Fellowship of Cosmic Fire
Commentary Semester I Section VI
Sem. I Sec. V is a
REVIEW of process and focus
(TCF
69-76)
Version 1.4 VSK Reconstituted 04Apr05
(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 69]
DIVISION B - THE PERSONALITY RAY AND
FIRE BY FRICTION
I. The work
of the three rays.
1. The
personality ray.
2. The
egoic ray.
3. The
monadic ray.
II. The
personality ray and the permanent atom.
III. The
personality ray and karma.
I. THE WORK OF THE THREE RAYS
We here
touch upon a matter of wide general interest yet which is withal very little
comprehended. I refer to the subject of
the permanent atoms.26
1.
It is
amazing how much fascination there is with the theme of the permanent atoms.
Interestingly the Tibetan has warned of an excessive interest in this subject as
it tends towards materialism:
I do not here
advise much reflection on the subject, as it is an exceedingly difficult one,
constituting, in itself, a very advanced science, and embodying the mystery of
the first solar system, the past—again the memory cells give their
contribution. It is through the permanent atoms that the Forces of Materialism
can [Page 304] work; the Great White Lodge works through the seven centres. (EA
303-304)
(26: Permanent Atom. An appropriated point of
atomic matter.
2.
It is
the monad that has appropriated the permanent atom before beginning its
pilgrimage.
A tiny centre of force which
forms the central factor and the attractive agency around which the sheaths of
the incarnating Monad are built.
3.
We
note the centrality of the permanent atoms to the sheaths. We also note their
magnetism.
These are strung like pearls upon the
sutratma, or thread.
4.
The
sutratma is the “life thread”. The sutratma is that which the monad ‘extends’
when it “goes forth” into the lower planes.
5.
Before
an atom is appropriated by the monad, it is simply an atom.
Ray.
A stream of force or an emanation.
6.
Hiding
behind these ordinary words are deep mysteries.
7.
What
is a “stream”? It involves ‘flow’, which requires an especially loose or fluid
relationship among the items that flow.
8.
An
emanation is not only an extension of influence
but an extension of identity.
The emanating source is present at all points along the emanation.
9.
The
idea of a “Ray” includes the relation
between things. Since the second aspect of divinity is the aspect of relationship, the concept of a ray in
connected to the second aspect.
10.
In
other words, the study of the Seven Rays is a study especially undertaken by
those upon the second ray.
The solar Logos, or the Macrocosm, manifests through
three major rays and four minor rays.
The Monad or microcosm likewise manifests through three rays as
mentioned in the text above. All rays
express a peculiar and specialised type of force.
11.
The
concept of a “Ray” is inseparable from the concept of “Quality”—an essential
structural division within any whole.
Triad.
This is literally Atma-buddhi-manas, the expression of the Monad, just
as the personality is the expression of the Ego. The Monad expresses itself through the Triad,
and in its lowest or third Aspect forms the Egoic or Causal body, the infant or
germinal Ego.
12.
The
egoic lotus or causal body is an extension or creation of the third aspect of
the spiritual triad.
Similarly, the Ego expresses itself through
the threefold lower man, mental, emotional, and etheric (these being the
reflection of the higher Triad) and these three give rise to the dense physical
manifestation.)
13.
The
personality is a reflection of the
Ego in the causal body and a correspondence
to the spiritual triad.
14.
In a reflection,
there is an inversion of order.
Each body or form wherein Spirit functions
has, for its focal point on each plane, an atom composed of matter of the atomic subplane of each plane.
15.
It
must be remembered that permanent atoms are found on the “atomic subplane” of
each plane. In this respect, they are related to systemic Law of Vibration and
to Vulcan.
16.
We
note the implication that “Spirit” is functioning through each of the bodies or
vehicles, even the lower ones.
17.
All
that we think of as ourselves is merely an extension of “Spirit” or monad.
This serves as a nucleus for the distribution
of force, for the conservation of faculty, for the assimilation of experience,
and for the preservation [Page 70] of memory.
18.
Let
us fasten on the functions of the permanent atoms:
a.
It is
a nucleus
b.
The
distribution of force
c.
Conservation
of faculty
d.
The
assimilation of experience
e.
The
preservation of memory
19.
These
various functions can be related to the first three rays.
These atoms
are in direct connection with one or other of the three Great rays in
connection with the microcosm:—
a. The
Monadic Ray, the synthetic ray of the microcosm.
b. The
Egoic Ray.
c. The
Personality Ray.
20.
The
monadic ray expresses through the three triadal permanent atoms and especially
through the atmic and buddhic permanent atoms. Much will depend upon the major
ray of the monad, as monads primarily on the first ray will express through
atma; those primarily on the second ray through buddhi and those primarily on
the third ray through manas
21.
The
egoic ray has a close connection with the manasic permanent atom (for the
causal body is build upon the manasic permanent atom), and (in different lives)
with one or other of the permanent atoms (or mental unit) in the personality.
22.
The
personality ray expressed through the lower atomic triangle consisting of the
mental unit and the astral and mental permanent atoms.
23.
Generically,
the monadic ray expresses through the mental unit and the mental body; the
egoic ray through the astral permanent atom and the astral body; and the
personality ray through the physical permanent atom and the etheric-physical
body.
24.
Since
the egoic ray is related to the second aspect of divinity, it will also be
related to the buddhi permanent atom, for buddhi is an expression of the second
aspect of divinity.
25.
Some
thoughts on the planes, ideas, spatiality and “extension”:
a.
Planes
are spheres. The bodies of man are spheres within spheres.
b.
Forms
on the higher mental plane are still spatial and have dimension, otherwise we
could not speak of the shape and “specific gravity{ of
the causal body.
c.
Extension
is the perception of ‘matter’ as occupying ‘space’. From this perspective,
causal bodies have extension.
d.
Thoughtforms
have extension; ideas may not.
e.
Is
there what we call shape and form on the higher planes? An idea may, in fact,
be an “energy center”; does an idea necessarily have a location?
Each of
these rays has a connection with one or other of the permanent atoms in the
lower threefold man, and has a direct action upon the spirillae 27
found within the atom.
26.
The
spirillae are coils of energy of different qualities the animation of which
reveal the stage of development of any atom—microscopic, microcosmic or
macrocosmic.
27.
Spirillae
are stimulated according to ray impacting them and the point in evolution of
the evolving entity.
We have noted in "Letters on Occult
Meditation" that the atoms of the lower threefold man underwent a twofold
process:—
28.
The
atoms of the threefold lower mind are not all literally permanent atoms: the physical
and astral permanent atoms are full permanent atoms, but the mental unit
(arising in animal man from “instinct approximating mentality”) is not.
They were
first vivified in rotation, and each held the light in ordered sequence until
the lower triangle was entirely illumined.
29.
During
the process of evolution the physical permanent atom was first vivified, then
the astral and then the mental unit.
(1.)
Directing the vibration towards the atomic triangle. Here a very interesting fact must be borne in
mind. The three permanent atoms, or the three points of the triangle, do
not always hold the same relative position as regards the centre of the lotus,
but according to the stage of development so will be the position of the atoms,
and so will be the apprehension of the inflowing force. In the earlier stages, the physical permanent atom is the first to receive the inflow,
passing it through its system to the astral permanent atom and the mental unit. This force is circulated four times around
the triangle (this being the fourth round) until the mental unit is again
contacted and the energy becomes centralised in the fourth spirilla of the
mental unit. Then and only then do the
lunar Pitris begin their work, and commence the co-ordination of the substance
which will form the mental sheath, next working with the astral body and
finally with the etheric body.
30.
The
paragraph above describes the physical permanent atom as dominant in the
triangle.
At a later stage in the evolution of
man (the stage wherein the average man is now) the astral permanent atom is the
first contacted, and the energy circulates through it to the other two. At
the stage of advanced intellectual man, the mental unit takes the primary
place. In this case there is now
the possibility of the alignment of the three bodies which will later be an
accomplished fact. The
fifth spirilla in the lower two atoms increases its vibration. As we know, there are only four spirillae in
the mental unit and the moment that that is in full activity, the co-ordination
of the antaskarana becomes a possibility.
Changes are now taking place in the egoic lotus, and the petals are
unfolding, that unfoldment being partially dependent upon the vibration in the
spirillae and their awakening.
31.
The
paragraph above describes the astral permanent atom and mental unit as
sequentially as dominant in the triangle.
[Page 776]
The student
should bear in mind the fact that as
soon as the mental unit has become the apex of the atomic triangle a condition
is brought about wherein force in the future will enter the three atoms
simultaneously through the three unfolded petals of the outer circle, and the
man has therefore reached a very definite stage in evolution. The direction of force,
and its application to the atoms is the work of the solar Pitris. As evolution proceeds, their work in this
connection becomes more complex, for the petals are unfolding, and the triangle
is revolving more rapidly. (TCF 775-776))
32.
The
paragraph above describes the a point in evolution in
which force enters all three atoms simultaneously. This is a climactic point of
development.
Eventually
transmutation took place, or (to word it otherwise) the polarisation eventually
shifted into the three permanent atoms of the
Triad, and out of the three permanent atoms of the lower triangle.
33.
Here
is given an unique definition of transmutation as a
the shifting in polarization from the atomic triangle to the three permanent
atoms of the spiritual triad.
34.
When
we think of transmutation it is often in terms of improving the vibratory
quality of the matter of the lower vehicles. As polarization from the lower to
higher atoms occurs this enhancement of vibratory quality automatically occurs.
35.
Probably,
however, we are dealing with a ‘virtuous circle’ in which elevation of
vibration assists with the shift and the shift contributes to elevation of
vibration.
Definition
of Transmutation: Transmutation has been defined as "the passage across
from one state of being to another, through the agency of fire." (TCF 476)
36.
From
the above, it is apparent that this shift is accomplished through the medium of
fire and in relation to the various burning grounds.
37.
The
fires of aspiration feed the process of transmutation. Aspiration carries on
onto the burning ground.
The physical permanent atom is transcended and
the polarisation becomes manasic or mental, the astral permanent atom is
transcended and the polarisation becomes buddhic, while the mental unit is
superseded by the permanent [Page 71] atom, of the fifth plane, the atmic.
38.
The
correspondential relationship between the lower atomic triangle and the higher
three permanent atoms is evident.
39.
We
note the use of the word “transcended”. The concept of transcendence should be
compared with that of “transmutation”. There is a close relation.
40.
Vibratory
elevation through a fiery process leads to transcendence.
This is all brought about by the action of the
three rays upon the atoms and upon the life within each atom. The relationship between these three rays and
the permanent atoms might be summarised as follows:
41.
The
relationship between the spiritual triad and the lower atomic triangle is not a
reflection but a superimposition.
Above I called this relationship a “correspondence” rather than a “reflection”.
42.
We
are discussing the relationship between the three major rays, and the atomic
triangle (consisting of the mental unit, and the physical and astral permanent
atoms).
43.
As
transmutation and transcendence occur, the mental unit begins to carry the
influence of first ray and of atma; the astral permanent will carry the
influence of the second ray and of buddhi; the physical permanent will carry
the influence of the third ray and of manas.
44.
This
shift of polarization must necessarily occur later than the first initiation
and, more likely, in preparation for the second initiation when the antahkarana
can be built.
45.
The
At the first
initiation, that of the birth of the Christ, the heart centre is the one usually vivified, with the aim in view
of the more effective controlling of the astral vehicle, and the rendering of
greater service to humanity. After this
initiation the initiate is taught principally the facts of the astral plane; he
has to stabilise his emotional vehicle and learn to work on the astral plane
with the same facility and ease as he does on the physical plane; he is brought
in contact with the astral devas; he learns to control the astral elementals;
he must function with facility on the lower sub-planes, and the value and
quality of his work on the physical plane becomes of increased worth. He
passes, at this initiation, out of the Hall of Learning into the Hall of
Wisdom. At this time, emphasis
is consistently laid on his astral development, although his mental equipment
grows steadily. (IHS 34)
46.
Is
there a connection between the beginning of Accepted Discipleship and the
beginning of building the antahkarana? This may well be the case?
The
Personality Ray has direct action upon the physical permanent atom.
The Egoic
Ray has a similar action upon the astral permanent atom.
The Monadic
Ray has a close connection with the mental unit.
47.
We
note that whereas the personality ray and egoic ray have direct action upon the permanent atoms with which they are
respectively associated, the monadic ray has only a “close connection” with its
representative—the mental unit. Perhaps the monadic ray has “direct action”
upon the manasic permanent atom.
48.
The
direct action of the monadic ray upon the mental unit or manasic permanent atom
can be expected after the third initiation.
49.
What
are the practical results of these relationships:
a.
Generically,
the personality ray has for its main vehicle of expression the physical body.
Thus, through the physical body we are directly connected to the personality
ray.
b.
Through
the transformation of the astral body we can begin to ‘feel’ the presence of
the soul.
c.
Can
we truly say we have ever felt monadic influence within the mental body
(controlled as it is by the mental unit)? We are being told that the nature and
quality of our thinking is affected by our monadic ray.
The effect
which they [the three
rays—monadic, egoic and personality ray] have is threefold, but is not simultaneous; they work ever,
as do all things in Nature, in ordered cycles.
50.
During
such cycles, the different points in the “atomic triangle” undergo sequential
emphasis, beginning with the physical permanent atom and ending with the mental
unit.
The
stimulation, for instance, that is the result of the action of the monadic Ray
upon the mental unit is only felt when the aspirant treads the Path, or after
he has taken the first Initiation. The action of
the egoic Ray upon the astral permanent atom is felt as soon as the Ego can
make good connection with the physical brain; when this is so the egoic ray is
beginning to affect the atom powerfully
and continuously; this occurs when a man
is highly evolved and is nearing the
Path.
51.
We
are given an important sequence. The effect of the monadic ray will naturally
be felt after the effect of the egoic
ray.
52.
The
monadic ray becomes effective after the first initiation when the aspirant
treads the “Path”.
53.
Really,
treading the Path (of Probations) means to have taken the first initiation.
Subjected to the Will. All true aspirants will have taken the first initiation.
These stages
are all of them related to one or other of the initiations. This one, called
Little Chelaship, is related to the first initiation. This initiation is
connected with the physical plane and, for a very large number of people (as I
have several times pointed out) lies far behind. All true aspirants have taken the first initiation. This
fact is indicated by their intensive struggle to grow into the spiritual life,
to follow the way of determined orientation to the things of the spirit and to
live by the light of that spirit. I believe that many who read my words will
recognise these determinations as the basic motivation of their lives. (DINA I
716)
54.
The
egoic ray affects the astral permanent atom when nearing the Path. This effect
naturally precedes the first initiation, for the true Path begins at the first
initiation. The effect of the egoic ray
upon the astral permanent atom occurs during the later stages of the Mutable
Cross.
55.
We
might say that entry upon the Path of Aspiration occur before one can truly be said to be treading the Path.
56.
We
gather that the man will begin to feel the effect of the soul upon his astral
body before he is actually treading
the Path. He is an “aspirant” but not yet a “true aspirant” who is a
probationary disciple, having taken the first initiation.
57.
We
should consider that the Path of Aspiration as that time when elementals are
being transmuted into devas (astral devas). (TCF 67)
58.
The
term ‘Agni-Surya-ns’ (means Fire/Sun), and thus Solar Fire. They can be
hypothesized as connected to
This
threefold force [of the
monadic, egoic and personality rays] is felt in the following way:
First. It [i.e., the threefold force—i.e. monadic, egoic and
personality force] plays upon the wall of the atom as an external force and affects its
rotary and vibratory action.
59.
Rotation
and vibration are third aspect effects.
Second. It stimulates the inner fire of the atom and
causes its light to shine with increasing brilliancy.
60.
Light
is strongly (by not exclusively) connected with the second aspect, which is
why, for instance, second ray souls are considered the most luminous.
61.
This
shining with increasing brilliancy is a second aspect effect.
Third. It works upon the spirillae, and brings them
all gradually into play.
62.
This
is the first aspect effect. The activation of the spirillae determine
the livingness of any atom.
63.
The
effects of greater energies upon lesser most often proceed from the periphery
to the interior—at least that is the normal sequence during the evolutionary
process. Later, the nucleus may be first to be affected.
(27:
Spirilla: "In order to examine the
construction of the atom, a space is artificially made,
64.
Fohat
has ‘dug a hole’ in space.
then, if an opening be made in the wall thus
constructed, the surrounding force flows in, and three whorls immediately
appear, surrounding the "hole" with their triple spiral of two and a
half coils,
65.
…a
two and a half self-conscious root-races have thus far transpired
and
returning to their origin by a spiral within the atom; these are at once
followed by seven finer whorls, which following the spiral of the first three
on the outer surface and returning to their origin by a spiral within that,
flowing in the opposite direction form a caduceus with the first three.
66.
One
will have to refer to the picture below for clearer idea.
67.
We
certainly have the greater three and a lesser seven. This model somewhat
answers the question as to whether the seven are contained within a greater
three, or whether there are only seven—the higher three of the seven being
counted twice to make the ten.
Each of the three coarser whorls, flattened
out, makes a closed circle; each of the seven finer ones, similarly flattened
out, makes a closed circle. The forces
which flow in them, again, come from "outside," from a
fourth-dimensional space.
68.
When
fourth dimensional space is here referenced, we can simply think of influence
from the normally invisible higher planes.
Each of the
finer whorls is formed of seven yet finer ones, set successively at right
angles to each other, each finer than its predecessor; these we call spirillae.
69.
This
is an excellent definition of “spirillae”. We note that the spirillae coil
around the seven finer whorls (not the three coarser, larger ones).
70.
That
the spirillae become progressively finer tells us something about the process
of refinement which occurs as a result of the evolutionary process.
"Each spirilla is animated by the life-force of a plane, and four
are at present normally active, one for each round.
71.
In
terms of humanity, this is true for the average man. There are “fifth-rounders”
among us who have five spirillae activated, and also “sixth-rounders” with six.
The Christ and Buddha are becoming “seventh-rounders”.
72.
If
each spirillae is animated by the life-force of a plane, during this fourth
round and this fourth globe of the fourth chain, humanity will be working on
achieving deep contact with the buddhic plane.
Their activity in an individual may be
prematurely forced by yoga practice."—Occult Chemistry, p. 28.)
73.
Obviously,
it is very dangerous to do so unless one knows exactly what one is doing or is
under the supervision of a higher soul who knows.
74.
Even
this finest part of matter (considered as created by the third aspect of
divinity) is (we can see) created by spiral cyclic action, and is
definitely form—thus relating to the second
aspect of divinity (the form building aspect).
75.
The
making of the opening in Mulaprakriti, is an action of the first aspect.
Digging a hole in space is an act of Fohat.
II. THE PERSONALITY RAY AND THE
PERMANENT ATOM
The
Personality Ray deals with the first four spirillae, and is the source of their
stimulation. Note here the [Page 72]
correspondence to the lower quaternary and its stimulation by the ego. The Egoic Ray
concerns itself with the fifth spirilla and with the sixth, and is the cause of
their emerging from latency and potentiality into power and activity. The Monadic Ray is the source of the
stimulation of the seventh spirilla.
76.
Personality
is always connected with the number four.
77.
The
“lower quaternary” consists of the four lower principles, manifesting through
personality.
78.
The
numbers four, two and one are here
given, relating respectively to the influence of the personality, soul and
monad upon spirillae.
79.
The
development of spirillae is related to “rounds” in the Planetary Logos and to
various evolutionary cycles in the development of a human being.
80.
Entry
into the
81.
The
sixth spirilla can be associated with the period of triadal infusion, and the
seventh with monadic infusion. The stimulation of the sixth spirilla signifies
a definite relationship to the Planetary Logos. Numerologically, it relates to
the
82.
Fifth-Rounders
and Sixth-Rounders are, historically, well-known human
being. Plato, Confucius, Pythagoras are called Fifth-Rounders. Buddha, and Shankara have
been called Sixth Rounders. The Christ and the Buddha, having taken at least
the preliminary aspects of the fifth initiation, may be inferred to be
“Seventh-Rounders”.
83.
Several
quotations below enlarge upon the nature and functions of the spirillae.
b. The
consciousness of the Heavenly Men stimulates all the units in Their bodies, but causes specialised response from those who
are actively and intelligently working at the development of group consciousness. The vibration, for instance, of a planetary
Logos has a peculiar effect upon all those who are initiates, adepts and
chohans, and brings their three major
spirillae to the necessitated vibration. This
work is begun when the sixth spirilla (in the minor group of seven) is active.
(TCF 464)
84.
The
group of seven is considered a minor
group and there is a major group consisting of three.
85.
The
activation of the three major spirillae may coincide with very high
initiations.
86.
If
the processes here discussed developed as similar processes do, there will be
an overlap between the development of the spirillae in the minor group and
those in the major group.
87.
The
exact correspondence between the initiations and the development of the minor
and major spirillae is not here given.
c. The
consciousness of man is stimulated and developed when—at a certain stage—he can
respond to the vibration of members of the Occult Hierarchy, and is thus
nearing the portal into the fifth kingdom.
This coincides with the vibratory
activity of the fifth spirilla. (TCF 464)
88.
This
does not mean that the fifth spirilla is completely stimulated.
89.
Entry
into the
6. The
arrangement of the spirillae within the permanent atoms varies on each plane
and the ones most frequently described are those of the physical plane.
90.
We
must, therefore, be careful about generalizing too broadly on the basis of the
information and diagrams we have been given.
The arrangement of these tiny force vortices
and their internal economy on each plane is one of the secrets of initiation
and may not be revealed.
91.
It
helps to know what pieces of information are considered secrets of initiation.
92.
Probably,
very much about the structure of matter would be revealed if the arrangements
were revealed.
One hint only may be given to guide the
student: The astral permanent atom has its internal streams of force arranged
so that the spirals do approach quite closely the conformation of a heart,
though the pointed end is eliminated.
93.
This
tells us a great deal about how the energy which the astral plane is meant to
express—namely the energy of love.
The buddhic permanent atom has its spirillae arranged so as to form
approximately a figure eight with a central stream bisecting the double spiral.
(TCF 531)
94.
The
figure here described as the form of the buddhic permanent atom relates it to
Mercury (“Guardian of the eighth gate”) and to the Caduceus. Mercury (creator
and destroyer of illusion) is closely related to the buddhic faculty of pure
reason.
95.
We
probably cannot make too much of these forms (given our present state of
knowledge), however, they seem to contain profound hints about the structure of matter, and the
relation of that structure to the meaning of the vibratory level upon which the
matter is found.
96.
The
“fifth kingdom” is the “
There is
great interest attached to this subject and wide reaches of thought and vast
fields for investigation open up before the earnest student.
97.
The
power to manipulate matter comes with a thorough knowledge of the permanent
atoms.
98.
This
type of knowledge has been mastered by the Solar Angels who are experts in its
application.
This threefold action [threefold action is the action of the
three rays upon their respective permanent atoms.] varies in point of time and sequence
according to the ray itself upon which the Monad may be found; but the subject
is too vast to be handled at this time.
99.
All
proceeds in order depending upon the ray of the monad.
100.
The
periods of influence of the different monadic rays depends upon the duration of
the ray cycles for the particular ray upon which the monad will be found.
101.
Independently
of time and cycle, however, progress can be made through the “forcing process”
of initiation.
In looking
at the matter from the standpoint of fire the idea may be grasped a little
through the realisation that the latent fire of
matter in the atom is brought into
brilliance and usefulness by the action of the personality Ray which merges with this fire and stands in the
same position to the permanent atom in the microcosm as FOHAT does on the
cosmic plane. [to the permanent atom which controls the entire cosmic
physical plane].
102.
DK
brings our attention to the relation existing between the “latent fire of
matter in the atom” (the permanent atom) and the personality ray.
103.
The
analogy given here: personality ray/latent forces of matter in the permanent
atom = Fohat/permanent atoms of controlling the lower cosmic planes.
104.
More specifically and accurately:
Fohat/Saturn, i.e. physical permanent atom of cosmic physical plane =
Personality Ray/physical permanent atom.
105.
For
the equivalence of Saturn to the physical permanent atom of the cosmic physical
plane see TCF 406.
106.
We do
note the value of the personality ray, bringing the latent fire of matter “into
brilliance and usefulness”
The fire is there hidden within the sphere
(whether the sphere systemic [solar
systemic] or the sphere
atomic) and the personality Ray in the one case, and Fohat in the other, acts
as the force which brings latency into activity and potentiality into
demonstrated power.
Neptune,
Uranus, and Saturn will, therefore, have absorbed the essence of manifestation
and (in connection with the solar Logos) they correspond to the three permanent
atoms in the causal body of a man. We
say "correspond" for the analogy is not in detail. Uranus and Neptune are reflections of the
logoic astral and mental permanent atoms.
Saturn is in fact the correspondence to the
logoic physical permanent atom.
This is an occult mystery and must
not be separated from its allied truth in the cosmic scheme. (TCF 406)
107.
Sirius/Sun
= Venus/Earth = Soul/Personality
108.
Thus,
we ponder the analogical similarity between the personality ray and Fohat (both
related to the third aspect of divinity).
109.
We
are given however, a very occult hint—that there is a “cosmic scheme” related
to the fact that Saturn is the correspondence to the logoic physical permanent
atom.
110.
What
is a “cosmic scheme”. Saturn is a planetary scheme.
Perhaps Solar Logoi are to be considered ‘solar
schemes’.
111.
Speculatively,
we might ask, “What is the higher correspondence to Saturn and to Fohat (as
here considered)?” The higher correspondence to Saturn will be one of the Seven
Solar Systems of Which Ours is One—that one of them which expresses the third
ray. The higher correspondence to Fohat, as here considered, will be a
super-cosmic Fohat.
This correspondence should be thought out
with care and judgment.
112.
Through
the use of the Tibetan’s words, one suspects the importance of the
constellation Libra (sign of judgment).
113.
Saturn
is the hierarchical ruler of Libra and we have been talking of Saturn. We
should not think that the word “judgment” is used casually.
Just as Fohat has to do with active
manifestation or objectivity, so the personality Ray has to do with the third,
or activity aspect in the microcosm.
114.
The
analogy between Fohat and the personality ray is useful to remember when
attempting to clarify their nature.
115.
Agni
in the body of the Solar Logos is an aspect of a greater Fohat.
116.
Remember
that Fohat is a generic term and can have meaning at all levels upon the ladder
of universal evolution.
117.
If we
can grasp the essence of any generic name, we will understand the various
levels of expression of the entities to which the name is applied.
The work of
the third aspect logoic was the arranging of the matter of the system so that
eventually it could be built into form through the power of the second aspect.
118.
A
succinct comparison between two aspects of logoic activity is here given.
119.
The
third ray is a ray of intelligence, and one of the major functions of
intelligence is arrangement. The
function of the “third aspect logoic” is, thus, the preparation of matter. This
preparation amounts to creating the ordered diversity of matter (all types of
matter arising from undifferentiated matter).
120.
The
third ray is not only the ‘arranger’, but the “Divine Separator”. Its activity
upon undifferentiated matter is both to separate
and arrange.
Thus the correspondence works out. By life upon the physical plane (that life
wherein the physical permanent atom has its full demonstration) the matter is arranged and separated that must eventually be built into the
121.
These
Masonic analogies are of great value for understanding that we are all ‘
122.
Freemasons
build their individual temples. When they come together, a greater temple is
built.
123.
“Egoic
life” is the builder.
124.
The
matter which is arranged and separated upon the physical plane must be
‘translated’ or alchemized into the field of the egoic body—the
In existence upon the
physical plane and in the objective personal life is that experience gained
which demonstrates as faculty in the Ego.
125.
All faculty is earned through hard labor. Saturn, the planet of
labor yields Venus, the planet of quality.
126.
“Faculty”
is simply ability and capacity. Causal bodies are differentiated by the amount
of unfolded faculty.
127.
The
“Ego”, in this context, is the human consciousness within the causal body
(augmented by the presence of the Solar Angel)
What is here suggested would richly repay our
closest attention, and open up before us reaches of ideas, which should
eventuate in a wiser comprehension, a sounder judgment, and a greater
encouragement to action.
128.
The
practical motives for writing this great book appear.
129.
The
control of the personality is a great issue. Man has much to do before he
masters matter. This section of the book is designed to help us do that.
III. THE PERSONALITY RAY AND KARMA
It might be
wise here to recapitulate a little so that in
the refreshing of the memory may come the basis of
further knowledge.
130.
We
can learn much pedagogy from the Master DK’s approach.
We dealt first with the three fires of the
system, macrocosmic and microcosmic, and having laid down certain hypotheses we
passed to the consideration of the first of the
fires, that which is inherent in matter.
131.
The
word “inherent” is important. These fires are internal, inherent and one of
them is deeply interior. We note the fact that the word “in” is in all these
adjectives.
Having studied it somewhat in its threefold
manifestation in the various parts of the system, including man, we took up the
matter of the personality Ray and its
relationship to this third fire.
132.
This
ray is not fully emergent in a great majority of human
beings. It is relatively advanced people in whose lives the personality ray has
emerged.
133.
One
must never forget the essentially material nature of the personality ray.
We must recall here that all that has been dealt with has been in relation to
matter, and for the whole of this first section this thought must be
borne carefully in mind.
134.
There
have been many allusions to other and higher states of consciousness, but the
main theme has been the fires of matter.
In our
second section we will consider all from the standpoint of mind, and in the final from the standpoint of the Divine Ray.
135.
This
is the basic outline of the entire book—from matter to mind to
monad/life/spirit.
Here we are dealing with what H. P. B. calls
the primordial ray and its manifestations in matter.28 [28: See S. D., I, 108; II,
596.] All these Rays of Cosmic Mind, Primordial Activity,
and Divine Love-Wisdom are but essential quality demonstrating through
the agency of some one factor.
136.
Interesting
names are here given for the three major rays. The term “Cosmic Mind” may be
associated, in this context, with the first ray (though not exclusively so).
Divine Love-Wisdom is obviously associated with the second ray as “Primordial
Activity” is clearly with the third ray.
The Primordial Ray is the quality of motion, demonstrating through matter.
137.
Matter
is not the ray. Matter, essentially,
is the passive object to be animated by different fires.
138.
We
are presented with an important phrase: “the quality of motion”. This quality
is determined basically by rhythm or
frequency of the vibrating constituents; it is also determined by the type of patterning
induced in the constituents.
139.
There
are many qualities of motion. The quality of motion is sometimes described by
the terms tamas, rajas and sattva. Another way of describing the quality of
motion is rotary, spiral-cyclic and progressive (“driving forward”).
140.
Sometimes,
the Primordial Ray is described as if it is unrelated to intelligence, but we
know that the great Third Ray (the Primordial Ray) is expressive of a highly
intelligent Entity—the Cosmic Third Ray Lord.
[Page 74]
The Ray of Mind is the quality of intelligent organisation, demonstrating
through forms, which are the product of motion and matter.
141.
We
are being given different names for the different rays. The Ray of Mind is
associated (in various ways) with all three aspects of divinity. All the major
three rays are Rays of intelligence—Intelligent
Activity, Intelligent Love and Intelligent Will.
142.
A
certain aspect of the Ray of Mind is closely related to the Ray of Primordial
Activity.
143.
A
higher aspect of the Ray of Mind is related to the Ray of Love-Wisdom.
144.
We
must remember that the quality of “organization” is one of the three energies
emerging from Shamballa. The Ray of Mind cannot be dissociated from the divine
aspect of will.
The Ray of
Love-Wisdom is the quality of basic motive that utilises the
intelligent organisation of matter in motion to demonstrate in one synthetic
whole the great Love aspect of the Logos.29 [29: S. D., I, 99, 108; II, 596.]
145.
Here
we have one of Master DK’s amazingly synthetic statements. Stating such syntheses
is one of his pedagogical techniques.
146.
Ray
of Mind holds the second position.
147.
The
Ray of Love holds the first position because this is a system of Love-Wisdom.
148.
The
“intelligent organization of matter in motion” is the instrument. This
intelligent organization is to demonstrate, synthetically, “the great Love
aspect of the Logos”.
149.
Love
is the second aspect of divinity, but in our solar system, it is paramount.
This line
of thought can be worked out also correspondingly in the Microcosm, and will
show how individual man is engaged in the same type of work on a lesser scale
as the solar Logos.
150.
Each
human being is to create an “intelligent organization of matter in motion” (via
the personality ray), and this is to be used by the soul to demonstrate the
love aspect focussed in the soul.
At this
point in the treatise we are confining our attention to the Ray of
Active Matter, or to that latent
heat in substance which underlies its activity and is the cause of its
motion.
151.
Another
definition of the third ray. “Ray of Active Matter,”
152.
The
Ray of Active Matter is related to “latent heat”, but we should also consider
it related to “active heat”.
153.
We
are dealing with the Ray of Active matter as the cause of motion.
154.
Let
us list some names of the cosmic Lord of the Third ray:
a.
The
Ray of Active Matter
b.
The
Primordial Ray
c.
The
Ray of Primordial Activity
d.
The
Ray of Creative Intelligence
e.
The
Ray of Active Intelligence
f.
The
Ray of Abstract Intelligence
155.
It
must be clear that when we come to the second cosmic Lord, the Ray of Cosmic
Mind—there is no easy way to define it exclusively to rays one, two or three,
for it has relations to all of them.
156.
This
theme has been developed in the book thus far and has been pointed out in the
commentary.
If we think with sincerity and with clarity we
will see how closely therefore the Lipika Lords or the Lords of Karma are
associated with this work.
157.
The
Lipika Lords are particularly associated with the manipulation of matter for
karmic purposes.
Three of Them are
closely connected with Karma as it concerns one or other of the three great
Rays, or the three FIRES, while the fourth Lipika Lord synthesizes the work of
his three Brothers and attends to the uniform blending and merging of the three
fires.
158.
Lipika
Lords are working with causes.
159.
The
fourth Lord is related to Sirius and to the Intermediate Law of Karma emanating
from Sirius.
160.
Another
esoteric analogy can be offered. Three Great Lords of Karma on Sirius/Fourth
Lord of Karma = The Three Buddhas of Activity/Sanat Kumara
161.
The
converse of this analogy is as follows: Fourth Karmic (Lipika) Lord from
Sirius/Three Lesser Karmic (Lipika) Lords = Sanat Kumara (the Fourth
Kumara)/Three Buddhas of Activity
162.
Conclusion:
Sanat Kumara and the Three Buddhas of Activity are all Agents of Karma
163.
Another
Proportion: Solar Logos/Systemic Brahma, Vishnu, Shiva = Sanat Kumara/ The
three Buddhas of Activity
164.
“Lipika”
is a term associated with scribes and recorders and is, thus, related to
Mercury and Thoth. Master R. (whose monadic ray is necessarily the third, is
deeply related to Thoth-Hermes and the Emerald Tablets.
165.
Karmic
Lords are First Ray Beings, operating in a Third Ray Sphere for Second Ray
Motives. They gain their power of equilibration from Libra, which transmits the
third ray, but is deeply associated with the second ray and is an instrument
for the law and justice of the first ray.
166.
The
Lipika Lords are experts in what we might call ‘Divine Mathematics’. Libra,
interestingly, is a sign closely associated with mathematics.
167.
Several
themes which should be related are Saturn, Karma, Libra, and the permanent atom
of the Cosmic Physical plane.
The symbol,
which is first given to the pledged disciple to study but which may, however,
be described, is a duality of interlocked wheels revolving at a great pace in
opposite directions, and producing a unified whole. These wheels are portrayed as manifesting
electric blue flame, rotating and revolving with great rapidity around an
equal-armed Cross. The Cross is pictured
in orange fire with a deep emerald green circle, flaming at the point in the
centre where the four arms of the Cross meet.
The symbolism of these colours links this fourth path to the solar
system preceding this one. In that
system the Sirian influence was more potent than in the present one. (TCF 1260)
168.
This
is a remarkable paragraph dealing with the symbolism meant to reveal (or
conceal) the nature of the Path to Sirius.
169.
We
will study this symbol later, but one cannot help but think of the Wheel of the
Law, and the Wheel of Karma.
170.
Sirius
is coming into increasing power in relation to our present solar system, so it
is interesting to think that it was even more potent in relation to the last
solar system—i.e., the most recent incarnation of our Solar Logos.
171.
The
colors orange and green were prominent in our previous solar system (we are
told) and thus the color-symbolism above relates Sirius to this system.
172.
We
must think about the rays of Sirius. Its fifth ray would link it to the
previous solar system. Its second ray would be an important link to this
system.
173.
Sirius
is potently manasic, and those who are to further develop manas “go there”, via
the Fourth Path. The previous solar system was also strongly manasic, and so a
manasic Sirius would naturally have a strong line of connection.
174.
Yet,
in the present solar system our Logos is developing the power of Love-Wisdom,
with which Sirius is also potently endowed. Could it be the lack of advancement
of our Solar Logos along this line that prevents Sirius from being a potent in
relation to this solar system as it was to the last?
On our planet, the Earth, They find Their
points of contact through the three "Buddhas of Activity,"30
(the correspondence should be noted here) and the fourth Kumara, the Lord of
the World.
175.
Sanat
Kumara is the Fourth Kumara.
176.
We
are talking about the ways in which the Four Lipika Lords influence our planet
and the beings they use as agents.
Therefore,
we arrive at the realisation that the personality Ray, in its relation to the
fire of matter, is directly influenced and adjusted in its working by one of
the Buddhas of Activity.
177.
Each
of the periodical vehicles is under the influence of one of the Buddhas of
Activity. The egoic nature is related to another Buddha and the monadic nature
to still another.
178.
This
means that each of the three lower Lipikas Lords is related to one of the three
periodical vehicles (whether of man or of the Planetary Logos, or of the Solar
Logos).
[Page 75]
The karma31,32,33 of matter itself is an abstruse
subject and has as yet scarcely been hinted at.
179.
Not
only has it not been fully discussed, but scarcely hinted at.
It is nevertheless indissolubly mixed up with
the karma of the individual.
180.
It
takes elaborate organization within the Department of Karma to administrate and
regulate the development of matter.
It involves a control of the evolution of the monadic
essence, the elemental essence and of the atomic matter of the plane; it is concerned with the development of the
four spirillae, with their activity, with their attachment to forms when
atomic, and with the development of the inner latent heat and its gradual fiery
increase until we have within the atom a repetition of what is seen within the
causal body: the destruction of the periphery of the atom by the means of
burning.
It deals with the subject of the building of
matter into form by the interaction
of the two rays, the Divine and the Primordial, producing thereby that fire by
friction which tends to life and fusing.
181.
The
sections immediately above are pregnant with significance.
182.
Are
there three types of matter— monadic essence, elemental essence, and atomic
matter?
183.
Or
two types of matter: elemental essence and monadic essence as atomic matter, for the
two, from certain references, seem equivalent.
184.
Let
us tabulate the processes connected with the karma of matter:
a.
It is
mixed with the karma of the individual
b.
It
involves a control of the development of elemental essence, monadic essence,
and atomic matter (though the latter two are perhaps the same)
c.
It is
concerned with the development and activity of the four spirillae and their
attachment to atomic forms.
d.
It is
concerned with the development of inner latent heat
e.
It
deals with the building of matter into form.
185.
We
note that in the process of destruction it is the “periphery” of the causal
body and the atom that is destroyed.
186.
Karma
applies only to individuals (to a
self-conscious being)—great
individuals are leaders of kingdoms with many unconscious members.
187.
We
are given important occultly scientific hints about the origin of fire by friction.
IT seems that the interaction of the Divine Ray and the Primordial Ray produces
fire by friction.
188.
It
might also have been thought that the Primordial Ray was, alone, the cause of
fire by friction.
189.
Fire
by friction is not simply inharmonious and destructive; we are told here that
it “tends to life and fusing”. Does this mean that it leads to the emergence of
the “life” aspect (first ray) and to the fusion characteristic of the second
aspect of divinity?
190.
We do
know that the function of the fire of the third ray is to lead towards the
second and first rays.
(31:
"From the view taken of Karma as I have done it, you will see that no
plane of the highest spirituality, be that the plane of the nirvanees, is
outside the karmic wheel and when it is said in the Sanskrit writings and even
in the Bhagavat Gita that men cross the karmic ocean, it must be understood
with some allowance.
191.
Even
the greatest Beings are subject to Karma. The entire universe has its karma.
192.
The
point is that relief from karma is not absolute relief.
The entities that have now succeeded in going
outside the karmic wheel, have done so, only if that
wheel be taken as the one that turns now.
The cosmos is not going in one groove all the days of Brahma, but it is
going on a higher and higher status as it fulfils its mission. Those who have attained unto a rest in a
state of spirituality not reachable now, will therefore in a future day come
within the action of the wheel, with perhaps a punishment for the great duties
neglected for long ages."—Some Thoughts on the Gita, p. 40)
193.
These
are profound thoughts informing us that rest is never permanent.
194.
Master
Morya offers His students only “endless labour”—presumably throughout the
duration of the universe.
195.
Man
seeks rest from his labors. According to the Law of Cycles there are periodic
rests (apparently), but perhaps we should think deeply on the thought proposed
by Master M—“rest is a change of labour”!
(32: The
Lipika are the Spirits of the Universe.
They are connected with the Law of Cause and Effect (Karma) and its
recorders. Lipika comes from
"Lipi" writing. For
information concerning the Lipika Lords see S. D., I, pp. 152, 153.
196.
This
is a clear and succinct description of the Lipika Lords. When the term
“Universe” is used, does it mean the entirety of the “Universe”? Perhaps,
perhaps not. The term “Universe”, as frequently used in this teaching, often
means simply a solar system.
197.
There
is a sense in which the Universe itself must have its Karmic Lords.
The Buddhas of Activity, are the Triad Who stands closest to Sanat Kumara,
The Lord of the World. They are the planetary correspondences
to the three Aspects of the logoic third Aspect and are concerned with
the force behind planetary manifestation.
198.
The
important thing to note is that each of the three aspects of divinity is
threefold. The Buddhas of Activity (though divided along the lines of the first
three rays) are, overall, related to the “logoic third Aspect”.
199.
What
we might also notice is that there must be three solar entities whoa re the
“three aspects of the logoic third Aspect”.
(33: "Karma may be defined to be the force
generated by a human centre to act on the exterior world, and the reactionary
influence that is in turn generated from the exterior world to act on him may
be called karmic influence and the visible result that is produced by this
influence under proper conditions may be called karmic fruit."—Some
Thoughts on the Gita, p. 53.
200.
We
see that for karma to exist, “rings-pass-not” must exist (i.e.,
individualities. There can be no karma unless there are differentiated centres.
201.
Should
such centers be seen to blend into one being, there is no distinct one to act
upon a distinct other.
202.
The
fact is, then, that the execution of karma necessitates division.
203.
We
might call karma, ‘equilibrizing adjustments within the World of Illusion’.
64:
Elemental Essence is seen to consist of aggregations of matter, on one of the
six non-atomic subplanes of the mental and the desire planes—aggregations which
do not themselves serve as forms for any entity to inhabit, but as the material
out of which such forms may be built. (TCF 144)
204.
It is
by being built into forms, that
essence (monadic or elemental) evolves.
205.
Does
this mean that free essence has not yet entered the forms which will help it
evolve?
206.
We
may say, therefore, that relationship
promotes evolution.
207.
Form
confines and puts under pressure and, thus, the resultant stimulation and
constructive, rhythmic interchange.
208.
The
ideas of karma, the individual, and responsibility are related. When an entity
is self-conscious it has individual karma.
209.
Elemental
essence responds to God the Son, the Form Builder, and thus evolves in a system
subject to spiral-cyclic motion. If left to itself it is only subject to rotary
motion. This is an important point and shows how God the Son contributes to the
evolution of isolated units by building them into forms.
Monadic Essence, the matter of the atomic (or highest) subplane of
each plane. Elemental Essence, the
matter of the six subplanes which are non atomic. It is molecular matter.)
210.
Earlier,
it seemed that the monadic essence was being differentiated from atomic matter.
Here they are shown to be equivalent.
211.
When
we speak of “molecular matter” it is matter that is aggregated (in increasing
complexity as the subplanes descend), whereas atomic matter is (relative to
molecular matter) non-aggregated.
212.
It
must be said, however, that even atomic matter is fundamentally aggregated
(i.e., an aggregation of still lesser particles).
213.
If
the essence of the first subplane of each plane is called “monadic essence” it
must be that the spirit aspect can have an especially impactful emphasis on
this essence.
The karma of form is likewise a vast subject, too
[Page 76] involved for average comprehension but a factor of real importance
which should not be overlooked in connection with the evolution of a world, a
synthesis of worlds, or of a system when viewed from higher levels.
214.
Karma
of form is distinct from the karma of matter.
215.
The
units of matter are the building blocks of forms.
216.
If
the subject of the karma of matter is abstruse and difficult to follow, the
karma of form is even more so.
217.
We
might say it deals with the question of the birth, endurance, death and
modifications of forms.
Everything is, in its totality, the result of
action taken by cosmic Essences and Entities in earlier
solar systems,
218.
Note
the possible hint that our solar system has been preceded by more than one solar system.
which is working out
through the individual atoms, and through those congeries
of atoms which we call forms.
219.
A
straightforward definition of forms is given: “congeries of atoms”.
220.
The
word “congeries” is important, for it suggests a magical process—conjuration—by
which atoms are gathered into forms.
The effect of the personality Ray upon the
internal fires is therefore, in effect, the result of the influence of the
planetary Logos of whatever ray is implicated, as He works out that portion of Karma which falls to His share in any
one cycle, greater or lesser.
221.
Karma
is worked out through the “personal Ray” As karma is worked out the internal
fires are affected.
222.
Through the personality ray, karma is administered.
This is fitting, as the personality is associated with the third aspect and the
field of karmic adjustment is the world of matter/form and of time, space and
motion.
He thus brings about and eventually transmutes, the effects of causes which He set in motion
earlier in relation to His six Brothers,
the other planetary Logoi.
223.
There
are seven sacred planets, who are seven Ray Lords? Planetary groupings come in
sevens.
224.
Karma
appears—thus the Planetary Logos “works out”. We are speaking of the
personality ray of the Planetary Logos.
225.
Our
Planetary Logos has been in inharmonious relations with other Planetary Logoi,
and must adjust. Adjustment is called transmutation.
226.
Planetary
karma is a group phenomenon—resulting from the relationship of one Planetary
Logos with others.
We get an
illustrative parallel in the effect which one individual will have upon another
in worldly contact, in moulding and influencing, in stimulating or retarding.
227.
Some
Important karmic words are moulding, influencing, stimulating, retarding.
228.
We
should ponder on our relations with others; in what ways do we mould or have we
been moulded, influence or been influenced, stimulate or been stimulated,
retard or been retarded?
229.
A
close study of our effects upon other and theirs upon us is in order. Perhaps
we do not often pause to do this.
We have to remember that all fundamental influence and effects are felt on the astral plane and
work thence through the etheric to the dense physical thereby bringing matter
under its sphere of influence, yet not itself originating on the physical
plane.
230.
A
reason for the existence of astral plane is here given. It is not a vibrational
domain created simply by humans. It is a necessary sphere of sentiency.
231.
Matter
comes under the influence of “fundamental influences and effects” as these
influences work through the astral and etheric planes and are finally received
on the dense physical level.
232.
We
are studying the astral plane and karmic adjustments. How does one know when
one is out of harmony—one feels it.
The astral body is a vibratory domain where balancing is meant to occur. Karma
has to do with achieving right relations, through the use of our astral bodies.