Fellowship of Cosmic Fire
Commentary Semester I Section I
(TCF – 3 - 7)
Version 1.4 VSK Reconstituted
04Apr05
(from original s1s1: removed preface material to s1s0; and Stanzas now
separated)
(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)
A TREATISE ON COSMIC FIRE
BY
ALICE A. BAILEY
COPYRIGHT 1951 © BY LUCIS TRUST
COPYRIGHT RENEWED 1979 © BY LUCIS TRUST
DEDICATED WITH GRATITUDE
TO
HELENA PETROVNA BLAVATSKY,
THAT GREAT DISCIPLE WHO LIGHTED HER TORCH
IN THE EAST AND BROUGHT THE LIGHT TO
EUROPE AND
"To the God Who is in the FIRE and Who is in the waters;
To the God Who has suffused Himself through all the world;
To the God Who is in summer plants and in the lords of the forest;
To that God be adoration, adoration."
—Sh’vet Upanishad, II.17.
1. That God is more than either “FIRE” or “waters”. That God is Pure Being or Flame.
2. FIRE (God going forth in emanation) is an emanation of FLAME (God). The “waters” are all of matter. “Matter” and “water” are synonymous.
3. Fire and water are united in manifestation. Pervasion of all things by that God is a great fact.
4. We address the God of all living things—all animate life. But then all life is animate.
5. The only way to begin such a study is in a spirit of “adoration”.
6. We are aspects of that all-pervading God. We address our adoration to the Fount of All Cosmic Being. Before the ABSOLUTE FOUNT we must remain silent.
7. When we think of the ABSOLUTE we may, indeed, be able to call IT the OAWNMBS (the truest of THE ONES ABOUT WHOM NAUGHT MAY BE SAID).The name may tell something vitally important about ITS NATURE—as soon as you say anything about IT, the aspect of consciousness is brought in, and consciousness is inevitably a limitation upon PURE BE-NESS
[Page vi]
INTRODUCTION
INTRODUCTION
The story of the many years of
telepathic work by the Tibetan with Alice A. Bailey is revealed in her
Unfinished Autobiography, published in 1951. This includes the circumstances of
her first contact with him, on the physical plane, which took place in
8. A work for Hierarchy and humanity was accomplished.
9. It is amazing that exactly thirty year’s work was planned, and accomplished. There may have been vicissitudes—some things that might have been done and were not, but the overall plan held.
The Autobiography also contains certain statements by the Tibetan in regard to his work and some information as to the reasons why it was undertaken. In the early stages the work involved careful attention to the physical plane conditions which might best help to make the telepathic process more successful. But during the latter years the technique was so perfected and the etheric mechanism of A.A.B. so skillfully attuned and adjusted that the whole process was practically effortless, and the reality and practical usefulness of telepathic interplay was demonstrated to an unique degree.
10. These are brief and useful descriptions of the telepathic process between DK and AAB.
The spiritual truths dealt with involved in many cases the expression by the lower concrete mind (often with the insuperable restrictions of the English language) of abstract ideas and hitherto quite unknown concepts of spiritual realities. This unescapable limitation of truth has been frequently called to the attention of the readers of the books so produced but is all too often forgotten. Its constant remembrance will constitute in the years to come one of the chief factors in preventing the crystallisation of the teaching from producing yet one more dogmatic sectarian cult.
11. In all humility, we must remember the limitations of language, even of language so skillfully used by AAB.
12. In saying this, FB is attempting to protect this particular presentation of the Universal Teaching.
The present volume, A Treatise on Cosmic Fire, first published in 1925, was the third book jointly produced and carries inherent evidence that it will stand as the major and most far-reaching portion of the thirty-year teachings, notwithstanding the profundity and usefulness of the volumes published in the series [Page vii] entitled A Treatise on the Seven Rays or of any other of the books.
13. Therefore the value of studying it closely.
14. All the books are to be respected and are, indeed, profound. But A Treatise on Cosmic Fire stands beyond them all—yet needs, for its understanding, the supplementation of all that the Tibetan has written through AAB.
15. I have often repeated the thought: the Tibetan Teacher has written One Great Book. This is all the more evident in these days of instant accessibility to references via the CD AAB Rom.
During the long course of the work the minds of the Tibetan and A.A.B. became so closely attuned that they were in effect—so far as much of the production of the teaching was concerned—a single joint projecting mechanism. Even to the end A.A.B. often spoke of her amazement at the glimpses she obtained through contact with the Tibetan's mind, of limitless vistas of spiritual truths which she could not possibly have otherwise contacted, and often of a quality she could not possibly express. This experience was the basis of her often proclaimed but frequently little-understood assertion that all the teachings she was aiding in producing was in fact only the A B C of esoteric knowledge, and that in the future she would gladly abandon any pronouncement in the present teaching, when she found better and more deeply esoteric teaching available. Clear and profound as the teaching actually is in the books published in her name, the truths imparted are so partial and subject to later revelation and expansion that this fact, if constantly remembered, will give us a second much-needed safeguard against that quality of the concrete mind which constantly tends to produce sectarianism.
16. This describes the scope of AAB’s consciousness and its inherent humility.
17. A safeguard against the concrete mind which tends to produce sectarianism.
18. If TCF is the ABC of esoteric knowledge, what is the vastness yet concealed?
19. Lives of practice were spent creating this “single joint projecting mechanism”. It was truly an expert Geminian interplay.
20. The Tibetan scrutinized everything written. Some books were given almost word for word. Others depended upon the flow of His ideas skillfully translated into words by AAB. Yet, always there was supervision, dialogue and correction if need be.
At the very beginning of the joint effort and after careful consideration it was decided between the Tibetan (D.K.) and A.A.B. that she as the working disciple on the outer plane should shoulder as much as possible of karmic responsibility on that plane, and that the teaching should go to the public over her signature. This involved the burden of leadership in the esoteric field and precipitated attack and condemnation from persons and organisations whose positions and activities were more Piscean and authoritarian.
21. AAB became vulnerable to attack through the assumption of responsibility for the teaching.
The entire platform upon which esoteric teaching stands before the public today has been liberated from the limitations and follies of mystery, glamour, claim-making and impracticality, by the position taken by the Tibetan and A.A.B. The stand taken against dogmatic assertion has helped to establish a new era of mental freedom for the students of the progressively unfolding revelation of the Ageless Wisdom.
22. The mental freedom of students is indispensable.
23. Dogmatism never liberated any mind.
The age-old method of arriving at truth by the process of accepting new authorities and comparing them with previously established doctrines, while of undoubted value in the training of the mind, is gradually being transcended. In its place is emerging in both the religious and philosophical worlds a new capacity to take a more scientific position. Spiritual teaching will be increasingly accepted as an hypothesis to be proved less by scholasticism, historical foundation and authority, and more by the results of its effect upon the life lived and its practical usefulness in solving the problems of humanity.
24. A new and more scientific position with respect to imparted teaching is emerging. This is in keeping with the emergence of a new type of discipleship.
25. Teaching will now be accepted as hypothesis and the attempt will be made to manifest it practically.
Heretofore, advanced esoteric teaching has almost invariably been obtainable only by the student’s acceptance of the authority of the teacher, varying degrees of personal obedience to that teacher and pledges of secrecy. As the new Aquarian dispensation progresses these limitations will disappear. The personal relation of the disciple to the Master remains, but already discipleship training has been attempted in Group formation. The record of one such experiment and attempt to use this new age method has been made available to the public in the book entitled Discipleship in the New Age, which gives the direct personal instructions by the Tibetan to a selected group.
26. FB describes the new form of discipleship, less subject to authoritarianism.
In A Treatise on Cosmic Fire the Tibetan has given us what H. P. Blavatsky prophesied he would give, namely the psychological key to the Cosmic Creation. H.P.B. stated that in the 20th century a disciple would come who would give the psychological key to her own monumental work The Secret Doctrine on which treatise the Tibetan worked with her; and Alice A. Bailey worked in complete recognition of her own task in this sequence.
FOSTER BAILEY
27. It is a profound idea—that A Treatise on Cosmic Fire is the “psychological key to the Cosmic Creation”. We are given in A Treatise on Cosmic Fire the qualitative interrelationship of beings in our local cosmos.
28. In our modern era, perhaps only five keys to the Secret Doctrine are available: the physiological, the psychological (through TCF), astrological (only in part), the metaphysical (perhaps through the book, The Secret Doctrine) and geometrical (doubtfully available in wholeness). There are ten keys in all and those that we have, are still to be turned a number of times if the whole truth is to be revealed.
Tunbridge Wells
December 1950
[Page xi]
[Page xii]
FOREWORD
FOREWORD
This "Treatise on Cosmic Fire'' has a fivefold purpose in view:
First, to provide a compact and skeleton outline of a scheme of cosmology, philosophy, and psychology which may perhaps be employed for a generation as a reference and a textbook, and may serve as a scaffolding upon which more detailed instruction may later be built, as the great tide of evolutionary teaching flows on.
29. Cosmology—knowledge of the cosmos, or the method by which knowledge of the cosmos is acquired.
30. Philosophy—love of Wisdom. Love of Truth.
31. Psychology—it is about relations and consciousness. It requires true knowledge of psyche and the psyche is the soul. Cosmo-psychology is the study of the soul of the cosmos. Cosmo-psychology further reveals how to establish soul relations through matter, by a very complete knowledge of matter.
32. This book will be useful for more than a generation, I would suspect. This is a humble expectation. DK, Himself, said it was to provide study for students at the end of the twentieth century and during the twenty-first.
33. We note that the word “compact” is used for this monumental book. This should give us a sense of proportion when considering the Master’s point of view.
34. If TCF is scaffolding, then we can only imagine the detail.
35. Still, the foundation must be strong.
Secondly, to express that which is subjective in comprehensible terms, and to point out the next step forward in the understanding of the true psychology. It is an elucidation of the relation existing between Spirit and Matter, which relation demonstrates as consciousness. It will be found that the Treatise deals primarily with the aspect of mind, with consciousness and with the higher psychology, and less with matter as we know of it on the physical plane. The danger involved in giving out information concerning the various energies of atomic matter is too great, and the race as yet too selfish to be entrusted with these potencies. Man is already, through the able work of the scientists, discovering the needed knowledge with adequate rapidity. The emphasis in this book will be found to be laid upon those forces which are responsible for the objective manifestation of a solar Logos and of man, and only in the first section will indication be given as to the nature of those energies which are strictly confined to the physical plane.
36. The psyche is consciousness. Consciousness is produced by the merging of Spirit and Matter. This book is considered to be cosmo-psychology because it is “an elucidation of the relation existing between Spirit and Matter”, and that relation is, in fact, consciousness or psyche.
37. The Science of Relations is revealed through cosmo-psychology.
38. In many ways, TCF is a book about solar fire, the fire of the second aspect of divinity.
39. Here we are told that TCF deals with the higher sort of matter (but as we realize from study, also with the lower sort in its relation to the higher).
40. The “danger” here cited materialized rapidly during the twentieth century.
41. In studying TCF, we do, however, begin with a study of the more physical energies so that a firm and practical foundation can be laid.
Thirdly, to show the coherent development of all that is found within a solar system; to demonstrate that everything which exists evolves (from the lowest form of life at the densest point of concretion up to the highest and most tenuous manifestation) and that all forms are but the expression of a stupendous and divine Existence. This expression is caused by the blending of two divine aspects through the influence of a third, and produces the manifestation which we call a form, starting it upon its [Page xiii] evolutionary cycle in time and space. Thus is form brought to the point where it is an adequate medium for the demonstration of the nature of that which we call God.
42. The third purpose for which TCF was written involves the following ideas:
1. The theory of ‘solar coherency’, demonstrating all parts of our solar system as an expression of “a stupendous and divine Existence”.
2. The theory of ‘cosmic coherency’, much the same as the above, but of almost limitlessly vast scope.
3. The theory of universal evolution—the evolution of all emanated lives.
4. The revelation of the unitary nature of That of which all forms are but an expression
5. The revelation of expressive purpose of form.
Fourthly, to give practical information anent those focal points of energy which are found in the etheric bodies of the solar Logos, the macrocosm, and of man, the microcosm. As the etheric substratum which is the true substance underlying every tangible form is understood, certain great revolutions will be brought about in the domains of science, of medicine and of chemistry. The study of medicine, for instance, will eventually be taken up from a new angle, and its practice will be built upon a comprehension of the laws of radiation, of magnetic currents, and of the force centres found in men's bodies and their relationship to the force centres and currents of the solar system.
43. In TCF there is tremendous information given concerning the etheric nature of Space and of a number of analogically related types of entities.
44. We study of the etheric body of several types of entities, including the Solar Logos, the Planetary Logos and man. The etheric nature of the atom is also somewhat discussed..
Fifthly, to give some information, hitherto not exoterically imparted as to the place and work of those myriads of sentient lives who form the essence of objectivity; to indicate the nature of those Hierarchies of Existences who form out of their own substance all that is seen and known, and who are themselves Fire and the cause of all the heat, warmth, life and motion in the universe. In this way the action of Fire on Water, of Heat in Matter, whether macrocosmically or microcosmically considered, will be touched upon and some light thrown upon the Law of Cause and Effect (the Law of Karma) and its significance in the solar system.
45. TCF offers a close study of the
46. A close study of the Creative Hierarchies is also offered—especially those “who form out of their own substance all that is seen and known”.
47. The study of the interrelation of the elements—considered both macrocosmically and microcosmically. All the elements (as Agni Yoga suggests) are essentially fire.
48. Some aspects of the Law of Karma are elucidated. The relation of the four elements to each other is a subject relating to the activities of the four Lords of Karma (in all their many subdivisions).
To sum up the matter, the teaching in this book should tend to an expansion of consciousness, and should bring about a recognition of the adequacy, as a working basis, for both science and religion, of that interpretation of the processes of nature which has been formulated for us by the Master Minds of all time. It should tend to bring about a reaction in favor of a system of philosophy which will link both Spirit and matter, and demonstrate the essential unity of the scientific and religious idea. The two are at present somewhat divorced, and we are only just beginning to grope our intellectual way out of the depths of a materialistic interpretation. It must not be forgotten, however, that under the Law of Action and Reaction, the long period of materialistic thought has been a necessary one for humanity, because the mysticism of the Middle Ages has led [Page xiv] us too far in the opposite direction. We are now tending to a more balanced view, and it is hoped that this treatise may form part of the process through which equilibrium is attained.
49. Our studies are meant to expand our consciousness.
50. The perspective of the Spiritual Hierarchy (a Hierarchy consisting of the “Master Minds of all time”) is offered as a sufficient basis for the evolutionary progression of both science and religion.
51. The essential unity of science and religion is to be perceived through this philosophy which will link both Spirit and matter.
52. TCF is meant to restore balance to humanity’s world view; it will balance the “mysticism of the Middle Ages” and the materialistic thought which followed that period as a reaction.
In studying this treatise the student is asked to bear in mind certain things:
a. That in dealing with these subjects we are concerned with the essence of that which is objective, with the subjective side of manifestation, and with the consideration of force and of energy. It is well nigh impossible to reduce such concepts to concrete formulas and to express them in such a way that they can be easily apprehended by the average man.
53. We are dealing with the essence of manifestation, which is essentially, force and energy.
54. Formulas for these forces and energies cannot, at this time, be given. We are the “average man” who cannot apprehend such formulas.
b. That as we use words and phrases and speak in terms of modern language the whole subject necessarily becomes limited and dwarfed, and much of the truth is thereby lost.
55. Words and phrases in modern language stultify the truth and much is thereby lost.
c. That all that is in this treatise is offered in no dogmatic spirit but simply as a contribution to the mass of thought upon the subject of world origins and to the data already accumulated as to the nature of man. The best that man can offer as a solution of the world problem must perforce take a dual form and will demonstrate through a life of active service, tending to amelioration of environal conditions, and through a formulation of some cosmological scheme or plan which will seek to account as much as may be for conditions as they are seen to exist. Arguing as men do at present from the basis of the known and the demonstrated and leaving untouched and unaccounted for, those deep-seated causes which must be presumed to be producing the seen and known, all solutions as yet fail and will continue to fail in their objective.
56. TCF is not offered in a “dogmatic spirit”.
57. World problems are to be solved through active service and, also, with the help of the “formulation of a cosmological scheme or plan”.
58. Solutions to world difficulties must take into consideration “deep-seated causes…producing the seen and known”.
d. That all attempts to formulate in words that which must be felt and lived in order to be truly comprehended must necessarily prove distressingly inadequate. All that can be said will be after all but the partial statements of the great veiled Truth, and must be offered to the reader and student as simply providing a working hypothesis, and a suggestive explanation. To the open-minded student and the man who keeps the recollection in his mind that the truth is progressively revealed, it will be apparent that the fullest expression of the truth possible at any one time will be seen later to be but a fragment of a whole, and [Page xv] later still be recognised to be only portions of a fact and thus in itself a distortion of the real.
59. The authors (knowing more than the reader) are distressed by the inadequacy of the words they must use.
60. There is a “great veiled Truth”, which words in ordinary language cannot reveal.
61. We must always keep in mind the relativity of truth and its sequential revelation over vast periods of time.
62. No truth possible of apprehension at this time is the “whole Truth”.
This treatise is put out in the hope that it may prove useful to all broad-minded seekers after truth and of value to all investigators into the subjective Source of all that which is tangibly objective. It aims to provide a reasonably logical plan of systemic evolution and to indicate to man the part he must play as an atomic unit in a great and corporate Whole. This fragment of the Secret Doctrine, in the turning of the evolutionary wheel, goes out to the world making no claims as to its source, its infallibility or the correctness in detail of its statements.
63. TCF is written for the “broad-minded”.
64. It attempts to offer “a reasonably logical plan of systemic evolution”. Those who read it must think both logically and intuitively.
65. A close study of TCF may help to reveal the place of man (“an atomic unit”) within the “corporate Whole”. In short, we, as human beings, can better learn our place within the vaster system.
66. Whether the statements made in this book are true or not is to be established by the reader.
No book gains anything from dogmatic claims or declarations as to the authoritative value of its source of inspiration. It should stand or fall solely on the basis of its own intrinsic worth, on the value of the suggestions made, and its power to foster the spiritual life and the intellectual apprehension of the reader. If this treatise has within it anything of truth and of reality, it will inevitably and unfailingly do its work, carry its message, and thus reach the hearts and minds of searchers everywhere. If it is of no value, and has no basis in fact, it will disappear and die, and most rightly so. All that is asked from the student of this treatise is a sympathetic approach, a willingness to consider the views put forth and that honesty and sincerity of thought which will tend to the development of the intuition, of spiritual diagnosis, and a discrimination which will lead to a rejection of the false and an appreciation of the true.
67. While TCF goes forth with no dogmatic assertions, we are asked to maintain:
1. A sympathetic approach
2. A willingness to consider the various points of view put forth
3. Honesty and sincerity of thought
4. The cultivation (through honesty and sincerity of thought) of
i. Intuition
ii. Spiritual diagnosis
iii. Discrimination
The words of the Buddha most appropriately have their place here, and make a fitting conclusion to these preliminary remarks:
THE LORD BUDDHA HAS SAID
that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumors, as such; nor writings by sages, because sages wrote them; nor fancies that we may suspect to have been inspired in us by a Deva (that is, in presumed spiritual inspiration); nor from inferences drawn from some haphazard assumption we may have made; nor [Page xvi] because of what seems an analogical necessity; nor on the mere authority of our teachers or masters. But we are to believe when the writing, doctrine, or saying is corroborated by our own reason and consciousness. ''For this," says he in concluding, "I taught you not to believe merely because you have heard, but when you believed of your consciousness, then to act accordingly and abundantly."
—Secret Doctrine III. 401.
68. A great epistemological statement. Epistemology may be called the ‘science of knowledge’. It deals with the nature of knowing and the knowable.
May this be the attitude of every reader of this ''Treatise on Cosmic Fire.''
ALICE A. BAILEY.
69. The Buddha was among the wisest of men. He is knows as the “Lord of Light” and the “Lord of Wisdom”.
70. His approach to truth is cautious. He seeks to protect us from many of the usual foibles and idols of the mind.
71. In the last analysis (as promoted in the Last Sermon of the Buddha), we have to rely upon ourselves.
Note:—In the footnotes throughout this treatise ''The Secret Doctrine" by H. P. Blavatsky is designated by the initials S.D. The page references are to the ''Third Revised Edition.''
72. This Third Revised Edition is not readily available in print, but the many references and citations found within TCF will help us access the parts of The Secret Doctrine which are supplementary to an understanding of TCF.
[Page xvii]
FIRE
"What says the esoteric teaching with regard to Fire?"
Fire is the most perfect and unadulterated reflection, in Heaven as on earth, of the One Flame. It is life and death, the origin and the end of every material thing. It is divine Substance." [Substance is still principled and matter is not]
—
73. We will try to come to an understanding of some essential factors: Flame, Fire and Divine Substance.
74. “Heaven” represents the higher dimensions of nature. With respect to the cosmic physical plane, “Heaven” may be considered equivalent the four cosmic ethers.
75. The “One Flame” is the One Reality, Pure Being. “The spark hangs from the flame by the finest thread of Fohat.” (TCF 773)
76. “Fire” and “Flame” are often used interchangeably, but when thinking of the “One Flame”, it must be considered the origin of “Fire” and of all kinds of fires.
77. Thus, “Fire” in this context, it to be considered the reflection of Flame.
78. Philosophically, “Flame” is the noumenon of “Fire”, which is the phenomenon of “Flame”.
79. Does pure flame burn anything? Perhaps it does not. As there is naught else but Pure Being, Flame consumes itself and can be considered Self-existent.
80. When that which flames is dependent upon something to burn, you have fire, but Flame (in this ultimate context) may considered Self-consuming. Flame has only itself to consume. This is another way of saying that Pure Being is Self-sustaining.
81. Fires descend from the One Flame; analogically, God can only create from out Himself. (What else is there?)
82. Flame is pure essence and even “fire electric” is a reflection of it.
83. Pure Being is the ‘Unperceived Perceiver’, the ‘Ultimate Subject’. Flame is the ‘Ultimate Fire’. Flame abides as Essence throughout the duration of every universe, just as the Unmanifested Logos similarly abides.
84. Essential Flame is the Great Breath, the One Essential Motion. The Great Breath has no beginning and no end. From this perspective, Breath and Flame are equivalent.
85. The three aspects of divinity “Father”, “Son” and “Holy Spirit” are “Fires”. Flame, however, is pure Life/Being, of which “Father”, “Son” and “Holy Spirit” are aspects.
86. Do not expect that there will be an easy consistency of terminology in these matters. Even in Theosophical works and charts, the terminology and the meaning of terms seem to vary.
87. If we say of Fire that “it is life and death, the origin and the end of every material thing”, we mean that all things are both created and destroyed by Fire. The various fires in combination or association are the creation of material things; the various fires in dissociation are the destruction of all material things.
88. The true origin and end of every material thing is the Divine Flame or Pure Being.
89. If we call Fire by the term, “Divine
Substance”, (as suggested above) we are reminded of the “
90. Philosophically, ‘Universal Mulaprakriti (i.e., Universal Pre-Genetic Matter) is the reflection or Self-perception of the Universal Spirit’. That Universal Spirit (or Universal Logos) is Flame expressing (in emanation) as a multiplicity Fires.
91. We might say that ‘Fire-in-Mulaprakriti (taking Mulaprakriti as universal undifferentiated, “pre-genetic substance”) substands all manifestation, and is, thus, ‘sub-stance’.
92. Thus, when considering matter and substance as different, it is possible to think of Fire as substance. Universal Mulaprakriti, would then, be the ‘Self-reflection of the one homogeneous Divine Flame”. Fire (the active emanation of that One Flame) would work within Universal Mulaprakriti creating the differentiated universe.
93. Within our solar system, it would seem that the Fires of Spirit work upon relatively undifferentiated matter. But there may be problem with this supposition.
94. Metaphysical problem to be resolved: Do the ‘Creative Fires’ actually work upon universal, homogeneous, undifferentiated, pre-genetic matter (i.e., Universal Mulaprakriti) or do they work upon differentiated matter (which, even in its most homogenous condition is far from being Universal Mulaprakriti)? What we are asking is, “Is Universal Mulaprakriti the ‘Play Stuff’ of all great Creative Logoi, or only the ‘Play Stuff’ of the Spirit Aspect of the ‘First Universal Logoic Trinity’? Universal Mulaprakriti cannot be confined to any particular plane or subplane in cosmos as it is the Source of all planes and subplanes.
95. True Divine Substance however is not that which has been created by any Logos (such as the Third Universal Logos Who differentiated pre-genetic matter into its manifold parts). True Divine Substance (from the universal perspective) is Pure Being, Itself.
96. When we say this, we are using word “Substance” in a way somewhat in the manner that the philosopher Spinoza used it: Substance, for him was not only infinite, but was the INFINITE—i.e., the INFINITE GOD/DEITY. For him, “Substance” was ‘SUBSTANCE’.
97. It would seem that Spinoza’s definition of substance was very much deeper than the one we are using in relation to HPB’s statement above concerning “divine Substance”, for Spinoza equated Substance (really SUBSTANCE) with the Theosophical ABSOLUTE, the INFINITE DEITY.
98. Returning to intra-Universe considerations, we might say that “Flame” antedates any of the Three “Outpourings”. The very word, “Outpouring” suggests an emanation from that which already exists.
99. Divine Substance (considered as Fire), therefore, is not matter, for Fire works upon matter which already exists to be worked upon.
100. Flame, when considered universally, reaches far beyond our solar system.
101. Universally considered, Flame (as the Divine Flame) antedates cosmic emanation of any kind. Flame is the Source if the three Primary Universal Emanations—Universal Electric Fire, Universal Solar Fire and Universal Fire by Friction.
102. Two summary metaphysical reflections emerge from these rather abstract considerations:
1. Flame (the universal “Divine Flame”) is a conditioned “reflection” of the ABSOLUTE. The term ‘conditioned emanation’ can also be used.
2. Fire is a ‘reflection’ or emanation of the Divine Flame.
103. The universe is created through Self-perception.
104. From this perspective, the Unmanifested Logos is Flame, the point of Pure Being within the Trinity of “Electric Fire”/Father, “Solar Fire”/ “Son and “Fire by Friction” / “Holy Spirit”.
105. It should be noted that this definition of the “Unmanifested Logos” is different from that put forward in the beginning of TCF. There is always a danger of putting forth three ‘Originators’ and forgetting the fourth factor.. As here presented, however, the “Unmanifested Logos” is the “Point within the Triangle” or the ‘Peak of the Universal Tetrahedron’, and thus the one preceding the three, making, in all, four.
106. Thus, the Universal Flame is ‘Pure-Being-in-Universe’.
107. Is Flame, then, finite or infinite? In one respect, Flame is finite, because the Universe (of which Flame is the ‘First Intelligible Cause’) ends repeatedly, cyclically, forever.
108. The real first cause (which is not intelligible) is the ABSOLUTE (which cannot act, but from which ‘arises’ the ‘RAY’ {the “RAY of the ABSOLUTE”} which is the ORIGIN of successive universes.
109. Flame (considered as an extension of the “RAY of the ABSOLUTE”) is, from our perspective, ever-recurring and virtually infinite, because it is, conceivably, the ‘Representative’-in-Cosmos of the ABSOLUTE. (This must be pondered further)
110. Is the ‘Universal Trinity’ to be considered Flame or Fire? It is to be considered as Fire deriving (emanating from) Flame.
111. Philosophically, we might say that ‘Flame is the manifest RAY of the ABSOLUTE’ and is thus the ‘presence-in-cosmos of that which arose in the ABSOLUTE’
112. There are some equivalences we must consider:
1. the ‘RAY of the ABSOLUTE’
2. the ‘FIRST MOVEMENT’
3. the ‘GREAT EXHALATION’
4. the NOUMENON of Flame, i.e., the ‘FLAME’ of Flame
113. Out of the foregoing arise that which can be expressed as additional equivalences:
1. the ‘Universal’ Flame—(i.e., not the ‘FLAME of the Flame’)
2. Pure Being (cosmically considered)
3. The Essential Universal Monad
4. The Unmanifested Logos
5. The ‘Universal Point’ (within the Universal Triangle)
6. The Universal Spirit
7. The ‘Cosmic Primordial Particle’
8. Universal Life pervading Universal Spirit, Universal Soul, Universal Matter
114. The ‘RAY of the ABSOLUTE’ is the evidence of ‘Perpetual Super-Cosmic Dualism’
115. The flashing forth and retraction of the GREAT RAY is:
1. Super-Cosmic PERPETUAL MOTION
2. The ‘GREAT BREATH’
116. This
Our earth and man (are) the products of the Three Fires.
—Secret Doctrine II. 258.
117. And his is true of all things in universe, for the Three Fires are, ultimately, the ‘Universal Trinity’, which, in a way, springs immediately out of the One—the ‘Omnipresent Point within the Triangle’
Fire and flame destroy the body of an Arhat; their essence makes him immortal.
—
118. The word “flame” is not in capital letters, so it does not mean “Flame” (as Pure Being). Could “fire” here mean Solar Fire and “flame”, Fire-by-Friction? If so, this type of “flame” would be evidence of a more objective kind of Fire. Fire by Friction is a more objective fire than Solar Fire.
119. The “body” here referred to is the “causal body”. According to the Tibetan’s descriptions of this destruction, all three types of fire contribute to the destruction of the causal body.
120. The word “essence” refers to the One Flame. The immortality of any being arises from the fact that that being is essentially the “One Ray of the ABSOLUTE”.
121. The term “Arhat” means an initiate of the fourth degree.
122. Man is already immortal and has only to discover that fact.
123. At the heart of the monad is the “Ray of the Absolute”. The monad (as we usually think about it) is but a temporarily localization for the expression of the a ray within the “One Ray of the ABSOLUTE”
THE THREE FIRES
I. The Internal Fire or Fire by Friction.
"There is heat internal and heat external in every atom, the breath of the Father (Spirit) and the breath (or heat) of the Mother (matter)."
—
The celestial Ocean, the 'Ether . . . . is the Breath of the Father, the life-giving principle, the Mother, the Holy Spirit, . . . . for these are not separated, and their union is LIFE." SD I 75
124. Note that “breath” is equated with “heat”. “Heat” is essentially motion, and breath is the cause of motion (as usually perceived), though, ultimately, breath is motion, itself.. The one beginningless, endless, perpetual motion is the “Great Breath”.
125. If “heat” is considered to be ‘that which activates’ (for heat is measured by the degree of atomic or particulate activation), then the similarity between “heat” and “breath” is readily seen, for, occultly, “breath” is the great activator.
126. We are dealing here with twofold internal fire—the fire of matter and the fire of ether.
127. It may be that HPB is using the terms “internal” and “external” in a special sense, different from the way DK develops these terms. In this case, it seems the term “internal” relates to Father (Spirit) and “external” to Mother (matter). When DK uses the term “internal” (especially as it is related to fire), He means a ‘lower’ and more material type of fire, with a higher type of fire “radiatory fire” being more “external” in the sense that it is not found in the depths of matter.
128. However, the “Breath of the Father (Spirit)” could be considered “external” to the recipient of that Breath.
129. The order or terms found in the sentence, however, makes HPB’s use of “internal” and “external” seem different from the one that DK develops in TCF.
130. Points Emerging in Group Discussion:
1. The very first pre-universal MOVEMENT is a BREATH OF FLAME
2. The GREAT BREATH is PERPETUAL MOTION.
3. The most Fundamental Duality appears as the apparent alternation between NOTHINGNESS and Somethingness—even though there is a FUNDAMENTAL MOTIONLESSNESS which is predicated of THE BOUNDLESS IMMUTABLE PRINCIPLE
4. Thus, there is a seemingly inherent contradiction at the ROOT OF BEING.
i. Inviolate IMMUTABILITY,
ii. and yet PERPETUAL MOTION—or PERPETUAL MUTABILITY
5. Both PERPETUAL MOTION and ABSOLUTE IMMUTABILITY are built into the nature of things.
6. If the first two Fundamentals of the Secret Doctrine are to be given credence, this fundamental contradiction cannot be escaped.
II. The Fire of Mind or Solar Fire.
“The fire of knowledge burns up all action on the plane of illusion, therefore those who have acquired it and are emancipated are called ‘Fires.’”
—Secret Doctrine I.114.
131. We are dealing with true knowledge and not the relative, fallible knowledge of the concrete mind.
132. From the high perspective, the “plane of illusion” may be considered the eighteen lower subplanes of the systemic physical plane.
133. The “plane of illusion” may also be considered the plane of lower mind, and the burning here reference is the overcoming of the illusions of the lower mind.
134. Buddhi, or intuition, is necessary for the destruction of illusion (just as mind is necessary for the destruction of glamor), so in this “fire of knowledge” some element of “straight knowledge” or buddhi has to be present.
135. In a wider sense, the plane of illusion may be considered, the physical, astral, and mental systemic planes”. The term “illusion” would then be used generally, as meaning any kind of mistake or distortion and would be equivalent to the Sanskrit term, “Maya”. The higher mind (soul-mind and triadal mind) overcomes the usual illusions encountered in the three worlds—i.e., on the eighteen lower subplanes of the cosmic physical plane.
136. It is not just any kind of knowledge that overcomes illusion but, rather, “straight knowledge”, which is the intuition, pure reason.
137. On a higher turn of the spiral, could the “fire of knowledge” be related to atma, for the atmic plane (being the third plane) is, therefore, a mental plane? If so, then in a higher and wider sense, all the fires of the spiritual triad would be the “fire of knowledge”.
138. Is the spiritual triad solar fire or is it electric fire? Or some combination? Probably some combination, because the spiritual triad has the same ray as the causal body (which, therefore, relates it to the solar fire manifesting through the casual body), but the spiritual triad is considered to be the personality expression of the monad (and the monad is that part of ourselves which relates, generically, to the first ray and to electric fire.
139. One who is liberated from the causal body is called a “fire”. And a “fire” is a “soul”.
140. A true soul is a spiritual triad. The causal body is but the ‘shroud of the soul’.
141. Solar fire is the “fire of mind”--but the fire of higher mind, and includes some buddhic influence (for buddhi is the plane of love and harmony and solar fire is the fire of love-wisdom). And, as we suggested, the fire of the spiritual triad may be considered, in an elevated sense, influenced by solar fire.
142. What, however, is mind? This question will be dealt with on many pages of TCF.
143. Briefly, it is a creative, patterning faculty—the faculty which detects patterns and builds patterns.
144. Points Emerging in Group Discussion:
1. An interpretation was offered in the Ojai class: this statement in Stanza of Dzyan I, indicates the elimination of identifications we have had over many aeons. Those identifications are extinguished.
2. It was also said that when lower type of action is eliminated higher action takes its place—solar action.
3. Why action? The level of action is first destroyed.
4. It was suggested that intuition destroys illusion. “Knowledge”, as here discussed, is, therefore, intuition.
5. The “plane of illusion” can also be the astral plane, but not in this case.
6. A true soul is a true fire—a true soul is the consciousness manifesting through the spiritual triad, and may be called a “Triad”. The triangle is an oft used symbol for the soul..
7. What is the “Illusion of the Mind”? May we say that perceiving the inviolable unity of things in pieces is an illusion. Separation and illusion go hand in hand. The misuse of the energy of the Third Ray Lord (Who is called “The Divine Separator”) leads to the Great Illusion of separation..
8. Additional thoughts pointed to the “specific gravity” of the causal body. When a particular “specific gravity” is achieved in the causal body, it is ready for destruction. In more common language, when there is enough “weight”, that body can be burned. There are parallels to the destruction of the causal body and the destruction of a star.
9. An interesting definition of the monad was offered, as conceived by the philosopher Leibniz: “a simple substance with a point of view”.
III. The Fire of Spirit or Electric Fire.
"Lift up thy head, O Lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky?''
145. The Lanoo must look up. He must lift his head. This suggests that his perspective has been too focussed on the Earth, i.e., on immediate matters.
146. We are dealing with the paradox of the Many and the One in terms of light.
147. When we perceive the Many, do we also perceive the One? When we perceive the One do we also perceive the Many.
"I sense one Flame, O Gurudeva; I see countless Undetached sparks shining in it."
—
148. We are speaking of a differentiation within One Thing, i.e., of emanations.
149. An emanation is a going forth from the Source without detaching from the Source, and while, in fact, remaining in the Source.
150. The “one Flame” is the ‘Flame of Pure Being’ from which all monads or “seeds of spirit’ emanate.
151. “Undetached sparks” [attached] are also, essentially, the “RAY of the ABSOLUTE”.
152. Fohat is an extension of the One Ray of the ABSOLUTE.
153. The factuality of our spiritual oneness is presented in this catechism.
154. The “sparks” are the essence of “electric fire”. The “One Flame” is beyond and more essential than electric fire. It is Life.
155. The essential message of this statement is that we (as “sparks”) are not detached from our Source.
156. When viewing a physical fire, sparks usually detach from the flame. We and all beings, however, are “sparks” which remain undetached from the One Flame.
“Matter [personality] is the Vehicle for the manifestation of Soul on this plane of existence, and Soul is the Vehicle on a higher plane for the manifestation of Spirit and these three are a Trinity, synthesised by Life, which pervades them all.” (SD I 80)
157. In this famous quotation from The Secret Doctrine the Trinity plus the One are set forth. This can be symbolized by the sacred Triangle with the point in the center.
[Page xviii]
CONTENTS
SECTION ONE. THE INTERNAL FIRES—FIRE BY FRICTION
158. All internal fires come under the heading of “Fire by Friction”.
159. The Table of Contents below may not mean too much to us at the outset of our study, but later, reviewing it, we shall see where we have been and shall, perhaps, realize why.
Introductory Remarks
Division A. Of the Sheaths macrocosmic and micro cosmic
Division B. The Personality Ray and the first fire
Division C. Prana and the etheric body
Division D. Kundalini and the spine
Division E. Motion on the physical and astral planes
1. In the Sheaths
2. In the Centres
Division F. The Law of Economy
SECTION TWO. THE FIRE OF MIND—SOLAR FIRE
Introductory Questions
Division A. The Nature of Manas or Mind
Division B. Manas as a cosmic, systemic and human factor
Division C. The Egoic Ray and solar fire
Division B. Thought elementals and fire elementals
Division E. Motion on the plane of mind
Division F. The Law of Attraction
SECTION THREE. THE FIRE OF SPIRIT—ELECTRIC FIRE
Division A. Certain basic fundamentals
Division B. The Nature of the seven cosmic paths
Division C. Seven esoteric stanzas
The above tabulation of the subjects dealt with in this treatise is of very real importance, for it forms the basis of that which we shall be considering. The total lack of a wider consciousness than the individual and the personal, acts as a bar to the true comprehension of things macrocosmic, but if the occult method is adhered to, if the Law of Correspondences is studied, and if we ever reason upward from the microcosm to the greater Whole, then glimpses will be caught of vast realms of realisation and vistas of spiritual unfoldment will open up before us, undreamt of hitherto.
160. Master DK intends to widen our consciousness by enabling us to catch “glimpses…of vast realms of realisation and vistas of spiritual unfoldment…undreamt of hitherto.”
161. Many of us find ourselves embroiled largely in the individual and the personal, and thus we have been barred from catching these life-giving glimpses.
162. To correct this situation, we are asked to
1. Adhere to the occult method
2. Study the Law of Correspondences
3. Reason upward from the microcosm to the greater Whole
163. If we do this “vast realms of realisation” may dawn upon our consciousness and our ‘being in this world’ and our service in this world will, inevitably, be improved.
FULL PAGE TABULATIONS
I. FIRE AND THE ASPECTS
II. EVOLUTION IN THE UNIVERSE
III. THE ASPECTS AND EVOLUTION
IV. THE BUILDING ENTITIES
V. AGNI-LORD OF FIRE
VI. THE LIVES AND THEIR GOAL
VII. ENERGIES
[Page 3]
INTRODUCTORY POSTULATES
INTRODUCTORY POSTULATES
The teaching which is given in this Treatise on Cosmic Fire might be formulated in the following terms. These postulates are simply extensions of the three fundamentals to be found in the Proem in the first volume of the Secret Doctrine by H. P. Blavatsky. 1 Students are recommended to study them carefully; in this way their understanding of the Treatise will be greatly aided.
164. It is worth while to read the Proem.
165. We are beginning at the beginning. If we can grasp the meaning of these three fundamentals, we shall be on far steadier ground as we study.
166. DK has extended the three fundamentals for our greater understanding.
I. There is one Boundless Immutable Principle; one Absolute Reality which, antecedes all manifested conditioned Being. It is beyond the range and reach of any human thought or expression.
167. We cannot even think the nature of this BOUNDLESS IMMUTABLE PRINCIPLE.
168. We know only that IT is boundless (therefore infinite) and immutable (therefore, forever changeless).
169. Though we cannot think it nor speak it, we call it by many names. The ABSOLUTE is one such. I think I devise about 240 names for the NAMELESS ONE.
170. We must consider this NO-THING as ‘BE-NESS’ (one of HPB’s names for it). It is CHANGLESS PERFECTION, but if we attempt to say so, we will immediately be presented with insoluble paradoxes.
171. ITS very nature is paradox. IT is everything and nothing and neither of these. IT is the SUPREME MYSTERY.
172. The amazing thing is all this is that ‘we’ are IT.
173. Those who would like to go more deeply into this subject are recommended to my Infinitization of Selfhood, where I deal with the matter exhaustively. (At least, it exhausted ‘me’.)
174. Points and Questions Emerging in Class Discussion:
1. Can a number be considered a conditioned symbol of the Zero. How can finitude be a conditioned symbol of INFINITUDE?
2. From Nagarjuna we understand that the ABSOLUTE cannot create. But can IT become? Yet if IT can become, how it this possible if IT is also IMMUTABLE?
3. It was agreed that in some way INFINITUDE is reflected in finitude.
4. To make such ideas practical and more approachable, we can begin with the holographic approach:
5. It was suggested that there is an apparent paradox of self-contradiction at the core of how the mind functions. As human beings we are always subject to the limitations of mind.
6. Einstein noticed a certain predicament when he stated that science does not describe reality. From Einstein we have the statement that all the equations we have done describe our experiments but have no bearing on reality.
7. It was remarked that the Royal Academy of Science disbanded itself in 1912 because “all had been discovered”.
The manifested Universe is contained within this Absolute Reality and is a conditioned symbol of it.
175. We note that the “manifested Universe” is a conditioned symbol of the Absolute Reality. It can be questioned whether that symbol reflects the unknown WHOLE or only the merest fragment of that WHOLE.
176. My conclusion is that only an infinitesimal fragment of the BOUNDLESS WHOLE is reflected in the Universe.
177. The Universe, itself, is manifestation—no matter what level of the Universe is under discussion. Anything additional to the BIP (BOUNDLESS IMMUTABLE PRINCIPLE) is manifestation.
In the totality of this manifested Universe, three aspects are to be conceived.
178. When we speak of the “manifested Universe”, we are not speaking alone of that which is ordinarily tangible. We might say that anything other than the unmanifested “First Cosmic Logos” is manifested, even though extraordinarily subtle from even a refined human point of view.
179. In fact, from the highest point of view, the “First Cosmic Logos” (though often called “The Unmanifest”, is also manifest, simply because it is a specifiable something that is.
180. The words “manifested” and “Universe” are really equivalent.
181. Usually, however, the term “manifested” relates to so-called “objective reality”, i.e., to the worlds of form.
182. The following shows the work of the Three Logoi discussed below:
A Tabulation of Triplicities which May Bring Some Clarification
:
|
First Aspect |
Second Aspect |
Third Aspect |
|
Sustainer |
Pattern-Maker |
Doer |
|
First Logos |
Second Logos |
Third Logos |
|
Third Life Wave |
Second Life Wave |
First Life Wave |
|
Electric Fire |
Solar Fire |
Fire by Friction |
|
Shiva |
Vishnu |
Brahma |
|
God the Father |
God the Son |
Fohat/Holy Spirit |
|
Time |
Space |
Motion |
|
Spirits of Darkness |
Seven Rays (Cosmic) |
Seven Sons of Fohat |
|
Life |
Quality |
Appearance |
|
Sat |
Ananda |
Chit |
|
Spirit |
Soul |
Body |
183. When dealing with HPB’s writings it is always necessary to determine whether we are dealing with the Universe as a Whole, or with the ‘Universe considered as a Solar System’
184. In the chart above, it is clear that we are dealing with the manifestation of a Solar Logos, and yet the terms “First Logos”, “Second Logos” and “Third Logos”, and the descriptions given to them are very much life the terms used below, “First Cosmic Logos”, “Second Cosmic Logos”, etc.
185. It is probably wise to realize that we can apply what is said below to both the Universe in toto and to a Solar System, considered as a small ‘universe’.
186. In the Ageless Wisdom Teaching, the term “universe” does not always mean “the Whole Thing”.
187. The names for the three Logoi in the chart above (for instance “The Unmanifest” and “Spirit Matter” are used in the sentences below, and so, if the sentences below refer to the entire cosmos, we find the same descriptions applying both to the most stupendous Universal Logoi and to the three subsidiary Logoi of a solar system.
188. If we say that the Solar Logos is a cosmic Logos, we are justified in calling the three Logoi here discussed cosmic Logoi. But not otherwise, especially, if we are talking about the Three Logoi operating within a solar system.
189. As DK usually uses the word “cosmic”, it refers to an Entity whose scope is beyond that of a solar system.
1. The First Cosmic Logos, impersonal and unmanifested, the precursor of the Manifested.
190. Should the First Cosmic Logos not be called, as well, the “Spirit of the Universe”?
191. It would seem that “Spirit” remains forever unmanifested (in the ordinary sense, meaning assuming some degree of limitation) even while being forever the cause of manifestation. In a way, all that is manifested is, essentially, “Spirit”.
192. “Spirit” is a term which can be applied to that part of the Trinity which expresses electric fire, whereas Life is the truly unmanifest. Spirit, Soul and Matter are pervaded by Life.
193. The ABSOLUTE can be called “LIFE”, manifesting ‘in-universe’ as “Life”.
194. If we say that this First Cosmic Logos is “unmanifested” within a solar system, we mean that it does not assume specific, identifiable limitation or form within a solar system.
195. If we interpret the First Cosmic Logos in truly universal terms, it means the “Universal Logos”, the one and only ‘Cosmic Being’—but, of course, not, the ABSOLUTE.
2. The Second Cosmic Logos, Spirit-Matter, Life, the Spirit of the Universe.
196. This Logos represents the engagement of “Spirit” with itself through the dynamic of “Self-reflection”—the ultimate ‘Divine Mirroring’.
197. We have to be very careful about the use of the term “Life”. Given what HBP said about Life pervading Spirit, Soul and Matter, the term “Life” should not be used in relation to the Second Cosmic Logos.
198. Maybe the term “Spirit”, as used here, means that which animates the universe, and hence more the Soul of the universe.
199. Wheat is said in this little sentence must be viewed very carefully, as there are many functions relating to the Second Cosmic Logos which are not suggested by what is said.
3. The Third Cosmic Logos, Cosmic Ideation, the Universal World-Soul.
200. But is not “soul” equivalent to “consciousness”?
201. This Logos appears to be the basis of all creativity. The preferred name for the third ray is the “Ray of Creative Intelligence”. Of course, here we are speaking of the ultimate Third Ray Lord of cosmos, or, if confining ourselves to our solar system, then, of the Brahma aspect of the Solar Logos.
202. We find that a few words cannot possibly contain the functions of these three Logoi—all of whom are subsidiary to a Solar Logos, IF we are speaking of that context called a solar system.
From these basic creative principles, in successive gradations there issue in ordered sequence the numberless Universes comprising countless Manifesting Stars and Solar Systems.
204. Below is a chart of “Parabrahm” and may give an idea of the “ordered sequence of numberless Universes”
Parabrahm TCF Chart 12
205. From what is said immediately above, it is clear that DK is speaking of the cosmos in its entirety (even though there are parallels within that arena of creation called a solar system).
206. The term “universe”, however, as used in this case, is not a cosmic entirety.
207. We note that all proceeds from the fundamental “creative principles (or ‘Ultimate Cosmic Logoi’) “in successive gradations…and ordered sequence”. All systems, greater and lesser, are part of an inviolable cosmic order.
208. Points Emerging in Class Discussions:
1. In this case, “universes” may be understood as galaxies or even starry systems. Galaxies were called “island universes”.
2. Distinctions between galaxies and nebulae came only after 1925 in relation to the work of Hubble.
209. The following excerpt from DINA II, gives us some insight into the nature of Pure Being (cosmically considered).
210. Yet the following statements also point to the apparent contradiction between the first two Fundamentals of the SD, i.e., that the “Boundless Immutable Principle” and the “Law of Periodicity” do not agree.
1. God IS. The Lord for aye stands firm. Being exists alone. Naught else is.
2. Time IS. Being descends to manifest. Creation is. [Page 285] Time then and form agree. Being and time do not agree.
3. Unity IS. The One between comes forth and knows both time and God. But time destroys that middle One and only Being IS.
4. Space IS. Time and space reverberate and veil the One who stands behind. Pure Being IS—unknown and unafraid, untouched, for aye unchanged.
5. God IS. Time, space, the middle One (with form and process) go, and yet for aye remain. Pure reason then suffices.
6. Being cries forth and says: ... (untranslatable). Death crumbles all. Existence disappears, yet all for aye remains—untouched, immutably the same. God IS. (DINA II 285)
Each Solar System is the manifestation of the energy and life of a great Cosmic Existence, Whom we call, for lack of a better term, a Solar Logos.
211. Now, DK comes specifically to the level of a Solar Logos—though, if He began cosmically, there are many, many types of systems between the Universal Being and a Solar Logos.
212. A Solar Logos is a “Cosmic Existence” and not simply a systemic existence. Retaining this idea, we may be justified in calling the “Three Subsidiary Logoi” Cosmic Logoi.
[Page 4]
This Solar Logos incarnates, or comes into manifestation, through the medium of a solar system.
This solar system is the body, or form, of this cosmic Life, and is itself triple.
213. The term solar system is often considered to refer to a physical-etheric manifestation. The higher vehicles of a Solar Logos (such as His astral or mental vehicles) are often not considered to be part of the solar system.
This triple solar system can be described in terms of three aspects, or (as the Christian theology puts it) in terms of three Persons.
214. These “Persons” of the Logoic Trinity are the Three Fires considered as Entities. The energies of these Entities go by the name of the three fires we are studying.
ELECTRIC FIRE, or SPIRIT.
1st Person Father. Life. Will. Purpose. Positive energy.
215. The ideas presented here are familiar to the readers of Master DK’s books.
216. The major fire of our Solar Logos, especially in this second/fifth solar system dedicated to the expression of His cosmic Soul, is solar fire.
217. From this perspective, “electric fire” is but an aspect of the greater “solar fire” which we are considering to be the major fire of the Solar Logos.
218. Each major fire has three subsidiary fires. This is traceable upwards through many ascending triplicities which coalesce into that which is simply an aspect of a still greater triplicity.
219. Within the systemically inclusive solar fire of the Solar Logos, “electric fire” is the dominant fires of the three lesser fires.
SOLAR FIRE, OR SOUL.
2nd Person Son. Consciousness. Love-Wisdom. Equilibrised energy.
220. We must never forget the equilibrizing quality of “solar fire”, thus linking it to the sign Libra.
221. Solar fire is the ‘fire of relationship’.
222. Thus solar fire relates, as well, to form, for the second ray is the form-building ray.
223. The factor of dynamic equilibrium. Harmony related equilibrium.
224. Points Emerging in Group Discussion:
1. There is a significant relationship between the following: peace, the Christ (“Prince of Peace”), the triangle and the spiritual triad (the symbol of which is the triangle).
2. The sign Libra is very good in relating the two and the three.
3. The purpose of our present solar system is the manifestation of the “Son of God” (the two) through various triads (or threes).
4. The monad is an aspect of the Solar Logos, and, thus, of the “Divine Son” (especially as the Solar Logos manifests in this solar system). The monad (from this perspective, the two) is to manifest through the spiritual triad (or three).
FIRE BY FRICTION, or Body, or Matter.
3rd Person Holy Spirit. Form. Active Intelligence. Negative energy.
225. “Negative” in this case means “receptive”.
226. This fire deals with externalities and is related to matter, and to the external interplay of forms.
227. The internal interplay of that which resides within the form is the province of solar fie.
Each of these three is also triple in manifestation, making therefore
a. The nine Potencies or Emanations.
228. As stated above, every triplicity is really ninefold.
229. How do these nine correlate with the Seven Rays? Systems of seven and nine must be correlated.
b. The nine Sephiroth.
230. With the exception of “Kether”, the first, or with the exception of Malkuth, the tenth.
231. The Kabala’s Tree of Life contains three triplicities. It is most logical to leave Malkuth from the triplicities.
c. The nine Causes of Initiation.
232. It is an important matter to link the nine initiations to the nine Sephiroth. This suggests, of course, that there is a tenth initiation which is, in a way, the first initiation of another series.
233. Demand for freedom by the spirit is the cause of initiation.
234. There is a necessity for spirit to conquer one dimension after another of the cosmic Whole.
235. The spirit has all, and drives us into the corresponding dimension (nine of them).
236. Points Emerging in Group Discussion:
1. There are three categories of initiation related respectively to humanity, Hierarchy, and Shamballa. Initiations 1, 2, and 3 relate to humanity; initiations 4, 5, and 6, to Hierarchy; initiations 7, 8, and 9 are related to Shamballa.
2. The third initiation is pivotal between humanity and Hierarchy. The sixth initiation is pivotal between Hierarchy and Shamballa.
3. The planetary center we call Humanity can, from one perspective, be seen as extending from the first to the fifth degree for a Master is still a man, whereas a Chohan is not. From this perspective Hierarchy is seen as extending from the third to the sixth or perhaps seventh degree. Shamballa may be understood as extending from the sixth through the ninth degree and, perhaps, beyond.
4. Certainly, the Lord of the World is not limited by what we call the ninth degree.
These, with the totality of manifestation or the Whole, produce the ten (10) of perfect manifestation of the perfect MAN.
237. Points Emerging in Group Discussion:
1. The Luxor Brotherhood gave Tetraktys to Pythagoras. The Tetraktys is a relationship of numbers. It is not only an abstract configuration, but many numerical derivations emerge from it.
2. Reflect upon 21, 22, 24 and 27
238. Ten is the number of perfection; it is a higher form of perfection than that which is represented by the twelve. The Zodiac of Ten and the Zodiac of Twelve are to be compared—one related to “MAN” (cosmically considered) and the other to the deva kingdom.
239. The ten of the two hands relates to this perfection. The two feet also enumerate a ten.
240. Through the Tetraktys, the ten and the four are related, (ten dots, four rows).
These three aspects of the Whole are present in every form.
241. Every form contains the three fires, which are reflections of the three Cosmic Logoi.
a. The solar system is triple, manifesting through the three above mentioned.
b. A human being is equally triple, manifesting as Spirit, Soul and Body, or Monad, Ego and Personality.
242. This triplicity is reflected in the human physical body: head, torso and limbs.
c. The atom of the scientist is also triple, being composed of a positive nucleus, the negative electrons, and the totality of the outer manifestation, [Page 5] the result of the relation of the other two.
243. Proton, Neutron, Electron. When was the neutron discovered? Is a later discovery the reason that it is not mentioned?
244.
Ions: any atom or group of atoms that bears one or more positive or
negative electrical charges. Positively charged ions are called cations;
negatively charged ions, anions. Ions are formed by the addition of electrons
to, or the removal of electrons from, neutral atoms or molecules or other ions;
by combination of ions with other particles; or by rupture of a covalent bond
between two atoms in such a way that both of the electrons of the bond are left
in association with one of the formerly bonded atoms. Examples of these
processes include the reaction of a sodium atom with a chlorine atom to form a
sodium cation and a chloride anion; the addition of a hydrogen cation to an
ammonia molecule to form an ammonium cation; and the dissociation of a water
molecule to form a hydrogen cation and a hydroxide anion.
Many crystalline substances are composed of ions held in regular geometric
patterns by the attraction of the oppositely charged particles for each other.
Ions migrate under the influence of an electrical field and are the conductors
of electric current in electrolytic cells.
245. Triplicity precedes in importance the septenary division.
The three aspects of every form are inter-related and susceptible of intercourse, because
246. This thought overcomes the tendency towards maintaining arbitrary division.
247. This statement is the foundation of the Science of Triangles.
1. Energy is in motion and circulates.
Definition of
energy from the Encyclopedia Britannica: Energy as defined in physics,
the capacity for doing work. It may exist in potential, kinetic, thermal,
electrical, chemical, nuclear, or other various forms. There are, moreover,
heat and work—i.e., energy in the process of transfer from one body to another.
After it has been transferred, energy is always designated according to its
nature. Hence, heat transferred may become thermal energy, while work done may
manifest itself in the form of mechanical energy.
All forms of energy are associated with motion. For example, any given body has
kinetic energy if it is in motion. A tensioned device such as a bow or spring,
though at rest, has the potential for creating motion; it contains potential
energy because of its configuration. Similarly, nuclear energy is potential
energy because it results from the configuration of subatomic particles in the
nucleus of an atom.
Energy can be converted from one form to another in various ways. Usable
mechanical or electrical energy is, for instance, produced by many kinds of
devices, including fuel-burning heat engines, generators, batteries, fuel
cells, and magnetohydrodynamic systems.
Energy is treated in a number of articles. For the development of the concept
of energy and the principle of energy conservation, see physical science,
principles of; mechanics; thermodynamics. For the major sources of energy and
the mechanisms by which the transition of energy from one form to another
occurs, see coal; nuclear fission; oil shale; petroleum; electromagnetism;
energy conversion. (Encyclopedia Britannica)
248. It is difficult to make an infallible distinction between the concept of energy and that of force.
249. Let us consider energy from a number of perspectives. We might consider energy as the ‘power which induces motion’.
250. The original ‘MOTION’ is the ‘MOTION’ which became the appearance of a universe. Really, that MOTION becomes the appearance and disappearance of universes (meaning the entirety of all that exists).
251. The original ‘ENERGY’ is the ‘RAY of the ABSOLUTE’ becoming-as-cosmos, the ‘Ray of the ABSOLUTE’. Note the differences in the capitalization.
252. The greatest potential ENERGY is the ABSOLUTE, ITSELF.
253. The original (shall we say?—kinetic) ‘ENERGY’ (which is, inescapably, the original ‘MOTION’ as well) is the ‘RAY-as-Ray’ becoming the emergence of distinct, identifiable existence, and continuing to move in the form of all things it becomes.
254. The ABSOLUTE is not an identifiable existence because it never can be objectified.
255. Verbal analysis of “Energy is in motion and circulates” reveals different ways of construing the meaning.
1. Either energy itself moves. In other words, ‘energy is in motion’.
2. Or energy is found in that or within that which we call “motion”. In other words, ‘energy is in motion’.
256. An ontological analysis of energy suggested the following:
1. Once the ‘ORIGINAL ENERGY’ has generated a cosmos, that ‘ENERGY-now-Energy’ circulates as the ‘breath’ circulates.
2. The ‘ORIGINAL BREATH’, however, does not circulate (for there is nothing in which it can circulate). It only persists perpetually without beginning or end, generating Somethingness and retracting it into NOTHINGNESS.
3. But within cosmos ‘Animating Power/Energy’ (which is but an ‘ontological extension’ of the ‘RAY of the ABSOLUTE’) circulates as the breath circulates
4. In cosmos, animation moves from one ‘location’ in time/space to another.
5. From another perspective, Energy, really, is the ‘power to induce the emergence and disappearance of Duality’. This is the ‘Ultimate Kinetic Energy’—responsible for the Ultimate Universal Motion—the dualism inherent in the “Great Breath”
6. A more ‘homely’ definition is that ‘energy is the power to cause change’. The PRIMORDIAL CHANGE is from ‘NOT THIS to This’ or from’ This to NOT THIS’.
7. Energy (kinetic) is a progressive change of frequency experienced by contiguous or related units. Inherent in the concept of a change of frequency is the necessity for movement, for only that which exists as identifiable can vibrate and have a change in frequency.
257. This simple sentence, “energy is in motion and circulates” demands that we define energy.
258. This sentence promoted much debate in the first Finland Class also. Some statements below reflect points made in that discussion and when they arose in that class, will be indicated in violet color.
259. Points Emerging in Class Discussion relating to energy and change.
1. What happens ‘here’ can happen ‘there’. Change ‘here’ induces change ‘there’.
2. What causes receptivity to change? What brings about susceptibility to change within the whole? Change is detected because the sameness in patterns of movement is altered or disrupted. Change is difference in motion.)
260. Energy, Motion, Fire are interrelated and even, perhaps, identical. Energy and movement are inseparable. Change and movement are inseparable. According to the intensity of the change so we measure the intensity of the energy.
261. In relation to the sentence “energy is in motion and circulates”, what exactly is it that is in motion, and how does it circulate?
262. Energy induces motion and a change in energy induces a change in motion.
263. The appearance of motion is the means by which energy is detected.
264. Motion is power expressed rather than retained.
265. Archetypes can be defined as standing waves.
266. Questions regarding standing waves:
1. In what respect does a standing wave “stand” or reflect ‘sameness’?
2. In what respect does it “move”?
3. Is a standing wave in motion or is it that the vibrating particles that compose it or induce it are in repetitive motion?
4. Is not the principle of “rotary motion” involved in a standing wave? Rotary motion is beneficial in that it (through repetition) conduces to stability
267. Motion communicates itself as further motion. There is a universal responsiveness to communicated motion.
268. In all the “World of Becoming” we have only motion and changes in motion, frequencies and changes in frequency.
269. Patterns of motion circulate.
270. Vibratory patterns communicate themselves to other vibratory domains.
271. Energy-in-cosmos is detected as a communicated pattern of vibration capable of inducing the same pattern in the vibrational domain to which it is communicated or altering the pattern in the vibrational domain to which it is communicated.
272. A principle emerges here: ‘detection demands difference’.
273. Energy-in-cosmos is ultimately related to the first ray and determines whether a thing shall be or not be. Without the ‘ORIGINAL ENERGY’ nothing comes to exist.
274. Breath is fire. Breath is animation. ‘BREATH’ (the very first ‘movement’—as far as one universe is concerned) is ENERGY..
275. Each of the many fires is a different pattern of motion or consists of different rhythms in that which vibrates..
276. Point Emerging in Group Discussion:
1. A group member suggested that there is kinetic energy and potential energy. An atom is potential energy. When it is split, it demonstrates kinetic energy. Gravity is a force, but has no energy.
2. Force is related to the application of energy.
3. As energy circulates through media of lesser vibratory frequency, force is applied.
4. It was suggested that force is experienced by a lesser entity in relation to a greater entity. When the energy expresses only within the level in which it naturally radiates, it continues to be called “energy”. But when energy becomes effective for change in relation to lesser vibratory levels
5. Energy may be considered as the “Breath of Life”.
6. The “Breath of Life: causes animation. Animation is registered through noticeable increases in frequency.
7. The soul is the “anima” and its presence or relative absence causes changes in movement.
b. All forms in the solar system form part of the Whole, and are not isolated units.
277. We glibly repeat this statement, but do not realize it with immediacy. Nothing is separated. Nothing is isolated. The implications are profound.
c. This is the basis of brotherhood, of the communion of saints, [which is Hierarchy] and of astrology.
278. Isolation is an illusion negated by the reality of the One Monad which all monads essentially are.
279. Isolation is an illusion negated by the reality of mobility and interpenetration.
280. It is important to link “brotherhood” (monadic), the “communion of saints” (relating to the soul) and “astrology” (relating to the third aspect and, thus, more to manifestation).
These three aspects of God, the solar Logos, and the Central Energy or Force (for the terms are occultly synonymous) demonstrate through seven centres of force,—three major centres and four minor.
281. The terms “God”, the “Solar Logos” and the “Central Energy or Force” are synonymous. Perhaps different ray types will find one of these terms more appealing or useful than the others.
282. As three demonstrate through seven, we must find the correspondence in the structure of the human being. This probably can be done in relation to the chakra system.
283. We have here the origin of the ten. The question has often been asked, “Are the ten contained within the seven, or are there, in fact, ten, exemplified by three superior to a lesser seven, and that lesser seven?” This would seem to be the case.
284. When speaking of seven there are always a major three and a minor four. When speaking of ten, there are always a major three and a minor seven.
285. We notice how occult numerology is necessary for the setting forth of fundamentals.
286. Watch for the number 16, as it is closely related to the number 3 and to the creative aspect of deity.
These seven centres of logoic Force are themselves so constituted that they form corporate Entities. They are known as
287. What are “corporate Entities”?
288. First of all, the “seven centres of logoic Force” are the seven major Planetary Logoi.
289. Each of these Logoi is composed significantly of human and deva monads.
290. We learn that Solar Angels can become Planetary Logoi, but do not do so singly, but in groups. This relates to the “corporate” nature of the Planetary Logoi.
The student must bear in mind that in thinking of the Pitris, he must ever think in group terms. The Pitris who formed the egoic body of a human being do not—alone and isolated—form planetary Logoi.
The forty-nine groups of solar fires concerned in the great work are those spoken of, and they become the forty-nine planetary Logoi in connexion with seven solar systems. (TCF 878-879)
a. The seven planetary Logoi.
b. The seven Spirits before the Throne.
c. The seven Rays.
d. The seven Heavenly Men.
291. Some may wish (at times) to differentiate these four, but from another and important perspective, they are entirely equivalent.
292. There are also higher correspondences to some of these divisions. There are, for instance, intra-planetary “Spirits before the Throne” and greater, extra-planetary “Spirits” Who are planetary Logoi. The Seven Solar Logoi who are the major conditioning factors of our local seven solar systems are also to be considered “Spirits before the Throne”. In this case, which is the “Throne”?
293. It was noted that there is a strong presentation of Divine Order in the Rig Veda.
The Seven Logoi embody seven types of differentiated force, and in this Treatise are known under the names of Lords of the Rays. The names of the Rays are
Ray I Ray of Will or Power 1st Aspect
Ray II Ray of Love-Wisdom 2nd Aspect
Ray III Ray of Active Intelligence 3rd Aspect
These are the major Rays.
Ray IV Ray of Harmony, Beauty and Art. [and Rhythm]
Ray V Ray of Concrete Knowledge or Science.
Ray VI Ray of Devotion or of Abstract Idealism.
294. The seven rays are “seven types of differentiated force”. This is a good definition of a ray. Another is:
A ray is but a name for a particular force or type of energy, with the emphasis upon the quality which that force exhibits and not upon the force aspect which it creates. This is a true definition of a ray. (EP I 316)
295. Note the importance of the term “Abstract Idealism”. There are many sources of idealism in cosmos, and every soul, regardless of its ray, has its idealism. What is here indicated is an idealism which is inspired by that which is intangible and formless and which seeks communion with such an intangible and formless source.
Ray VII Ray of Ceremonial Magic or Order.
296.
Note that
the seventh ray is not simply the Ray of “Magic” but of “Ceremonial
Magic”. From an important perspective, the third ray is a ray of magic,
but not of ordered ceremonial magic. (cf. DON 145)
Ray III — Adaptation — Development
Evolution — The Magician.
Ray VII — Incantation —Magic — Ritual — The
Ritualist.
297. Not all of the significant names of these Ray Lords are given above.
298. We note that the emphasis upon conflict leading to harmony is missing from the name of the Fourth Ray Lord. We are here given a higher name for this Ray Lord—“Harmony through Conflict” being the lower name.
II. There is a basic law called the Law of Periodicity.
1. This law governs all manifestation, whether it is the manifestation of a solar Logos through the [Page 6] medium of a solar system, or the manifestation of a human being through the medium of a form. This law controls likewise in all the kingdoms of nature.
299. It was suggested that periodicity demonstrates that all things are evanescent, and contributes to the destruction of attachment.
300. An important point to consider is that the first two Fundamental of the Secret Doctrine are, apparently, contradictory.
1. The BOUNDLESS IMMUTABLE PRINCIPLE admits of no change.
2. The Law of Periodicity demands beginningless, endless, perpetual change.
301. When considering the Law of Periodicity, we might say that manifestation occurs in periods. Simply, ‘things appear and disappear’. Even the Universe is a ‘thing’ which appears and disappears.
302. Points Arising in Group Discussion:
1. Lights blink on and off (periodically) 60 times a second
2. A “Plank instant” is an inconceivably short unit of time
3. The “zero point field” (zpf). It is theorized that the energy of the zpf (which esotericists might call the etheric) are so enormous, that one cubic centimeter has more energy than the matter of the entire universe.
4. It is well to ponder on the vacuity of normal matter. What we call “matter” is a void within ‘infinitely dense objectivity’.
5. A discussion arose concerning the words “infinitely dense” compared to “super-dense”.
6. Matter is in fact a vacuum in space which is ‘super dense’.
303. The following was submitted by a student in relation to the Law of Periodicity:
1. Question: How long does it take for a photon to
travel from one edge of the universe to the other?
According to the mathematics of special relativity, to a photon traveling at the
speed of light, time stands still, and space is contracted to the extent that
no distance exists between any two points in the universe.
2. Zero point energy field: According to calculations of John Wheeler, energy density of ZPF = 10 94 erg/cc, a quantity of energy greater than all the energy in the known physical universe.
3. ZPF is “super-dense” & frictionless (Michelson-Morley experiments).
4. Plank instant is to one second as the mass of one proton is to the mass of the Earth.
304. The Law of Periodicity accounts for the basic “wave motion” behind all manifestation.
305. Even the tiniest lives are controlled by cyclic motion.
306. An idea which should be developed is the relation of the “One Ray of the ABSOLUTE” to all wave motion, and the relation of the emergent Universe (the ‘Cosmic Primordial Particle’) to all ‘particles’ within cosmos.
307. The wave/particle duality begins with the perpetual motion of the ‘ULTIMATE WAVE’ (the GREAT BREATH), endlessly reproducing the Ultimate Particle (the Universe).
308. Man is controlled by periodicity in the following ways:
1. Cyclic impulses of the soul.
2. Day and night; daily rhythms.
3. The yearly cycle.
4. Bodily rhythms:
i. Rhythm of the heart
ii. Rhythm of the breath
iii. Digestive rhythms
5. Meridian rhythms
6. Incarnation and death (the “Wheel of Rebirth”)
7. Highs and lows of the emotional body (and other bodies).Circadian rhythms.
8. Pulsation of the etheric webs
9. Astrological rhythms—and ray-cycle rhythms.
10. Rhythms of the Sun, for instance, sunspot cycles.
309. In relation to the Law of Periodicity:
1. Breath, per se, is intimately related to the Law of Periodicity
2. Metaphysically, a breath is an ‘extension and retraction of presence, of being’
3. Breaths organize—breaths vitalize. Breath carries the archetype.
2. There are certain other laws in the system which are linked with this one; some of them are as follows:
310. What are some examples of this linking of certain laws with the great Law of Periodicity?
a. The Law of Economy......the law governing matter, the third aspect.
311. Rotary motion is linked to waves. There are “bull” and “bear” markets (cycles of economic expansion and retrenchment). Jupiter and Saturn are implicated in such cycles. There are economic ebbs and flows, cycles of plenty and of privation.
312. The eight cycles of the Moon are a good example of the waxing and waning to which distributable energy (economy) is subjected.
b. The Law of Attraction...the law governing soul, the second aspect.
313. There are periodical attractions and repulsions. The cyclic passage of the progressing Moon through different houses of the horoscope will demonstrate this.
314. People, nations, races, for instance, are attracted to each other and are repulsed according to certain periodical cycles.
315. The “seven year itch” and the many divorces that occur after seven years are down-to-earth examples.
c. The Law of Synthesis....the law governing spirit, or the first aspect.
316. The Law of Synthesis combines all cycles.
317. The threefold dialectic of “Thesis, Antithesis and Synthesis” shows the necessary antecedents of Synthesis from the human perspective.
318. Why are these three laws linked with the Law of Periodicity? Perhaps because the goals of each of these three Cosmic Laws are only achieved in time and by cyclic means.
1. With regard to the Law of Economy, distributable energy is available or not according to the inter-weavings of a number of cycles—each of which have their periods.
2. Entities are cyclically attracted or repulsed; they can recognize the ‘completion of a cycle’ between them.
3. All cycles are coordinated in the Great Synthesis and their perfectly attuned dance is necessitated if the Synthesis is to be revealed.
319. It is sometimes forgotten that the three cosmic laws here listed are lined to the second Fundamental of the Secret Doctrine “The Law of Periodicity”. The whole matter must be taken into meditation.
320. We note that the Tibetan lists these cosmic laws in ascending order, beginning with the law characteristic of the third aspect of divinity.
321. Points Emerging in Group Discussion about periodicity in relation to the Three Laws:
1. We learn that our vehicles are subject to periodicity and that we can live our lives as long as our vehicles are functional. Thus we learn detachment through periodicity.
2. Tides rise and fall (in relation to the moon’s position relative to the Earth) in order to maintain the lowest energy levels. This correlates the tides to the Law of Economy.
3. Actual worlds are being created and eliminated, because consciousness outgrows their usefulness. The growth of consciousness is thus related to the Law of Economy.
4. There is a waxing and waning of cycles which if not intelligently observed will lead to a non-economical response.
5. Astrology is related to the Law of Economy for through astrology are presented windows of opportunity by means of which action can be well-timed and efficient (i.e., exerted with the least expenditure of force, and thus related to the Law of Economy).
6. If there is to be a right management of energy, periodicity has to be respected.
322. Points Emerging in a Discussion relating the Law of Attraction to the Law of Periodicity.
1. Political or religious belief systems come and go and are, thus, periodical. They also seem to cycle in and out.
2. Souls groups emerge and disappear at regular intervals.
3. Attraction leads to repulsion.
4. Attractions are periodical, and so are repulsions. There are seasons of attraction and seasons of repulsion. Spring/Summer might be considered seasons of attraction; Fall/Winter, seasons of repulsion.
5. The soul during the first part of life is attracted to the form and later to the monad.
6. The revolution of planets around a central point is both attractive and periodic.
7. There are cycles of fashion. Patterns emerge and disappear periodically.
8. There are cycles of introversion and extroversion—in the history of the soul
9. The Saturn return is a periodical phenomenon as are any of the planetary returns. These planetary cycles determine that to which we are attracted and that from which we are repelled.
10. There are lunar rhythms occurring monthly. We are related to the waxing and waning of the energies represented by the Moon. We are alternately attracted and repelled to that energy which they embody. We are attracted or repelled to those things which are of the nature of the energy.
323. Points Emerging in Group Discussion in relation to the manner in which the Law of Synthesis is related to the Law of Periodicity.
1. The Law of Synthesis is the law which sustains the Whole as Whole.
2. The Law of Synthesis is listed third but is a law related to the first aspect.
3. In manifestation Synthesis is progressive. There is a continual stripping away of impediments to Synthesis. In manifestation there are different levels of expression in different cycles. There are progressive cycles of temporary or relative completion or essentialization. We periodically arrive at relative essentializations on our way to the Synthesis which already is.
4. Spiral cyclic motion proceeds towards the Synthesis which is by offering the opportunity for elevation and recapitulation.
5. With the passing of each cycle, all things move closer to the ‘archetypal organization’. When Synthesis is achieved, archetypes are as perfectly reflected as they can be. But archetypes are themselves imperfect.
6. All intra-universal syntheses are relative. The only COMPLETE SYNTHESIS is the ABSOLUTE.
7. The Law of Synthesis is related to the Law of Periodicity because in the process of progress, new approximations to the Synthesis which is will be discovered. This occurs because, periodically, evolving lives move beyond their ring(s)-pass-not, breaking down the impediments to the perception of the ever-prevailing Synthesis.
8. We have to be careful how we use the word “Synthesis”. There is a first ray understanding of Synthesis, and also a buddhic understanding.
9. Often we confound “Unity” and “Synthesis”. When we do so, an encompassing unification is called Synthesis.
10. When we speak of discovering new realms of Synthesis, we are really discovering a progressive series of unifications.
11. The buddhi reveals the Synthesis which ever is. One need not extend the consciousness in order to buddhically perceive the Synthesis. One must intensify the consciousness.
12. New realms of Unity can be discovered, but not new realms of Synthesis. The Realm of Synthesis is One Realm which ever abides.
13. Because we are in the second solar system the concepts of Unity and Synthesis are easily confounded.
14. Synthesis is revealed in time after many cycles but it not created. The Synthesis that is revealed already IS. We are engaged in a cyclic approach to the revelation of that which is.
15. Achieving progressive unifications eventually reveals the ISNESS (which is Synthesis)
16. When periodical cycles are rightly coordinated, the Synthesis which is appears and manifests progressively through the lower energies.
17. The process by which archetypes are reflected into the lower worlds are akin to the dynamic of branding.
3. These three are cosmic laws. There are seven systemic laws, which govern the manifestation of our solar Logos:
324. A “cosmic law” is operative beyond the confines of our solar system.
325. A systemic law is operative within our solar system. But given the fundamental nature of the systemic laws given below, they must be applicable to much larger systems than our solar system One could imagine them operative in all systems, yet somehow regulated by the three fundamental cosmic laws.
326. An interesting theme for meditation would be to relate each one of the seven systemic laws to the three cosmic laws.
327. For instance, it is already easy to see the Law of Cohesion, the Law of Magnetic Control and the Law of Love as related to the cosmic Law of Attraction and Repulsion.
328. Probably ray relations have a lot to do with how these two sets of laws correlate.
a. The Law of Vibration.
b. The Law of Cohesion.
c. The Law of Disintegration.
d. The Law of Magnetic Control.
e. The Law of Fixation.
f. The Law of Love.
g. The Law of Sacrifice and Death.
329. The words here found (vibration, cohesion, disintegration, etc.) have each an important relationship to the ray, the number of which correlates with a particular law.
330. Some of these correlations are obvious and others less so.
1. For instance, all vibration is begun by a first ray impact. (Consider the impact of the first ray planet, Vulcan.)
2. The second ray is called the “Ray of Attractive Coherency”.
3. The third ray is known as “The Divine Separator” and, hence, its association with disintegration.
4. “Magnetic Control” is probably achieved through fourth ray attunement and rapport.
5. “Fixation” is one of the particular functions of the mind—especially the concrete mind associated with the number five.
6. “Love” is, per se, a term more associated with the second ray than the sixth, but the sixth is, in a way, a more concrete aspect of the second.
7. “Sacrifice and Death” are the results of the seventh ray entombment of the spirit. The lowest plane (the seventh) is occultly the realm of death, and to enter into such concreteness of form is a great sacrifice. This may tell us something about Sanat Kumara knows as “The Great Sacrifice”
4. Each of these Laws manifests primarily on one or other of the seven planes of the solar system.
331. Any one systemic plane may be the primary focus for a particular law, but since each systemic plane has seven subplanes, all seven laws manifest on each systemic plane.
332. Given the focus of the usual disciple today, the systemic Law of Fixation should be a most influential factor in his life. The Law of Magnetic Control (relating to the work of the Solar Angels) will also loom large in the disciplic consciousness.
5. Each law sweeps periodically into power and each plane has its period of manifestation and its period of obscuration.
333. The great Law of Cycles would reveal these truths, but it is not until a man has attained “All Knowledge” on the third subplane of the atmic plane that such knowledge begins to dawn, even if incompletely.
334. It seems suggested that the seven planes included within any larger plane operate according to an involutionary and evolution cycle.
335. We are familiar with the idea that a day will come when the ethers will be all that remains of the physical plane. If we study the various chains of globes proposed in Theosophy, we shall see that some chains have no etheric-physical globe, and some no astral globe. The lower areas of life expression are not always with us.
336. Because human beings are the fourth kingdom on the fourth globe of the fourth chain of the fourth planetary scheme, the Law of Magnetic Control, the fourth law, must be tremendously influential.
337. Microcosmic man, though subject to various of these systemic laws because he lives within the larger wholes which are subjected to them, will also, independently, focus on different laws depending upon his stage of evolution. All of these systemic laws have their lower, microcosmic correspondences.
338. It was suggested that obscuration is the shift of emphasis from one sphere of expression to another. In occultism, the term “obscuration” is used in two ways;
1. A temporary quieting,
2. also disappearance (absorption).
We might consider obscuration at the prelude to absorption.
6. Every manifested life has its three great cycles:
Birth Life Death.
Appearance growth disappearance.
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Involution evolution obscuration.
Inert motion activity rhythmic motion.
Tamasic life rajasic life sattvic life.
339. For the greatest revelation, this tabulation should be read both horizontally and vertically.
340. Some perhaps surprising results emerge. A vertical reading of columns one and two seem to make sense, (for birth, appearance, involution, inert motion and tamasic life are all reasonably equivalent, as are life, growth, evolution, activity and rajasic life) but to equate “rhythmic motion” and “sattvic life” (which are equivalent) to death, disappearance and obscuration, is less easy to understand.
341. In this regard, it is suggested that when true harmonic rhythm is achieved, the period of death, disappearance and obscuration will begin. Once harmony is achieve, the cycle has fulfilled its purpose.
342. It would seem that sattva and right rhythm can be achieved during the process of life-in-form (which is the meaning of the term “Life” as here used), but the achievement does summon the energies which bring termination.
343. Points Emerging in Group Discussion:
1. There is a relation between beauty and death. Often, people about to die reveal a great beauty. Art brought to consummation/perfection must be followed by a type of death.
2. There is scent emitted by dying people. Each person has his/her own fragrance—either a fragrance of perfume and flowers or the stench decay.
3. We cannot avoid a correlation with the fourth ray. How long is a flower in its prime? It was suggested that when a flower withers and dies it gives off its sweetest fragrance.
7. Knowledge of the cycles involves knowledge of number, sound and colour.
344. In these three is contained the secret of all revelation. The new occultism of the twenty-first century must reveal that which is now concealed with respect to number, sound and color.
345. True information on these three is tremendously veiled, and wisely so. So many of the present tables of correspondences are erroneous or fallible. Extremely deep knowledge of mathematics, music and color theory are required to straighten out these erroneous correspondences.
346. We can see the reason for the veils. The power to create and destroy lies with the one who has mastered number, sound and color.
347. The rays of humanity are presently the fourth and fifth. A combination of these rays (rays to be strong during the Aquarian Age) will assist greatly in the necessary mastery.
348. We note that the numbers four and five relate respectively to the initiation of the Arhat and that of the Master, Who presumably have the necessary knowledge.
8. Full knowledge of the mystery of the cycles is the possession only of the perfected adept.
349. Attention was called to the number 55, 66, 77. The number 55 suggests the perfected adept (Sanat = 55); 66 is the goal for the present solar system; 77 for the next.
350. As stated, “All knowledge” is an atmic siddhi (cf. TCF 188), though, interestingly, not the supreme atmic siddhi. There are still two higher.
351. It is not only a question of knowing how long cycles last (which often involves understanding rather intricate planetary, solar and even constellational orbits), but of knowing exactly which sources are actually cycling or orbiting. Some very important sources are invisible and some have no dense planetary body associated with them, but they still have orbits and predictable cycles.
352. The siddhi of “all knowledge” is found upon the third subplane of the third systemic plane or the fifth subplane of the fifth systemic plane (counting from below). In any case the numbers three and five are very important in the life of the “perfected adept”.
353. May we say that adept has learned much of what the Fifth Creative Hierarchy (“Solar Angels”) has to offer, and is highly responsive to the gifts of the “Triads” (the Third Creative Hierarchy)? We realize that a Master has, in some respects, dominated the atmic plane and is thus a Master of five planes, and a Master of the realm of the spiritual triad.
354. Anyway, it is along the third and/or the fifth ray that full knowledge of cycles may be expected to dawn.
III. All souls are identical with the Oversoul.
1. The Logos of the solar system is the Macrocosm. Man is the Microcosm.
355. This is, at least, one definition of “Macrocosm”—the Solar Logos. So much will depend upon the system being discussed, for the Solar Logos is a microcosm perhaps to what we might call a ‘Galactic Logos’, though many ever-larger inclusive Entities are to be found before reaching the level of our galaxy.
356. At least for purposes of terminological consistency, when life within our solar system is considered, the Solar Logos is the Macrocosm and man the microcosm.
357. Again, we see the term “soul” associated with the number three, which is unusual. Perhaps this can be explained by the thought that the number three seems to fall into the second place, because the number one is given to that which remains abstracted and unmanifest.
358. There are no individual souls. This is clearly stated in Rule V for Disciples and Initiates in The Rays and the Initiations (R&I 20), where the group is aware that the “macrocosmic Whole is all there is” and, as a result of perceiving that Whole, is no longer to use the thought, “my soul and thine”
“The macrocosmic Whole is all there is. Let the group perceive that Whole and then no longer use the thought ‘My soul and thine’.”
2. Soul is an aspect of every form of life from a Logos to an atom.
359. It was asked, “Is the soul of an atom its etheric body?” It was suggested that there is a correspondence from man to atom—from cosmic ethers (whereon the true soul of man is to be found) to the systemic ethers (on which the true soul of the atom may be found).
360. An aspect is an inherent fundamental. An attribute is external to an aspect. Aspects are structural and attributes are modes of expression.
361. Three of the seven principles of man may be considered aspectual, and four principles as related to divine attributes. All seven, however, are still principles.
362. We might say that the attributes can be derived from aspects. The lower four can be generated by various combinations of the higher three.
363. This is the “Hylozoistic Theory” which affirms that all lives are conscious—for soul is, inherently, consciousness.
364. Points Emerging in Group Discussion: A question which arose pointed us to the examination the problem of the triads, and other thought and questions followed:
1. How are spiritual triads associated with distinct animal forms; does one triad supervise many animal forms?
2. May a particular monad work through a number of the lower life forms?
3. It was suggested that bacteria are like one individual. A biologist in the group suggested that bacteria of the same strain, for instance, behave like one ‘individual’.
365. In a ‘pyramidal universe’ there are fewer far monads than atoms, and fewer men than animals of all kinds. It would seem that with the in-mineralization, the in-vegetalization, and the in-zoonation of the monad, the one monad hence one triad, would have to be associated evolutionary, with many forms in the lower kingdoms.
3. This relationship between all souls and the Oversoul constitutes the basis for the scientific belief in Brotherhood. Brotherhood is a fact in nature, not an ideal.
366. The term “soul” as here used, applies to “life units”, monads or “jivas”. We are not here speaking strictly of the consciousness aspect most often discussed as focussed on the higher mental plane
367. “Brotherhood” is a monadic relation, and, from a certain perspective, ‘monads—i.e., units of spirit—are souls’.
368. We have to realize that sometimes the Ancient Wisdom has language which is used with relative exactitude, and sometimes different terms can mean the same thing.
369. One of the chief methods of ‘blinding’ is to use the same term for different things or different terms for the same thing. Tracing whether this is being done involves an extensive familiarity with the Teaching, so naturally, many occult blinds will escape us.
370. Humanity’s approach to Brotherhood is often emotional and idealistic. When triadal and monadic consciousness becomes established realities in individuals and groups, Brotherhood will be recognized as factual—directly through experience.
371. Points Arising in Group Discussion:
1. Scientific brotherhood is related to Venus, the ruler of the ‘Age of Brotherhood’ in the last decanate of Aquarius. Solar Angel is our elder brother, ruled by Venus.
2.
3. First reflection of Brotherhood—maybe on the astral plane at the second initiation after Venus has brought soul and buddhi into the astral vehicle.
4. Venus is R2 is its personality; and R2, in its higher monad; second initiation;
5. Law of the Soul induced to Brotherhood—Law of Magnetic Impulse; Law of Group Progress/Law of Elevation—Capricorn, Venus rules Capricorn.
6. Archetype of Brotherhood is our relation with the Solar Angel, and when we succeed we have brotherly relations with our fellows.
4. The Law of Correspondences will explain the details of this relationship. This Law of Correspondences or of Analogy is the interpretive law of the system, and explains God to man.
372. There is a difference between these two laws: The Law of Correspondences is understood to be more exacting that the Law of Analogy. Here the two laws seem to be equated.
373. Analogy and correspondence can provide much apparently missing structural detail, but they also must not be pushed too far or errors (due to an overly concrete approach) will result. Similarities often exist in general but not in particular.
374. The Law of Correspondences and the Law of Analogy is not only the interpretive law of the system, but of the entire universe. Our present range of apprehension is, however, largely theoretical and is limited to the solar system and our local cosmos (at least qualitatively). Quantitatively, astro-physicists have taken us into deep space where analogies can also be applied (without knowing the qualitative nature of that which is being compared).
375. What is interpretation? It is often the expressing of that which is unknown in terms of that which is known, and thereby gaining greater knowledge of the unknown. That which needs to be interpreted always begins as an unknown. It must be defined (in terms of what is known and is similar to it) and, thereby its proper place and meaning found within the context in which it appears to be placed.
376. Points Emerging in Group Discussion in relation to the theme of interpretation.
1. What is interpretation?
i. Casting light on a hidden meaning
ii. Building connections with the larger context.
iii. Moving from known to unknown, whether up or down.
2. The number four is related to linking higher and lower, and to Mercury, the planet of interpretation.
3. The number three relates the abstract mind to the concrete levels of perception, thus presiding over relating the general to the specific and the specific to the general. The three is also related to Mercury (probably its personality ray and major monadic ray).
5. Just as God is the Macrocosm for all the kingdoms in Nature, so man is the Macrocosm for all the sub-human kingdoms.
377. Point five uses the Law of Correspondences or of Analogy to compare God and Man—the first being a macrocosm and the second a microcosm.
378. The mind can be trained to think analogically, and this is good practice for any would-be occultist. Having the fourth ray in the ray structure (or the second) is useful in this regard, for ratios and proportions are ruled by fourth and second rays, but those on all the rays can learn to perceive in this manner. And, after all, we are living in a solar system of the “fourth order” which is a vehicle of expression for a Solar Logos whose principle known ray is the second.
379. Points Emerging in Group Discussion:
1. Man/Mineral = Solar Lives/Man (This is an analogical ratio)
2. The principle of analogy is not only connected with ray four but with ray two.
3. In music the second ray relates to intervals. An interval is created with two are sounded. Music is fundamentally an art on the second ray, and has a reflection in the fourth ray. Overtones are partials (little notes contained or sounding within a fundamental). The vibratory relation of partials to the fundamental note is expressed in a ratio (one number divided by another –such as ⅔ known as the major fifth, or ¾ known as the fourth or subdominant).they are formed by a ratio with two terms.
4. If an interval consists of two notes and is related to the second ray, a chord consists of no less than three notes and is fundamentally related to the third ray and to the triangle. Chords with greater numbers of notes can be related to other geometrical figures.
1. The Mineral Kingdom VII
2. The Vegetable Kingdom VI
3. The Animal Kingdom V
4. The Kingdom of Men IV
5. The Kingdom of Souls III
6. The Kingdom of Planetary Lives II
7. The Kingdom of Solar Lives I (EP I 215)
6. The goal for the evolution of the atom is self-consciousness as exemplified in the human kingdom.
The goal for the evolution of man is group consciousness, as exemplified by a planetary Logos. 2
The goal for the planetary Logos is God consciousness, as exemplified by the solar Logos.
380. It may be that a number of Planetary Logoi become one Solar Logos.
381. We see an example of the pyramidal structure of cosmos, for there are far fewer men than atoms, far fewer Planetary Logoi than men, and far fewer Solar Logoi than Planetary Logoi.
382. The goals-in-consciousness for the various ‘atoms’ are here presented, each level of consciousness being far more inclusive than the next.
383. Much is spoken of the group consciousness towards which the human being strives; a Planetary Logos is considered the exemplification of group consciousness.
384. Each of these levels of consciousness has multiple levels contained within it. They are huge and general categories.
385. Contained within these three sentences is a significant philosophical problem which can be conceived by questions such as the following which suggest the necessity for ‘group ascent’.
1. How can a ‘lesser entity’ literally become a ‘greater entity’ that includes a number of ‘lesser entities’ like itself?
2. When a ‘lesser entity’ becomes the kind of entity which includes it, is that becoming a group process?
3. Does a single atom achieve self-consciousness, or do a number of such atoms achieve self-consciousness together?
386. Points Emerging in Group Discussion:
1. There is no difference between our essential identity and that into which we can be ‘retracted’. In ‘Emanation Theory’ we follow the ‘emanatory tracks’ along which we came into our present depth of material immersion.
2. It was humorously yet truly suggested that “We are matchless and yet we are fire:”
3. Is there ever a RPN (Ring Pass Not) to the sutratma which is the ‘life thread’? No. But there is only a RPN to consciousness.
4. The interiority (the life) of all beings is identical. RPNs separate the outer forms.
7. The solar Logos is the sum-total of all the states of consciousness within the solar system. 3
(3: “We have all got into the habit of viewing the universe as a vast group of isolated bodies having very little connection with each other, while the fact is that the universe is one in its essence and many in its manifestations, descending from a homogeneity on the highest plane to more and more marked heterogeneity as it reaches the lowest planes.”—Some Thoughts on the Gita, p.54)
387. The kind of thought proposed here in “Some Thoughts on the Gita” is essential in solving the problem suggested above.
388. Heterogeneity is not separateness. Strictly mental apprehension leads to the perception of separation where none essentially exists. It must be overcome by uniting buddhi to manas.