Fellowship of Cosmic
Fire
Commentary Semester I
Section XIV
TCF 128-133
S1S14
(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)
[Page
128]
V.
DEATH AND THE ETHERIC BODY
It is
not our purpose to give facts for verification by science, or even to point the
way to the next step onward for scientific investigators; that we may do so is
but incidental and purely secondary.
1.
There
is a broad purpose to the Tibetan’s approach. There are, nonetheless, many
hints which scientific professionals may use to advance their specific
discipline.
What we seek mainly is to give indications of
the development and correspondence of the threefold whole that makes the solar
system what it is—the vehicle through which a great cosmic ENTITY, the solar Logos, manifests
active intelligence with the purpose in view of demonstrating perfectly the
love side of His nature.
2.
Note
that the Solar Logos is a great cosmic ENTITY and is referred to by capitalizing all
letters in the word “ENTITY”. This kind of treatment is often reserved for
greater Entities than He.
3.
To
demonstrate perfectly the will side
of His nature comes in the next solar system. Even in this solar system, there
is the possibility that He will take the fifth cosmic initiation (and almost
certainly the fourth) at either of which the will side will somewhat begin to
demonstrate. He called, after all, a “Lion of Cosmic Will”.
4.
The
fact that He is called “Lion” relate Him directly to the constellation Leo,
which in astrology He is said to “rule”. This rulership must necessarily hide a
deep occult affiliation between Him and the Lord of the Constellation Leo.
5.
In
any case, this second (or fifth) solar system is the system in which love is to
be fully demonstrated. We could say
that a Master of the Wisdom fully
demonstrates the love aspect; thus, on His own level, the Solar Logos, once He
became a Master of Cosmic Wisdom would demonstrate cosmic love fully. The
analogy is useful.
Back of
this design lies a yet more esoteric and ulterior purpose, hid in the Will
Consciousness of the Supreme Being, which perforce will be later demonstrated
when the present objective is attained.
6.
Who
is here meant? The One About Whom Naught May Be Said?
7.
The
Supreme Being informing the entirety of cosmos cannot be meant as it is far too
vast. There are some Beings to whom the consciousness of the Solar Logos is as
the consciousness of a crystal is to man.
“The Chohans of high
degree [Page 1086] know the forty-nine sounds which give the quality of the
consciousness aspect of these great Beings Who are as far removed from the
consciousness of our solar Logos as the consciousness of man is removed from
that of a crystal.” (TCF 1085-1086)
8.
Or
does DK simply mean the will aspect
of the Solar Logos. Then the “Supreme Being” is simply the Solar Logos.
9.
This
is an example of occult blinding, for the term “Supreme Being” can have a
number of meanings in this context.
The dual alternation of objective
manifestation and of subjective obscuration, the periodic out-breathing,
followed by the in-breathing of all that has been carried forward through
evolution embodies in the system one of the basic cosmic vibrations, and the
key-note of that cosmic ENTITY whose body we are.
10.
We
may here be speaking of a Cosmic Logos, but not necessarily.
11.
The
rhythm of this particular ‘Great Breath’ is correlated with a specific cosmic
vibration.
12.
Examine:
maybe DK is referring only to the Solar Logos and His different aspects.
13.
All
beings have their breathing cycle. The in-breathing and out-breathing of our
Solar Logos would account for His periods of pralaya and of manifestation
respectively.
14.
In
this latter case we would be referring to our own Solar God (Who has been
called and “ENTITY” above). This would mean that our Solar Logos has for His
keynote one of the basic cosmic vibrations (presumably, one of several which
are part of a larger cosmic system). Every being has a major ray which is but
one of several rays (probably seven) in a system immediately larger.
15.
The
immediately larger sevenfold system would be the system of the Logos of the
Seven Solar Systems of Which Ours is One.
The
heart beats of the Logos (if it might be so inadequately expressed) are the
source of all cyclic evolution, and hence the importance attached to that
aspect of development called the "heart" or "love aspect,"
and the interest that is awakened by the study of rhythm.
16.
These
ideas are very important demonstrating that cyclic law cannot be understood
without a study of the heart.
17.
In
the heart is the “life”, and it is the life which controls the beginning and
end of all cycles.
18.
“Heart”,
the “love aspect” and “rhythm” are three closely related subjects. We can
therefore see the connection between the second ray of love and the seventh ray
of rhythm. In our system it is the planet Jupiter which, particularly,
expressed these two rays.
19.
A
study of the planet Uranus would be useful in this regard, for He is not only
the God of Cycles’ and the ‘God of Rhythm’ but is very important in
transmitting second ray energy from our ‘local’ “Cosmic Christ”—the Logos of
the Sun Sirius.
20.
Cycles
are like heart-beats. Each heart-beat is a kind of cycle.
21.
Love
is also cyclic—attracting and repelling.
22.
There
is much to be learned about the first and second rays through a study of the
interaction of the cycles of the breath and of the heart. The cycles of appetite
(which we notice through the onset of hunger) relate more to the third ray.
This is true, not only cosmically and
macrocosmically, but likewise in the study of the human unit.
23.
What
is the distinction between the terms “cosmically” and “macrocosmically”? It
seems that the term “cosmically” refers to a larger ring-pass-not.
Underlying all the physical sense attached to
rhythm, vibration, cycles and heart-beat, lie their subjective analogies—love,
feeling, emotion, desire, harmony, synthesis and ordered sequence,—and back of
these analogies lies the source of all, the identity of that Supreme Being Who
thus expresses Himself.
24.
Let
us tabulated the externalities:
a. Rhythm
b. Vibration
c. Cycles
d. Heart-beat
25.
Let
us tabulate the subjective analogies to the externalities:
a. Love
b. Feeling
c. Emotion
d. Desire,
e. Harmony
f.
Synthesis
g. Ordered sequence
26.
The
rays evident in the internalities are one, two, four, six seven. Three and five
seem to be missing.
27.
We
are seeking to understand subjective analogies. Physical rhythms, vibrations,
cycles and heart beats are not their own cause, but originate from analogous
subjective patterns.
28.
The Solar
Logos appears behind all these externalities. It would seem that we may have
here the meaning of the term “Supreme Being”. In this context, it seems to be
the Solar Logos.
Therefore,
the study of pralaya,
or the withdrawal of the life from out of the etheric vehicle will be the same
[Page 129] whether one studies the withdrawal of the human etheric double, the
withdrawal of the planetary etheric double, or the withdrawal of the etheric
double of the solar system. The effect
is the same and the consequences similar.
29.
We
note that pralaya is particular related (in this context) to withdrawal of life
from the etheric vehicle.
30.
But
for pralaya to be more complete, the withdrawal would have to continue—from out
the astral and mental bodies.
31.
The
true ‘rest’ in the causal body results after every human pralaya. May not the
same be the case for the greater Logoi—Planetary and Solar?
32.
We
are speaking of what is normally called “death”, but we are doing so with
respect to “atoms” greater than the human. There will also be a similar death
pertaining to the atom of substance.
What is
the result of this withdrawal, or rather what causes that something which we
call death or pralaya? As we are strictly pursuing the text-book
style in this treatise, we will continue our methods of tabulation.
33.
Death
and pralaya are equivalent terms, but pralaya is the more philosophical term
and suggests the ongoingness of cyclic life.
34.
The
“text-book style” cannot be undervalued. The Tibetan is capable of presenting
His works in many styles. A Treatise on
Cosmic Fire is presented in a concertedly academic manner. Nevertheless,
this type of presentation still has a great draw upon the intuition.
The withdrawal of the etheric
double of a man, a planet, and a system is brought about by the following
causes:
a. The cessation of desire. This should be the result of all
evolutionary process.
35.
This
is an amazing thought—that the “cessation of desire” should be the result of
all evolutionary process. We might say that if evolution are accomplished its
goals, nothing remains to desire, for desire is the indicator of the longing
for accomplishment.
True death, under the law, is brought about
by the attainment of the objective, and hence by the cessation of aspiration.
36.
With
every attainment of intended objective, the cessation of aspiration supervenes.
Aspiration (or high desire) is a reaching for that which has not yet been
achieved.
This, as the perfected cycle draws to its
close, will be true of the individual human being, of the Heavenly Man, and of
the Logos Himself.
37.
In
the attempt to understand this, we have to understand the relation between
desire and will.
38.
Desire
is that energy or force which magnetizes that or is magnetized by that which
will produce completion. Will is the expression of force which arises out of
the realization of completion or wholeness (though relative).
39.
Desire
is based upon the number two and will, upon the number one.
40.
The
entire method of the Buddha (since He taught the cessation of desire) was
intended to lead to a liberating “death” or “pralaya”.
b. By the slowing down and gradual cessation
of the cyclic rhythm, the adequate vibration is achieved, and the work
accomplished.
41.
It is
difficult to know whether the “slowing down and gradual cessation of the cyclic
rhythm” is the means by which the adequate vibration is achieved, or whether,
when the adequate vibration is achieved, there is a slowing down and gradual
cessation of cyclic rhythm, for cyclic rhythms exist for the purpose of gradual
achievement.
42.
This
“slowing down” may also simply indicate that the mechanism of desire for that
particular incarnational cycle has spent its strength and that the movement
towards fulfillment is waning for a period. In other words, desire may remain,
but the physical-cyclic means to accomplish that desire is temporarily
impotent. It will be renewed at the next cycle and the unfulfilled desire will
have more rapid and vital rhythms at its disposal to achieve its objective.
When the vibration or note is perfectly felt
or sounded it causes (at the point of synthesis with other vibrations) the
utter shattering of the forms.
43.
Perfection
precedes destruction. Harmonization evokes the death response.
44.
As
one ages one can feel this gradual cessation of cyclic rhythm.. Perhaps the
“adequate vibration” slated for a particular life cycle has been achieved.
45.
It is
interesting to consider that a supreme harmonization shatters; one usually
thinks of dissonance as that which shatters.
46.
When
“cyclic rhythm” ceases, one “goes no more out”. Hence, one incarnates no more.
47.
The
cessation of desire and the cessation of cyclic rhythm are definitely related.
Motion
is characterised, as we know, by three qualities:
1.
Inertia, [Tamas]
2.
Mobility, [Rajas]
3.
Rhythm. [Sattva]
48.
All
the above are “modes of motion”.
49.
We
have to define “inertia” carefully. It is not simply the lack of movement (or
the opposite of movement), but the tendency of a body to resist a change in its
characteristic state—whether that state is the state of motion or the state of
rest.
50.
In
fact we realize, that throughout the entirety of cosmos, there is no such thing
as stasis—as motionlessness. Existence, per se, is motion. Pure Being, however,
is motionlessness, as there is no-thing to move relative to another thing. In
complete homogeneity there can be no motion.
These
three are experienced in just the above sequence and presuppose a period of
slow activity, succeeded by one of extreme movement. This middle period produces incidentally (as
the true note and rate is sought) cycles of chaos, of experiment, of experience
and of comprehension.
51.
The
sequence is invariable and applies to the developmental process of all entities.
52.
Undeveloped
man is in the stage of inertia (tamas); developing man typifies the stage of
mobility (rajas); highly development men (such as true initiates and Masters)
typify the stage of rhythm (sattva)
53.
“True
note” and “rate” relates to sattva and the soul.
54.
Let
us tabulate the characteristics of the rajasic state:
a. Cycles of chaos
b. Cycles of experiment
c. Cycles of experience
d. Cycles of comprehension
55.
In
what stage of mobility do we now find ourselves? Surely we have overcome, for
the most part, tamas, even though the major sin of initiates is sloth!
56.
Are
we plunged into the midst of rajas? Do moments of sattva supervene? Or is
sattva our habitual state?
57.
This
sounds very much like life upon the rather later stages of the Mutable Cross.
58.
Perhaps
the cycles of relative chaos through which we pass are cycles of considerable
learning?
59.
Where
does “Chaos Theory” fit into the progression of the three gunas?
60.
Where
is our planetary process, as a whole, on the continuum of tamas, rajas and
sattva?
Following
on these two degrees of motion (which are characteristic of the atom, Man, of
the Heavenly Man [Page 130] or group, and of the Logos or the Totality) comes a
period of rhythm and of stabilisation wherein the point of balance is achieved.
61.
Tamas
and rajas are called “two degrees of motion”.
62.
We
note that these two degrees of motion characterize at one time or another all
the wholes of which we are normally aware.
63.
We
must necessarily find the quality of Libra related to rhythm/sattva, since
Libra is the sign of equilibrium.
By the force of balancing the pairs of
opposites, and thus producing equilibrium, pralaya is the inevitable sequence.
64.
We
now add the production of equilibrium
to the causes which produce death.
a. The cessation of desire
b. The slowing down and cessation of cyclic
activity
c. The balancing of the pairs of opposites
leading to equilibrium
65.
From
a certain perspective, normal life processes predicate a loss of equilibrium.
Final equilibrium leads to stasis and withdrawal.
66.
Libra
and Pisces are the signs of the Christ. In both of them Venus (a planet of the
Christ is strong), and both of them, in a way, are signs of withdrawal.
67.
It is
not customary to think of Libra as a sign of death, but indeed it produces the
equilibrium which allows the withdrawal from form. Desire (Mars) ceases in
Libra (for the advanced man), for Mars is in detriment in Libra.
68.
The
final withdrawal into Shamballa (symbolized by the major head center) is ruled
by Libra. The Aries/Libra polarity, related as it is to the Great Bear (which
relates to the seven head centers and thus to samadhi) is involved with the
withdrawal process. At earlier stages of evolution this polarity is related to
the plunge into form and into duality.
69.
There
is an important lesson for discipleship in all this: we often hear that we must
balance the pairs of opposites on the astral plane, somewhere around the second
initiation. We can say that Libra would be important in this process and that
once the balance was achieved, there would be liberation from the astral plane
into the mental. Without this balancing there is no liberation.
70.
We
can take the analogy to higher levels. Libra rules the spiritual triad. Once
there is an equilibrating of the three energies of the triad, a release into
the monad becomes possible.
71.
When
through the blending of the fires of matter, mind and spirit, a balance is
reached, liberation from the form is also achieved.
72.
In
all these cases, equilibrium within the three leads to the One. This principal
could be related to Rule VIII for Disciples and Initiates, where the movement
from the seven to the “Three” to the “ONE” is discussed.
c. By the severing of the physical from the
subtler body on the inner planes, through the shattering of the web. This has a threefold effect:
73.
We
have been speaking of the causes for the withdrawal of the life from the
etheric body of man (and later from his other bodies).
a. The cessation of desire
b. The slowing down and gradual cessation of
cyclic rhythm
c. The balancing of the pairs of opposites
leading to equilibrium
d. And now the severing of the physical from
the subtler body through the “shattering of the web”
74.
It is
interesting that we do not speak of the severing of the subtler body from the
physical which would seem equally legitimate.
75.
This
severing through shattering has a threefold effect as listed below:
First. The life that had animated the physical form
(both dense and etheric) and which had its starting point in the permanent atom
and from thence "pervaded the moving and the unmoving" (in God, the
Heavenly Man, and the human being, as well as in the atom of matter) is withdrawn entirely within the
atom upon the plane of
abstraction. This "plane of abstraction" is a different
one for the entities involved:
76.
This
is an important hint. We want to watch closely the definition of the “plane of
abstraction” for the various entities studied.
77.
We
note that “life” is withdrawn “within” the atom.
78.
What,
we may ask, are “the moving and the unmoving”? Certainly on the systemic
physical plane all is in motion. That which is “unmoving” can be considered to
be pure being, and in a way, “life” is pervasive throughout pure being. It
certainly substands all that is in motion. There is, nonetheless, something
enigmatical about the use of this phrase, “pervaded the moving and unmoving” in
this context.
79.
Not
only are the planes of abstraction different for each of the four kinds of
entities involved, but the correspondences between one abstraction process to
the next are not easily correlated in detail.
a. For
the physical permanent atom, it is the atomic level.
80.
The
life of the atom of substance is abstracted from the six lower subplanes of the
systemic physical plane (three densely physical and three etheric). We see in
this an analogy to the process of the Solar Logos.
b. For
man, it is the causal vehicle.
81.
Interestingly,
the causal vehicle is here inferred to be as an atom.
82.
In
this withdrawal, man is abstracted from the eighteen lower subplanes of the
systemic physical plane.
c. For
the Heavenly Man, it is the second plane of monadic life, His habitat.
83.
The
life of the Heavenly Man or Planetary Logos is abstracted from the five lower systemic
planes, which are five lower subplanes of the cosmic physical plane.
84.
When
the Heavenly Man relinquishes His involvement with form at the severing or shattering
He repairs to the monadic level. This, for reasons which will be suggested,
seems a relatively low plane of abstraction for such an entity.
d. For
the Logos, it is the plane of Adi.
85.
The
life of the Logos (sometimes called “God”) is abstracted from the six lower
systemic planes, which are subplanes of the cosmic physical plane.
86.
Again,
there is reason to think of this plane of abstraction as a relatively low one
for the Solar Logos, especially if it is compared with the planet of
abstraction for man.
All
these mark the points for the disappearance of the unit into pralaya. We need here to remember that it is always
pralaya when viewed from below.
87.
“Pralaya”
is a term relative to the vision of those ‘below’ who witness the apparent
disappearance of that which is abstracted.
88.
Gaining
the right perspective on pralaya is important.
89.
The
various planes we have been discussing: the atomic physical plane; the higher
mental plane; the monadic plane; the adic plane; are all considered pralayic
planes or planes on which the ‘disappearing’ unit of life eventually refocuses
while in an abstracted state.
From the higher vision, that sees the subtler
continuously overshadowing the dense when not in objective manifestation, pralaya is simply subjectivity, and is
not that "which is not," but simply that which is esoteric.
90.
This
is an important distinction. Pralaya is not negation and true disappearance,
but subjectivity.
91.
That
which is esoteric is defined as subjective. These two terms must be remembered
in relation to each other.
92.
The
subtle world is not truly the subjective. Astral and mental states are
considered subtle but objective.
93.
For
the world at large, however, that which is esoteric is as if it were not—i.e.,
as if it were negated. Let us think even of our own lives; of how many cosmic
factors are we totally unaware—as if they were not?
Second. The etheric double
of a man, a planetary Logos, and a solar Logos, being shattered, becomes nonpolarised as regards its indweller,
and permits therefore of escape.
94.
We
are still dealing with the three effects of the severing and shattering.
95.
This
is an important statement in relation to bio-electricity.
96.
Polarization
and its inevitable inter-polar magnetism, binds and prevents escape.
97.
It
seems that the shattering of the etheric double is the cause of its becoming
non-polarized. It become then, neutral to its indweller—neither attractive nor
repulsive.
98.
Sattva
is neutral and non-polarized. In the periodical table, Inert gases are examples
of non-polarized, hence, sattvic elements. Perhaps, in the context of the
periodic table they exist in a state analogous to hermaphroditism. Their
‘attractive encounters’ would occur within themselves.
99.
In
human evolution, the sattvic stage is achieved at the fourth initiation when
the personality vehicles are composed entirely of atomic matter. There is
therefore no desire to return to incarnation and nor need to do so (except
under the impetus of the Will-to-Save. In this very practical instance, sattva represents
equilibrium, harmony and therefore release (from incarnation) through
non-desire. Mars (the planet which, through desire and attachment initiates
return) is in detriment in Libra, one of the most sattvic of signs (during the
later stages of evolution)
100.
If we
want to ‘escape’ we must end desire and thus be non-polarized.
101.
We
are to achieve a divine neutrality which is pure and releasing love.
102.
Inert
gases and the Hermaphrodite
It is (to word it otherwise) no longer a
source of attraction, nor a focal magnetic point. It becomes non-magnetic, and the great Law of
Attraction ceases to [Page 131] control it;
103.
Thus
vehicles of expression (such as personality vehicles) can be affected by the
Law of Attraction or not.
104.
The
supervening of the non-magnetic state of the etheric body coincides, it would
seem, with the Ego’s loss of interest in the form (as discussed below).
105.
This
non-polar condition of the etheric vehicle can be seen at the time of the
fourth initiation and on the verge of liberation. Can we say that it coincides
with the cessation o the will-to-live in form (especially incarnated human
form?)
hence disintegration is the ensuing condition
of the form.
106.
Because
the indweller escapes and no longer promotes the coherency of the vehicle which
it indwelt.
107.
Without
the binding power of ‘poles-in-attraction’ the form will not cohere.
The Ego [probably
means soul in this case] ceases to be attracted by its form on the
physical plane, and, proceeding to inbreathe, withdraws its life from out of
the sheath.
108.
The
Ego itself experiences a cessation of desire. Death results from a temporary
‘loss of interest’.
109.
We
know from our own experience that when we seek to interested in our various
projects and undertakings, they die, or, at least, we ‘die to them’.
The cycle draws to a close, the experiment
has been made, the objective (a relative one from life to life and from
incarnation to incarnation) has been achieved, and there remains nothing more to desire; the Ego, or the thinking
entity, loses interest therefore in the form, and turns his attention inward. [this amounts to death]
110.
Manifestation
arises because of desire. This is interesting in terms of the fifth
unmanifested Creative Hierarchy, or the eighth from below. It is ruled by
111.
Interesting—this
loss of interest! We see how a loss of interest or attentiveness (when
considering the magical process) leads to disintegration.
112.
What
is here being said of the Ego and its form can be said of the human creator and
his thoughtforms.
113.
For
the sake of the service to be done, may be comport ourselves in such a way that
the Solar Angel (or we as soul) do not prematurely ‘lose interest’ in our outer
expression, the personality!
His polarisation changes, and the physical is
eventually dropped. [“Let go!” is the ancient formula.]
114.
The
drama of death is controlled by the great Law of Attraction (and Repulsion).
115.
This
statement is easily made and seems easy of apprehension, but what, really, is a
change in polarization with respect to the life of the Ego.
116.
The
change in polarization occurs along with a loss of interest in the lower form.
117.
The
role of desire in inciting and sustaining all manifestation is clear.
118.
Perhaps
polarization is ultimately (and in terms of consciousness) based upon
‘concentration on other’ or ‘concentration on self’.
119.
In
this case interest in or concentration upon a superior is a negative
polarization; interest in or concentration upon an inferior (as the Ego’s
relationship to its personality) is a positive polarization; concentration upon
oneself is a neutral polarization, the non-polarized condition.
The
planetary Logos likewise in His greater cycle (the synthesis or the aggregate
of the tiny cycles of the cells of His body) pursues the same course; He ceases
to be attracted downward or outward, and turns His gaze within;
120.
From
one perspective we can view this dynamic as sponsored by Mars (“downward and
outward”) and Venus (the turning of the gaze within).
121.
The
motions being considered are centrifugal and centripetal.
122.
Where
the eye turns, energy follows. When the eye is averted, energy is withdrawn.
123.
It
would be productive to ponder on the nature of the Planetary Logos as “the
synthesis or aggregate of the tiny cycles of the cells of His body”. His cycles
are the sum of lesser cycles.
He gathers inward the aggregate of the smaller
lives within His body, the planet, and severs connection. Outer attraction ceases and all gravitates towards the centre
instead of scattering to the periphery of His body.
124.
It is
the lives that are gravitating to the
center.
125.
‘Where’
do these ingathered lives ‘go’?
126.
May
we say that it is the spirit aspect
of the smaller lives which is ingathered?
127.
We
may be speaking about the absorption of fire-by-friction into solar fire, and
of solar fire into electric fire—at least this would be the case at any final
pralaya.
128.
For
interim pralayas, the absorption of fire-by-friction into solar fire would be
sufficient.
129.
We
see that in this instance the severing of connection is coming from the greater
life. Above we (p. 130) we speak of the “severing of the physical from the
subtler body”, as if the lower body were the agent of severing.
130.
The
Planetary Logos ceases His ‘outgoing’. He no longer sustains lives on the
periphery of His body. Because He has withdrawn, the lives that were sustained
by Him follow Him—inward.
In the
system, the same process is followed by the solar Logos; from His high place of
abstraction, He ceases to be attracted
by His body of manifestation. He
withdraws His interest and the two pairs of opposites, the spirit and the
matter of the vehicle, dissociate.
131.
Contrast
Aries/Mars with Libra/Venus for beginnings and endings, for the impulse to
involve and the impulse to release (through the ending of desire)
132.
We
notice that we are speaking of the dynamics of spirit and matter. Soul, per se,
is not mentioned in this dynamic.
133.
If we
follow the analogy carefully, we will see that the logoic plane is only one ‘place’
of abstraction for the Solar Logos. His own causal vehicle must be the place of abstraction for Him, just as the casual
vehicle of the Planetary Logos is a place of abstraction for that great entity.
134.
To
think of the higher parts of the cosmic mental plane as the focus of abstraction
for the Planetary Logos and Solar Logos seems a more fitting analogy to the
process of human abstraction.
135.
We
note that death of abstraction occurs when the inner life ceases to be
attracted to its outer expression.
136.
The
true yogi is, in life, constantly involved in the processes of abstraction and
has, it would seem no real attraction to his body of manifestation, which is
simply considered instrumentally.
With this dissociation the solar system, that "Son of
Necessity," or of desire, ceases to be, and passes out of objective
existence.
137.
In
this context, necessity and desire seem to be equated.
138.
Once
desire is activated, the process of manifestation that follows is
necessitous—i.e., it follows by law.
139.
“Dissociation”
is a word which has been used by certain theorists to describe the Integration
Formula for those upon the sixth ray.
140.
We
might consider the first ray as the ‘Ray of Dissociation’.
141.
We
remind ourselves that, while the solar system passes out of “objective”
existence, it does not pass out of “subjective” existence.
142.
This
is all another way of saying that the ‘dead’ are very much with us! “Out of
sight” may mean “out of mind”, but it does not mean “out of existence”.
Third. This leads finally, to the scattering of the
atoms of the etheric body into their primordial condition.
143.
What
is this “primordial condition”? It would seem that we are discussing what in
Rule IV for Disciples and Initiates has been called a “return to the reservoir
of life”.
The subjective life, the synthesis of will and love taking active form, is withdrawn.
144.
Note
this definition of the “subjective life”—“the synthesis of will and love”. In
our solar system we are learning that our subjective nature is not form;
neither is it only will or only love, but a synthesis of the two.
145.
The
monad is sometimes called atma-buddhi, or will and love.
The partnership is dissolved.
146.
Note
the potential involvement of the sign of partnerships, Libra.
The form then breaks up; the magnetism that
has held it in coherent shape is no longer present, and dissipation is
complete. Matter persists, but the form no longer persists.
147.
Libra
indicates the partnership between spirit and matter. Aries and Mars are
involved in inaugurating this process.
“In Aries we have the
duality which is attached to the bringing together of spirit and matter in the
great creative activity of manifestation at the beginning of the evolutionary
cycle.” (EA II5)
148.
We
note again the distinction between matter and form—a distinction easy to
overlook if we are too casual. Matter, per se, is shapeless; form has shape.
However, it could be said that the tiny units of matter have ‘shape’. Shape is
created through relationship.
149.
The
presence of the life within the form is the presence of magnetism. Withdraw the
life, withdraw the magnetism.
The
work of the second Logos ends, and the divine [Page 132] incarnation of the Son
is concluded.
150.
The
Son is equivalent to the Second Logos. It is the ‘Logos of Relationship’ and
its magnetism creates the ‘shape’ characteristic of form and the coherence of
that shape.
But the faculty
or inherent quality of matter also persists, and at the end of each
period of manifestation, matter (though distributed again into its primal form [i.e., the “reservoir of life”]) is active
intelligent matter plus the gain of objectivity, and the increased radiatory
and latent activity which it has gained through experience.
151.
What
is the main purpose of being in a form? Shall we call it ‘the gain of quality’?
152.
Let
us focus on the meaning of this “gain of objectivity”. Does this mean that gain
which has come through “objectivity”—i.e., through being molded or aggregated
into objects, into forms?
153.
The
increase in radiatory and latent activity is easy to understand. Radiatory
activity relates to pranic emanation; latent activity to the fire of dense
matter itself. Note however, that even “latent activity” is increased, showing
that it, too, has the possibility of evolving.
154.
All
changes are changes of vibration and changes of relationship or configuration.
The fact that matter is aggregated into objective form contributes to a change
with respect to its “inherent quality”. Matter, in short, is reconfigured and
its internal relationships are altered to a configuration more in line with the
patterns of the inner life which has magnetized it.
Let us illustrate: The matter of the solar system, when
undifferentiated, was active intelligent matter, and that is all that can be
predicated of it.
155.
Though
we could enter into the vibratory nature of that activity. Matter is intelligent
because it is selective and acts according to its inherent tendencies (which is
desire on the lowest material level).
156.
What
does DK mean here by “matter…when undifferentiated”? Does He mean that all such
matter is homogenous—of similar constitution? Is He not allowing for the many
varieties of matter created by the differentiating Fire of Fohat?
This active intelligent matter was matter
qualified by an earlier experience, and coloured by an earlier incarnation.
157.
That
“earlier experience” occurred in the first solar system, which was both
intelligent and materially inclined. We are speaking of an “earlier
incarnation” of our Solar Logos.
Now this
matter is in form, the solar system is not in pralaya but in objectivity,
158.
For
matter to be “in form” means that its inherent quality is being subjected to
re-patterning. The magnetism of the indwelling life in reconfiguring the
internal structural relationships within matter.
159.
This
“gain in objectivity” might also be called ‘gain through objectivity’.
—his
objectivity having in view the addition of another quality to the logoic
content, that of love and wisdom.
160.
Matter
subjected to love and wisdom would necessarily be re-configured and
re-patterned. It would not longer be strictly matter conditioned by the
magnetism of the first solar system.
Therefore at the next solar pralaya, at the
close of the one hundred years of Brahma,
161.
Apparently,
each solar system will always last a hundred years of Brahma, but the absolute
duration of an occult century may (perhaps) vary.
162.
It
may be that time is very relative and that occult centuries cannot be equated
with each other according to an unvarying standard. In any case, we are in no
position to measure such things.
163.
We
are told, at least, that our solar system is to last “one hundred years of
Brahma”.
164.
On
can question whether, if our Solar Life were participating in different ‘Solar
Yugas’ whether the duration of a solar system would be two hundred, three
hundred or four hundred years to correspond with the relative duration of the
various yugas, as is hypothesized in the case of man (who once, we are told,
lived to be much older than now).
the matter of the solar system will be
coloured by active intelligence, and by active love. This means literally that the aggregate of
solar atomic matter will eventually vibrate to another key than it did at the first dawn of
manifestation.
165.
A
change in quality signals a change in vibration. If we really wish to describe
the nature of quality we can use musical terms such as “key”, which simply
means a sustained focusing at a particular vibratory frequency.
166.
We
are speaking in the language of vibration, sound and color. Notice that when
speaking of the impartation of quality, the term “coloured” is utilized.
167.
We
are discussing the endowment of lesser lives by greater lives.
168.
We
are being told that the faculty or inherent quality of matter persists even
when matter is dispersed to the “reservoir of life”, its primal source.
169.
In an
evolving cosmos, every unit is gaining from every other unit—IF the “Design at
the Beginning” is followed.
We can
work this out in connection with the planetary Logos and the human unit, for
the analogy holds good.
170.
As
human beings, our elemental constituents are returned to the reservoir of life
(thence to be re-gathered at the next incarnation) but they have been coloured
by the preceding incarnation.
171.
The
re-gathering of previously aggregated units is one of the mysteries of the
incarnational process. It does seem to occur—certainly in relation to the astral
and mental elementals. It would be more difficult to conceive how this
re-gathering could apply to the constituents of the physical elemental.
We have a correspondence on a tiny scale in the fact that each human life
period sees a man taking a more evolved physical body of a greater
responsiveness, tuned to a higher key, of more adequate refinement, and vibrating to a different
measure. In these three thoughts
lies much information, if they are carefully studied and logically extended.
172.
“Greater
responsiveness” a “higher key” and “more adequate refinement” are parallel
ideas.
173.
Looking
backwards incarnationally may stimulate understanding of our present
circumstances, but cannot be a very pleasant task. Probably, as we are, we are
as ‘good’ as we have ever been (as human beings).
174.
There
are, however, those who suffer great karmic liabilities and possess bodies
which, apparently, are not tuned to a higher key. But we cannot allow ourselves
to be deceived by appearances. In such cases we do not know whether the inner vehicles of such handicapped
people have not been tuned to a higher key.
175.
Nevertheless,
there do seem to be instance of devolution caused by life tendency or by a
temporary karmic condition. Those who pursue the left-hand path are involved in
a long term devolution which cannot lead to greater refinement. Perhaps the
real or imagined form of demons gives us an idea of what can happen through a
dedicated will to re-immerse in matter.
176.
We
also have the case of Down’s Syndrome—psychologically, a mysterious condition.
The inner life may not be expressed through the outer form, either because of
deliberate sacrifice (for the sake of others) or for karmic reasons.
d. By the transmutation of the violet into the blue. This we cannot enlarge on. We simply make the statement, and leave its
working out to those students whose karma permits and whose intuition suffices.
177.
We
are still tabulating in relation to the sentence: “The withdrawal of the
etheric double of a man, a planet, and a system is brought about by the
following causes:”
178.
The
movement from violet into blue is in the direction of abstraction and reflects
a sixth ray mystical technique). Violet represents the physical sphere and
blue, the astral. Clues in relation to this idea are found in Esoteric Healing and in Letters on Occult Meditation.
179.
If we
think about the other direction—the movement from ‘blue to violet’—we are
moving in the direction of manifestation. It is an occult rather than mystical
movement, a movement characterized by the seventh ray. It takes us into matter.
180.
It is
interesting to note that blue has ‘less red’ in it – so the dissipation of ‘red
desire’ is also indicated in a movement from violet to blue. Red is also the
color of the first ray, of which the seventh ray is a more concrete reflection.
The blue rays (ray six and two) do not ‘contain’ much of the first ray as does
the seventh or violet ray. Violet has a ‘violence’
about it, a purpose, a desire to manifest from the highest to lowest. We have here the idea of spirit ‘vio-lating’ matter to
impress itself in the lower worlds.
181.
When
dealing with violet and blue we are dealing with exteriority and interiority
respectively. Blue is the color of the inner quality of the two great Logoi in
Whom we live and move and have our being (the Earth Logos and the Solar Logos).
To enter into the blue means to enter more deeply into their subjective life,
departing from their objective life.
182.
We
are moving towards the soul which is archetypally blue.
183.
Do
the violet devas come from the Moon Chain? They are certainly devas of the
ethers and, thus, related closely to form.
184.
Bruises
turn to violet. Also, a bruise one becomes black and blue.
185.
In
our solar system, at least, blue is a more interior, subjective color.
e. By the withdrawal of the life, the form
should gradually dissipate. The
reflex action here is interesting to note, for the greater
Builders and Devas who are the [Page 133] active agents during
manifestation, and who hold the form in coherent shape, transmuting,
applying and circulating the pranic emanations, likewise lose their attraction
to the matter of the form, and turn their attention elsewhere.
186.
This
section is important for defining one of the roles of the “greater Builders and
Devas”. They are the “active agents during manifestation and…hold the forming
coherent shape”. They also transmute, apply and circulate pranic emanations.
187.
What
is discussed in this section is equivalent to a dissociation between greater
and lesser devic lives.
188.
Elemental
lives are held in coherent shape by these greater Builders and Devas.
189.
The
disintegration of the form is all part of the devic loss of attention; both the Solar Angel and the greater building
Devas lose interest and withdraw attention.
190.
In
studying the death process (the process of pralaya) we are noting changes in
polarization and changes in attraction or interest. Death ensues because of a
loss of attractive coherency between various cooperating entities. They
temporarily ‘lose interest’ in each other; they lose the desire to be
associated (because, for the moment, there is nothing to gain by this
association).
191.
The
“song has been sung”
On the path of out-breathing (whether human,
planetary or logoic) these building devas (on the same Ray as the unit desiring manifestation, or on
a complementary Ray) are attracted by his will and desire, and perform
their office of construction.
192.
This
is a very important piece of information. The Ray of the building devas (being
the same or complimentary to that of the man) is to be noted.
193.
The
building devas are attracted by the will or desire of the man—for
manifestation.
194.
It
would be important for us to determine the evolutionary level of these devic
builders.
195.
When
dealing with the same of complimentary rays, the following equations should be
noted.
196.
2 x 1
= 2 (Thus the first and second rays are related. Can they be called
complementary?)
197.
2 x 2
= 4 (Thus the second and fourth rays are related. They are complementary.)
198.
2 x 3
= 6 (Thus the third and sixth rays are related. Can they be called
complementary?)
199.
Ray 2 = Indigo; R 5 = Indigo esoterically. Rays two and five are related, but can
they be called complementary. In terms of color, the relationship is definite.
200.
Usually
rays 1-3-5-7 are considered complementary as are
201.
Is
the identicality or complementarity of the “Ray” here discussed to be
considered the soul ray or the monadic ray?
202.
The
identicality or complementarity of the Ray in question pertains, it would seem,
to one of the higher rays and not the lower ones.
203.
If,
for instance, one is on the second ray in his soul nature, one perspective on
the matter would have the cooperating building devas correlating with that ray (a higher ray), but capable of
building a mind, an emotional vehicle or etheric-physical body of any ray quality. It is the higher ray
which would have to be identical or complementary in the case of the devas
cooperating with the man, and not the lower rays.
204.
Contrarily,
we might ask if the different building devas cooperating with the man would
have ray qualities correlating to the ray of the particular lower vehicle to be
built.
205.
The
consensus in class was that Master DK is talking about a main ray (soul ray, or
at some stage of evolution, monadic) rather than the ray of the lower bodies.
206.
The
whole matter can be resolved by concentrating on the words, “the same Ray as
the unit desiring manifestation”. We are speaking of only one ray, and not of
all the secondary rays related to the personality vehicles which will be used
by that unit.
On the path of in-breathing (whether human,
planetary or logoic) they are no longer attracted, and the form begins to
dissipate.
207.
The
building devas are subject to fluctuations in “interest” just as is the Solar
Angel or Ego.
208.
We
see that the creation or dissipation of form is very much governed by the Law
of Attractions (and Repulsion).
209.
Much
depends upon whether the building devas are attracted or not.
210.
A
general principle that might be extracted from the foregoing discussion is that
interest is cyclic.
They withdraw their interest and the forces
(likewise entities) who are the agents of destruction, carry on their necessary
work of breaking up the form;
211.
We
are discussing different types of entities involved in the death process, or in
the induction of pralaya.
they scatter it—as it is occultly expressed—to
"The four winds of
Heaven," or to the regions of the four breaths,—a fourfold separation and
distribution.
212.
We
may be learning something about the occult placement of the various “reservoirs
of life”
A hint is here given for careful
consideration.
213.
Various
thoughts, questions and speculations came to the group mind during discussion.
214.
The
wind is the spirit. Nicodemus was
undergoing the third initiation, and was told, by the Christ, in effect that
those who are born of the spirit are like the wind which “bloweth where it
listeth”; no man knows of their comings or goings.
215.
Wind
can be considered as a breath or energy current. We are to penetrate the
symbolism.
216.
Ray
one is the ray of dispersion or
scattering. Destructive entities are on ray one.
217.
In
the several ‘fours’ mentioned in this section, there are hints about the
magical process which is essentially the process of creation and destruction,
of formation and dissolution. This process has much to do with the number four considered as a number of
manifestation.
218.
It
is important to note that there are devas on different rays.
219.
Here
we are contrasting building devas with devas of destruction.
220.
The
“four winds of Heaven” are actually “four breaths”. Each of the four reservoirs
for matter is ruled over by one of the Four Breaths (considering these breaths
as great devic entities).
221.
It
would seem that the Guardians of the four directions (North, East, South, West)
are to be considered Four Breaths. When they respond to invocation, perhaps
they breathe.
222.
Which
four are these four?
223.
Are
the “four winds of Heaven” Shamballic Beings? Or lower?
224.
Let
us attend to the analogy of the four elements to the fourfoldness of Shamballa.
225.
The
“Four Directions” are vibratory domains presided over by different devic
entities.
226.
The
“Four winds” are from Heaven. In
which traditions are Guardians actually called “Four Winds”? In the East? Among
the Native Americans and other indigenous peoples?
227.
Maybe
the Solar Angel supervises the building devas.
228.
The
eighteen lower subplanes can be separated into four—physical, etheric, astral
and lower mental. Elemental life is, it seems separated out and distributed in
relation to eighteen subplanes.
229.
Then,
when the time is correct, the separated and distributed elements are breathed-in
again.
230.
There
are analogies existing between four divisions of the lower eighteen subplanes
and the four cosmic ethers: logoic/lower mind; monadic/astral; atmic/etheric;
buddhic/dense physical.
231.
The
direction of the South can be related to Master R, the Mahachohan on the third
ray; the East is reserved for the Teacher to come and is related to the second
ray, the light; the West holds a relation to the Christ, the Redeemer of
matter, Varuna; the North is traditionally for the elders, guarding the human
race; sometimes the North is related to humanity as a whole and, especially, to
what it will become under the cultivation of the Masters.
232.
From
another perspective, Atma can be considered the East, Buddhi the West, Manas the
South and North is the Monad (or by reflection, humanity, fourfold, just as
Shamballa is fourfold.)
233.
Speculation
arose concerning the assignment of the Archangels:
234.
From
one perspective, Michael is related to Libra and Saturn.
235.
If
we consider the Archangels in relation to the Fixed Signs (as they often are), Uriel
is the Ox and is seen in relation to Taurus; Gabriel (the One who Announces) is
understood as the Eagle and can be related to Scorpio, hierarchically ruled by
Mercury; Raphael is the Lion and is, thus, related to Leo and Michael (the man)
is related to the human sign Aquarius. There is no hard and fast assignment of
these Angels to the various signs, fixed signs or otherwise. There are many
justifications.
236.
There
are other assignments of the Archangels to the Cardinal Signs (Aries, Cancer,
Libra, Capricorn),.
237.
According
to the Church Calendar: Michael is powerful autumn (under Libra and Saturn,
Gabriel rules the spring, as He came to tell Maria that she would bear the
Christ Child; since the Christ was ‘born’ in Capricorn, the Annunciation would
necessarily occur in the Spring in Aries. Continuing this assignment, but with
less obvious justifications, Raphael is given to Capricorn and Uriel is given
Cancer.
238.
Discussion
then arose in relation to the color green, the sixth and the third rays:
a. Green can be related to ray six because
the sixth ray solar plexus center is said to be colored green and rose.
b. Rose is a ray six color, relating it to
the third ray through the green of the solar plexus.
c. The previous solar system was the ‘Green
System’
d. Presently, the green is to be related to
the blue.
e. To relate the solar plexus to the heart
is to relate the green to the blue.
f.
The
movement to the heart is also a movement to yellow, a buddhic color. Our Sun, which
is a symbol of the heart centers, is yellow and symbol for buddhi.
g. When blue and yellow are mixed (both of
them buddhic colors) the result is green—a color of manifestation.
h. We are told that Saturn is bluish in the
north and yellowish in the south.
Though
no pictures have been drawn of death bed scenes nor of the dramatic escape of
the palpitating etheric body from the centre in the head, as might have been
anticipated, yet some of the rules and purposes governing this withdrawal have
been mentioned.
239.
DK
takes the more impersonal, less dramatic approach.
240.
Much
more information on the death process can be gleaned from Esoteric Healing.
We have seen how the aim of each life
(whether human, planetary or solar) should be the effecting and the carrying out of a definite
purpose.
241.
Life
is purposeful. The purpose of each life is not vague but increasingly definite
as evolution proceeds.
This purpose is the development of a more adequate form for the use of
the spirit;
242.
This
is the clearly stated purpose of life. It is the will of spirit to manifest
through its self-projection (matter/form)
and when this purpose is achieved then the
Indweller turns his attention away,
243.
This
means, from a meditational perspective, that the Indweller enters a state of
Self-contemplation.
and the form disintegrates, having served his
need. This is not always the case in
every human life nor even in each planetary cycle. The mystery of the moon is the mystery of failure.
244.
The
Moon was a failure because the lower four, the elemental life, emerged into a
dominant position and could not be controlled by the higher or rational
aspects.
245.
The
last necessary human incarnation occurs with the taking of the fourth
initiation; there is no need to incarnate after that. The Moon as the symbol of
incarnational life is conquered.
246.
Interestingly,
the Moon is ruled by ray four which correlates with the four elemental lives
(with which it is no longer necessary to engage) and the fourth initiation, at
which time this disengagement or dissociation becomes final.
247.
All
this is achieved through sacrifice, the color of which is yellow. The Law of
Sacrifice is related to the fourth ray and thus to Mercury and the color
yellow.
248.
It is
important to realize that the Moon (fourth ray) falls in the sign Scorpio
(humanity’s sign, and a sign ruled by the fourth ray).
249.
Scorpio
related to the number four and hence to the fourth initiation and the fall of
the Moon, is the sign of death. One dies, in one’s fourfold elemental nature at
the fourth initiation, but beings to live
as a buddhic being, focussed on the fourth plane—the buddhic.
250.
Through
the livingness of the fourth initiation all lower lunar tendencies pertaining
to the lower four are conquered.
251.
One
dies to the lower eighteen subplanes, the lunar subplanes. Interestingly, the
Moon Card in the Tarot deck is Card Eighteen. This card represents illusion—presumably
the illusion to be encountered on the eighteen lower subplanes.
252.
In
this section Master DK is speaking of those incarnational cycles in which purpose
has not been fulfilled. The greatest
case of non-fulfillment in the history of our planet was the case of the
failure on the Moon-chain.
253.
We
learn that we, as human individualities, can experience our own correspondence
to the failure on the Moon-chain.
254.
At
least to know the incarnational purpose is of importance; this can go a long
way towards the fulfillment of that purpose. The entire process of fulfillment
on the Moon-chain had to aborted, according to the decision of the Solar Logos.
255.
Group
discussion then turned again to color:
a.
b. Blue and yellow mixed as pigments make
green. Blue is correlated to ray two; yellow is correlated to ray four; 2 + 4 =
6 divided by 2 = 3 Green is correlated to ray three.
c. Is yellow the solution to the ray three
problem of selfish mind because yellow is the color of sacrifice. Yellow is
associated with pain, but also with cowardice. Lepus the Hare (fleeing from the
“Hound of Heaven”) is associated with the first decanate of Gemini and with the
escapist tendencies of Mercury.
d. Yellow is the color of sacrifice. This
can be justified in one way as follows: In the Egoic Lotus, wherever there is
sacrifice there is yellow. The sacrifice petals of that lotus are colored
primarily by yellow; i.e., yellow is found in each of the sacrifice petals, and in the sacrifice petal of the
other love and knowledge tier.
e. The Law of Sacrifice is ruled by ray
four. Mercury is given the color yellow and Mercury also distributes the fourth
ray. Yellow, the Tibetan tells us, harmonizes all in the autumn. Lords of Karma
bring harmony and harmony is yellow.
f.
Esoteric
ray three is green; exoteric ray three is black.
g. Esoteric ray four is yellow; exoteric ray
four is crème.
h. The primary colors in light are Red,
Blue/Violet and Green
i.
The
primary colors in pigment/paint = are Red, Blue and Yellow. Green is not
primary in pigment.
j.
The
note of the first solar system is green and FA
k. The note of the second solar system is
blue and SOL, but also yellow/gold is related to SOL.
l.
According
to Rudolph Steiner, the color of skin should be orange blossom. We can relate orange
blossom and the soul. Of all colors, orange is the principal color of the
causal body.
m. Blue and green are foundational colors
for our second ray/third ray planet.
n. Out of the green comes the blue; out of
photosynthesis comes oxygen which is blue and correlated to ray two.
o. There was a statement that oxygen, in
fact, did not emerge from the photosynthesis process.
This
leads, when comprehended, to a life of dignity and offers an aim worthy of our
best endeavour.
256.
An
understanding of purpose and the
preservation of dignity are closely
related.
257.
A
human being has dignity when he has clear purpose and abides by that purpose
regardless of temptations which lead towards enslaving involvement with the
four elements.
When this angle of truth is universally
recognised, as it will be when the intelligence of the race suffices, then
evolution will proceed with certainty, and the failures be less numerous.
258.
The
growth of intelligence is indispensable in the promotion of a more successful
evolutionary process.
259.
As a
human race we have been greatly subject to failures—relatively. The present
efforts to affect a transformation of human consciousness are meant to make our
entire evolutionary process more successful.
260.
At
length, failure fails to be useful. Failure can, however, be initially useful if the lessons of
failure are learnt.
261.
How
certain is the achievement of the evolutionary objective? There is no relative
certainty and any self-conscious entity (on
any scale) may fail—temporarily, at least. The Lord of the Moon was an
aspect of our Planetary Logos and that Lord (and through Him, the Planetary
Logos) failed. This may also be true of even larger entities. The factor of
freewill, free choice, seems inherent throughout the universe.
262.
The
question arises as to whether the necessity for ultimate success is built into
every universe. No one can know the answer to this question: “Can the entirety
of the universe end in failure?” Surely a duration of a universe (when compared
to the duration of the life of man) is like a day, a year or a life (depending
on our perspective), and some days, years or lives can end in relative failure. But can the same be said of the
ultimate structure?
263.
Here
is where faith enters the picture, for surely the rational intellect cannot
decide the correctness or incorrectness of assuming that the universe can or
cannot end in failure.
264.
In
general, over the span of planetary history, we do see ascent; and in the lives
of people, we see more ascent than descent. The root races have evolved, and
primitivity has given place to greater sophistication. We know what the trend
should be and we can see (that despite setbacks) that trend is working out.
The ultimate questions, however, will have to be left to the intuition of
beings far greater than we are.
265.
Today
there is a great struggle between the forces of life and death. In planetary
terms, Uranus (life) and Saturn (death) are struggling for ascendancy.
266.
The
higher four (of which, on our planet, Shamballa is the greatest example) seek
to impress the lower four (the elemental lives which are residues from the
previous solar system).
267.
Great
Devic Lives are in contest through this struggle. Progress demands that in our
solar system, we move into the second aspect and away from dominance by the
third. On Earth, we are in a critical moment in the juncture between the three
and the two. We are in the scales right now and are being balanced.
268.
Our
task is to move from Libra (the Scales) into Scorpio (where the power of the
second aspect asserts control). In this respect it is interesting to realize
that Saturn (in many ways representing the old) is exalted in Libra and Uranus
(representing the new) is exalted in Scorpio.
269.
Second
Ray/Third ray = Uranus/Saturn = Etheric Body/Dense Physical Body = Soul/Personality = New/Old. The terms of
these analogical equations could be meaningfully extended, and as an exercise,
they could be.
270.
We
have been studying the etheric body and especially its involvement in the
factor of death or pralaya. At a time when humanity is seeking to “come alive”
through the relinquishment of matter/form, this study is of central importance.
271.
If we
manage to understand the etheric body and to shift out attention into that body
from its present fixation in the dense physical, the scales will tip and we
shall find ourselves moving, as a race, towards the expression of Love-Wisdom,
the great theme of the second ray soul of our Planetary Logos and the second
ray soul and personality of our Solar Logos.