clean bodies, and high aspiration, they are foredoomed to
disappointment and even to disaster. All those who seek to work consciously
with the forces of manifestation, and who endeavour to control the Energies of
all that is seen, need the strong protection of purity. This is a point which
cannot be too strongly emphasised and urged, and hence the constant injunctions
to self control, comprehension of the nature of man, and devotion to the cause
of humanity”.
Why must the students entering upon the path of magic be fortified “pure
motive, clean bodies and higher aspiration”? What can happen if these
fortifications are not present? In what way is “purity” a strong protection to
the magical worker?
88.
p.
993: The following paragraph deals with one of the ways in which the pursuit of
magical investigation is dangerous:
“If a man's bodies are not sufficiently purified and their atomic vibration is
not sufficiently high, he is in danger of over-stimulation when brought in
contact with the forces of nature, and this inevitably entails the destruction
and disintegration of one or other of his bodies. At times it may entail the
destruction of two or more, and when this is the case, it involves a definite
setback to egoic unfoldment, for it requires, in such cases, a much longer
interval between incarnations, owing to the difficulty of assembling the needed
materials in the sheaths”.
How does overstimulation lead to destruction and disintegration? Why should a
longer interval between incarnations be required of one who has done damage to
one or two of his personality vehicles through overstimulation?
89.
p.
993-994: The following paragraph deals with one of the ways in which the
pursuit of magical investigation is dangerous:
“Further, unless a man is strengthened in his endeavour by right motive, he is
liable to be led astray by the acquisition of power. Knowledge of the laws of
magic puts into the hands of the student powers which enable him to create, to
acquire, and to control. Such powers are fraught with menace to the unprepared
and unready, for the student can, in this case, turn them to selfish ends, use
them for his own temporal material advancement, and acquire in this way that
which will feed the desires of the lower nature. He takes, therefore, the first
step towards the left hand path, and each life may see him progressing towards
it with greater readiness, until (almost unconsciously) he will find himself in
the ranks of the black masters. Such a state of affairs can only be offset through
the cultivation of altruism, sincere love of man, and a steady negation of all
lower desire”.
What does it mean to be “led astray by the acquisition of power”? Is it easy
thus to be led astray? Why is it a great danger (even a menace) to turn acquired
powers to selfish ends? Why is it dangerous to acquire that which will feed the
desires of the lower nature? What, of D.K.’s knowledge of these matters, is
conveyed to you by his description of how the progressively selfish individual
finds himself (almost unconsciously, and presumably, relatively rapidly) within
the ranks of the black masters? Do you think it is easy or difficult to become
a real black magician? Do you think that one who is treading this path is
liable to apply the suggested antidotes of altruism, true love and the steady
negation of lower desire?
90.
p.
994: The following paragraph deals with one of the ways in which the pursuit of
magical investigation is dangerous:
“The third danger which menaces the unwary student of magic lies in the fact
that when he tampers with these forces and energies he is dealing with that
which is akin to his own lower nature. He, therefore, follows the line of least
resistance; he augments these energies, thereby increasing their response to
the lower and to the material aspects of his nature. This he does at the
expense of his higher nature, retarding its unfoldment and delaying his
progress. Incidentally also, he attracts the attention of those masters of the
left hand path who are ever on the lookout for those who can be bent to their
purposes, and he becomes (unwittingly at first), an agent on the side of evil”.
Why is it dangerous to reinforce one’s own “nature”? Why will this be done “at
the expense of his higher nature”? How will this kind of augmentation of a
man’s lunar forces retard his own advancement? How do you suppose a man
following the path of tampering with material forces attracts the attention of
a master of the left-hand path? Is the implication here, that the one so
tampering will be unwittingly deceived into becoming an agent of evil? Note the
words “masters of the left-hand path”. In what way do you think such
individuals are masters? Surely not
in the same way that Masters of the Good Law are Masters? What do you think?
91.
p.
994: In the following selection, D.K. speaks of one of four qualities which the
student of magic must possess before undertaking the arduous task of becoming a
“Master of Magic”:
“Physical Purity. This is a thing not
easily to be acquired, but entailing many lives of strenuous effort. Through
abstinence, right continence, clean living, vegetarian diet, and rigid
self-control, the man gradually raises the vibration of his physical atoms,
builds a body of ever greater resistance and strength, and succeeds in
‘manifesting’ forth in a sheath of greater refinement”.
Why is this purity not easy to acquire? What is meant by “abstinence”? What is
meant by “right continence”? What does “clean living” mean in this context? In
what manner must “rigid self-control” be asserted? How does the incorporation
of these qualities raise the vibrations of a man’s physical atoms? Why does the
body become stronger?
92.
p.
994-995: In the following selection, D.K. speaks of one of four qualities which
the student of magic must possess before undertaking the arduous task of
becoming a “Master of Magic”:
“Etheric Freedom. This term does not
convey all that I seek to impart, but it suffices for need of a better. The
student of magic who can safely undertake the enterprise, will have constructed
an etheric body of such a nature that vitality, or pranic force and energy, can
circulate unimpeded; he will have formed an etheric web of such tenuosity that
it forms no barrier to consciousness. This is all that can be said on this
subject, owing to the danger involved, but it suffices for the conveyance of
information to those who are beginning to know “.
Why are the qualities of free circulation and “tenuosity” required of the
etheric body of the would-be magician? Why can no more be said about the
subject of etheric freedom? Can you think of ways to induce etheric freedom?
93.
p.
995: In the following selection, D.K. speaks of one of four qualities which the
student of magic must possess before undertaking the arduous task of becoming a
“Master of Magic”:
“Astral Stability. The student of
magic aims, above all, to purify his desires, and so to transmute his emotions
that the lower physical purity and the higher mental responsiveness and
transmutative power may equally be available. Every magician has to learn the
fact that, in this solar system, during the cycle of humanity, the astral body
is the pivotal point of endeavour, having a reflex effect on both the other
sheaths, the physical and the mental. He, therefore, aims at transmuting (as
has often been said) lower desire into aspiration; at changing the lower cruder
colors which distinguish the astral body of average man, for the clearer, purer
tones of the spiritual man, and of transforming its normal chaotic vibration,
and the ‘stormy sea of life.’ for the steady rhythmic response to that which is
highest and the centre of peace. These things he effects by constant
watchfulness, unremitting control, and steady meditation”.
Why is this considered a primary aim? Why, in this solar system, is the astral
body the “pivotal point of endeavor”? What is the nature of the reflex action
of the astral body upon all the other sheaths‑physical and mental? In
terms of the astral body, what is the meaning of the phrase, “the stormy seas
of life”? What is the practical effect (within the astral body) of a “steady,
rhythmic response to that which is highest and the centre of peace”? Is the
soul hereby invoked? Is the Monad implied? Why?
94.
p.
995: In the following selection, D.K. speaks of one of four qualities which the
student of magic must possess before undertaking the arduous task of becoming a
“Master of Magic”:
“Mental Poise. These words are used
in the occult sense, wherein the mind (as it is commonly understood) becomes
the keen steady instrument of the indwelling thinker, and the point from which
he can travel onwards to higher realms of comprehension. It is the foundation
stone whence the higher expansion can be initiated”.
What is the meaning of “mental poise” when used in the “occult sense”? What ,
practically, does it mean for the mind to become the “keen steady instrument of
the indwelling thinker”? Is you mind in this relationship to you as the
indwelling thinker? How does one use the mind to “travel onwards to higher
realms of comprehension”? Do you so travel? If you do so, how do you do so? What is the meaning of the term “higher
expansion”? In what way is the mind the very basis of true initiation?
95.
p.
995-996: In the following, the Tibetan continues his warning: “Let not the
would-be student of magic proceed in his investigations and his experiments
until he has attended to these injunctions, and until the whole bent of his
thought is towards their manifestation and their demonstration in his every day
life. When he has so worked, ceaselessly and untiringly, and his physical plane
life and service bear witness to the inner transmutation, then he can proceed
to parallel this life with magical
studies and work. Only the solar Angel can do the work of the white magician,
and he effects it through the control of the lunar angels and their complete
subjugation. They are arrayed against him, until, through meditation,
aspiration, and control, he bends them to his will and they become his
servants”.
Focus upon the idea that “only the solar Angel can do the work of the white
magician, and he effects it through the control of the lunar angels and their
complete subjugation”. What are the implications of this thought for the
aspirant to magic? What do you think of the idea that the lunar angels are
“arrayed against” the would-be magician? Have you found this to be the case in
your life? When you think of your “lunar angels”, do you think of bending them
to your control? Is it possible to be lenient with the lunar angels? Explain.
In what way are the lunar angels to become “servants”? Do you think that the
word “servants” is a good word for what the lunar lords must become to the
disciple? Based upon the statement of the requirements for the aspiring white
magician, do you think it is advisable or safe for you, personally, to engage
in “magical studies and work”?
96.
p.
996: The following paragraph deals with the solar and lunar biases of the white
and black magicians: “The worker in white magic utilises ever the energy of the
Solar Angel to effect his ends. The dark brother works through the inherent
force of the lunar lords, which are allied in nature to all that is objective.
In an old book of magic, hidden in the caves of learning, guarded by the
Masters, are the following conclusive words, which find their place in this Treatise on Fire through their very
appropriateness:
"The Brothers of the Sun, through the force of solar fire, fanned to a
flame in the blazing vault of the second Heaven, put out the lower lunar fires,
and render naught that lower 'fire by friction.'
"The Brother of the Moon ignores the sun and solar heat; borrows his fire
from all that triply is, and pursues his cycle. The fires of hell await, and
lunar fire dies out. Then neither sun nor moon avails him, only the highest
heaven awaits the spark electric, seeking vibration synchronous from that which
lies beneath. And yet it cometh not."
Is the energy of the Solar Angel available to the dark brother? Why or why not?
If the dark brother is an Ego detached from the Monad, what energy informs his
egoic body‑that of the Solar Angel or something else? What is meant by
the “inherent force” of the lunar lords? How is solar fire fanned to a flame?
What is the “second Heaven”? From what does the Brother of the Moon borrow his
fire? What is the meaning of the phrase, “all that triply is”? What are the
“fires of hell” and why do they “await”? Why does the lunar fire die out? What
does it mean that “neither sun nor moon avails him”? What are the implications
concerning the Monad? What does it mean for “highest heaven” to await the spark
electric? Would you say that the doom of the black magician is herein
described? If so, howso?
97.
p.
996-997: The following paragraph introduces the “Fifteen Rules for Magic”:
“These rules will necessarily be of an esoteric nature, and the student will
need to remember that the terminology is in the nature of a blind, which ever
carries revelation to those who have the clue, but tends to perplex and to
bewilder the student who as yet is unready for the truth. I would also remind
the student to bear in mind that all that is here imparted concerns ‘white magic,’ and is given from the
standpoint of the solar Angel, and of solar Fire. Bearing these two points in
mind the student will find much in these rules to produce eventual internal
illumination”.
What does it mean that all that is here given is “given from the standpoint of
the solar Angel, and of solar Fire”? What do you think D.K. means by “internal
illumination”?
98.
p.
997: In the following section, D.K. gives the method of dividing the study of
the rules:
“We will divide them into three groups of aphorisms or occult phrases; of
these, the first will concern itself with the work of the magician on the
mental plane, with his manipulation of solar energy, and his ability to sweep
the Builders into co-operation with his purposes.
The second group will carry
the work on down to the plane of desire, and of vitalisation, and will convey
information as to the balancing of the pairs of opposites, and their
equilibrising, so that eventual manifestation becomes possible.
The third group of rules will
deal with the physical plane, with the transmission of force:
a. Through the centres,
b. Through the brain,
c. Through the physical plane
itself”.
Is solar energy to be manipulated primarily upon the mental plane? Explain?
Which Builders are being swept into cooperation with the purposes of the
magician? What does it mean to balance the pairs of opposites? What
particularly does this balancing mean to the magician? Why is it necessary that
these opposites be balances? Is manifestation not possible unless the pairs of
opposites are balanced? What is the meaning of the transmission of force
“through the physical plane itself”?
99.
p.
997: In the following, D.K. gives a hint to those who can read between the
lines: “a. Six Rules for the Mental
Plane. Certain of the laws of speech will be given, and the significance of
colour and of sound will appear beneath the exoteric form of the phrasing to
those whose perception suffices”. From this hint, what will you be looking for
when you study these rules?
100.
P.997-998:
The following selection focuses upon Rule I and the Tibetan’s analysis thereof:
“RULE I. The Solar Angel collects
himself, scatters not his force, but in meditation deep communicates with his
reflection.
The significance of this rule is easily to be seen. The white magician is ever
one who, through conscious alignment with his Ego, with his ‘Angel,’ is
receptive to his plans and purposes, and therefore capable of receiving the
higher impression. We must remember that white magic works from above
downwards, and is the result of solar vibration, and not of the heating
impulses emanating from one or other of the lunar Pitris; the downflow of the
impressing energy from the solar Pitri is the result of his internal
recollectedness, his indrawing of his forces prior to sending them out
concentratedly to his shadow, man, and his steady meditation upon the purpose
and the plan. It may be of use to the student if he here remembers that the Ego
(as well as the Logos) is in deep meditation during the whole cycle of physical
incarnation. This solar meditation is cyclic in nature, the Pitri involved
sending out to his ‘reflection’ rhythmic streams of energy, which streams are
recognised by the man concerned as his ‘higher impulses,’ his dreams and
aspirations. Therefore, it will be apparent why workers in white magic are ever
advanced, and spiritual men, for the ‘reflection’ is seldom responsive to the
Ego or the solar Angel until many cycles of incarnation have transpired. The
solar Pitri communicates with his ‘shadow’ or reflection by means of the
sutratma, which passes down through the bodies to a point of entrance in the
physical brain”.
In your own words, essentialize this rule. Who or what is the “Angel”? Why does
the “Angel” have plans and purposes? What is the significance of the fact that
white magic works from above downwards? What is the difference between “solar
vibration” and the “heating impulses” of the lunar Pitris? How does the
downflowing energy from the solar Pitri arise? What preparation has been made?
At what point in evolution is this preparation made? Has the man, the disciple,
anything to do with making this preparation? In what way is it justified to
consider man as a personality the “reflection” of the Solar Angel? What is the
significance to the fact that the Solar Pitri communicates with its
“reflection” rhythmically? Have you as a disciple recognized these rhythmic
streams? Is it correct to say that a
man’s higher impulses, dreams and aspirations, are, in a way, not really his
own? Why must the true while magician even be an advanced or spiritual man? How
many cycles of incarnation need have transpired for the reflection to be
responsive to the Ego or Solar Angel? What is the means by which the Solar
Pitri communicates with his reflection; how does this Pitri use the sutratma?
Do you know what may be the point of entrance in the physical brain for the
sutratma?
101.
p.
998-999: The following selections focus on Rule II: “RULE II. When the shadow hath responded, in meditation deep the
work proceedeth. The lower light is thrown upward; the greater light
illuminates the three, and the work of the four proceedeth”.
“Here the work of the two, the Ego on its own plane, and its instrument in the
three worlds, is shown as linked and co-ordinated. As we well know, the main
function of meditation is to bring the lower instrument into such a condition
of receptivity and vibratory response that the Ego, or solar Angel, can use it,
and produce specific results. This involves, therefore, a downflow of force
from the upper levels of the mental plane (the habitat of the real Man) and a
reciprocal vibration, emanating from Man, the Reflection. When these two
vibrations are attuned, and the interplay is rhythmic, then the two meditations
proceed synchronously, and the work of magic and of creation can proceed
unimpeded. It will, therefore, be apparent that the brain is the physical
correspondence to the force centres upon the mental plane, and that the
vibration has to be consciously set
up by the man when meditating”.
Give your essentialized interpretation of Rule II. How does D.K. see the main
work of meditation? Do you agree? According to this description, have you
succeeding in the main work of meditation? Why is the higher mental plane called
“the habitat of the real Man”? What would be the nature of the “reciprocal
vibration emanating from Man the Reflection”? What is the meaning of the words
“attuned” and “rhythmic” in relation to the relationship between the Ego and
its reflection? Why is it justified to say that the brain is the physical
correspondence to the force centres upon the mental plane? Which force centers?
Why must the “vibration” be consciously
set up by the man when meditating?
102.
p.
999: D.K. continues to elucidate Rule II. In the following section, the work of
man as a conscious creator is discussed and the “triple manner”
of the proceeding work is described:
“the force circulates freely via three points of centralised activity”:
First. From that circle of petals in
the egoic lotus which the Ego chooses to use, or is in a position to use. This
is conditioned by the objective in view, and the state of egoic unfoldment.
Secondly. The centre in the physical
brain which is active in meditation. This is also conditioned by the man's
point in evolution, and the particular goal in mind.
Thirdly. The centre of force
generated by the man upon the lower mental plane, as he proceeds to form the
necessitated thought form, and to sweep into activity those builders who can
respond to the vibration sent forth. This is likewise conditioned by the
strength of his meditation, the fullness of the note sent forth by him, and the
strength of his initiated vibration”.
What determines which tier of petals the Ego will choose to use? What sort of objectives
might the Ego have in mind which would condition which petals it used? Does
such communication begin before the sacrifice petals in the egoic lotus are
unfolded? What is the meaning of the curious phrase, “the centre in the
physical brain which is active in meditation”? Is not the mind active in meditation? In what way, then, are particular
centers in the brain active as well? Which are the centers in the brain? Is a
thoughtform created upon the mental plane equivalent to a center of force
generated upon the mental plane? How is the strength of meditation or a
meditator to be gauged? Who is it that is sending forth a “note”‑the
meditating Ego, or the meditating man? What is meant by “the strength of his
initiated vibration”?
103.
p.
999-1000: The following paragraph closes D.K.’s commentary upon Rule II:
“Hence, the first thing the solar Angel does is to form a triangle, consisting
of himself, the man on the physical plane, and the tiny point of force which is
the result of their united endeavour. It will be of value to students of
meditation to ponder upon this procedure, and to study the correspondence
between it and the work of the solar Logos as He created ‘the Heavens and the
Earth.’ The Highest and the lowest aspects met, spirit and matter were brought
into contact with each other; the consequence of this interplay was the birth
of the Son, or the great solar thought form. In the three worlds, man, the
lesser Deity, within his limits, proceeds along analogous lines. The three who
are illumined by the light of the One are the three persons of the lower Triad,
the mental body, the astral body, and the physical body. They, with the
Illuminator, make the ‘Four’ referred to, and thus becomes apparent the
microcosmic Tetraktys”.
Does the triangle formed between the Ego, the meditating man and the point of
force upon the mental plane constitute the “three” of this Rule? Or has the
term, “the three” another meaning? If you were to study this procedure as it
might apply to the Solar Logos as He created “the Heavens and the Earth”, what
would you learn? Who is the “Illuminator”? What is the significance of the
words, “the microcosmic Tetraktys”?
104.
p.
1000: Of Rules I and II, D.K. tells us the following: “The two rules above form
the esoteric basis of all meditation, and need to be carefully studied if
results are to be achieved”. Analyze these Rules and general and explain why
you think D.K. makes this statement.
105.
p.
1000-1001: The following selection focuses upon Rule III:
“RULE III. The Energy circulates. The
point of light, the product of the labours of the Four, waxeth and groweth. The
myriads gather round its glowing warmth until its light recedes. Its fire grows
dim. Then shall the second sound go forth.
The white magician, having, through meditation and conscious purpose, formed a
focal point of energy upon the mental plane, increases the vibration through
strenuous concentration; he begins then to visualise in detail the form he is
seeking to build; he pictures it with all its component parts, and sees ‘before
his mind's eye’ the consummated product of the egoic meditation as he has
succeeded in bringing it through. This produces what is here called ‘the
secondary note,’ the first being the note emanating from the Ego on its own
plane, which awakened the ‘reflection’ and called forth response. The vibration
becomes stronger, and the note sounded by the man on the physical plane ascends
and is heard upon the mental plane”.
Give your essentialized interpretation of Rule III. How does strenuous
concentration increase the vibration of the focal point of energy? In how much
detail is the form to be build to be visualized? What rays are especially
helpful in this detailed visualization? What is the meaning of the words,
“before his mind’s eye”? What is the meaning of “the secondary note”? Why is it
called such? In what way can a form be a “note”? What causes the ascending of
the note‑from the physical plane to the mental plane?
106.
p.
1000-1001: In the following section, D.K. focuses upon D.K. focuses upon two
necessities in all occult meditation”:
“Hence, in all meditation that is of occult value, the man has to do certain
things in order to aid in bringing about the results
He tranquilises his bodies in
order that there be no impediment to the egoic intent, and listens for the
‘Voice of the Silence.’ He responds then to that Voice consciously, and broods
over the imparted plans.
He then sounds the Sacred
Word, taking up the note of the Ego as he believes he hears it, and sending it
forth to swell the egoic sound, and to set in motion matter on the mental
plane. He (synchronously with this sounding) visualises the proposed thought
form which is to embody egoic purposes, and pictures it in detail”.
How does tranquilization of the bodies remove impediment to egoic intent? Give
your interpretation of the “Voice of the Silence”. Why is it called such? How
is one to listen for it? If one ‘hears’ the note of the Ego, how will one hear
it? How does the man sound the Sacred Word so as to swell the egoic sound? Is a
special attitude or alignment required? Or a special pitch? What effect has the
right sounding of the Sacred Word upon the matter of the mental plane? Should
one visualize at the same time one is sounding the Sacred Word? If so, what
effect will this have?
107.
p.
1001: Continuing with his analysis of Rule III, D.K. distinguishes between two
kinds of meditations: “We must not forget that we are here dealing with those
conscious meditations, based on knowledge and long experience, which produce
magical results on the physical plane. We are not dealing here with those
meditations which have for their purpose the revelation of the inner God, and
the bringing in of the illuminating fire of the Ego”. What would you say are
the essential differences between the two kinds of meditations? Which type of
meditation occurs earlier in the meditative life and why? With which type of
meditation are you, individually, engaged and why?
108.
p.
1001: In relation to Rule III, D.K. continues to describe the process: “When
this process is proceeding under rule and order, the focal point of energy on
the lower mental plane gains in strength; its light or fire makes itself felt;
it becomes, in the occult sense, visually objective, and attracts the attention
of the lesser builders through
a. Its radiation or warmth,
b. Its active vibration,
c. Its sound or note,
d. Its light.
The elemental workers of responsive capacity are gathered and swept into the
radius of the force, and begin to gather around. The intended form begins to be
apparent, and tiny life after tiny life takes its place in its construction.
The result of this ‘coherency’ is that the inner light becomes veiled, its
brilliancy dimmed, just as the inner light of the Ego in its shadow, or thought
form, man, is similarly dimmed and hidden”.
What does it mean for the focal point of energy upon the mental plane to
attract the attention of the lesser builders? How, would you say, do the four
factors tabulated serve to attract attention? Discuss the work of the Law of
Attraction at this point in the creative process. Discuss the process by which
occur the hiding of the light. Parallel this with the process of reincarnation
by means of which the light of the Ego is hidden because of that accretion
known as personality. What is the nature of the “second sound” which goes
forth? Is it the “secondary note” earlier discussed, or something else?
109.
p.
1002: The following selections focus upon Rule IV:
“RULE IV. Sound, light, vibration,
and the form blend and merge, and
thus the work is one. It proceedeth under the law, and naught can hinder now
the work from going forward. The man breathes deeply. He concentrates his
forces, and drives the thought-form from him.
Here we have a very important piece of work of magic dealt with, and one that
is little considered and known. The force used by the Ego in the work of
forcing the man to carry out His purpose has been dynamic will, and the petal, or energy centre, employed has been
one of the will petals. The man has,
up till now, been driven by egoic will, but has blended with this much of the
energy of the attraction aspect (desire or love) thereby gathering to himself
on the mental plane, the material needed for his thought form. He has succeeded
so far that on the concrete levels of the mental plane is to be seen a form in
mental matter which is coherent, alive, vibrant, and of a desired nature. Its
internal activity is such that its persistence for the length of time necessary
to ensure achievement of the egoic purpose is assured; it stands ready to be
sent forth upon its mission, to gather to itself material of a denser nature
upon the astral plane, and to achieve greater consolidation. This is brought
about by an act of will emanating from the man, and he gives the living form
power ‘to break loose’.
Give your essentialized interpretation of Rule IV. Has the Ego, indeed, forced the man to carry out His (the
Ego’s) purpose? In what way has dynamic
will been utilized to bring this about? Which one of the will petals would be used by the Ego for which purposes? Is the
white magician driven? Explain.
Discuss (in the creative process) the blending of the energy of attraction with
the driving energy of will. How does the meditator create sufficient
persistence in the created thoughtform to guarantee that the egoic purpose will
be fulfilled by the thoughtform? Discuss the act of will (emanating from the
man) which gives the living form he has created the power to “break loose”?
What does it really mean to “break loose”?
110.
p.
1002-1003: In the following section on Rule IV, D.K. speaks about the fortunate
inability of most men to sent their thoughtforms forth: “It is exactly at this
point, fortunately for the human race, that the majority of magical
investigators fail in their work. They build a form in mental matter, but do not
know how to send it forth, so that inevitably it will fulfill its mission. Thus
many thought forms die a natural death on the mental plane owing to the
inability of the man to exert the will faculty constructively, and his failure
to understand the laws of thought-form construction. Another factor is his lack of knowledge of the formula
which releases the elemental builders from their surroundings, and forces them
to cohere within the periphery of the thought form for as long as the thinker
desires.
Finally, they die owing to the
incapacity of the man, which prevents him holding a meditation long enough, and
formulating his ideas clearly enough to bring about ultimate materialisation”.
How is man to “exert the will faculty constructively” so his thoughtforms may
achieve freedom? Why, also, does a man’s failure to understand the laws of
thought-form construction contribute to the natural death of his thoughtforms
on the mental plane? What kind of formula would release the elemental builders
from their surroundings? Would the formula be selective? Magnetic? What sorts
of words or sounds, do you think, would call certain of them forth? The last
cause of death seems easily remedied, does it not? When you create
thoughtforms, do you think you can send them forth upon their mission? If you
cannot fully do so, wherein do you think you fail? What do you think you can do
about this failure?
111.
p.
1003: In the following paragraph, D.K. talks about the impurity and
untrustworthiness of men as magical creators: “Men are, as yet, too impure and
too selfish to be trusted with this knowledge. Their thought forms would be
constructed in order to be sent on selfish missions and for destructive ends,
and until they are more spiritual, and have gained control over their lower nature,
the magical words which galvanise into separated activity the form in mental
substance will not be available for their use”.
Discuss the downfall of Atlantis in terms of the abuses mentioned above. Do you
think that release of the effective methods would present a real danger to
today’s humanity? Why or why not? Discuss the idea of the “separated activity”
of the form in mental substance. Do you, individually, think you are pure and
selfless enough to be trusted with the formulas of effectiveness? Would you
want them in your possession at this time? Why or why not?
112.
p.
1003: The following sections focus upon how some men do in fact manage to successfully send forth their thoughtforms to
fulfill the intended objective:
“It might be asked how it is that men do achieve their ends, through
concentration and visualisation, and do manage to send forth thought forms
which reach their objective. In two ways this can be brought about:
First. By an unconscious recollection of methods and formulas known and used
in Atlantean days, when the magical formulas were public property, and men
produced results through the pronouncement of certain sounds. They did not
achieve their ends through mental ability, but principally through a
parrot-like capacity to repeat mantrams. These are, at times, hidden in the
subconscious nature, and are used unwittingly by the man who is feeling strongly enough”.
How do you think this “unconscious recollection comes about”? Have you,
individually, ever had such recollections or have you thought you were on the
trail of such recollections? How is it that one who is “feeling strongly enough” could recapture these ancient mantram and
words of power?
113.
p.
1003: D.K. continues his discussion about how some manage to successfully send
their thoughtforms forth:
“Second. Through the thoughts and
ideas of the man fitting in with the plans and purposes of those who do know, either on the path of white or
black magic. Then they utilise the form with its inherent force and galvanise
it into activity, and a temporary separate identity, thus sending it forth to
accomplish its purpose. This accounts for many of the apparently phenomenal
results achieved by selfish or by incompetent (though good) thinkers”.
What (for the modern disciple) is the significance of this method of
thought-effectiveness? What has this method to do the injunction to “work
without attachment to results”? Is a degree of attunement with a superior
agency necessary for this method to be effective? Must high thoughts be offered
up, as it were, for the use of greater agencies? Have you ever felt that the
thoughts you created of which were created by your group were used by greater
forces for good ends?
114.
p.
1004: The following paragraph deals with the issue of how, when and to whom,
magical words are communicated: “The magical words are only communicated under
the seal of secrecy, to men working under the Brotherhood of Light, to
initiates, and to pledged chelas, owing to the great danger involved.
Occasionally, too, they are ascertained by men and women who have brought about
a condition of alignment with the Ego, and are, therefore, in touch with the
inner centre of all knowledge within themselves. When this is so, the knowledge
is safe, for the Ego ever works on the side of law and righteousness, and the
words being emanated by the Ego are ‘lost in His sound’ (as it is occultly
termed) and will not be remembered by the physical brain when not under the
influence of the solar Angel”.
In what manner do you think these communications occur? In meditation? In
Ashramic interviews? Telepathically? Give your definition of the words, “the
seal of secrecy”. Why the “seal”? Discuss the thought that the communication of
these words by the Ego are “lost in His sound”. What, actually, may this mean?
115.
p. 1004:
Why are the six rules for the mental plane brief? What do you think D.K. means
by the “conscious control” of the mind? Is your mind under conscious control?
How do you know?
116.
p.
1004-1005: The following selections focus upon Rule V:
RULE V. Three things engage the solar
Angel before the sheath created passes downward: the condition of the waters,
the safety of the one who thus creates, and steady contemplation. Thus are the
heart, the throat, and the eye, allied for triple service.
The focal point of energy that the man, the magician, has now created upon the
mental plane, has reached a vibratory activity which makes it certain that
response will be called forth from the matter required for the providing of the
next, and denser sheath. This vibration will result in an aggregation of a
different type of divine life-substance around the central nucleus. The form,
occultly, is made to be sent forth, to descend, to fly as a bird forth upon its
mission, and a critical moment is near for the magician”.
Give your essentialized interpretation of Rule V. Interpret the phrase, “to fly
as a bird forth upon its mission”.
117.
p.
1005: In the following, D.K. discusses what for the magician at this stage is a
critical point:
“One of the things the magician has to see to is that this form which he has
constructed, and which he holds linked to him by a fine thread of animated
substance (a correspondence on a minute scale of the sutratmic thread whereby
the Monad or the Ego holds in connection its ‘form of manifestation’) shall
neither die for lack of vital sustenance nor return to him with its mission
unfulfilled. When this latter catastrophe is the case, the thought form becomes
a menace to the magician, and he becomes the prey of that which he has created.
The devas who form the body of the idea which has failed in its purpose form a
drain upon his vital force”.
How can the magician be assured that the form which he has created (and which
is attached to him by a thread of vital substance) shall neither die for lack
of vital sustenance nor “return to him with his mission unfulfilled”? Why would
the thoughtform sent forth return with mission unfulfilled? Why does the
Tibetan consider this return a catastrophe? In what way would the magician
become a “prey of that which he has created”? In what way would the devas of
the failed idea form a “drain upon his [the magician’s] vital force”?
118.
p.
1005: In the following, D.K. discusses how the magician may take precautions
against this kind of fateful return:
“He, therefore, sees to it that the motive or desire lying back of the ‘idea,’
now clothed with its first sheath, retains its pristine purity; that no trace
of selfish intent, no perversion of the initial purpose of the solar Angel has
been permitted to bring in an unworthy vibration. This is what is meant by
attending to the ‘condition of the waters.’ As we well know, water stands for
matter, and the substances of the astral plane which are now under
consideration are of prime importance in all form-building. According to the
substance used and the nature of the Builders who respond to the note of the
form in mental matter, will the purpose be accomplished. This is the most
important stage in many ways, for the astral body of any form conditions:
a. The nature of the physical
vehicle.
b. The transmission of force from
the next highest plane”.
In what way is purity of motive and strict adherence to the purpose of the
Solar Angel a protection? Why should this attending to the quality of motive be
known as attending to “the condition of the waters”? What is the significance
of the fact that “water” stands for “matter”? Why are the substances of the
astral plane of prime importance in all form building? Elaborated upon the
thought that “according to the substance used and the nature of the Builders
who respond to the note of the form in mental matter will the purpose be
accomplished”. Can you think of any analogies upon the dense physical plane?
Explain how it may be that the astral body of any form conditioned the nature
of the physical vehicle. In what way does it accomplish this? How, also, does
the astral body condition the transmission of force from the next highest
plane?
119.
p.
1005: Give your interpretation of the following:
“Provided the man on the physical plane can hold the purpose steady, and refuse
to permit its distortion by the influences and vibrations emanating from the
lower man, then the ‘devas of kama’ can carry on their work”. Give an example
of a certain purpose, and how distortion may enter from the influence and vibrations
of the lower man. What are the “devas of kama”? What is their work in relation
to the building process? How would distortion prevent them from doing their
word?
120.
p.
1006: The following paragraph D.K. share some interesting information on
thought and though currents:
“I would remind students at this juncture that any thought form necessarily
finds its way into greater streams of force or energy, emanating from advanced
thinkers of every grade, from the planetary Logos downward, and according to
its nature and motive so the work of evolution is assisted or retarded. It is
in this connection that the Nirmanakayas work, manipulating streams of thought
energy, vitalising the forms created by men, and thus carrying on the work of
construction or destruction. They have to use that which exists; hence the
necessity for clear thinking. Having ‘purified’ the waters, or safeguarded his
desires, the thinker next proceeds (through the use of certain words which are
imparted to him by the solar Angel) to protect himself from the devas of
elemental nature with which he is purposing to work. On the mental plane, the
nature and vibration of the solar Angel proved sufficient protection, but he is
now proposing to work with the most dangerous elementals and existences in the
three worlds”.
How is it, do you think, that thoughtform find their way into greater streams
of force or energy? What do you suppose is the modus operandi? Do you think
that every thought created literally advances or retards evolution? Why?
Elaborate upon the work of the Nirmanakayas as here discussed. What do you
think is the manner of the “manipulating” performed by these Beings? To what
end the manipulation? How do you think work of “destruction” is carried on by
Nirmanakayas? Do the thinkers of the world provide material for the
Nirmanakayas to manipulate? Explain. Discuss the purification of the waters.
How is this accomplished? Why is this purification called ‘safeguarding his
desires? Discuss the reason why on the mental plane the presence of the Solar
Angel may provide sufficient protection from the mental elementals. Why will
the Solar Angel itself not be sufficient to protect from the astral elementals?
121.
p.
1006-1007: The following paragraph discusses protective formulas:
“These protective formulas are sounded forth by the thinker, in conjunction
with the solar Angel, at the moment the thought form is ready to receive its
astral sheath. The mantram deals with the forces which impel activity in the
Agnisuryans, and starts a stream of protective energy from one of the heart
petals of the Egoic lotus. This circulates through the throat centre of the
man, and sets up a circulatory stream of energy around him which automatically
repulses the devas who might (through their blind unintelligent work) menace
his peace. These two matters attended to–desire adjusted and the identity
guarded–both the solar Angel and the worker in magic maintain an attitude of
contemplation, or that profound condition which succeeds that called
meditation”.
Why must both the thinker and the Solar Angel sound the protective words
simultaneously? How do you think protective words work upon the astral plane?
How can energy from a heart petal of the egoic lotus form a protection from the
Agnisuryans? Think in this regard of the contrast between desire and love. Why
would the throat center be involved in this protective process? What do you
think is meant by the phrase, “menace his peace”? Give your interpretation of
the following: “desire adjusted and the identity guarded”. What is the nature
of contemplation and how does it differ from meditation? Why at this point do
both the worker and the Solar Angel maintain a attitude of contemplation?
122.
p.
1006 (footnote). Here follows a discussion of the relative danger of two
different kinds of elementals‑those of the air and astral elementals.
Which do you think are most dangerous and why? Do you believe that upon the
physical plane, the elementals of air are most dangerous? Can you give any
examples to justify this? Note that, again, H.P.B. is called “He”. Why is this?
“H. P. B. has said that the elementals of the air are the most wicked and
dangerous. He refers there to the physical plane, and to dangers menacing the
physical body. They are the most dangerous where the physical plane is concerned,
but in the case we are considering, we are dealing with man, the unity in the three worlds”.
123.
p.
1007: In the following paragraph, the work of contemplation in relation to
transmutation and to the ‘eye’ is discussed:
“In contemplation, the inner eye is fixed upon the object of contemplation, and
this produces (unconsciously in most cases) a steady stream of energy which is
focussed upon the objective, producing vitalisation and activity. It is the
basis of the ‘work of transmutation,’ for instance, when the human substance is
transmuted into solar substance. The Ego contemplates his lunar bodies, and
gradually the work is accomplished. When his reflection, man, has reached a
point in evolution where he can meditate and contemplate, the work is more rapidly
accelerated, and transmutation proceeds with rapidity, particularly on the
physical plane. In the work of thought-form building, the man, in
contemplation, pursues the work of energising and vitalising. It might here be
said that the eye is the great directing agency. When the third eye is used,
which is the case in contemplation, it is the synthesiser and director of
triple energy; hence the powerful work performed by those in whom it is
functioning. The third eye only begins to function when the third circle of
egoic petals is beginning slowly to unfold”.
What is the “inner eye” used in contemplation? Is it initially, necessarily the
third eye? Explain what contemplation does, what it produces. How and why is
contemplation “the basis of the work of transmutation”? Discuss how
contemplation is involved in the transmutation of human substance into solar
substance. Is the Solar Angel involved in contemplation for transmutation even
when the man, the reflection, is not? How is contemplation used in the creative,
thoughtform building process? Discuss the eye as the great directing agency?
Discuss the third eye (in contemplation) as the “synthesise and director of
triple energy”. What are the implications of the important statement that “the
third eye only begins to function when the third circle of egoic petals is
beginning slowly to unfold”? This being the case, at what point of initiatory
development will the third eye begin to function?
124.
p.
1007: The following section deals with what can be learned from a study of the
eye:
“If students will study the effect of the human eye on the physical plane, and
then extend the concept to the work of the interior Thinker, as he utilises the
third eye, they will get an interesting light upon the subject of thought
control. The old Commentary says:
“When the eye is blind, the forms created revolve in circles and fulfill not
the law. When the eye is open, force streams forth, direction is assured,
fulfillment is certain, and the plans proceed under law; the eye which is blue
in color, and the eye which sees not red, when open, produce that which is
intended with great facility.”
By extending the concept as suggested above what interesting light comes to you
on the subject of thought control? Give your interpretation of this selection
from the Old Commentary. What is the meaning of the thought that the forms
revolve in circles and “fulfill not the law”? Why is the “eye” “blue in color”?
Why is it the “eye which sees not red”?
125.
p.
1008: The following selections focus on Rule VI:
“RULE VI. The devas of the lower four
feel the force when the eye opens; they are driven forth and lose their master.
The egoic energy, transmitted via the physical brain, is directed now to the
work of sending forth the form, so that it may clothe itself in astral matter.
The eye of the Thinker opens, and repulsing vitality streams forth. More need
not be said here, for until the eye is functioning, it is not possible for men
to comprehend the nature of the energy which they will then wield or direct”.
Give your essentialized interpretation of Rule VI (the last of the Rules for
the mental plane). How is the egoic energy (transmitted to the physical brain)
involved in “sending forth the form” to be clothed on astral matter? What is
the nature of the “repulsing vitality” which streams forth the from the opened
eye?
126.
p.
1008-1009: The following paragraph give some preparatory thoughts anent “the
eye of the magician” prior to taking up the five rules for the astral plane:
“b. Five Rules for the Astral Plane. Before
we take up the consideration of the second set of ‘Rules for Magic,’ I would
like to make a few remarks anent the ‘eye of the Magician.’ to which reference
has been earlier made. One of the fundamental rules back of all magical
processes is that no man is a magician or worker in white magic until the third
eye is opened, or in process of opening, for it is by means of that eye that
the thought form is energised, directed and controlled and the lesser builders
or forces are swept into any particular line of activity. Among the coming
discoveries, and among the next revelations of materialistic science will be
one which will concern itself with the force-directing faculty of the human
eye, alone or collectively, and this will indicate one of the first stages
towards the rediscovery of the third eye, or the "Eye of Shiva."
Shiva is, as we know, one of the names for the first great logoic aspect, and
under that name is hidden much of esoteric moment. Shiva stands for:
a. The Will aspect,
b. The Spirit aspect,
c. The Father in Heaven,
d. The directing purpose,
e. Conscious energy,
f. Dynamic intent,
and in the consideration of these phrases the innate faculties of the third eye
will become apparent”.
Why is it a fundamental rule that no man can be a worker in white magic until
the third eye is opening or in the process of opening? What do you think will
be the nature of the coming discovery of the “force-directing faculty of the
human eye”? What is the meaning of collective force direction of, perhaps, many
eyes? Why should this discovery indicate one of the first stages towards the
rediscovery of the third eye? Why is this eye called the “Eye of Shiva”? In
relation to Shiva, why is the “Eye” blue?
Discuss the six points tabulated in relation to Shiva. How are these six
thoughts representative of the Shiva energy?
127.
p.
1009: The following gives a thought upon the location of the “Eye of Shiva”.
“The "Eye of Shiva" in the human being has its position, as is
already known, in the centre of the forehead between the two physical eyes”.
What are the implications of this location? Do you think the location is
precisely accurate? If not why not? Can you marshal other references in
relation to the location of the Eye of Shiva?
128.
P.
1009: The following paragraph distinguishes the Eye of Shiva from the pineal
gland:
“It is not to be confounded with the pineal gland, which is distinctly a
physical centre or gland. The third eye exists in etheric matter, and is an
etheric centre of force, being made of the substance of the ethers, whereas the
pineal gland is formed of matter of the three lower subplanes of the physical
plane. The latter, nevertheless, has to be functioning more or less before the
‘Eye of Shiva’ becomes in any degree active, and it is this fact that has led
writers of occult books in the past purposely to confound the two, in order to
protect the knowledge”.
What are the implications of the fact that the third eye is not a physical center, but rather an
etheric center, being made of the substance of the ethers? Why is it, however,
that the pineal gland (although it is physical) has to be functioning more or
less before the “Eye of Shiva” can become in any degree active? Why is it
important that the pineal gland and the third eye be distinguished?
129.
p.
1009-1010: The following is one of three sections discussing the formation of
the Eye of Shiva as a result of the activity of one of three factors:
“First, through the direct impulse of
the Ego on its own plane. During the greater part of evolution the Ego makes
its contact with its reflection, physical plane man, through the centre at the
top of the head. When man is more highly evolved, and is nearing or treading
the Path, the indwelling Self takes a more complete grasp of its lower vehicle,
and descends to a point in the head or brain which is found approximately in
the centre of the forehead. This is its lowest contact. It is interesting here
to note the correspondence with the evolution of the senses. The three major
senses and the three first to demonstrate in order are, hearing, touch, sight.
For the greater part of evolution, hearing
is the guiding impulse of human life through egoic contact with the top of
the head. Later, when the Ego descends a little lower, the etheric centre which is active in connection with the
pituitary body, is added, and man becomes responsive to subtler and higher
vibrations; the occult correspondence to the physical sense of touch awakens. Finally, the third eye opens and the pineal gland
simultaneously begins to function. At first, the sight is dim, and the gland is
only partially responsive to vibration, but gradually the eye opens fully, the
gland is fully active, and we have the ‘fully awakened’ man. When this is the
case, the alta major centre vibrates and then the three physical head centres
are functioning”.
Discuss the role of the Ego in the stimulating of the third eye. What is the
Ego’s usual point of contact with the personality? What is its more advanced
point of contact, and how will this affect the stimulation of the third eye?
Elaborate upon the three points of egoic contact with the personality and the
awakening of the three major senses (in their usual order of awakening). Where
who you, individually, stand in this awakening process? What can you detect?
Connect the awakening of the pineal gland with the phenomenon of the “light in
the head”. To what extent are they related. Why must the alta major center
vibrate in the fully awakened man?
130.
p.
1010: The following is one of three sections discussing the formation of the
Eye of Shiva as a result of the activity of one of three factors:
“Second, through the co-ordinated
activity of the major head centre, the many petalled lotus above the top of the
head. This centre directly affects the pineal gland, and the interplay of force
behind the two (the correspondence, on a tiny scale, of the pairs of opposites,
spirit and matter), produces the great organ of consciousness, the “Eye of
Shiva.” It is the instrument of wisdom, and in these three centres of energy we
have the correspondence of the three aspects within the head of man.
1. Major head Will Aspect Spirit Father
in
centre Heaven
2. Pineal gland Love-Wisdom Consciousness Son
aspect
3. Third eye Activity aspect Matter Mother
The third eye is the director of energy or force, and thus an instrument of the
will or Spirit; it is responsive only to that will as controlled by the
Son-aspect, the revealer of the love-wisdom nature of gods and man, and it is
therefore the sign of the white magician”.
Discuss the interplay between the thousand-petalled lotus and the pineal gland.
In what way is this interplay a tiny correspondence between the interplay of
spirit and matter? How, do you imagine, does the crown center directly affect
the pineal gland? If the interplay
between electric fire and fire by friction produces solar fire, discuss the
“Eye of Shiva” in terms of solar fire. Does the tabulation above seem to
contradict the idea that the many petalled lotus and the pineal gland represent
spirit and matter respectively? If this is the case, why, in the tabulation, is
the pineal gland associated with the “Love-Wisdom aspect”? What does it mean
that the third eye is “responsive only to that will as controlled by the
Son-aspect, the revealer of the love-wisdom nature of gods and man”?
131.
p.
1010-1011: The following is one of three sections discussing the formation of
the Eye of Shiva as a result of the activity of one of three factors:
“Third, the reflex action of the
pineal gland itself”. What, physiologically, can be said of this reflex action?
132.
p.
1010: The following discusses the interplay between these factors:
“As these three types of energy, or the vibration of these three centres, begin
to contact each other, a definite interplay is set up. This triple interplay
forms in time a vortex or centre of
force, which finds its place in the centre of the forehead, and takes
eventually the semblance of an eye looking out between the other two”.
Between which three energies or forces is this interplay set up? Is it correct
to say that the third eye is an evocation due to the interplay of three
factors? Why does the Tibetan italicize the words, “in time”? Does the third eye look like an eye, or does it seemly
‘see’ as an eye sees? What do you think?
133.
p.
1011: The following paragraph deals with the capacities of the one who has
opened the third eye:
“It is the eye of the inner vision, and he who has opened it can direct and control the energy of
matter, see all things in the Eternal Now, and therefore be in touch with
causes more than with effects, read the akashic records, and see clairvoyantly.
Therefore, its possessor can control the builders of low degree”.
Why should the one who has opened the third eye be able to control the energy
of matter? How does this operate? Why “see all things in the Eternal Now”?
Relate the third eye as the “Eye of Synthesis” to this capability. What has the
opening of the third eye to do with the third initiation? In what way does the
third eye open the possibility of reading the akashic records? What has this
ability to do with the planet Venus?
134.
p.
1011: The following deals with the color of the “Eye of Shiva”:
“The ‘Eye of Shiva’ when perfected, is blue in colour, and as our solar Logos
is the ‘Blue Logos’ so do His children occultly resemble Him; but this colour
must be interpreted esoterically. It must be remembered also that prior to the
final two Initiations (the sixth and seventh), the eye of the white magician,
when developed, will be coloured according to the man's ray–again esoterically
understood. More anent this question of colour may not be communicated.
According to the colour, so will be the type of energy manipulated, but here it
must be borne in mind that all magicians work with three types of energy:
a. That which is the same as their
own Ray,
b. That which is complementary to
their own type of force,
c. Their polar opposite,
and they work, therefore, either along the line of least resistance, or through
attraction, and repulsion”.
Give your interpretation of why the “Eye of Shiva” should be “blue” in color.
What has the blueness of the Blue
Logos to do with the blueness of the “Eye of Shiva”? What is the meaning of the
thought that the blue of the Eye of Shiva must be interpreted “esoterically”?
What thoughts come to you when you think about the fact that prior to the sixth
and seventh initiations the eye of the white magician will be coloured
according to the man’s ray? Which ray will that be? Egoic or monadic? Interpret
the following: “According to the colour, so will be the type of energy
manipulated”. What are the implications of the thought that magicians work with
three types of energy? Select any color or ray quality, and determine (and
justify) the complement of the ray or color and also the polar opposite.
135.
p. 1011:
The following paragraph deals with the possibilities of communication offered
by the awakened third eye:
“It is through the medium of this ‘all-seeing eye’ that the Adept can at any
moment put Himself in touch with His disciples anywhere; that He can
communicate with His compeers on the planet, on the polar opposite of our
planet, and on the third planet which, with ours, forms a triangle; that He
can, through the energy directed from it, control and direct the builders, and
hold any thought form He may have created within His sphere of influence, and
upon its intended path of service; and that through his eye by means of
directed energy currents He can help and stimulate His disciples or groups of
men in any place at any time”
Why is the “Eye of Shiva” justly called “the all-seeing eye”? Is it, in fact, all-seeing? Why would you think that
communication possibilities exist on three planets through the all-seeing eye?
What is the nature of the ‘holding’ power of the all-seeing eye? Have you used,
to any extent, any of the potencies mentioned above, as ;you have attempted to
serve? Have you, for instance, helped disciples or fellow workers through the
use of creative imagination, for instance? Do you think this kind of activity
is approaching the use of the all-seeing eye?
136.
p.
1012: The following selection is one of two sections dealing with the method of
stimulation of the pineal gland:
“The pineal gland is subject to two lines of stimulation: First, that which emanates from the Ego itself via the etheric
force centres. This downflow of egoic energy (the result of the awakening of
the centres through meditation and spirituality of life), impinges upon the
gland and in the course of years gradually increases its secretion, enlarges
its form, and starts it into a new cycle of activity”.
In what way does the Ego participate in the stimulation of the pineal gland?
How do the various etheric force centers participate in this stimulation? Are
we speaking here of centers within the astral and mental vehicle as well? Why
or why not? How many years, do you think, does it take to bring the pineal
gland into a state of responsiveness?
137.
p.
1012: The following selection is one of two sections dealing with the method of
stimulation of the pineal gland:
“The second line of stimulation affecting the pineal gland is that which is the
consequence of the discipline of the physical body, and its subjugation to the
laws of spiritual unfoldment. As the disciple lives a regulated life, avoids
meat, nicotine and alcohol, and practices continence, the pineal gland becomes
no longer atrophied, but resumes its earlier activity”.
What has the discipline of the physical body to do with the awakening of the
pineal gland? Why the physical body?
What do you suppose is the meaning of a “regulated life”? Why are meat,
nicotine and alcohol destructive to the process of awakening the gland? What
has the practice of continence to do with this awakening? Can you supply
technical reasons for the value of continence? Must continence be complete? How
is it to be promoted? The Tibetan says He has given us, in the above, much
“food for thought”. What have you extracted from all the foregoing as “food for
thought”?
138.
p.
1012: In the following, the Tibetan offers other means of stimulating the
awakening of the third eye: “In meditation, by the sounding of the word, the
student awakens response in the major head centre, causes reciprocal vibration
between it and the physical head centre, and gradually co-ordinates the forces
in the head. Through the practice of the power of visualisation, the third eye
is developed. The forms visualised, and the ideas and abstractions which are,
in the process, mentally clothed and ‘vehicled’, are pictured a few inches from
the third eye. It is the knowledge of this which causes the Eastern yogi to
speak of ‘concentration upon the tip of the nose.’ Behind this misleading
phrase a great truth is veiled.
How does the sounding of the Sacred Word contribute to the awakening of the
third eye? How, do you suppose, does the practice of visualization contribute
to the awakening? Where is the third eye located, if the visualizations are to
be pictured as few inches from the third eye? What, then, is the real meaning
of “concentration upon the tip of the nose”?
139.
p.
1012: As a result of studying all the foregoing, do you think you are in a
better position to bring about the stimulation of the pineal gland and the
opening of the third eye? Why or why not? If you were to put together a program
for yourself with this end in view (the stimulation and awakening) what exactly
would you do?
140.
p.
1012: What does the Tibetan mean by “form-building impulses, and those
attractive tendencies which are the basis of physical plane manifestation”?
141.
p.
1012: Why, in all true magical work of any kind) is the Solar Angel to be
considered the “active agent”? What about the man, the worker, the disciple?
142.
p.
1013: Discuss what is meant by the processes of “accretion” and “vibratory
sound”.
143.
p.
1013: The following selection focuses upon Rule VII (the first Rule for the
astral plane):
“RULE VII. The dual forces on the
plane whereon the vital power must be sought, are seen; the two paths face the
Solar Angel; the poles vibrate. A choice confronts the one who meditates.
Upon the astral plane the thought form must now function, and a body must be
provided so as to make this possible. The energy of desire enters it, and ‘he
who meditates’ has to energise the form with one of two types of force before
it passes into objectivity. Upon the action taken depends the construction of
the etheric body, and the consequent physical manifestation. This point is but
little realised by the average thinker, but the parallel with his own life
experience is exact, as is the correspondence with the cosmic process. The
‘nature of the deva’ (as it is called), enters in, and upon the quality of its
love nature, and the specific type of that which is the object of love will
depend the nature of the thought form”.
Give your essentialized interpretation of Rule VII. What are the “two paths”
which “face the Solar Angel”? What is the meaning of the statement, “the poles
vibrate”? What is the choice which confronts the one who meditates? What are
the two types of force, one of which the magician must choose to energise the
form? Why will the construction of the etheric body and physical body of the
creation depend upon the choice made? Why is ‘choice’, per se, found upon the
astral plane?
144.
If
the deva, or solar Angel, is as yet in love with manifestation, and has a
desire for objective existence, thus identifying himself voluntarily with
substance, there ensues the phenomenon of reincarnated physical life. If the
deva, or solar Angel, is no longer attracted by matter, then there is no
identification, and objective life is no longer the law of his existence. He
identifies himself then with quality, or energy, and becomes an expression of
the divine attributes. Objectivity may then ensue as a voluntary offering to
the good of the group or planetary existence, but identification with the
separated form is no longer the case. The human vehicle then created is as much
a thought form in this case as any other particularised idea, and the greatest
act of conscious magic is to be seen. All other magical creations are
subsidiary to this. Through manipulation of negative and positive energy, thus
bringing them to the point of equilibrium before informing them, the perfected
body of the Adept is formed”.
How can the Tibetan speak of the Solar Angel being in love with manifestation?
Has not the Solar Angel, per se, long ago passed through such manifestation,
and being a solar initiate of high degree, incapable of desiring manifestation?
Explain. Discuss the meaning of the two possible types of orientation of the
Solar Angel, and the results of either orientation. Discuss the creation of the
advance, service-oriented human being as a process of thoughtform creation. Why
does the Tibetan call such a creation (by the Solar Angel) “the greatest act of
conscious magic”? What does it mean that “all other magical creations are
subsidiary to this”? How is the perfected body of the Adept formed? Is the
Solar Angel involved in this formation? Has not the Solar Angel returned to its
source before the body of an Adept
could be consciously formed? Explain.
145.
“All
magical work on the astral plane has to be along the line of equilibrising
activity, and the distinctive nature of this type of work on the three planes
in the three worlds might be summed up as follows:
On the mental plane, the positive force of the solar Angel drives
the substance needed into the correct form.
On the astral plane, the equilibrising force of the solar Angel
gathers the needed material and energy from all directions and builds it into
the necessary astral sheath.
On the physical plane the negative force
of the solar Angel is all that is needed to gather the desired etheric
substance. By this I mean the form has now achieved a vitality and distinction
of its own, so that no aggressive action emanating from the egoic centre is
required to continue the work. The note and vibration of the form itself
suffices”.
Why must all magical work upon the astral plane be of the nature of
“equilibrising activity”? In what way can it be said that the Solar Angel is
still active in the magical work upon the astral plane? If this is the case,
why were the protective words of power necessary to protect the magician? Is
the implication here that upon the mental and astral planes, aggressive work
from the egoic center is required? Why is not such aggressive action required
on the physical plane?
146.
P.
The following selections focuses upon Rule VIII:
RULE VIII. The Agnisuryans respond to
the sound. The waters ebb and flow.
Let the magician guard himself from drowning at the point where land and water
meet. The midway spot which is neither dry nor wet must provide the standing
place whereon his feet are set. When water, land and air meet there is the place for magic to be
wrought.
“It will be noted that in this rule, no mention is made of the fourth element,
fire. The reason for this is that the magician has to accomplish the stupendous
task of generating the needed fire at this triple "meeting place."
Give your essentialized interpretation of Rule VIII, sentence by sentence. What
is meant by “ebb and flow”? What is meant by “drowning” and where is “the place
where land and water meet”? What is the “midway spot which is neither dry nor
wet” and why must ;it “provide the standing place whereon his feet are set”?
What is the place where “water, land and air meet” and why is that the place for
magic to be wrought?
Give your own interpretation of why no mention is made of “fire”. How will the
magician generate the fire at the triple “meeting place”?
147.
p.
1015: Ponder the following selection from the Old Commentary:
"When the fire is drawn from the inmost point within the heart the waters
suffice not to subdue it. Like a stream of flame it issues forth, and traverses
the waters, which disappear before it. Thus the goal is found."
"When the fire descends from the One Who watches above, the wind suffices
not to blow it out. The very winds protect, shield and aid the work, guiding
the falling fire unto the point of entrance."
"When the fire emanates from the mouth of the one who thinks and sees,
then the earth sufficeth not to hide or kill the flame. It feeds the flame,
causing a growth and magnitude of fire which reaches to the narrow door of
entrance."
What is the “inmost point within the heart”? Why, when it is drawn from that
point, will the “waters suffice not to subdue it”? What is meant by the
statement that the waters disappear before the stream of flame? Who is the “One
Who watches from above”? What kind of fire descends from that “One”? What are
the “winds” and why is it that “the wind suffices not to blow it out”? How do
the winds turn protective and guiding for the “falling fire”? What is the
“point of entrance”? Who is the “one who thinks and sees” and what is the
meaning of the “mouth”? What kind of fire issues from the mouth? Why is it that
“the earth sufficeth not to hide or kill the flame”? How can the earth feed the
flame? What is “the narrow door of entrance”?
148.
p.
1015: The following paragraph refers somewhat to this section of the Old
Commentary and touches upon what must be borne in mind:
“Under this symbology much is hidden anent the life-giving energy, the centres
symbolised to focalise it, and to drive it forth, and the place the various
types of receptive matter play in the magical work. As is ever the case in all
white magic, the activity of the solar Angel is the primary factor and the work
of the man upon the physical plane is regarded as secondary; his physical body,
and the work engendered therein, being frequently referred to as ‘fuel and its
warmth.’ This needs careful remembering, and will give the clue to the
necessity of egoic alignment, and to the problem of the extinction of certain
workers in magic, who were ‘destroyed by their own fire’ or energy. The
discreet magician is one who sees to the readiness of his lowest vehicle to
carry the fire wherewith he works, and this he accomplishes through discipline
and strict purity”.
Under the symbology of the Old Commentary, what do you find hidden anent the
life-giving energy? What do you learn about “centres” which focalize the energy
and drive it forth? Or about the “various types of receptive matter” which are
involved in the magical work? Why is the work of the magical worker upon the
physical plane ever regarded as secondary compared to the work of the Solar
Angel? For what reason is the physical body and the work engendered therein
referred to as “fuel and its warmth”? In what manner might workers in magic be
brought to “extinction” or be “destroyed in their own fire”? What does D.K.
mean by “the discreet magician”? What must the discreet magician do and how is
he to accomplish it?
149.
p.
1015: The following selection introduces the idea of the manner in which the
magician guards himself from “drowning”: “The magician guards himself from
‘drowning’ or from coming under the influence of the water or astral
elementals, through a knowledge of certain formulas, and until these sounds and
mantrams are imparted and known, it is not safe for the man on the physical
plane to attempt magical creation”.
Why is the condition of “coming under the influence of the water or astral
elementals” called “drowning”? What would be the effect upon the magician if he
were to come under these water or astral devas? From what is said here, can it
be deduced that no white magic is possible for the man who does not know
exactly the protective formulae?
150.
p.
1016: The following selection is one of three discussing the nature of the
formulas which guard the magician from “drowning”:
“First, those which blend the two
notes, add a third, and thus call into activity the builders of the astral
plane, the Agnisuryans, in some one or other of their grades. These are based
on the initiatory sound of the Ego, and distinguish between it and the sound of
the note of the builders and lives of the tiny thought form already formed. The
formula is chanted on a basis of these three notes, variation of tone and note,
though not of formula, producing the types of forms”.
Do some research in this book, and list the number or orders of Agnisuryans you
read about. What may be the “two notes” and what is “the third” note which is
added? When we speak of “the initiatory sound of the Ego”, are we speaking of a
musical sound, do you think? Does the tiny thoughtform under construction also
have its note? What type of “variation of tone and note” can you conceive when
dwelling on the meaning of manner in which the formula is used?
151.
p.
1016: The following selection is one of three discussing the nature of the
formulas which guard the magician from “drowning”:
“Second, those which are of a purely
protective nature, and which, through a knowledge of the laws of sound as they
are known in connection with water (or the astral plane), place a vacuum
between the magician and the waters, as well as between him and his creation.
This formula is based on the sounds connected with air as well, for it is
through placing around himself a protecting shell of air atoms, esoterically
understood, that the magician guards himself from the approach of the water
builders”.
What may be the nature of the “vacuum” here discussed? What is the value of the
vacuum created between the magician and the waters and between the magician and
the thoughtform he is creating? What are “air atoms”, occultly understood? From
what plane do you think they originate? Discuss the relation water and air
(occultly understood).How do you think air atoms would provide a protection for
the magician?
152.
p.
1016: The following selection is one of three discussing the nature of the
formulas which guard the magician from “drowning”:
“Third, those which, when sounded,
produce two results: the sending forth of the perfected creation, so that it
may take to itself a physical body, and next, the dispersal of the building
forces, now that their work is completed. Is the creation considered perfected before it has contacted the dense
physical plane? What is meant by the “sending forth”? Which building forces are
dispersed? Those upon the subtle planes? Why do you think it is necessary to do
this?
153.
p.
1016-1017: In the following paragraph D.K. comments on the reason for the
extremely interesting nature of this last set of formulas:
“This last set of formulas is of exceeding interest, and were they not so
powerful the magician might find himself cumbered with the produce of his
thought, and the prey of a vital form, and of certain ‘devas of the waters’ who
would never leave him until they had completely drained from him all the
‘waters of his nature,’ absorbing it into their own nature, and producing his
astral death. The curious phenomenon would then be seen of the Ego or solar
Angel being incarnated in the mental sheath, yet separated from the physical
body, owing to the occult ‘drowning’ of the magician. There is nothing left for
the Ego to do then but to snap the sutratma or thread, and sever all connection
with the lowest sheath. This lowest sheath then may persist for a short time,
according to the strength of the animal life, but more probably death would
immediately ensue. Several magicians have perished thus”.
What would it mean for the magician to be “cumbered with the produce of his
thought”? In what way would he become the “prey of a vital form”? In what way
could he become the prey of certain “devas of the waters”? What would be the
psychological result of having all the “waters” of ones nature drained by these
devas? What, do you suppose, is the meaning of “astral death”? Is this draining
the same as the “drowning” which has been discussed? Why would the Ego not be
able to continue to work through the mechanism? Does it seem reasonable that
the lowest sheath could persist for some time? Is this what happens in the case
of ‘soulless people’? Why, however, do you think that death would immediately
ensue? Regarding the magicians who died thus, what do you think they failed to
do?
154.
p.
1017: The following section focuses upon Rule IX:
“RULE IX. Condensation next ensues.
The fire and waters meet, the form swells and grows. Let the magician set his form upon the proper
path.
This rule is very briefly summed up in the injunction: Let desire and mind be
so pure and so equally apportioned and the created form so justly balanced that
it cannot be attracted towards the destructive or ‘left-hand’ path”.
In this context, what do you think “condensation” means”? Why must desire and
mind be “equally apportioned”? What if they are not so? How should the magician
go about creating a form which is “justly balanced”? Is the Tibetan speaking
here of the “created form” being attracted to the “left hand path” and not
about the magician being attracted? How would you explain?
155.
p.
1017 (footnote). This footnote focuses upon the courses of action that remain
to either the Ego or the man if the Ego is forced to “snap the sutratma or
thread and sever all connection with the lowest sheath”. Do you think the most
natural course of action for the Ego would be to “start a fresh series of
incarnations”? If it did not do this, why might it not? The possibility is also
offered that the Ego soul “return to the bosom of the Father and be gathered
back to the Monad”? Why and under what circumstances might the Ego opt for this
course of action? As for the “lower discarded self”, it could become a
“soulless man”. What really is a
soulless man? Do you think you have ever encountered a soulless man? How would
you know? Why does the Tibetan say that “in this case there is hope”? What is
the meaning of the following concerning the discarded lower self: “If without a
physical body it becomes a spook, or one form of the Dweller on the Threshold”.
Why should a spook be considered a form of the Dweller?
156.
p.
1017-1018: The following selections focus upon Rule X:
“RULE X. As the waters bathe the form
created, they are absorbed and used. The form increases in its strength; let
the magician thus continue until the work suffices. Let the outer builders
cease their labors then, and let the
inner workers enter on their cycle.
One of the fundamental concepts which is grasped by all magical workers, is
that both will and desire are force
emanations. They differ in quality and vibration, but are essentially
currents of energy, one forming an initial vortex or centre of activity, being
centrifugal, and the other being centripetal, and the main factor in the
accretion of matter into a form around the central vortex. This can be seen
demonstrating in an interesting way in the case of the egoic lotus, where we have
the will aspect forming the ‘jewel in the lotus,’ or the inner centre of
electrical energy, and the desire or love aspect forming the egoic lotus itself, or the form which hides the
centre. The analogy in all form building holds good for gods, men and atoms”.
Give your essentialized interpretation of Rule X. In what way are the waters
“absorbed and used”? Who are the “outer builders” who must cease their labours
and the “inner workers” who must enter on their cycle?
Discuss will and desire as “force emanations” or “currents of energy”. Which do
you think is centrifugal and which centripetal and why? Discuss the “jewel in
the lotus” as related to the will aspect. Discuss, with respect to the egoic
body, “the desire or love aspect forming the egoic lotus itself, or the form
which hides the centre”. Justify the thought that desire or love is responsible
for the formation of the lotus proper.
157.
p.
1018: The following section discusses the structure of macrocosmic structures
such as the solar system:
“The solar system is (from the higher cosmic planes), seen as a vast blue
lotus, and so on down the scale; even the tiny atom of substance can be so
considered. The distinction between these various lotuses exists in the number
and arrangement of the petals. The solar system is literally a twelve-petalled
lotus, each petal being formed of forty-nine lesser petals. The planetary
lotuses differ in each scheme, and one of the secrets of initiation is revealed
when the number of the petals of
a. Our earth planet,
b. Our planetary polar opposite,
c. Our complementary or
equilibrizing planet
is committed to the initiate. Armed with this knowledge, he can then work out
certain formulas of magic which enable him to create in the three spheres. It
is the same basic concept which governs thought form building, and which
enables a magician of white magic to produce objective phenomena on the
physical plane. He works with the two types of energy, will and desire, and
their equilibrising is what leads to the balancing of the pairs of opposites,
and the subsequent release of energy-substance in the formation of the physical
plane structure”.
What is the justification for the idea that our solar system can be seen as a
“vast blue lotus”? All the many lotuses in the solar system are distinguished
from each other by number and arrangement of the petals. Explain why it is
reasonable that our solar system should be, literally, a “twelve-petalled
lotus”. Why “twelve petalled”? Are these twelve planetary schemes? If they are,
which twelve schemes would they be? If each petal has forty-nine lesser petals,
does this support the idea that the petals are planetary schemes? In what way
does a planetary scheme have forty nine lesser petals? Does it seem reasonable
to you that each petal (assuming a petal is a planetary scheme) in the solar
systemic twelve-petalled lotus would have a different number of subsidiary
petals? Is this idea not suggested by the thought that the number of petals of
our earth planet, its polar opposite and complementary are committed at
initiation to the initiate? And yet, does not each one of the twelve petals of
the solar systemic twelve-petalled lotus have exactly forty-nine subsidiary
petals? How can this be explained? Do you think the tabulation is speaking of
schemes or globes? How do you think it would be possible for the initiate who
knew the planetary petal numbers to work out the magical formulas which would
allow him to create on any of the three spheres? Discuss the meaning of the
equilibrising of will and desire. How does this equilibrising lead to the
balancing of the pairs of opposites?
Does the balancing of will and desire lead to the “formation of the
physical plane structure”? If so, how?
158.
p.
1018: The following section is one of five sections which speak of the five
formulas which the magician must know. Share any insights which come to you
from pondering this information.
“The formulas for the two aspects of logoic energy, will and desire. This is
literally apprehension of the note and formula of the Brahma or substance
aspect, and the note and formula of the Vishnu, or building aspect. One he
ascertains because he has mastered matter; the other is revealed to him when he
has achieved group consciousness”.
What is meant here by the mastery of matter? How would the note come to the
magician as a result of matter mastered? What has Vishnu to do with “group
consciousness”?
159.
p.
1019: The following section is one of five sections which speak of the five
formulas which the magician must know. Share any insights which come to you
from pondering this information.
“The formula for the particular type of energy substance which he is seeking to
employ. This will have relation to that particular petal in the solar lotus
from which the desired force emanates”.
When D.K. speaks of the “solar lotus” of what structure do you think He is
speaking?
160.
p.
1019: The following section is one of five sections which speak of the five
formulas which the magician must know. Share any insights which come to you
from pondering this information.
“The formula for the particular type of energy which is transmitted to him via
one or other of the three circles of petals in his own egoic lotus”.
161.
p.
1019: The following section is one of five sections which speak of the five
formulas which the magician must know. Share any insights which come to you
from pondering this information.
“The formula for the particular petal in a circle of petals with which he may
choose to work. All these concern primarily the will aspect, as far as the thought form to be produced is
concerned, for the magician is the will, or purpose, or spirit behind the
objective phenomenon which he is in process of producing”.
162.
p.
1019: The following section is one of five sections which speak of the five
formulas which the magician must know. Share any insights which come to you
from pondering this information.
“The formula which sweeps into activity (and thus produces a form), those
Agnisuryans who are energised by any particular aspect of solar force. Where
the two forces are brought into contact, the form is produced, or the third
energy centre appears or manifests:
a. The energy of the will aspect.
b. The energy of the desire or love aspect.
c. The energy of the consequent thought form”.
163.
p.
1019: In the following section D.K. differentiates between Mother, Matter and
Moisture:
“There is no contradiction here to the occult teaching that Father and Mother,
or Spirit and Matter, when brought into contact, produce the Son. The
difficulty which students have to surmount consists in the true interpretation
of the three terms: Mother–Matter–Moisture (or the waters).
1. The dense physical Mother Matter,
2. The etheric Matter Holy
Spirit,
3. The astral Moisture Water,
work as a unit, and in the occult teaching, during the earlier stages of
creation, must not be separated or distinguished apart. On the path of
involution, if the subject may be approached from a different angle, and thus
somewhat clarify, distinctions are made, and on the path of evolution, or of
return, they are, as we well know, surmounted; on the middle point of
equilibrium, as on our globe, for instance, confusion ensues in the mind of the
student owing to the occult fact that the various formulas are being employed
simultaneously, the thought-forms are at all stages of construction, and the
ensuing chaos is terrible”.
As you review the three terms, Mother‑Matter‑Moisture, at what
distinctions and connotations do you arrive? Why are each used with reference
to the particular plane with which they are associated in the tabulation above?
What do you learn from a close study of the tabulation? Compare the triangle,
Mother/Matter/Moisture with the triangle Matter/Holy Spirit/Water. Why are
distinctions made on the path of involution and overcome on the path of
evolution? What is the result (on our glove) of various formulas being employed
simultaneously? What impression do you receive from D.K.’s statement that “the
thought-forms are at all stages of construction, and the ensuing chaos is
terrible”?
164.
p.
1020: In the following, D.K. offers a kind of summary statement concerning the
subject of our present focus: “The rule which we are commenting upon may be
interpreted as stating that in the magical work, the energy of the waters
becomes paramount, and desire for the form and the fulfillment of its objective
increases. This takes place after the will energy has formed the central
nucleus by being brought into contact with the desire force. The magician,
through desire (or strong motive), increases the vitality of the form until it
is so powerful and intense in its own separated life that it is ready to go
forth on its mission upon the physical plane. The building devas who have been
impelled to construct the form out of the myriads of elemental lives available,
have completed their work, and now cease from constructing; this particular
type of energy no longer drives the lesser lives in any specific direction, and
the final cycle of work upon the astral plane is entered upon. This is summed
up in the next rule”.
Discuss the forming of the central nucleus by means of the will force being
brought into contact with the desire force. What have desire and strong motive
to do with increasing the vitality of the form until it has sufficient power
and intensity to go forth on its mission on the physical plane?
165.
p.
1020-1021: The following selections focus on Rule XI, the last of the Rules for
the astral plane:
“Three things the worker with the law must now accomplish. First, ascertain the
formula which will confine the lives within the ensphering wall; next pronounce
the words which will tell them what to do and where to carry that which has
been made; and finally, to utter forth the mystic phrase which will save him
from their work”.
The embodied idea has now form and shape upon the astral plane; but all is as
yet in a state of flux, and the lives are only held in place through the fixed
attention of the magician, working through the greater builders. He must,
through knowledge of certain magical phrases, make the work more permanent and
independent and fix the place of the vitalising elements within the form, and
give them an impetus that will result in more settled concretion. Having
accomplished that, he becomes, if it might so be expressed, an agent of Karma,
and sends forth the dual thought form (clothed in mental and astral matter), to
fulfill its mission, whatever that may be. Finally, he has to take steps to
protect himself from the attractive forces of his own nature, which might
eventuate in his holding the thought form so closely within the radius of his
own influence that it would be rendered useless, its own inherent energy
neutralised, and its purpose negated”.
Give your essentialized interpretation of this rule. What, in this context, are
the “greater builders”? Why is it necessary for the magician, at this point, to
reduce flux and “fix the place of the vitalising elements within the form”?
What is the meaning of “a more settled concretion”? In what way does the
magician, if he accomplishes the above, become “an agent of Karma”? Of which
“attractive forces” of the magician’s own nature is D.K. speaking? What would
be the results of his own attractive forces triumphing over the thoughtform
attempting to be released upon its mission?
166.
p.
1021: D.K. elaborates further upon the unwanted results of the magician’s own
attractive forces: “They might also produce such a powerful, attractive force
that he would draw the form so closely to himself that he would be forced to
absorb it. This can be harmlessly accomplished by the man who knows how, but
results, nevertheless, in a waste of energy which is forbidden under the Law of
Economy. With the majority of men, who are oft unconscious magicians, many
thought forms are malicious or destructive, and react back upon their creators
in a disastrous manner”.
What, practically, would it mean if the magician were forced to reabsorb the
thoughtform he has created? Has something like this ever happened to you, do
you think? If so, with what result? What does it mean that such reabsorption is
“forbidden under the Law of Economy”? What is the fate of unconscious and
ignorant magicians who reabsorb their own thoughtforms? Have you witnessed such
results in anyone?
167.
p.
1021: In the following, D.K. begins to introduce some of the Rules for the
Physical Plane: “c. Four Rules for the
Physical Plane. In the magical work of form creation, we have carried the
thought form down from the mental plane where the solar Angel initiated the
work, through the astral, where the equilibrising work was done, to the
physical plane, or to the etheric levels. Here the work of producing
objectivity is carried forward, and here the worker in magic is in critical
danger of failure should he not be cognisant of the forms and mantrams by which
the new group of builders can be reached, and the gap between the astral plane
and the gaseous subplane of the physical be bridged”.
Discuss the nature of the equilibrising work on the astral plane. How, briefly,
could you state the essence of this work? Why, in relation to the etheric plane
as a plane of objectivity, does D.K. say that the magician is in “critical
danger of failure”? Why is the gaseous subplane of the physical plane of such
great importance in this process? What may the fact that sound is usually
carried via the medium of the air have to do with the importance of the gaseous
subplane?
168.
p.
1022: In the following, the Tibetan speaks of the importance of ray influences in the magical process:
“It might be useful here to remember that in the work of creation the white magician
avails himself of the current Ray
influence. When the third, fifth and seventh rays are in power, either
coming in, at full meridian, or passing out, the work is much easier than when
the second, sixth or fourth are dominant. At the present time, the seventh Ray,
as we know, is rapidly dominating, and it is one of the easiest of the forces
with which man has to work. Under this Ray it will be possible to build a new
structure for the rapidly decaying civilisation, and to erect the new temple
desired for the religious impulse. Under its influence the work of the numerous
unconscious magicians will be much facilitated. This will eventuate in the
rapid growth of unconscious psychic phenomena, in the spread of mental science,
and the consequent ability of thinkers to acquire and to create those tangible
benefits they desire. Nevertheless, this magic of the unconscious or selfish
kind leads to karmic results of a deplorable nature, for only those who work
with the law and who control the lesser lives through knowledge, love and will,
evade the consequences entailed on those who manipulate living matter for
selfish ends”.
Why is the current ray influence of
such importance in the magical work? Why should the work be much easier when
the third, fifth or seventh rays are powerful than when the second, fourth or
sixth rays are in power? Why is the seventh ray one of the easiest rays to work
with magically? What are the meanings here of “a new structure” and “the new
temple”? What is an “unconscious magician”? How will their work be facilitated
during a seventh ray age, and with what result? Why will psychic phenomena and
mental science spread during such an era of unconscious magic? Is this already
happening? Why do you think so or not think so? Why should D.K. speak so
strongly of the results of magic or an unconscious or selfish kind? What might
be some of the “karmic results of a deplorable nature”? At what sorts of results is D.K. hinting?
169.
p.
1022: In the following, D.K. speaks of the white magician’s use of solar force:
“The white magician utilises solar
forces. As the planet passes around the sun different types of solar energy
are contacted, and expert knowledge is required to utilise the influences in
due time, and to have the form so
constituted that it can respond at the needed hour to the differentiated
energy”.
What are solar forces, as understood
in this context? What might be the different kinds of “solar energy contacted”
as the planet passes around the sun? Do you think that D.K. is here saying that
the white magician uses zodiacal forces? Or planetary forces related to the
zodiacal forces? In the old magic there is much about the kind of ritual to
perform at certain “planetary hours”. Do you think D.K. is hinting at the
awareness of and use of this kind of astrological knowledge?
170.
p.
1022: In the following, D.K. continues to discuss the kinds of forces
manipulated by the white magician: “He
manipulates planetary force of a triple nature:
a. That which is the product of
his own planet, and the most easily available.
b. That which emanates from the
polar opposite of our planet.
c. That which can be felt
originating from that planet which forms, with our earth and its opposite, the
esoteric triangle”.
Throughout this section on magic, the triangle of energies posited above are
mentioned. Why do you think these three planetary energies are so important?
Which do you think are the two other planets involved, and why? How would you
define the difference between the words “polar opposite” and “complementary
planet”? Why?
171.
p.
1023: The following section deals with the manipulation of the magician’s own
vital forces: “Students need here to remember that we are now dealing with
etheric matter and vital energy, and are therefore concerning ourselves with the
physical plane and all that is included in that term. They need likewise to
remember that the magician (as he is working on the plane of objectivity) is in
a position to use his own vital forces in the work of thought form creation,
but this is only possible and permissible when he has reached the point in
evolution where he is a channel for force and knows how to draw it within
himself, transmute it, or combine it with the forces of his own body, and then
transmit it to the thought form which he is in process of constructing. Much of
interest will open up before the thinker who extends this idea to the planetary
Logos and His work of form creating”.
By what method, do you suppose, would the magician use his own vital forces in
the work of thoughtform creation? What is the point of evolution here
discussed? How advanced would the magician have to be in order to be “a channel
for force” and to know “how to draw it within himself, transmute it, or combine
it with the forces of his own body, and then transmit it to the thoughtform
which he is in process of constructing”? How would you go about extending these
ideas to the planetary Logos and His work of form creating?
172.
p.
1023-1024: The following section focuses upon Rule XII.
“RULE XII. The web pulsates. It contracts
and expands. Let the magician seize the midway point and thus release those
‘prisoners of the planet’ whose note is right and justly tuned to that which
must be made.
It is necessary for the magician here to remember that all that takes place upon
the earth is to be found within the planetary etheric web. The worker in white
magic, being an occultist, deals in universals, and starts his magical work on
the confines of the physical etheric sphere. His problem is to locate those
lesser lives, within the web, who are of the right order to be built into the
proposed thought vehicle. Such work can necessarily only be done by the man
who, through the severance of the confining web of his own etheric web, can
reach out to that which is consciously recognised by him as the planetary vital
body. Only he who is free can control and
utilise those who are prisoners. This is an occult axiom of real moment,
and much of the failure undergone by would-be workers in magic is to be traced
to the fact that they themselves are not free. The ‘prisoners of the planet’
are those myriads of deva lives who form the planetary pranic body, and are
swept in on the floods of vital force emanating from the physical sun”.
Give your essentialized interpretation of Rule XII. What is the “web”? What is
the meaning of its pulsation? What is the “midway point” and how does the
magician “seize” it? How does this release the “prisoners of the planet” whose
note has been tuned to the emerging thoughtform? What is the significance of
the thought that all that takes place upon the earth “is to be found within the
planetary etheric web”? Does an occultist necessarily deal in universals? What
does this mean? How can the appropriate “lesser lives” of the right order be
located? What is meant by the “severance of the confining web of his own
etheric web”? Why should this process enable the magician to reach out to the
planetary vital body? What is the real meaning (especially in this context) of
the words, “only he who is free can control and utilise those who are
prisoners”? Why does D.K. call this an “occult axiom of real moment”? Give your
thoughts upon the idea that much of the failure of the workers in magic arises
from the fact that they, themselves are not free. To what extent are you free?
What, really, are the “prisoners of the planet” and why are they called
“prisoners”? In what matter are they “swept in on floods of vital force
emanating from the physical sun”?
173.
p.
1024: The following section focuses upon Rule XIII:
“RULE XIII. The magician must
recognise the four; note in his work the shade of violet which they evidence,
and thus construct the shadow. When this is so, the shadow clothes itself, and
the four become the seven”.
“This means literally that the magician must be in a position to discriminate
between the different ethers, and to note the special hue of the different
levels, thereby ensuring a balanced building of the ‘shadow’ He ‘recognises’
them in the occult sense; that is, he knows their note and key, and is aware of
the particular type of energy they embody. Enough emphasis has not been laid
upon the fact that the three higher levels of the etheric planes are in
vibratory communication with the three higher planes of the cosmic physical
plane, and they (with their ensphering fourth level) have been called in the
occult books ‘the inverted Tetraktys.’ It is this knowledge which puts the
magician in possession of the three types of planetary force and their
combination, or the fourth type, and thus releases for him that vital energy
which will drive this idea into objectivity. As the different types of forces
meet and coalesce, a dim shadowy form clothes itself upon the vibrating astral
and mental sheath, and the idea of the solar Angel is attaining definite
concretion”.
Give your essentialized interpretation of Rule XIII. What are “the four”? What
are the four shades of violet involved? Why are they associated with a
particular subplane? What is the meaning of the thought that “the shadow
clothes itself”? What is the meaning of the thought that “the four become the
seven”? How does an ability to discriminate between the ethers and their color
ensure a balanced building of “the shadow”? Why the use of the term, “the
shadow”? What is the meaning of ‘occult recognition”? Do you think that each of
the four types of devas will have their own musical
note and key? What is the significance, do you think, of the connection between
the three higher ethers and the three higher subplanes of the cosmic physical
plane? When D.K. speaks of the “inverted Tetraktys”, of what is he speaking‑an
etheric structure, or of the cosmic ethers? What are the three types of
planetary force which are mentioned above and with what ethers or cosmic ethers
are they in touch? Just how big a role do you think is played by astrology in
the magical process? Do you think this role may be especially important in the
etheric-physical phase of the precipitation process? Why or why not? Why should
the form which is coalescing upon the astral and mental sheath, be “dim and
shadowy”?
174.
p.
1024-1025: The following section focuses upon Rule XIV:
“RULE XIV. The sound swells out. The
hour of danger to the soul courageous draweth near. The waters have not hurt the white creator and naught
could drown nor drench him. Danger from fire and flame menaces now, and dimly
yet the rising smoke is seen. Let him again, after the cycle of peace, call on
the solar Angel”.
The work of creation assumes now serious proportions, and for the final time
the body of the magician is menaced by destruction. The ‘shadow’ having been
formed, it is now ready to take to itself a ‘fiery’ or gaseous body, and it is
these fire builders who menace the life of the magician, and this for the
following reasons”.
Give your essentialized interpretation of Rule XIV. What is the “sound” here
mentioned? Why is danger nigh and why is courage required? What is the meaning
of “fire and flame”? What is the meaning of the “rising smoke”? What is the
meaning of the “cycle of peace” and why, again, call upon the “solar Angel”?
Is there as hidden meaning in the term, “serious proportions”? Which body is it
that is menaced by destruction? Why is gaseousness equivalent to ‘fieriness’?
175.
p.
1025: The following is one of three sections which states why the “fire
builders” menace the life of the magician. What illumination comes to you as
you consider the reason?
“Firstly, because the fires of the human body are closely allied to the fires
with which the magician seeks to work, and should these latent fires of the
body and the latent fires of the planet be brought into too close
juxtaposition, the creator is in danger of burning and destruction”. Why?
176.
p.
1025: The following is one of three sections which states why the “fire
builders” menace the life of the magician. What illumination comes to you as
you consider the reason?
“Secondly, the Agnichaitans, being allied
to the ‘fire devas’ of the mental plane, have much power, and can only be
controlled properly by the solar Angel Himself”. Why should this alliance give
the Agnichaitans much power? Why should the alliance exist in the first place?
Given the nature of the alliance, why is the Solar Angel himself necessary to
exert control over the Agnichaitans?
177.
p.
1025: The following is one of three sections which states why the “fire builders”
menace the life of the magician. What illumination comes to you as you consider
the reason?
“Thirdly, on this planet the planetary fires are not as yet dominated by solar
fire, and are very easily driven into the work of destruction”. Why, upon our
planet, are planetary fires not yet dominated by solar fire? What would such
domination mean? Why would solar fire prevent planetary fires from being driven
to the work of destruction”? What state must the solar fire of the magician be
in before magic should be attempted?
178.
p.
1025-1026: The following sections deals with the invocation of the Solar Angel
at this point in the magical process: “The solar Angel must, therefore, now
again be invoked. This means that the magician (when his ‘shadow’ is completed,
and prior to the final stages of concretion) must see to it that his alignment
with the Ego is just and unimpeded, and the communicating currents in full
play. He must literally ‘renew his meditation’ and make direct contact afresh
before proceeding with the work. Otherwise, the fires of his own body may get
out of control, and his etheric body suffer in consequence. He, therefore,
fights fire with fire, and draws down solar fire for his protection. This was
not necessary on the astral plane. For the magician, the moments of the
greatest danger in the work of creating are at certain junctures on the astral
plane, where he is in danger of occult drowning, and at the transition from
etheric levels to the planes of tangible concretion, when he is menaced by
‘occult burning’ In the one case, he does not call on the Ego, but stems the
tide by love and the equilibrising powers of his own nature. In the latter
case, he must call in that which represents the will aspect in the three
worlds, the impulsive, dynamic thinker or solar Angel. He accomplishes this by
means of a mantram. No clue can be given to this, owing to the powers it
confers”.
Why, just before the final stages of concretion, must the magician renew his
alignment with the Solar Angel through meditation? How will this renewal of
alignment protect the magician? From what need it protect him? What, therefore,
is the occult meaning of ‘fighting fire with fire’? Discuss the two moments of
greatest danger for the magician, and why
they are moments of greatest danger. Contrast ‘occult drowning’ with “occult
burning”. Which seems to you more dangerous? Rethink how the magician avoids
occult drowning: “he stems the tide by love and the equilibrizing powers of his
own nature”. What, practically, does this mean? What is the “tide” that has to
be “stemmed”? Discuss the idea that the Solar Angel represents the will aspect
in the three worlds. Why should the will aspect be required at this point? If a
mantram is used to do this, why must no clue be given concerning it? What power
might this mantram confer, and why would this power be dangerous?
179.
p.
1026: The following section focuses upon Rule XV, the final rule for the
etheric-physical plane:
“RULE XV. The fires approach the
shadow, yet burn it not. The fire sheath is completed. Let the magician chant
the words that blend the fire and water”.
Little can here be said in interpretation of these words, beyond a reference to
the general sense. The gaseous sheath is created, and the hour for the
formation of the sheath for the sixth subplane, the liquid, is near. The two
must blend. This is the moment of the greatest danger, as far as the thought
form itself is concerned. Earlier dangers have menaced the magician. Now the
form he is creating must be protected. The nature of the danger is hinted at in
the words: ‘Where fire and water meet apart from chanted sound, all dissipates
in steam. The fire ceases to be.’ This danger is hid in the karmic enmity
existing between the two great groups of devas. These groups can only be united
by the mediator, man”.
Give your essentialize interpretation of Rule XV. Why do the fires not burn the
shadow? What is the “fire sheath” and why is it complete at this point? What
can be said about the words which the magician must chant? Must he literally chant them? What is the meaning of the
blending of fire and water?
Why is this moment the moment of greatest danger for the form? How do the
ancient words reveal the nature of the danger? What is the meaning of all
‘dissipating in steam” and how, do you imagine, would the chanted sound prevent
this from happening? What would be the meaning of the result, “the fire ceases
to be”? Share some thoughts about what may be the “karmic enmity” between the
gaseous devas and the devas of the liquid subplane? What is the significance of
the thought that these fire and water elementals can only be united by man, the
mediator? Does this have a higher parallel in relation to the mental and astral
planes? Explain? What kind of universe is it, if even unconscious lives should
have between them, “karmic enmity”?
180.
p.
1026: The Tibetan closes this section on white magic by speaking of the
usefulness or uselessness of the information imparted: “It might be asked of
what use the fifteen rules for magic communicated above may be. Naught, as yet,
as far as practical work is concerned, but much where inner intellectual
development is desired. He who meditates and broods over these rules in the
light of what has been earlier communicated anent the devas and building
forces, will arrive at an understanding of the Laws of Construction in the
macrocosm, which will avail him much, and save him much time when the magical
work and formulas are put in his hands”.
How do you respond to this discussion of the practical usefulness of these rules?
Why are they not yet practically useful? Why are they, however, intellectually useful? Do you think that
pondering and brooding over these rules will confer an “understanding of the
Laws of Construction in the macrocosm”? Of what use would that be? Do you think
that close study of these rules will save us much time later, as the Tibetan
suggests? Why might this be so? What do you think?