27.
We note the importance
of the fact that the one who sounds the Word must be a “fully self-conscious
entity”. There are many beings who create sounds and who are not fully self-conscious
or even partially so. Their sounds are but primitive ‘rehearsals’ for the
type of sounding here referenced.
Second.
They affect the deva kingdom and produce the creation of forms. This effect
is dual in character—
28.
The deva kingdom
is inseparable from the “creation of forms”.
29.
The intimate relation
between sound and the deva kingdom cannot be forgotten. All devas respond
to certain orders of vibrations; by this means they build form by ‘becoming’
form.
a. The devas on the evolutionary path,
the great builders of the solar system, and those under them who have
passed the human stage respond to the sound of the Word, and with conscious
realisation collaborate with the one who has breathed it forth, and
thus the work is carried out.
30.
It is clear from
this section that the “great builders of the solar system” have “passed
through the human stage” if even “those under them” have so passed.
31.
Lower devas tend
to become men, and men, it seems, have the possibility of becoming greater
devas (obviously self-conscious devas).
32.
There is a particular
group of devas called the “Greater Builders”. Theirs is the second Creative
Hierarchy, and it is they, perhaps, who construct the monadic vehicle of
the human being. There are, as well, certain categories of what may be called
“Greater Builders” who are not members of the second Creative Hierarchy.
33.
We are here speaking
of devas who are self-conscious just as man is self-conscious; these devas,
however, have a much fuller self-consciousness than man.
b. The devas on the involutionary arc,
the lesser builders, who have not passed through the human stage, also
respond to the sound, but unconsciously, or perforce, and through the power
of the initiated vibrations build the required forms out of their own
substance.
34.
Let us think carefully.
Are all devas who have not yet passed through the human stage necessarily
on the involutionary arc? We might say that minerals, vegetables and animals,
though not yet human, are on the evolutionary arc. Thus, might we not say
the same of certain devas?
35.
Perhaps the phrase
“devas on the involutionary arc” is equivalent to “elemental lives”; such
lives are definitely involutionary, and are thus seeking an ever-closer
identification with form.
36.
Let us suppose
there are devas who are on the evolutionary arc but who are still unselfconscious;
they would naturally respond to “the power of the initiated vibrations”
even without self-consciousness. Naturally all elemental lives respond to
the “power of initiated vibrations”.
Third.
They act as a stabilising factor, and as long as the force of the sound
persists, the forms cohere.
37.
We are considering
Words of Power as stabilizing factors. A sustained sound produces a sustained
form. When the sound ceases the form disintegrates.
38.
Thus, we are viewing
what we usually call “life” and “death” in terms of sustained or discontinued
sound.
39.
We can see how
sound, as here discussed, relates in some measure to the second aspect of
divinity—the factor of coherence.
40.
Sound can be understood
in three modes--as the Creator, the Preserver and the Destroyer. It may
be surmised that Brahma, Vishnu and Shiva all act through the agency of
sound (though not exclusively so).
When the Logos, for instance, finishes
the sounding of the sacred AUM, and the vibration ceases, then disintegration
of the forms will ensue. So with the Planetary Logos, and thus on down
the scale.
41.
It is clear by
analogy that the sustainment of human life occurs through the sounding of
a sacred Word; the cessation of human life occurs through the discontinuation
of that sounding.
42.
On a lesser scale,
when notes change, conditions (which are coherent configurations of vibration)
change. If we change the note, we change circumstance. We should be watchful
of the notes we sound.
The Words of Power, or the permutations
of the AUM, exist in every possible tone, sub-tone, and quarter-tone, and
upon these shades of sound the work of creation and its sustentation
is built up.
43.
The great variety
of created life is dependent for its origin upon the “permutations of the
AUM”.
44.
Those who are
trained in music will recognize that DK divides sound into tones, sub-tones
and quarter-tones, or, from another perspective, into steps, half-steps
and quarter-steps. Quarter-tones are, technically, “micro-tones” and are
not usually an aspect of the more standard music of Western Culture. They
do feature more prominently in Eastern music and in the more experimental
varieties of Western music. It takes a refined hearing to discern the deliberate
use of quarter tones. Often the appearance of quarter-tones (in conventional
music) simply means that the musician is playing or singing out of tune.
The proper use of quarter-tones is capable of suggesting an uncharacteristic
delicacy of nuance.
45.
Division of each
tone into four parts is interesting as we are dealing with the process of
manifestation or form-building, so closely related to the number four—from
one perspective, the number of form and materialization.
46.
We note the manner
in which DK has blended a term related to the world of color and visual
imagery with the term “sound”: He has spoken of “shades of sound”.
He might have spoken of ‘gradations of sound’, but it would seem the intermingling
of visual and auditory terms is purposeful.
47.
From what we understand
of devic vision, devas would ‘see’ “shades of sound”.
48.
When we speak
of “creation” and “sustenation”, we are speaking of the relationship between
the third and second aspects of divinity. As the third aspect is the “Creator”
so the second aspect is the “Preserver” (or the ‘Sustainer’).
A multiplicity of sounds exists within
each greater sound and affects different groups.
49.
We have a practical
example of this in the manner in which a multiplicity of overtones or “partials”
can be heard or detected with the sounding of any fundamental note.
50.
One sound or tone,
therefore, can affect many different levels of vibration and, therefore,
the beings who express upon those levels.
51.
Different beings
are affected by different sounds. Only the most inclusive of all possible
sounds within a given system of creation can affect all participants
in that system. The lesser sounds will affect the entire collection of beings
differentially. No lesser sound affect all beings significantly.
It [Page 152] must be remembered also
that, generally and broadly speaking, the sounds within the solar system
fall into two groups:—
52.
We find the Tibetan
going deeply into the nature of sound; thus this section touches on matters
of occult depth. The study of occultism and the study of sound are inseparable.
1. The initiatory sounds, or those
which produce manifestation or phenomena of any kind on all planes.
53.
These sounds are
associated with the third aspect of divinity. They initiate manifestation
and phenomena. They also have somewhat of the first aspect in them, as the
“Will-to-Initiate” pertains to the first ray.
2. Eventuating sounds, or those
which are produced from within the forms themselves during the evolutionary
process, and which are the aggregate of the tones of every form in
any particular kingdom of nature.
54.
These sounds are
of an expressive nature.
55.
From the forms
which arise through “initiatory sounds” other sounds eventuate. They
are resultant.
56.
Eventuating sounds
reveal the evolutionary status or quality of evolving forms.
57.
The tiny ‘sounds’
of aggregated atoms are involved in producing “eventuating sounds”.
58.
Forms are complex
and are comprised of many units of different scope, each unit having its
sound contributing to the sound characterizing the encompassing form in
its entirety.
Every form likewise has a tone which is
produced by the minute sounds produced by the atoms composing that form.
59.
As stated. What
type of instrument could detect the “minute sounds” of which the Tibetan
speaks? Perhaps there are forms of psychic hearing which will permit of
the registration of such minute sounds?
These sounds grow out of the other group
and affect inferior groups or kingdoms, if the word "inferior"
may be used in connection with any department of divine manifestation.
60.
It would appear
that the lesser sounds affect lesser lives.
61.
We live constantly
in a veritable ‘sea of sound’, the vast majority of these sounds undetected
by the human consciousness.
For instance, the human kingdom (the fourth
creative Hierarchy) was produced by a triple AUM sounded in a particular
key by the three persons of the Trinity in unison,—God the Father, God
the Son, and God the Holy Spirit, or Shiva, Vishnu, and Brahma.
62.
We note the parallel.
The solar system was produced through the sounding of an AUM; so
was the human kingdom. Apparently there are many strata of AUMs.
63.
Technically speaking,
the “fourth creative Hierarchy” is greater and more inclusive than the “human
kingdom” per se.
64.
What is important
to realize is that all three aspects of divinity were involved in the creation
of man just as they were in the creation of the solar system.
65.
It is fascinating
to realize that the human kingdom (as a whole) was created by the sounding
of an AUM in a particular key. We are not told whether we are referencing
the human kingdom of the entire solar system or the human kingdom of our
particular planet.
66.
If we put together
the thought that the fourth Creative Hierarchy is ruled by the planet Mercury,
and that the note of Mercury (according to HPB) is Mi or the note “E”, we
may have an important hint. “Mi” or “E” is often considered the yellow note,
the buddhic note, the note of the fourth ray which largely characterizes
humanity—the fourth kingdom and an aspect of the fourth Creative Hierarchy.
67.
We may infer that
every Kingdom of Nature
was created by the sounding of an AUM in a particular key.
68.
It is interesting
to think of the AUM sounded “in a particular key” rather than ‘on a particular
note’.
69.
The differentiated
notes AUM represent the tonic, the dominant and the sub-dominant, respectively.
The AUM might sound as AUM during the involutionary process, but might it
sound as ‘MUA’ during the evolutionary process (thus indicating a reversal
of descent). Of one thing we are certain—the conclusion of the evolutionary
process must eventually terminate on the tonic. This may not be the
case in our present solar system, which is more based upon the sound “U”
than upon the “A”, but at the conclusion of the series of solar systems
the tonic “A”, will resoundingly prevail.
70.
In dealing with
the AUM we are dealing with the mysterious interplay between the logoic,
monadic and atmic planes.
This sound is still going forth; the interplay
and interblending of the many tiny notes of each human being produces
a great united sound which can be heard in the high places
71.
This sound is
something other than the Note of Nature. Presumably, all atoms which
go to the composition of a human being are involved—the atoms of subtle
substance as well.
72.
By “the high places”
we may infer at least triadal levels.
73.
Just as a human
being has “many tiny notes” resolving into one note, he also has a multiplicity
of rays resolving into one ray (cf. EP II 18).
74.
Creation may be
expressed as one great, ever-changing Sound.
and which, in its turn, is having a definite
effect upon the animal kingdom.
75.
Conglomerate notes
are heard ‘above’ and effective ‘below’.
76.
The notes sounded
by greater lives inevitably affect lesser lives and presumably, the notes
sounded by those lesser lives.
It is one of the factors which produces
animal forms, both for human and animal occupation, for it must ever be
remembered that man links the animal and the divine.
77.
We are given a
fascinating piece of occultism. We have read that man is the macrocosm to
the lower kingdoms, and further that many animal forms (especially the mammalian
forms) are derivative of prototypical human forms.
78.
We are reminded
that human beings (not only animals) occupy “animal forms”.
79.
We are learning
that human sounds are partially responsible for the production of animal
forms.
80.
The suggestion
is that a positive change in the note which humanity is sounding will result
in positive changes in the animal forms occupied not only by human beings,
but by those we recognize as animals.
81.
Sound is an agent
of transformation.
82.
Another inference
to be gathered is that sound is an agent of divinity and produces vehicles
for the embodiment of that which is divine.
83.
Careful consideration
of these thoughts will make us more observant of the notes we are emitting—our
“eventuating sounds”.
It is neither possible nor desirable to enumerate the
Words of Power, but certain
general indications may be given which will help the student to realise
somewhat the magnitude of the subject and its intricacy.
84.
It is not desirable
to enumerate the Words of Power because man, at his present stage of development,
would almost certainly misuse them.
85.
However, it is
not even “possible” to do so. What does this mean? Perhaps man, as presently
constituted, does not have the apparatus to register such words.
86.
Or perhaps, given
the nature of the spiritual laws which every Master must obey, it is not
possible to divulge such Words and still uphold the laws.
87.
Humanity as a
whole is but a neophyte. We scarcely recognize the nature of the spiritual
domain into which we are now more rapidly entering. Its scope and complexity
elude us almost entirely. No wonder initiates of the first degree are called
“babes”.
1. The Great Word, as sounded by the Logos
of the solar system, and communicated to Him by His superior.
88.
As far as we in
this solar system are concerned, the Word sounded by our Solar Logos is
the “Great Word”.
89.
We note that such
a Word is ever communicated by a “superior”.
90.
One “superior”
is mentioned, though the Solar Logos has many superiors.
91.
The particular
“superior” here referenced is very reasonably the Cosmic Logos in Whom our
Solar Logos plays His small but significant part.
92.
May we call “His
superior” the Logos of the Sirian System comprised of seven major suns and
probably many more? The major One About Whom Naught May Be Said is certainly
also “His superior”, but a Cosmic Logos (Who is a One About Whom
Naught May Be Said of lesser scope) is definitely the superior or
the Solar Logos as well.
2. Three Words committed by the Solar Logos
to each of the three Logoi as follows:—
a. The sacred sound A to Shiva, He Who
embodies the spirit or will aspect. It is the Word through which God the
Father works.
93.
The “three Logoi”
are depicted in the Chart on IHS 48 and are represented by the three circles
beneath the circle representing Solar Logos.
94.
Shiva is that
systemic Deity Who expresses primarily through the logoic plane.
The logoic
Breath...First plane...The Sound85 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. (TCF 926)
b. The sound U to Vishnu, God the Son.
He is the form-builder and provides the body which the spirit must occupy,
thereby making divine incarnation possible. A is the life sound, U is
the form sound.
95.
Symbolically we
see that the letter “U” is configured as a receptacle or vessel. This is
the vessel or receptacle “which the spirit must occupy”
96.
Through the principle
of relationship, the “U”, divine incarnation occurs.
97.
The “U” is also,
particularly, the symbol of the Second Outpouring which is impulsed by the
Divine Son.
98.
Numerologically
(and in English), the “U” equals 21; thus (from this perspective) in our
solar system, at least, the second aspect precedes the first, though the
first is contained within the second. “He who hath seen Me hath seen the
Father.”
99.
The “U” represents
the “builder”, and the energy of the second ray is that of the builder.
100.
Usually, when
we think of form we think of matter, but form is something distinct from
matter. Form is relationship, and it is upon the energy lines characterizing
such relationship that matter is configured.
101.
There are various
ways of portraying the meaning of the three letters in the AUM. Some alternatives
are offered in this presentation by the Tibetan.
c. The sound M to Brahma, Who, in
His work of Energy-provider, links in active intelligence, spirit
and form, or the self and not-self.
102.
Here the “M” is
not conceived as the sound of matter, though elsewhere it is.
The masses
are hearing the sound of the A.U.M. and, in their higher brackets, are finding
that A.U.M. the expression of something from which they seek release. The
aspirants and disciples of the World are hearing the O.M. and in their personal
lives the A.U.M. and the O.M. are in conflict. This may represent a new
idea to you, but it conveys an idea of an eternal fact. It may help you
to gain an understanding of this phase if I point out for you that for this
first group the O.M. can be portrayed in the following symbol as expressing
the material M nature whereas the second group can be portrayed by the
symbol m expressive of the soul enveloped in matter. (R&I 53-54)
103.
We may come to
some resolution by considering that energy/force and matter may be considered
synonymous.
104.
Further, active
intelligence is directly related to the third or matter aspect of
divinity.
105.
The “M”, therefore,
may be considered representative of both active intelligence and
matter (considered as force).
106.
The letter “M”
is usually considered foundational as it expresses (in English) the number
four which numerologically, represents the foundation among other
things.
107.
The four, however,
is also a linking, bridging number and is related to Mercury, the planet
which, monadically (we hypothesize) is profoundly related to active intelligence.
Saturn, which expresses the third ray monadically (cf. EP I 420), and thus
represents the active intelligence in a way still more profound than Mercury,
is interestingly the planet which always represents the material
factor. Saturn, however, is also a bridge: it created a bridge between the
first and second major solar systems, and is, as well, the planet involved
in building the first phase of the antahkarana—from personality to the Egoic
Lotus.
It might here be pointed out that much
information anent the three departments of the Hierarchy of our planet will
come to the student who wisely ponders these functions.
108.
DK is implying
that the first department of Hierarchy is an exemplification of the sound
“A”, the second of the sound “U” and the third of the sound “M”.
109.
The first department,
like the sound “A”, is related to first principles and their establishment
in form-matter through the agency of will.
110.
The second department,
like the sound “U”, is related to the principle of relationship, and its
purpose is (through love-wisdom) to bring all participants within any hierarchical
system into a condition of right relationship. The archetypal relationship
is between “I” (expressing the sound “A”) and “you” (expressing the sound
“U”).
111.
The third department,
like the sound “M”, represents the intelligent link between all things,
assisting (through linking-intelligence and knowledge of form-matter) the
second department to achieve right relationship and assisting the first
department to achieve the willed, purposed expression of the “Fixed Design”.
3. Seven Great Words, again based on the
sacred three sounds A U M. These produced creation, or the manifestation
of the seven planes of our solar system. They are committed not to human
entities, but to the seven great Devas or Raja-Lords who are the ensouling
lives of a plane; hence in the various initiations their collaboration
is necessary, before these key words can be committed to the
initiate.
112.
DK is proceeding
from the one, to the three and, thence, to the seven.
113.
From one perspective,
it is as if the three sounds of the A U M are distinct from and superior
to the seven sounds here described.
114.
From another perspective,
the first three sounds relate in different combinations to the first three
planes of the solar system.—the “A” to the logoic plane, the “AU” and the
“U” to the monadic plane, and the “AUM” and the “M” to the atmic plane.
115.
We often consider
whether the ten are to be found within the seven or whether there
is superior three hovering ‘above’ the seven. This latter option often seems
the most correct.
116.
The “A” the “U”
and the “M” represent the sounds of the three Great Logoi Who are, in a
say, ‘super-systemic’, as is the Solar Logos. These three sounds, then,
are reflected on the first three planes by the greatest of the Raja Deva
Lords Who are the Shiva, Vishnu and Brahma of the deva kingdom.
117.
I am differentiating
between Shiva, Vishnu and Brahma considered as three Logoi (subsidiary to
the Solar Logos) and Shiva, Vishnu and Brahma considered as the Raja Deva
Lords of the first three systemic planes.
118.
When we consider
the ten (the three in relationship to the seven), the first three reflect
themselves in the first three of the seven.
119.
When the term
“key words” is used, the implication is that the word which is communicated
has its musical value (its key) as well as its meaning.
120.
It would appear
that the Seven Great Words are each of them in one of seven keys and that
these keys are important in relation to each of seven initiations.
121.
From one perspective,
the DO of our solar system may be found upon the astral plane, the RE upon
the mental, MI in relation to the buddhic, FA in relation to the atmic,
SOL in relation to the monadic and LA (the note to which all orchestras
tune) in relation to the logoic. The note TI or SI is then to be found as
a leading tone on the lowest of the planes of the cosmic physical plane
and upon the lowest of the planes of the cosmic astral plane. This is but
one way of conceiving notes in relation to planes.
122.
The cooperation
of the Raja Deva Lords in the system of human initiation is something that
is not much emphasized, though apparently vital.
123.
Each plane has
its key word as does each sub-plane. To the advancing initiate, these key
words are gradually communicated; with this communication comes the ability
to master the sub-planes and planes involved.
124.
The number seven
is directly related to the creative process as is the number three. The
AUM (as a composite word within the seven systemic planes of the
cosmic physical plane) is related to the atmic plane—the plane on which
the creative intelligence of the Logos manifests. From this plane the form-building
processes within the lower five worlds of systemic planes are undertaken.
4. Forty-nine Words related to the forty-nine
subplanes or Fires. These again are committed to the forty-nine Builders
of the Sacred Fires.
125.
To the Raja Deva
Lords are committed the seven words of the seven major systemic planes.
To lesser aspects of Themselves (the forty-nine Builders of the Sacred Fires)
are committed the forty-nine subsidiary Words—one word for each of the forty-nine
sub-planes.
126.
The Raja Deva
Lords are the Seven Sons of Fohat and the Lords of the forty-nine sub-planes
are lesser Sons of Fohat—or forty-nine Fires.
127.
Vibratory conditions
on each of the forty-nine sub-planes may be considered as “Sacred Fires”.
Fire, motion and vibration may be considered synonymous terms.
The above two groups of words are in the
jurisdiction of the third aspect, and are given out by Brahma.
128.
If the Words through
which the Raja Deva Lords function and those through which the Lords of
the sub-planes function are given out by that sub-Logos called Brahma (logoic
Brahma), which Words are given out by Vishnu and Shiva?
129.
Does the Raja
Deva Lord of the logoic plane receive some special conferral from logoic
Shiva (one of the fundamental three sub-Logoi related to the Solar Logos)
and the Raja Deva Lord of the monadic plane a special conferral from logoic
Vishnu?
130.
Everything which
derives from the AUM is under the jurisdiction of the third aspect
of divinity.
131.
Since the Solar
Logos of our solar system is presently a great second ray Being (and may
always be so, if His monadic ray is the second with a fourth sub-ray) is
He to be considered a kind of ‘greater Vishnu’? If this were the case, then
the three Great Words (each for one of the three Logoi subsidiary to the
Solar Logos) would be given out by the Solar Logos considered as Vishnu.
132.
Following this
line of thought, the One Great Word conferred upon the Solar Logos would
be given out by the Cosmic Logos considered as ‘greater Shiva’.
5. There are again five Great Words with
signs which come under the department of Vishnu, or God the Son, [Page
154] and are breathed out by Him.
133.
We note the association
of the number five with Vishnu. This should not come as a surprise as the
numbers two and five are closely related, as demonstrated through the given
and hinted rays of the Logos of Venus and of the Logos of Sirius. The two
are five together are especially concerned with the subject of illumination.
134.
At other times,
however, the five is considered especially related to Brahma and the third
aspect. Five was the number of the previous solar system.
135.
We note that the
“five Great Words” are accompanied by “signs”, which we may, perhaps, consider
related to symbols. Symbolization (the embodiment of meaning in image) is
a process closely related to the second ray—the “Ray of the Divine Pattern”.
(EP II 394)
By their means the five kingdoms of nature
on the evolutionary arc came into being:—
136.
In the formation
of these five kingdoms it would seem that the work of Brahma and Vishnu
are united—through the number five.
137.
There are two
kingdoms superior to the ones listed, but apparently the five words in the
Department of Vishnu are not responsible for their creation.
138.
The higher two
kingdoms—of Planetary Lives and of Solar Lives—would seem to be within the
Department of Shiva.
b. The vegetable kingdom.
e. The spiritual kingdom.
139.
This “spiritual
kingdom” is also called the “Kingdom of Souls”. It is the fifth kingdom
of nature and all members of the Hierarchy and Their disciples are found
within this kingdom (cf. IHS, 48—Chart).
140.
We remember that
the second aspect of divinity is the form-building aspect and so we may
consider the five kingdoms as five great forms within the sphere
of expression of the Solar Logos.
These five are permutations of, or are
built up upon the sound U, as the ones earlier enumerated are built up upon
the sound M.
141.
We do not know
how we can sub-divide the sound “U” or the sound “M” so that permutations
can be created.
142.
It is interesting,
however, to note a certain interchange of associated numbers. Usually the
five is associated with Brahma and not Vishnu. Usually the seven is associated
with Vishnu and not Brahma. However, in this instance, a reversal is seen.
143.
We have mentioned
how the number five may be connected to the second aspect through the factor
of illumination and in relation to the principle of soul (stimulated by
Venus and Sirius).
144.
The three and
the seven can be related, as through combinations of the three, the seven
can be generated: A, B, C, AB, AC, BC, ABC.
In connection with the first three kingdoms
it may be of interest to note that they are based upon two sounds, the
U sounded on the basic key tone of the M.
145.
The “U” is the
form-builder, but the first three kingdoms are definitely material and related
to the third aspect. The second aspect conferring self-consciousness
has not yet made its full appearance.
146.
Thus, it is reasonable
to consider that the “basic key tone of the M” would be primary.
147.
We do not know
what it means that the “U” is “sounded on” the “M”, but if we use a musical
example, the “M” would be considered the tonic and the “U” would be sounded
‘above’ the tonic, perhaps as the fifth (since the fifth relates to the
second aspect of divinity as does the “U”).
In the fourth kingdom the M tone is dying
down and the two notes sounded forth are the U and the A.
148.
The “M tone” considered
as the material tone is necessarily dying down, but the “M” considered as
the “linking intelligence” is fully present. In many ways “Man” is characterized
by the intelligent “M”. Man’s number is four and the number value
of “M” is four.
149.
Yet, more essentially,
Man is to be considered as soul and Spirit (i.e., as “U” and “A”); this
is His destiny. His intrinsic intelligence will be subsumed within his consciousness
and Spirit aspects.
In the fifth kingdom the M has subsided
into a distant undertone,
150.
This is a curious
and important phraseology—“a distant undertone”. Many are the “undertones”
in our lives; they represent that which has been outlived but of which traces
may still be found.
151.
Again, if the
“M” is to be considered as the “link(s) in active intelligence”, it will
still be present within the members of the fifth kingdom, however,
in their case, the active intelligence (at least as it is expressed on the
human level) is giving way to the intuition (as it is expressed within the
Fourth Creative Hierarchy).
152.
The linking mind
considered as the concrete, reasoning faculty associated with material form/matter
is that which has subsided into a distant undertone.
153.
The member of
the Black Lodge have travelled far into the “land of distances” (LOM 134),
and are, we may say, still deeply involved with that which should have become
for them “a distant undertone”.
the U is blended with it so as to be indistinguishable,
and the A, or Shiva note, is pealing forth in power, and is practically
the only note heard.
154.
May we say that,
in this description, the Tibetan is referring to those who are high initiates
within the Kingdom of the Soul? Even a third degree initiate (though newly
and vibrantly response to the monadic note) is still sounding the sound
“U”.
155.
What DK seems
to be describing is a condition which would supervene increasingly after
the fourth initiation. Even a Master is still responsive to the ray which
colors His atmic permanent atom, and this ray is the same as the ray of
His soul.
156.
In speaking of
the blending of the “M” and the “U”, so that they can hardly be distinguished
from each other, He is speaking of the state of soul-infusion. The Spirit/Monad
does not link only with the personality but with the soul-infused personality.
In terms of sound, the soul-infused personality is the ‘UM’.
157.
It is important
to realize that many of the spiritual states we normally describe with words
can be symbolized through letter and number combinations, as well as pictorially
and in terms of sound.
By the sounding of this note,—that of
Shiva the Destroyer,—the not-self is negated, and all that is not of spirit
passes into dissolution.
158.
We may imagine
that DK is speaking of the fourth initiation at which time the first aspect
of divinity proves itself dominant over the second and third aspects.
159.
It must be remembered,
however, that that which has been experienced through the third and second
aspects of divinity is absorbed into the Spirit aspect at the destructive
conflagration which occurs at the fourth degree.
It is the coming in of the A sound which
affects the severance or liberation of the initiate from the three worlds.
160.
It is to be questioned
whether this “A” is to be sounded as the letter “A” is often pronounced
‘eh-ee’ or as an “ah”—the same sound as is found in the word “Father”. There
is much to suggest the value of the “ah”, indicating as well the wonder
which arises through direct identification with the Spirit aspect.
6. There are certain Words also committed
to each of the Planetary Logoi, and they are the basis of planetary manifestation.
161.
Each of the Planetary
Logoi is differentiated from the others; each naturally has certain principal
rays and certain notes which correlate with these rays. There are also,
we may imagine, astrological sounds correlated with each of these Logoi.
162.
It would seem
that the Solar Logos would be the One who confers such Words, and that the
sub-Logoi (whether Brahma, Vishnu or Shiva) would also be involved depending
on the spiritual status and quality of the Planetary Logos concerned. Systemic
Brahma, it would seem, could be involved in the conferral of such Words
to the Logoi of the non-sacred planets. Systemic Vishnu could confer upon
the Logoi of the sacred planets, and Systemic Shiva upon the Logoi of the
synthesizing planets.
As is well known, the sound of the Brahma
aspect, or the third aspect of our particular Planetary Logos, is FA,
163.
Does this mean
that the third aspect of the other Planetary Logoi is not correlated with
the FA, the green note of the third ray?
164.
The third aspect
of the Solar Logos is also correlated with the note FA.
In system one,
the completion of the First Breath, the culmination, was the sounding forth,
in note majestic, of the note FA,—the note which forms the basic note of
this system, the note of manifested nature. This note is,… (LOM
52)
and herein lies much of illumination as
to His point in evolution, for it is immediately apparent that the A
sound is reaching even the dense physical.
165.
This is quite
an amazing statement. It is based upon the idea that the “A” is part of
the “FA” and is sounding through the third aspect note FA.
166.
The sound “A”
(represented by the note “DO”) is red and “FA” is green and is the representative
of the sound “M”.
167.
One example of
the way in which the “A” reaches the physical plane is through the destructive
aspects of Nature which (though green) is “red in tooth and claw”.
168.
What is said here
must, however, be compared with the thought that for a non-sacred planet,
the monadic ray is “non-effective”.
A non-sacred
planet, such as the Earth, is still subject to the ray of the personality
of the informing Life, and the correspondence to the esoteric monadic ray
is non-effective. (EA 363)
169.
If the “A” of
our Planetary Logos is reaching the physical plane, is this the same as
saying that His monadic ray has become “effective”? It may not necessarily
be the case. The monadic ray can well affect the etheric-physical plane
and yet be largely unexpressed within the consciousness of a particular
human being.
170.
And yet, in all
this, our Planetary Logos is quite far from being (cosmically) soul-infused.
This being the case, what role can the monadic ray play?
171.
Perhaps, the monadic
ray (active on soul levels from the time of the first initiation) makes
some degree of impact upon the physical plane at the first degree; some
impact upon the astral vehicle at the second degree and certainly upon the
mental vehicle at the third.
172.
Since our Planetary
Logos is only a cosmic Initiate of the first degree (cf. TCF 384), what
the Tibetan says would make sense. The Planetary Logos has for His goal
the cosmic second degree. This would mean that the sound “A” is beginning
to sound on the cosmic astral plane within His astral body. If this theory
is correct, the sound “A” is already sounding on the cosmic physical plane
with respect to His physical and etheric bodies. The fact that it is sounding
on the dense physical would be a reflection of the sounding within His physical
and etheric vehicles on the cosmic physical plane.
173.
If the sound “A”
is indeed sounding on the dense physical level (and if the term “dense physical”
actually means the densest three sub-planes of the cosmic physical plane)
then we can understand why humanity and our planet seem to be undergoing
such an incredible upheaval.
174.
Might we say that
this sounding of the “A” on the dense physical level is part of the initiatory
processes of the minor fourth initiation being taken through the Earth-chain
and upon the Earth-globe?
175.
We must presume
that by “dense physical” DK (in this context) means the lowest three sub-planes
of the cosmic physical plane and not the lower eighteen sub-planes of the
cosmic physical plane which, from the perspective of the Planetary Logos
are His dense physical vehicle.
7. Within our own Hierarchy there are numbers
of Words built up upon the Great Word of our Planetary Logos,
176.
We are not speaking
of the “Great Word” of the Solar Logos. We remember that the Great Word
of our Planetary Logos is different from the Great Words of the other
Planetary Logoi, and was conferred upon Him by a greater Being still—probably
by the Solar Logos in cooperation with one of His three lesser aspects—one
of the three subsidiary Logoi (Brahma, Vishnu or Shiva).
177.
We are learning
from another perspective that the Planetary Logos carries out the Will of
the Solar Logos through the agency of a Word (based upon the Great Word)
through which the Planetary Logos imposes His creative Will throughout His
planetary scheme.
178.
The phrase “built
up upon” is important. When we see such a phrase we will think of the possible
permutations which can be derived from a foundational Word.
and these are committed to the Departmental
Heads, [Page 155] who in turn pass them on in permutated order to
the graded initiates.
179.
Each initiate
according to his status, receives a certain word.
180.
Some permutations
of the triple Word received by the Departmental Heads are more powerful
than others.
181.
Lesser permutations
are passed to lesser initiates and greater to greater.
182.
We are being informed
of a highly ordered process; there is no casual impartation of these words
of power. Further the order of their impartation cannot be violated.
183.
An example of
permutated order might be the following: from sounds A, B. and C, the following
permutations may be derived in this order (for example): AB, AC, BA, BC,
CA, CB, ABC, ACB, BAC, BCA, CAB, CBA. In these combinations, the higher
sound is always favored, but there could be other methods which would offer
a different order.
184.
So far, we do
not know the basic Word upon which the permutations are built nor do we
know that manner and order of the building. We do know that there
are foundational Words, that lesser Words are derived from them, and that
these lesser words are derived in a certain order and then communicated
to different grades of initiates in that order.
185.
From all this
we understand that Hierarchy is based upon order and admits of no
chaos in its procedures.
It will be wise here for the student
to differentiate carefully in his mind between words and sounds,
for the word veils the thought or intended idea or purpose, and the sound
makes it possible to manifest in matter of some kind, on one or other of
the seven planes.
186.
DK is making a
most important distinction—between words and sounds. The distinction is
not invariably clear-cut.
187.
Words veils thoughts,
intended ideas or purposes whether or not these words are sounded.
188.
When words are
properly sounded and in the right key, their full manifestational
potential is released. Words have value in their own right, even if not
sounded, for they convey meaning. When sounded, however, words become
effective in matter of some grade.
189.
Some of the great
sounds are also called words (as in “Words of Power”).
If a sound is represented by a single letter, it is not called a “word”.
But when at least two letters are present, then a sound may be called
a “word”—as in the case of the OM or the AUM.
190.
The “AU” is called
a “sound” and not a “word” (cf. TCF 926); the “OM”
is called a “word”.
191.
The “AUM” is called
both a sound and word.
192.
The “A” is called
only a sound, as is the “O”.
193.
The “A”, “U” and
“M”, taken separately are called “sounds”.
194.
When a significant
word is rightly sounded we have entered the domain of practical occultism.
We cannot here trace the expansion of
the basic words, from their enunciation
by cosmic entities down to the infinitesimal differentiations produced in
the speech of man, the vocal expression of the animals, and the song of
birds.
195.
We sense an immense
continuum, from the Great Words to the tiniest vocal expressions, not only
of human beings but of animals.
196.
Interestingly,
animals, members of the third kingdom have a voice; the voice is
directly related to Brahma, the third aspect and the third ray.
Each is a manifestation of consciousness
in some degree, and each produces an effect.
197.
Each such utterance,
conscious or unconscious, is a reflection of a certain type of consciousness;
every utterance, we are learning, is effective—whether to a massive or tiny
degree. From another perspective, behind every utterance is a degree of
consciousness and every utterance indicates the degree of consciousness
of the one responsible for the utterance.
What the initiate is learning to do is
to make sounds consciously, and thus produce a studied and desired
result;
198.
We may think of
human utterance and how many sounds are made either unconsciously, inadvertently
or inattentively.
199.
We well understand
why the initiate is so cautious in the guarding of his speech.
to utter words; and be fully aware
of the consequence on all planes; and to create forms and direct
energy through sacred sounds, and thus further the ends of evolution.
200.
We can see what
an immense responsibility rests with the true initiate in relation to sound,
word and utterance.
201.
Human beings constantly
create forms and direct energy through ordinary sounds, but to do
so through “sacred sounds” differentiates the initiate from the average
human being.
202.
Of how many “sacred
sounds” are we truly aware? We have been given certain ‘sound symbols’ which
are apparently sacred, but we are sometimes told that these are not the
true Words.
203.
Perhaps, we must
begin with sacred meaning uttered in words which are somewhat ordinary.
Yet if the sacred meaning is conveyed through the type of words at our disposal,
the general effect of the sound will tend towards sacredness.
204.
As well, the same
sounds can be uttered accompanied by sacred energy or by more ordinary
energy. The results will be sacred in the first instance and not so in the
second.
205.
Even sacred words
uttered mindlessly have little effect.
It has been necessary to digress thus before
taking up the committal of words to the initiate, in order to emphasise
the radical importance of the matter, and thus account for the carefully
guarding of this aspect of divine work.
206.
Radical importance
is ‘root importance’. Sound and word are great fundamentals of the
initiatory process and are sources of immense power when the occult science
associated with them is deeply understood.
We have already dealt with the significance
of the Words of Power in a brief manner. We might now sum up certain of
the inferred postulates, and then touch somewhat upon the initiation ceremony,
and the Words as committed to the initiate.
207.
We see ever that
the Tibetan proceeds by the occult method—from general principles to particular
instances.
The postulates here made are nine
in number, and if duly pondered upon by the aspirant, will reveal
to him much anent the creative process and the power of speech.
208.
In this chapter
we have already dealt with the five and the seven; the nine, then, is to
be expected.
209.
The number nine
is related to words and speech, for nine is the unit of measure for cycles
based upon the third ray. Word and speech are produced by the third center—the
throat center, ruled generically by the third ray.
1. All the Words of Power are rooted in
the Great Word committed to the Solar Logos at the dawn of manifestation.
210.
We note that there
is power in certain “Words”. All “Words of Power” derive from the
“Great Word” presumably committed to the Solar Logos by the Cosmic Logos
“at the dawn of manifestation”.
211.
It is clear that,
through this commission, the Solar Logos is charged with carrying out an
aspect of the great Purpose of the Cosmic Logos.
212.
We must not treat
the “Words of Power” which may come to us as isolated Words. They
are all logically derivative of the Great Word. This bears pondering.
213.
One may presume
that the “dawn of manifestation” precedes any etheric-physical appearance.
2. All the Words of Power are permutations
or expansions of the three basic sounds, and increase in length as
the planes are involved, until the sentences and speech of the finite unit,
man, in their myriad differentiations are arrived at.
214.
This entire idea
is wonderfully elaborated on TCF 926-929.
215.
The creative sounds
of the higher planes of our solar system are characterized by a great simplicity.
The sound “A” is the simplest of all, and yet the most inclusive and synthetic.
216.
We see the “increase
in length” in the movement from the “A” to the “AU” to the “AUM” and so
forth.
217.
Continuing, we
further see the movement from the logoic septenary Word (found on the fourth
systemic plane), to the thirty-five part logoic mantram (found on the fifth),
to the forty-two versed logoic song (found on the sixth), to the forty-nine
chaptered logoic “book” (found upon the seventh and lowest systemic plane).
218.
There is differentiation
and complexification in descent; there is fusion and simplification in ascent.
3. Therefore, on the path of return, speech
becomes ever more brief, words are more sparingly used,
219.
We are told that
“a word to the wise is sufficient”. This can mean many things, but indicates
the effective brevity achieved by the true exponents of the Wisdom.
220.
The Tibetan Teacher
has released thousands upon thousands of words to explain the nature of
the Ageless Wisdom to us—i.e., to those who are still in need of such highly
differentiated explanations. Were our consciousness adequate, He might simply
have spoken to us in the briefest of symbols. In fact, on occasion, He has
offered us such symbols.
and the time eventually comes when the
adept employs formulas of words only as required to carry out specific
purposes along two lines:—
221.
Increasingly the
third aspect of divinity is left behind. The adept is focussed in atma-buddhi.
a. Definite creative processes.
b. Specific direction of energy.
222.
To create (aspect
three) is distinguished from engaging in acts of direction (aspect one).
223.
One must indeed
direct in order to create, but there is such thing as directing
energy towards that which has already been created—an act, in fact,
creating nothing, though changing conditions within or between systems which
have been created.
This, of course, on the planes in the three
worlds.
224.
The adept is Master
of all that proceeds within the three lower worlds. It is in relation to
these worlds that His mastery exists.
4. The aspirant, therefore, has mainly
three things to do when preparing for initiation:—
a. To control every activity of his threefold
lower nature.
225.
This is an uncompromising
statement. We cannot evade the controlling, restricting energy of the planet
Saturn in the preparatory process.
This involves the application of intelligent
energy to every atom of his three sheaths—physical, astral, and mental.
It is literally the shining forth of the Brahma, or third aspect, of
the inner God.
226.
Saturn and Mercury
(both profoundly third ray planets) rule the Path of Discipleship during
which there proceeds this “application of intelligent energy” to the three
lower sheaths and their atoms.
227.
We can see that
in this process we are working under the sound “M”.
b. To control his speech every minute
of every day. This is a statement easily made, but most difficult to
make practical. He who achieves it is rapidly nearing emancipation.
228.
DK offers a most
practical and yet most demanding requirement.
229.
The one who speaks
builds and the initiate will allow himself to build only in conformity
with the Divine Plan. This obviously will entail a great supervisory control.
230.
By emancipation
we probably mean the fourth initiation and thus we can see that the requirement
is by no means easily achieved.
231.
If we study the
use of words of the Initiate Jesus and of the Christ through Him, we shall
learn something of initiate use of speech.
This applies not to the reticence, the
moroseness, the silence, and the voicelessness which often distinguishes
natures but little evolved, and which are in reality an inarticulate condition.
232.
We are again entering
upon a discussion of occult silence and the way in which it is distinguished
from the silence characteristic of the little evolved.
233.
The occult use
of silence has nothing to do with sullen silence.
234.
Such control has
nothing to do with the inability to formulate speech which DK is describing
above.
It refers to the controlled use of words
to effect certain ends, and the retention of speech energy when not needed—a
very different matter.
235.
The spiritual
approach with regard to speech is to control its energy for the sake of
effective action.
236.
The right use
of “interlude” is understood. Under the influence of the third and seventh
rays, the initiate knows the times and seasons and will speak (or not speak)
accordingly.
237.
How different
is this approach from that usually witnessed!
It involves a realisation of cycles;
of times and of seasons;
238.
Rightful creation
occurs in concordance with certain cycles, times and seasons. The initiate
speaks when his speech may be furthered and empowered by the energies made
available at certain times and seasons and during certain cycles. The science
of astrology is, thus, most useful in determining the right times to speak
or not to speak.
239.
Simply put, there
is a right time to speak if certain ends are to be achieved. To speak in
the presence of energies which will counteract the intent of the speech
is futile or worse. Thus, for the initiate, right timing in the art and
science of speech is indispensable.
it supposes a knowledge of the power of
sound, and of the effects produced [Page 157] through the spoken word;
240.
A deep study of
the Law of Vibration will be required. Knowledge of the key notes of planes
and sub-planes is also required.
241.
We may wonder
at times why people react so sensitively to speech and word. We should not
wonder, as they are reacting to that which carries considerable power. A
word can kill. A word can also revive.
it involves an apprehension of the building
forces of nature and their due manipulation, and is based on an ability
to wield mental matter, and to set it in motion, in order to produce results
in physical matter, consonant with the clearly defined purpose of the inner
God.
242.
Here DK speaks
of the skills of the white magician who understands how to work wisely and
effectively with the deva kingdom.
243.
It goes without
saying, but the one who is to speak rightly must be one who can think
rightly.
244.
Here we see the
alignment which exists naturally between the third and first rays. The one
who uses speech properly is one who can effectively align his thought power
with the Purpose of God and the Will which executes that Purpose.
245.
All this begins
with attending intelligently to the purpose and will of the soul—the “inner
God”.
It is the shining forth of the second
aspect of the Self, the Vishnu, or form-building aspect, which is the prime
characteristic of the Ego on its own plane. It would be well to ponder
on this.
246.
The second ray
initiate is characterized by the right use of speech (cf. EP II 36)
The power to
build anew, the right use of the Word, and the using of the light,—these
will release the Blessed One, deep hidden in the ark. (EP II 36)
247.
To control every
activity of the lower nature through the application of the energy of intelligence
to every atom of the three lower sheaths eventuates in the shining forth
of the Brahma aspect.
248.
To control speech
considered in relation to the building aspect eventuates in the shining
forth of the second aspect of the Self.
249.
The right use
of speech (the utilization of the “golden voice”—cf. DINA I 584) necessitates
soul infusion and the direction of the life from egoic levels. Only when
the second and third aspects are fused will there be proper speech (and
proper thought).
c. To meditate, and thus arrive at the
purpose of the Ego. By thus meditating the first aspect comes steadily
into greater prominence, and the conscious will of the inner God
can make itself felt on the physical plane.
250.
Action (third
aspect); speech (second aspect); meditation (first aspect).
251.
Meditation is
so often associated with the second aspect of divinity; here we see that
meditation is the means of bringing the first aspect into greater prominence.
252.
The “inner God”
is still (at this point of human evolution) the Ego on its own plane, but
through its will aspect, it reflects the Will of the Monad.
253.
In this section
we have been speaking of the three main things which the aspirant has do
to in relation to the energy of thought and speech and as he prepares for
initiation.
254.
From this perspective,
meditation is to be understood as an attunement with will and purpose. The
life-direction to be taken is to be understood through meditation.
The three activities of the aspirant must
parallel each other, and it will be noted that the second is the outcome
of the first and will manifest as energy on the physical plane.
Only when the aspirant has made real progress in these three lines of endeavour
will the first of the Great Words be committed to him.
255.
We are dealing
with the fourth postulate in relation to the use of word and speech.
256.
DK is asking that
the control of the sheaths, the control and right use of speech, and the
pursuit of meditation all parallel each other.
257.
He suggests that
only when the activities of the lower sheaths are wisely controlled will
it be possible to achieve the right control of speech.
258.
When these two
types of control are somewhat achieved, there will be increased energy on
the physical plane. The use of the word “energy” is important because it
is the energy of the soul which is suggested. He did not say there
will be increased “force” upon the physical plane.
259.
From a more mundane
perspective, it is also to be expected that the disciple will experience
an increase in vital energy through the wise control of activity and speech.
The third ray and the third aspect are closely related to the etheric body
and to vitality.
5. Every Great Word includes within
itself its differentiations, its expansions and permutations, and by
its utterance the initiate sets in motion the lesser, through the vibration
of the greater.
260.
We have three
factors included within every Great Word:
6. The Masters and initiates, in Their
work of aiding the evolution of the three worlds, concern Themselves
principally with the seven syllables of the Word of Their degree or initiated
grade. The three Words which blend the seven are seldom used
except under the direct sanction of one of the departmental heads (according
to the syllable involved each Word is directly connected with the triple
AUM, and therefore with the Brahma, Vishnu, or Siva aspect, of which the
three Heads are the planetary representatives).
289.
We are speaking
here are the practical use of any of the Words conferred.
290.
There are Masters
and other initiates of various grades; they are involved with the number
seven and concern themselves (practically) with the seven syllables
of the Word of Their degree.
291.
Thus the numbers
seven and five are related (for five is one of the numbers of the Master
and the Word, in this instance, is sevenfold).
292.
The “three Words”
or the “triple Word” are more powerful and are in the custody of Chohans,
such as the Three Great Lords.
293.
Thus the numbers
six and three are related; the Word concerned is threefold, and six is one
of the numbers of the Chohans.
294.
We gather that
the departmental heads are free to use the “triple Word” and especially,
one would think, that aspect of the “triple Word” which pertains to Their
department.
295.
We also may gather
that initiates of lower rank can utilize the “triple Word” but only when
sanctioned by one of the departmental heads.
296.
The “triple Word”
of any particular initiation is not the AUM, but each of the three Words
in the “triple Word” is related to one of the three sounds of the AUM. One
syllable, therefore, belongs to the Manu’s department, another to the Bodhisattva’s,
and still another to the department of the Mahachohan.
When any initiate desires to use, for evolutionary
purposes, the entire Word as a unit, the sanction of the assembled
Lodge has to be gained, for such a Word affects the matter of an entire
plane within a planetary scheme,
297.
From this we may
gather that the sevenfold word of seven syllables (or seven words—as “syllables”
and “words” are often synonymous terms) affects the seven sub-planes of
any plane.
298.
Perhaps then,
the “triple Word” affects either the highest three sub-planes of a plane
or three divisions of that plane. There are a number of ways to divide a
plane, so the manner in which the “triple Word” may affect different parts
of a given plane is not easily determined.
299.
We learn here
that the “entire word as a unit” affects the entire plane (i.e., a systemic
plane).
300.
We see how the
necessity of gaining permission for the use of Words of Power protects the
larger system from their inappropriate use.
301.
From what we are
reading, it appears that for every initiation there is an “entire Word”
(connected with a certain center and with an entire systemic plane); a threefold
Word (or “triple Word”) connected, perhaps, with the three divisions of
any center and with certain parts of a systemic plane; and a sevenfold word
(connected, no doubt, with certain divisions within a center and certainly
with the sub-planes of any given systemic plane).
302.
We note that the
“entire Word” does not yet have a solar systemic effect but only affects
the matter within an entire plane of a planetary scheme.
303.
The Words discussed
affect, it would seem, only the cosmic physical plane, and not the cosmic
astral or cosmic mental.
and consequently the matter of those planes
which are subsidiary to the one involved.
304.
This is an important
point: if the given plane is affected by a Word (in its entirety), the lesser
systemic planes are also affected. The entire Word pertaining to the mental
plane will, for instance, affect the matter of the systemic astral and systemic
etheric-physical planes. The entire Word of the astral plane will affect
the matter of the etheric-physical plane, but not necessarily the matter
of the mental plane.
305.
We can see that
there is a hierarchy of these Words or sounds, with the entire word of the
first and highest plane affecting all the six subsidiary planes.
For instance, an initiate of the third
degree, in sounding the Word of his degree, affects the matter of the lower
mental subplanes, and subsequently the matter of the astral and physical
planes.
307.
We also note that
the affecting of the lower planes is subsequent, which suggests sequentiality.
An initiate of the second degree similarly
affects the astral plane, and subsequently [Page 159] the physical. Far
reaching results are thus achieved, and the work of many is thus affected.
308.
This is another
way of saying that with each initiation achieved, the initiate becomes more
powerful and attains a wider sphere of influence.
309.
Words of Power
are indeed powerful and effective in a number of vibrational spheres.
7. Every Word, differentiated or synthesised,
affects the deva kingdoms, and hence the form-building aspects of manifestation.
310.
Words affect the
building agents—the members of the deva kingdom. Such Words can act constructively
or destructively.
No sound is ever made without producing a corresponding
response in deva substance, and driving multitudes of tiny lives to take
specific forms.
311.
Here we are dealing
with a matter of inevitability. A sound uttered (whether consciously or
unconsciously) will have its inevitable devic effect.
312.
We are constantly
building (and destroying) through sound whether or not we realize it.
These forms persist and carry out their
functions just as long as the sound which caused them is prolonged,
and the specific will-energy of the one Who initiated the sound is directed
towards the living form.
313.
This is an interesting
idea. If a form is created by a sound, does it immediately disintegrate
if that sound ceases?
314.
It would seem
that will (and desire) sustain a creation. Many human thoughtforms seem
to persist even though the sound that created them has long ceased. The
desire and will states of the creator, however, may act as a sustaining
(and, perhaps, sounding) force.
315.
Desire feeds (as
does will), and if we continue to desire (or will) a certain form created
under the impulse of that desire (or will), the form will persist.
316.
Perhaps desire
or will has their own sustaining sound.
317.
One can imagine
that if a causative sound is not continuously sustained, but is repeated
with fair frequency, the form created would be prevented dissolution. At
least this may be true in relation to lower beings such as man.
This is equally true of a Solar Logos
enunciating the AUM, and thus producing the solar system; of a Planetary
Logos sounding his planetary Word, and producing a planetary scheme; of
an adept producing results for the helping of humanity on the physical plane;
and of an ordinary human being, who—in much differentiated diversified
speech—expresses an inner purpose or state of mind, and thus builds a
form or vehicle in deva substance.
318.
We would expect
that a Solar Logos or Planetary Logos, being immensely purposeful, would
sound Their causative, sustaining Word continuously.
319.
Perhaps the adept
would repeat the causative, sustaining sound at regular intervals so that
sustainment would not fail.
320.
It can be questioned
whether the soul sounds its note continuously in order to keep the thoughtform
called the personality in coherence. We gather than it does.
321.
In music, the
constancy of a drone tone or pedal tone is a symbol of the constancy of
a sustained and sustaining sound. Many other evanescent sounds occur above
the constantly sounding drone or pedal. Indian music especially employs
this mode of expression and, thus, symbolizes a great creative and preservative
process.
322.
A human being
is a far less conscious creator than a Logos, and in order to sustain his
creation must at least keep thinking of an inner purpose or preserve a certain
state of mind, if not continuously, at least fairly frequently. If there
is no renewed thought impulse, the thoughtform will gradually disintegrate.
323.
We should realize
that thoughtforms created do not immediately disintegrate; a certain inertia
holds them together. At a certain point, they would need to be ‘re-changed’
or ‘re-impulsed’ if their coherence is to be sustained.
The majority of human beings as yet
build unconsciously, and the form constructed is either of a beneficent
or maleficent agency, according to the underlying motive or purpose of the
man, and will carry out his will as long as its term of being persists.
324.
It is the “term
of being” that is in question; this term does not seem to depend upon a
constant sounding of a word or sound. But as stated, if a certain desire
for a thoughtform or desire form is sustained, this may be equivalent in
effect to a constant sounding—at least on the human level.
8. Every Word sounded is distinguished
by:
d. A degree of energy or activity.
e. The nature of the ensouling life, self-conscious,
conscious, or unconscious, God, man, or deva.
325.
From all the foregoing,
this seems clear.
326.
Various Words
carry different energy frequencies, high or low. Words of Power are empowered
with variable energy potentials and their sounding causes various degrees
of activation in relation to vibratory levels affected.
327.
A sounded Word
carries the imprint of the ensouling life who sounded the Word.
The student, again, will find this equally
true of a solar system, of a planetary scheme, of a human being, of a thought
form ensouled by an elemental life, and of the atom of the physicist or
chemist.
328.
DK seems to be
speaking in hierarchical order: a thought form ensouled by an elemental
life is a construct of higher order than the atom of the physicist or chemist.
329.
All solar systems,
planetary schemes, thoughtforms and tiny atoms have their principal color,
tone, form, degree of energy or activity, and quality (derived from the
nature of their ensouling life).
330.
We may begin to
realize how individual, how unique, is every form of life—how distinctive!
In the knowledge of these facts, [Page
160] and in their conscious realisation, may be known the true occultist.
331.
Students of this
book and of DK’s works in general are, for the most part, not yet occultists.
A true occultist is a high initiate—one who can grasp with certainty
the type of knowledge referenced.
332.
We can see how
much of the fifth ray is required to make the “true occultist”.
The Solar Logos sounded forth a Word,
the form of our solar system came into being, its color being blue and its
note a particular cosmic musical tone.
333.
Our Solar Logos
is known as the “Blue Logos”.
334.
The “cosmic musical
tone” of our Solar Logos (as regards this present solar system) is the note
SOL (or G). During the last solar system, the cosmic note was FA (or F)—a
note which still persists as the fundamental of the present solar system.
Its degree of activity is of a specific mathematical
notation beyond the grasp of the human mind at this stage of development;
and the nature of its great ensouling Life, that of the triple Logos, is
active, intelligent Love.
335.
Each of the three
Logoi (sub-Logoi of the one Solar Logos) expresses the quality of “active,
intelligent Love”. Active intelligence represents the Primordial Ray which
substands the Divine Ray of Love.
336.
The phrase concerning
mathematics is unusually interesting. DK seems to suggest that the degree
of activity of our solar system cannot yet be fathomed by the human mind.
Is He saying that we lack the “specific mathematical notation” that would
make this possible?
337.
Mathematicians
will attest that new approaches to mathematics are being devised all the
time; DK is suggesting the need for a presently inconceivable type of mathematics
if we are to grasp the level of logoic activity.
9. The Great Word of our solar system
keys in, if it might be so expressed, with other Words, and is but one
Word of the sevenfold Word, known to that great Existence Who stands
in the same relation to the Solar Logos as the latter does to the Planetary
Logos.
338.
That “great Existence”
is not the One About Whom Naught May Be Said as that Great Being is usually
described. Rather, the “great Existence” is a Cosmic Logos, and its relation
to a Solar Logos is expressed in tabulated form on TCF 293. But let us remember
that, from our readings, we have gathered that there are at least two
categories of Ones About Whom Naught May Be Said
339.
DK is using quasi-musical
terminology when He speaks of the Great Word of our solar system keying
in with “other Words”, presumably six others. These six form
the one sevenfold Word of a Cosmic Logos.
340.
Presumably, that
sevenfold word can also be expressed as a triple Word and as One Great Word
in its entirety. If we proceed analogically from what has been stated throughout
this chapter, we will see the necessity to conceive of the sevenfold Word
of the Cosmic Logos as a triple Word and as, finally, as a single Word.
The sacred Words of seven solar systems
(of which ours is but one) make up this septenary sound, which vibrates
at this time in the cosmic spheres.
341.
This is a vast
Cosmic Word of which we can know practically nothing and ‘hear’ even less.
342.
The necessity
exists, however, for the existence of still greater Words. On the
next level of cosmic elevation there will be a Word of which the “septenary
sound” (and its synthesis into a triple Word and single Word) is merely
a seventh part. This will be the sound of the true (and most frequently
referenced) One About Whom Naught May Be Said—a Super-Cosmic Logos.
In these nine statements are very cursorily
summed up the major truths anent the creative processes in the solar system.
343.
It is of importance
to know where to find such valuable items of information.
In them lies hidden the secret of the
true magic, and in their comprehension will come to the man who has spiritual
intuition, purity of life and motive, altruistic intention, and a stern
self-control and courage, the power to further the purposes of the Ego,
who is a conscious collaborator in the work of evolution, and a sharer in
part of the plans of the Planetary Logos of our scheme.
344.
Those who are
interested in white magic will realize that a list of real importance has
been given to them.
345.
There can be no
true white magic unless the practitioner is at least an initiate of the
third degree. A man with “spiritual intuition” is an initiate of the third
degree, for “spiritual intuition” (or at least its practical commencement)
is specifically a requirement for that degree. Purity of life and motive
and altruistic intention are qualities of the second degree initiate. Stern
self-control and courage begin at the first initiation and increase in intensity
as every initiation is “passed”.
346.
The Ego, as here
conceived, is ‘man-as-Solar Angel’ and, as well, the Solar Angel Himself.
347.
The Solar Angel
knows much about the “plans of the Planetary Logos of our scheme”. As man
consciously becomes the Ego on its own plane, he begins to share in this
knowledge and can become a true worker in the white magic which will advance
the Plan and Purpose of the Planetary Logos.
They are given in this brief form both
to protect the concealed truths and yet to reveal them to those who are
ready.
348.
This is one of
DK’s great arts—to reveal even while concealing.
349.
On a small scale
we all may have noticed this art at work. Often we may read the same passage
at an interval of a number of years. The knowledge and insight which have
grown in us reveal much in the text that was concealed to us at the time
of the earlier reading, yet it was always there.
350.
The art is to
give just enough to reveal to those who are prepared for revelation, while
avoiding explicit explanations which would convey too much to the unready.
These seven Words of the solar system,
which form the logoic Word which we only know in its triple form as AUM,
are revealed at the seven initiations.
351.
DK is referencing
the seven Words which are in the custody of the Raja Deva Lords. Their summation
is the AUM. We do not know the seven syllables (one for each plane) which
are fused into the AUM. As well, we do not know the One Synthetic Word in
its entirety.
352.
It may be that
the three synthesizing planets (or, better, their Logoi), together express
the AUM. DK suggests that there is a still higher expression of the AUM
through the three sub-Logoi of our solar system. Only the Solar Logos can
express the Greatest Systemic Word in its entirety.
At the first initiation is given the Word
for the physical plane.
353.
In this revelation
the Lord Kshiti must cooperate.
At the second initiation is given the Word
for the astral plane.
354.
In this revelation
the Lord Varuna must cooperate.
At the third initiation is given the Word
for the lower mental plane.
355.
In this revelation
the Lord Agni must cooperate. This is the initiation which deals with the
overcoming of the illusions which characterize the lower mental plane.
At this initiation, in which, as earlier
said, the Hierophant is the Lord of the World, not only is the Word given
for the lower mental plane, but a word which synthesises the three Words
for the three worlds is also committed. It is given to the initiate
as a topic for meditation, until he takes the fourth initiation, but
he is forbidden to use it until the final liberation, as it gives entire
control on the three lower planes.
356.
Is DK considering
the fourth initiation the “final liberation”? In this context it would seem
so.
357.
We learn of that
which must occupy the meditation of the third degree initiate as he prepares
for the fourth degree—the Word which synthesizes the three Words for the
three worlds.
358.
Yet it is the
Master who has full control over the eighteen sub-planes of the three worlds.
359.
So the question
is, can the initiate use this synthetic word after he has taken the fourth
initiation or must he wait until the fifth?
At the fourth initiation the Word for the
higher mental plane is imparted.
360.
Usually the fourth
initiation is associated with the buddhic plane, yet it is also conceivable
that at this initiation a degree of control over the higher mental plane
may be conferred.
At the fifth initiation the Word for the
buddhic plane is given.
361.
Here again, we
seem to be falling ‘one plane short’, as the fifth initiation is directly
associated with the atmic plane, but apparently not with a high degree of
control upon the atmic plane.
At the sixth initiation the Word for the
atmic plane.
362.
We see the pattern,
which is based upon the result of a divided mental plane. Until we reached
the third initiation, i.e., in the first two, a Word was conferred which
related directly to the plane most usually related to the particular initiation;
the etheric-physical plane is most related to the first initiation as the
astral plane is most related to the second, and at these two initiations
Words which related to the etheric-physical and astral planes (respectively)
are conferred.
363.
The third initiation
is related to both the lower mental plane and to the higher mental
plane, but the Word conferred (for active use) relates only to the
lower mental plane.
364.
Following that
point the Word conferred relates to a plane lower than the plane usually
associated with the initiation in question: