Fellowship of Cosmic Fire
Commentary Semester I Section VII
(TCF 77-87)
Version 1.4 VSK Reconstituted pages 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 77]
DIVISION C
- THE ETHERIC BODY AND PRANA
THE ETHERIC
BODY AND PRANA34
I. The
nature of the etheric body.
1. Its
purpose and description.
2. Eight
statements.
II. The
nature of prana.
1. Solar
prana.
2.
Planetary prana.
3. The
prana of forms.
III. The
function of the etheric body.
1. It is
the receiver of prana.
2. It is
the assimilator of prana.
3. It is
the transmitter of prana.
4.
Disorders of the etheric body.
IV.
Macrocosmic and microcosmic ethers.
1. The
planetary Logos and the ethers.
2. Cosmic
and systemic ethers.
3.
Protective purpose of etheric body.
V. Death
and the etheric body.
1.
Microcosmic death.
2.
Macrocosmic pralaya.
I. THE NATURE OF THE ETHERIC BODY
In our
consideration of the internal fires of the system we shall find much of very real
interest to the coming [Page 78] generation of thinkers for three main reasons,
which might be enumerated as follows:
1.
It is
during the coming generations that science and medicine will ‘discover’ the
etheric body. This ‘discovery’ will indicate the next great frontier in the
development of knowledge concerning the nature of the human being.
1. Its
Purpose and Description
First. In the study of the etheric body lies hid (for
scientists and those of the medical profession) a fuller comprehension of the
laws of matter and the laws of health.
The word health has become too localised in the past, and its meaning
confined to the sanity of the body corporeal, to the co-operative action of the
atoms of the physical body of man, and to the full expression of the powers of
the physical elemental.
2.
We
are witnessing the ‘de-physicalization’ of knowledge concerning the nature of
the human physical body. The physical nature of the human being is not only dense but etheric.
3.
Aquarius
is directly related to the etheric body as is Gemini. The fifth and seventh
rays, which will be powerful in the Aquarian Age, will aid in the study of this
vehicle. The fifth ray comes through Venus the esoteric ruler of Gemini and the
seventh ray through Uranus, the exoteric ruler of Aquarius. The available
energies will disclose the nature of this vehicle.
4.
It
would seem that the physical elemental as here discussed, does not include the
etheric vehicle, even though, in a larger sense, the etheric vehicle has its
place upon the systemic physical plane.
In days to come it will be realised that the
health of man is dependent upon the health of all allied evolutions, and upon
the co-operative action and full expression of the matter of the planet and of
the planetary elemental who is himself a composite manifestation of the
physical elementals of all manifested nature.
5.
Health,
therefore, is not an isolated
phenomenon, but entails the concept of group
relations.
6.
This
is ecological thinking in relation to the various kingdoms of nature and their
aspects, both manifest and invisible.
Second. In the study of the etheric body and prana
lies the revelation of the effects of those rays of the sun which (for lack of
better expression), we will call "solar pranic emanations."
7.
From
our immediately preceding studies, we recognize these “solar pranic emanations”
as active heat. (TCF 43)
These solar pranic emanations are the
produced effect of the central heat
of the sun approaching other bodies within the solar system by one of
the three main channels of contact, and producing on the bodies then contacted
certain effects differing somewhat from those produced by the other emanations.
8.
DK is
referencing the various emanations of the sun arising from its “central heat”.
9.
He is
distinguishing “solar pranic emanations” from other emanations.
10.
The
particular one or ones of the channels through which solar pranic emanations
approach the other bodies will be significant. May the channel corresponding to
the sushumna be involved?
These effects might be considered as
definitely stimulating and constructive, and (through their essential quality)
as producing conditions that further the growth of cellular matter, and concern
its adjustment to environing conditions; they concern likewise the internal
health (demonstrating as the heat of the atom and its consequent activity) and
the uniform evolution of the form of which that particular atom of matter forms
a constituent part.
11.
“Solar
pranic emanations” have the following effects:
a.
definitely
stimulating
b.
definitely
constructive
c.
furthering
the cellular growth of matter
d.
helps
cellular matter adjust to environing conditions
e.
stimulating
internal health, which demonstrates as heat and activity of an atom
f.
promotes
the uniform evolution of the form of which a particular atom is a part
g.
conserves
the form through preserving health of its component parts
Emanative prana does little in connection with
[Page 79] form building; that is not its province, but it conserves the form
through the preservation of the health of its component parts.
12.
What
“emanative prana” does not do:
a.
It is
little involved with form building
b.
Rather
it conserves the form through preserving health of its component parts
Other
rays of the sun act differently, upon the forms and upon their
substance. Some perform the work of the
Destroyer of forms, and others carry on the work of cohering and of attracting;
the work of the Destroyer and of the Preserver is carried on under the Law of
Attraction and Repulsion. Some rays
definitely produce accelerated motion, others produce retardation.
13.
DK
mentions other “rays of the sun” with other
functions, among which:
a.
Destroyers
of forms
b.
Cohering
and attracting in relation to forms
c.
Producers
of accelerated motion
d.
Producers
of retardation
14.
Interestingly,
the work of both coherence/attraction
and of destruction occurs under the Law of Attraction and Repulsion.
15.
We
can therefore conclude that the “Repulsion” which is an aspect of the Law of
Attraction, functions under the dispersive influence of the first ray. (cf. Law
of Repulse, EP II 147).
16.
We
are learning that under the name “rays of the sun”, many forms of energy with
widely differing effects are included.
The ones we are dealing with here—pranic
solar emanations—work within the four ethers, that matter which (though
physical) is not as yet objectively visible to the eye of man.
17.
Note
here that DK definitely names etheric matter as “physical”.
18.
We
note here, and will often note, that the four ethers of the systemic physical
plane have definitely solar
connotations.
19.
But
they are not devoid of association with the Moon, for there are certain violet
devas associated with these ethers who are said to
carry the symbol of the moon on their forehead.
“The devas of the ethers carry on their foreheads a translucent symbol in the
form of a crescent moon, and by this they may be distinguished from the astral
devas by those able to see clairvoyantly.” (TCF 915)
Interestingly, from the
anatomical perspective, this means that they have “foreheads”!
They are the basis of all physical plane life considered solely in connection
with the life of the physical plane atoms of matter, their inherent heat and
their rotary motion. These emanations
are the basis of that "fire by friction" which demonstrates in the
activity of matter.
20.
The
“solar pranic emanations” form a “basis”, i.e., a foundation for another type
of activity.
21.
Such
emanations are, in a way, the “life” of the physical plane atoms of matter.
They are stimulants of “their inherent heat and their rotary motion”. Solar
pranic emanations (as “active heat”) demonstrate “in the activity and the
driving forward of material evolution.” (TCF 43)
22.
“Fire
by friction” demonstrates in the activity of physical plane matter. Solar
pranic emanations are the “basis” of this fire by friction.
23.
The
term “fire by friction” has a higher and wider meaning, however, and must also
relate to all fires found within the dense physical body of the Solar Logos
(our systemic physical, astral and mental plan), and from certain wider
perspectives, to fires even ‘higher’ than the three systemic planes, for “fire
by friction” cosmically must apply at least to the cosmic physical plane,
and, from this perspective, includes the cosmic astral and lower cosmic mental
planes.
Finally, in the study of the etheric body
and prana comes comprehension of the method of logoic manifestation, and
therefore much of interest to the metaphysician, and all abstract thinkers.
24.
What
is a “metaphysician”? Presumably, someone interested in the “physics” of the
higher planes, or in that study which lies beyond the normal physical relations
common to the dense systemic plane (solid, liquid, gaseous).
25.
The
implication is that the etheric body is the patterning source of that which is manifested
upon the dense systemic physical plane. There are, of course, cosmic
correspondences, in which the dense physical plane of the Solar Logos is
designated as comprising the systemic physical, astral and mental planes.
The etheric body of man holds hid the secret
of his objectivity.
26.
It is
a vehicle closely related to the seventh ray, just as the dense body is related
to the third. The seventh ray with its tendency to create patterns,
substands the patterning appearing on dense levels.
It has its correspondence on the archetypal
plane,—the plane we call that of the divine manifestation, the first plane of
our solar system, the plane Adi. The matter of that highest plane is
called often the "sea of fire" and it is the root of the akasha, the
term applied to the substance of the second plane of manifestation.
27.
The section immediately above is important and hold many clues
and confirmations of earlier suppositions.
28.
The
term “archetypal plane” is used differently at different times. Here is
definitely refers to the ‘adic’ plane or “
29.
Does
the fact that the etheric body has its correspondence on the adic plane mean
that there are subplanes on that highest plane which correspond to the four
lower ethers? This must be pondered.
30.
Earlier
in our discussion, the question arose concerning whether the term “akasha”
should apply specifically to the matter of the second systemic plane, the
monadic plane, or whether the term had wider application. Without dismissing
the more general meanings of the term “akasha” we can see here that it
definitely can be used in relation to the second cosmic etheric, the monadic
systemic plane.
Let us trace the analogy a little more in
detail, for in its just apprehension will be found much of illumination and
much that will serve to elucidate problems both macrocosmic and microcosmic. We will begin with man and his etheric body.
31.
In
this instance, due to our lack of familiarity with the higher planes, the
Tibetan begins with a field much “closer to home”—the etheric body of the man.
The etheric
body has been described as a network, permeated with fire, or as a web,
animated with golden light. It is spoken
of in the Bible as the "golden bowl."
32.
The
Tibetan mentions the term “golden bowl” three times: TCF 80, TWM 49 and 290.
33.
Again,
the color gold suggests the
relationship with the Sun.
34.
We
see an equivalence between “fire” and “golden light”.
[Page 80]
It is a composition of that matter of the physical plane which we call etheric,
and its shape is brought about by the fine
interlacing strands of this matter being built by the action of the
lesser Builders into the form or mould upon which later the dense physical body
can be moulded.
35.
We
are sometimes taught that the dense physical body is an “exact replica” of the
etheric body (cf. EP II 434, TCF 57) This will have to
be thought through carefully, focussing on the correspondence between the
chakras and the endocrine glands.
36.
The
term “interlacing” suggests the commingling or confluence of various energy
streams. Can we say that the etheric body is “seamless”?
Under the Law of Attraction, the denser
matter of the physical plane is made to cohere to this vitalised form, and is
gradually built up around it, and within it, until the interpenetration is so
complete that the two forms make but one unit;
37.
It is
the Law of Attraction that brings dense matter and etheric matter together.
38.
The
etheric body is a “vitalised form”. The factor of vitality can never be
separated from the etheric vehicle.
39.
The
terms “around” and “within” are revealing. It would be a mistake to consider
the etheric body as existing ‘outside’ the dense physical body (and its three
layers). The etheric nature interpenetrates the dense physical nature entirely.
the pranic emanations
of the etheric body itself play upon the dense physical body in the same manner
as the pranic emanations of the sun play upon the etheric body.
40.
Here
we have an important analogy: solar pranic emanations/etheric body = etheric
pranic emanations/dense physical body
41.
We
identify two sources of vitalization and two fields which are vitalized.
It is all one vast system of transmission and
of interdependence within the system.
All receive in order to give, and to pass on to that which is lesser or
not so evolved. Upon every plane this
process can be seen.
42.
A
great law is hereby suggested. Nothing is given to be retained—only to be
passed on (plus the addition of quality) for the benefit of a less evolved form
of life.
43.
When
we think of the etheric body the two terms “transmission” and “interdependence”
are valuable watchwords.
Thus the etheric
body forms the archetypal plane in relation to the dense physical body.
44.
An
analogy is suggested. We have already been taught that the etheric body is
linked to the “archetypal plane” (i.e., the “sea of fire”).
45.
What
is suggested is that a four hovers
above a three. In the Secret Doctrine, the “Divine
Quaternary”, the Tetraktys is discussed in this regard.
46.
What
then, might be the structure of the logoic plane? Does it have its etheric and
dense aspects? If so would a four
hover above a three or a three above a four?
47.
The
point to be grasped, practically, is that the etheric body holds the patterns
which shape the dense physical body.
The thinker on his own plane stands, in
relation to the physical, as the Logos to His system. In the synthesis of thought it might be
expressed thus: The thinker on the
astral plane, the plane of desire and of necessity, stands to the physical body
as the Logos on the cosmic astral plane stands to His system.
48.
This
is an unusual analogy. Usually the “human” thinker is considered resident upon
the higher subplanes of the systemic mental plane, and the logoic Thinker upon
the higher subplanes (in fact the highest subplane) of the cosmic mental plane.
49.
The
Logos on the cosmic astral plane might be termed the “Subjective Sun” in
contrast with the “Heart of the Sun” to be found on the cosmic mental plane.
50.
It is
important to realize that we are talking about the Solar Logos, and not our Planetary Logos. The analogy between the
Solar Logos and man is often more exact than that between the Planetary Logos
and the human being.
As we
continue the study we will work out the correspondence in the cosmos, the
system, and in the three worlds, for we need to remember that the analogy must
be perfect.
51.
I
would say, ‘perfect within limits’, as elsewhere DK advises us never to push
analogy too far.
1. Man, the
Microcosm, the manifesting Monad, or One.
2. The
Heavenly Man, the planetary Logos, or the manifesting group.
3. The
Grand Man of the Heavens, the Macrocosm, the solar Logos, the manifestation of
all groups and of all evolutions within His Body, the solar system.
52.
There
is a profound hint in these three points. All of these three beings are, of
course, the “One”. But the Planetary Logos is a group being, and the Solar Logos is a being made of many groups.
53.
These
are mysteries involved in the relationship between the “Many and the One”. Many
Solar Angels go to the composition of one Planetary Logos. From this point, the
composition of a Solar Logos can only be imagined.
“The student
must bear in mind that [Page 879] in thinking of the Pitris, he must ever think
in group terms. The Pitris who formed
the egoic body of a
human being do not—alone and isolated—form planetary Logoi. The forty-nine groups of solar fires
concerned in the great work are those spoken of, and they become the forty-nine
planetary Logoi in connexion with seven solar systems.” (TCF 879)
54.
How
can the One actually be many and yet
be One? The subject of cosmic origins and cosmic destinies is held up for
consideration. We are certainly not only individuals, and yet we are. More on
this later.
55.
The
term “Macrocosm” can be variously used, but in the context of our present
discussion, it means the Solar Logos. Yet, our Planetary Logos is certainly, in
a way, macrocosmic to man; even the
being known as “Humanity” is macrocosmic to the individual man. But let us
observe Master DK’s use of the term “Macrocosm” and see if it holds.
[Page 81]
All these
bodies—the body of a man, a planetary Logos, and a solar Logos—are the product
of desire originating on the planes of abstract mind, whether cosmic, systemic,
or mind in the three worlds, whether cosmic desire-mind or human desire-mind,
and all their bodies are "Sons of Necessity," as H. P. B. so aptly
expressed it.35,36 [35:
S. D., I, 74.],
56.
How
can desire originate on the planes of abstract mind? Shall we say that it is
because the soul, on whatever level
(cosmic or system) is there to be found, and that the soul has its desires? For the soul is a ‘heart’, and the heart is,
in an important respect, the seat of desire (as in, the “heart’s desires”).The
soul also has ideals and dreams, both arising from the second aspect of the
soul nature.
57.
The
term “Sons of Necessity” is interesting. The idea involves the concept of
‘automaticism’. Once the pattern is conceived and the etheric nature formed,
the gathering of the dense physical bodies proceeds
according to law or necessity as an automatic response to the magnetic,
vitalizing pattern.
(36:
"This whole solar system being conceived of as one vast mechanism, with an
exquisite adjustment of its parts in all major details, [though, perhaps not minor] is only the physical expression of
Vishnu, or the ethereal basic substance, [related to akasha] as we may understand the word for the present. All the harmonies observable in the
manifested cosmos are only the result of the harmoniously working energies that
resolve ether into the expression that we recognise. [buddhi
and the etheric planes are closely related through the number four; the buddhic
plane is the plane of harmony] All planets, worlds,
human beings, etc., are only parts of the body, each functioning in
subordination to the law which governs the whole. The evolution, preservation and destruction
of the world is therefore one vast process called Yagna, [a good term to remember,
indicating the threefold process of birth, manifestation and death] which takes place in the body of
Yagna Purusha, or the psychical body of nature.
Humanity taken collectively is the heart and brain of this Purusha and
therefore all the Karma generated by humanity, physical, mental, or spiritual,
determines mainly the character of this Yagnic process... [humanity
has been given other assignments in DK’s teaching’] Sri Krishna therefore calls the
process the Yagnic life that he has been giving out to Arjuna as Yoga (1st
Sloka 4th Chr). In fact, Yoga and Yagna
are very closely allied and even inseparable, though
at the present day people seem to disconnect the two. Yoga derived from the root Yuj to join means
an act of joining. Now as the heart is
the great centre in man, likewise the Yogee of the heart keeps his central
position in the universe and hence his individuality. [heart, Leo and
individuality are inseparable] The individuality or the Higher Manas being
the pivot of the human constitution [the heart is the soul] or the centre on which two
hemispheres of higher and lower existence turn as I have already said, the
Yogee of the heart has a heavenly dome above and earthly abyss below and his
yoga becomes twofold as a consequence.
He joins himself on to the thing above in dhyana and the thing below in
action. [dhyana is meditation] The word yagna
derived from the root Yaj—to serve also means a twofold service, service done
to the thing above through service done unto its expression the thing
below."—Some Thoughts on the Gita, pp. 18, 134.)
58.
An
important paragraph linking Yoga and Yagna. Yoga is related to meditation and
action, and Yagna to service.
2. Eight
Statements.
It is with
the etheric bodies of all we are dealing, and with their vivification by prana
(whether cosmic, solar, planetary or human), with the organs of reception and
with the basis of emanations. Here,
therefore, we can arrive at certain
dicta anent the etheric body which for purposes of clarity might well
be enumerated:
59.
From
this section:
a.
Prana
vivifies all etheric bodies
b.
Etheric
bodies have organs or reception
c.
Emanations
(from superior sources) flow into etheric bodies and emanations from etheric
bodies flow out
First.
The etheric body is the mould of the physical body.
60.
This
is a fundamental idea, but we must understand the degree of exactitude of the moulding
process. As a general principle, it is sufficient to define the nature of the
relationship.
Second.
The etheric body is the archetype upon which [Page 82] the dense
physical form is built, whether it is the form of a solar system,
or of a human body in any one incarnation.
61.
An
archetype suggests an ‘ideal form’. The eventual ‘formal destiny’ of the dense
physical body (in three layers) is suggested by the nature of the etheric body.
Eventually, man will have a “body of fire”.
“The centres, therefore,
when functioning properly, form the "body of fire" which eventually
is all that is left, first to man in the three worlds, and later to the
Monad. This body of fire is "the
body incorruptible"72 or indestructible, spoken of by
62.
The
suggestion is that solar systems, too, have their incarnations, as will any
being according to the Law of Periodicity (the Second Fundamental of the Secret
Doctrine).
Third.
The etheric body is a web or network of fine interlacing channels,
formed of matter of the four ethers, and built into a specific form.
63.
The
form of the etheric body is definite and not vague or amorphous.
It forms a focal point for certain radiatory
emanations, which vivify, stimulate and produce the rotary action of matter.
64.
The
emanations of the Sun and the emanations of an etheric body will have an
analogy. Both are examples of “active
fire” rather than “latent fire”.
65.
The
action of an etheric body upon matter is:
a.
Vivification
b.
Stimulation
c.
The
production of rotary motion.
66.
There
is a suggestion that the second aspect of divinity is responsible for the
rotary motion of the third aspect. Could we extrapolate to the thought that the
effect of the first aspect of divinity is to produce the spiral-cyclic activity
characteristic of the second aspect?
Fourth.
These pranic emanations when focalised and received,
react upon the dense matter which is built upon the etheric scaffolding and
framework.
67.
We
ask ourselves about the focussing lenses for pranic emanations.
68.
Although
the vibratory level of etheric matter is higher than that of dense matter, it
still has its effect upon dense matter. The method by which higher vibrations
impact fields of lower vibration has to be studied. If the impacting vibration
is too high, there will be little or no effect.
69.
The
“lesser builders” build dense matter upon the “etheric scaffolding or
framework”.
Fifth.
This etheric web, during incarnation, forms a barrier between the
physical and astral planes, which can only be transcended when consciousness is
sufficiently developed to permit of escape.
70.
This
is a vital point and indicates a means of protecting man from astral forces.
71.
The
soul/Solar Angel is a ‘great Protector’ of the human being it has under
supervision. The etheric body reflects the soul and, therefore, also has a
protective function.
72.
In a
similar way, symbolically, the radiance of the Sun (and its constructive
influences) protects against the degenerative influence of the Moon (so closely
related to the astral nature).
73.
For
this reason, during periods of devitalization (low etheric vitality) the
influences of the astral plane can enter the brain consciousness more easily
and can affect the physical body.
This can be seen in both the microcosm and the
macrocosm. When a man has, through
meditation and concentration, expanded his consciousness to a certain point he
is enabled to include the subtler planes, and to escape beyond the limits of
the dividing web.
74.
What
is the point to which man must expand his consciousness in order to escape
beyond the limits of the dividing web? Can we say that when there is sufficient
“causal consciousness”, the ability to focus within the “soul body”, that
escape becomes possible?
75.
Much
psychism exists in those who are not spiritually advanced in any way. The influence
of the planet
76.
We
understand the penetrative function
of concentration and meditation (ruled respectively by Leo and Virgo).
PHYSICAL
SUB-PLANES SOLAR SYSTEM PLANES
1. First
ether. |
Atomic plane |
Adi. Divine. |
Sea of
fire. |
First
cosmic ether. |
2. Second
ether. |
Sub-atomic |
Anupadaka. Monadic plane. |
Akasha. |
Second
cosmic ether. |
3. Third
ether. |
Super-etheric |
Atmic. Spiritual plane. |
Aether. |
Third
cosmic ether. |
4. Fourth
ether. |
Super-gaseous |
Buddhic. Intuitional Plane. |
Air.
|
Fourth
cosmic ether |
77.
We see
the equivalence between the terms “super-gaseous” and “etheric”. Usually the
fourth ether (numbering from above) is called simply “etheric”.
78.
“Anu”
is the “speck” and must be related to the term “Anupadaka”.
79.
When
we think of the systemic planes (buddhic, atmic, monadic, logoic), it is also
necessary to think of them as cosmic
ethers. This naturally and helpfully places them in a larger context necessary
for a more complete understanding of their function. The fact that these four
systemic subplanes are also etheric
(in a higher way), tells us something about their constitution, about
interpenetration and transmission.
DENSE
PHYSICAL PLANES OF HUMANITY
5.
Gaseous. Sub-etheric
Mental. Fire. Cosmic gaseous.
6. Liquid Astral. Emotional plane. Water. Cosmic liquid.
7.
Earthly. Dense
Physical plane. Earth. Cosmic dense.
80.
The
gaseous plane is here listed as “sub-etheric”—a term which places it in
relation to the etheric levels. Those who understand and practice breathing
exercises will know something of the relation between the gaseous subplane and
the etheric.
[Page 83]
When the
Logos has expanded His Consciousness on cosmic levels He can then transcend the
logoic etheric web, and escape beyond the ring-pass-not of His objective
manifestation. In thinking out this
analogy we must hold closely in mind the fact that the seven major planes of
our solar system are the seven subplanes of the cosmic physical or the lowest
cosmic plane.
81.
This analogy
suggests that (as in man) there is a limited personality aspect of the Logos
imprisoned within ‘logoic brain consciousness’.
82.
The
result of this escape would be full logoic consciousness on the cosmic astral
plane.
83.
Our
Logos is a comic initiate of the second degree (cf. TCF 384), thus it can be
assumed that this ‘escape’ is in process if it has not already been achieved.
84.
It
may be said, however, that our Solar Logos does not have a completely
integrated consciousness—cosmically considered.
85.
When
this escape occurs, either for man or the Logos, the principle of love may more easily manifest during
physical consciousness, as the astral plane (in both cases, systemic and
cosmic) is attuned to the buddhic plane (systemic and cosmic).
We might
note here the accurate working out of the correspondence in matter and the
radiatory correspondence is equally accurate.
86.
A man
or Logos who has ‘escaped’ the limitations of the etheric web is a more
radiatory and magnetic being than
heretofore.
Sixth.
In all the three bodies—human, planetary, and systemic
or logoic—will be found a great organ within the organism which acts as the
receiver of prana. This organ has
its etheric manifestation and its dense physical correspondence.
87.
The
organ meant is probably the splenic center and its dense correspondence, the
spleen. At least this would be the case for man.
In the system. In the system, the organ of cosmic prana, of
the force vitalising matter, is the central sun, which is the direct receiver
and dispenser of cosmic radiation.
88.
By
the “central sun” is not meant the “central spiritual
sun”.
89.
The
“central sun” appears to be a physical
organ, and to have an etheric counterpart, just as a man has.
90.
When
the Tibetan uses the word “organ” we have to determine whether He means an
etheric organ, a dense physical organ, or a combination of the two.
91.
In
point six the Tibetan speaks of the reception of prana, but as He develops
the subject, He speaks of both the reception and dispensing of pranic
radiation.
This is one of the threefold divisions of
the Primordial Ray of active intelligence.
92.
DK
seems to be saying that “cosmic radiation” is “one of the threefold divisions
of the Primordial Ray of active intelligence”.
Each of the cosmic Rays is in essence
threefold, a fact which is oft overlooked, though logically obvious; each Ray
is the vehicle for a cosmic Entity, and all existence is necessarily triple in
manifestation.
93.
The
threefold nature of each of the cosmic
Rays is brought forward. Is it only
the three major Rays which are threefold? If so, what is the origin of the
number 21? Through a septenate, each member of which was threefold, the 21
could easily be derived.
94.
The
comic Entity for which a Ray is a vehicle, is a being far
greater than a Solar Logos. It would be a Constellational Logos at least, and
perhaps even greater.
The central
Sun has within its periphery a centre of reception with a surface radiation.
95.
We
have here an astronomically interesting statement. Above we are told that the
“central sun” is the “direct receiver and dispenser of cosmic radiation”. Here
DK becomes more specific mentioning the part of the “central sun” which is the
receiver. That centre is “within its periphery”,
apparently close to an outer boundary. The center of reception is more interior
than the ‘surface of radiation’. These technicalities are to be kept in mind.
96.
The
Solar Logos receives cosmic prana.
97.
The
Planetary Logos receives solar systemic prana.
98.
The
human being, it seems, receives both
solar prana and planetary prana.
In the Planet.
In the planet there will be found a similar organ or
receiver within its etheric body, the locality of which is not for exoteric
publication and cannot therefore be revealed.
99.
Here
the term “organ” is definitely considered etheric.
100.
Much
can be said of the Solar Logos without fear that humanity will tamper with
solar process. The same cannot be said of the Planetary Logos and planetary
process. When DK deliberately refrains from revealing a piece of information,
we can assume that there would be danger connected with such a revelation.
It is
connected with the location of the two poles, north and south, and is the
centre around which the globe rotates, and is the source of the legend of a
sacred fertile land within the sphere of polar influences. The mythic land of exceeding fertility, of
abundant [Page 84] luxuriance, and of phenomenal growth, vegetable, animal and
human would naturally lie where prana is received. It is the esoteric Garden of Eden, the land
of physical perfection. Surface
radiation demonstrates, after distribution, as planetary prana.
101.
In
considering the location of such a receptive centre on or within Earth, we may
think of the magnetic poles and the actual poles. We may also think of the
process of polar gyration and that around which the pole gyrates.
102.
Is
the “sacred fertile land” really two
lands—one for each pole?
103.
There
are many legends of mythic lands of fertility and abundance. The first two
root-races of humanity (not yet individualized) probably experienced such
conditions. There are also legends of planetary lore of tellurian periods when
the poles faced the Sun directly.
104.
We
read here of an “esoteric Garden of Eden”. Global exploration has not revealed
any exoteric Garden of Eden, so such
a ‘place’ existing in the conditions here discussed must be etheric in nature.
105.
The
physical perfection of form would be etheric.
The ethers are, after all, part of the systemic physical plane.
106.
It
would seem that a veritable “fountain of youth” exists upon the
this planet in etheric matter. Of course, it would have to have its
physical counterpart.
107.
What
can the phrase “within the sphere of polar influences” mean? Within the polar
circles beginning at approximately 66.67 degrees north or south latitude?
108.
One
would be tempted to think of an etheric externalization of Shamballa as being a
candidate for such pranic vitality (for Shamballa is the seat of the life aspect on our planet, but legend
tells us that the systemic-etheric Shamballa is located near or in the
109.
In
any case, various hints are given and we can ponder.
110.
If,
on Earth, surface radiation (after distribution) demonstrates as planetary
prana, then in relation to the Sun, surface radiation (after distribution) must
demonstrate as solar prana. For a man
as well, surface radiation (after distribution) must demonstrate as ‘human
prana’. We note the necessity of “distribution” for this demonstration.
In
111.
With
respect to man, DK speaks or the organ as physical, but obviously the splenic
center is intimately involved.
112.
We
can equate ‘human prana’ with the term “health aura”.
113.
We
note a type of generalized activity shared by all three entities—human,
planetary and solar. This activity is one of distribution after reception.
The reception is more localized. The distribution covers the entire physical
surface of the being concerned.
114.
The
Sun and our planet also have an “etheric network” involved in this
distribution, if man has.
Seventh.
Thus in all the three bodies will the resemblance clearly be seen, and
the working out in perfect correspondence is easily demonstrable:
115.
The
structure of thinking is clarified by such definite analogies.
116.
For
clearer understanding, the tabulations below are useful.
PRANA
OF THE SOLAR SYSTEM
THE
SOLAR SYSTEM
Entity
manifesting The solar Logos.
Body of manifestation The
solar system.
Receptive
centre Pole of
the central Sun.
Surface
radiation or emanation Solar prana.
Movement
produced Systemic
rotation.
Distributive effect Solar
etheric radiation (felt cosmically).
117.
The
“body of manifestation” is considered physical (including the three-part dense
physical and the etheric vehicles).
118.
It
would be important to understand the orientation of the “pole of the central
Sun”. Again, magnetic and actual poles of all these entities must be compared.
119.
The
organ of reception here is not designated as etheric.
120.
Our
Sun rotates on its axis approximately once every twenty-seven days (a number to
be correlated with a sidereal lunar return). But “systemic rotation” suggests
the rotation of the entire solar systemic atom. This rotation occurs in a
period of approximately one hundred thousand years.
“The solar atom must be considered as
pursuing analogous lines of activity and as paralleling on a vast scale the
evolution of the planetary atom. The
entire solar sphere, the logoic ring-pass-not, rotates upon its axis, and thus
all that is included within the sphere is carried in a circular manner through
the Heavens. The exact figures of the
cycle which covers the vast rotation must remain as yet esoteric, but it may be
stated that it approximates one hundred thousand years, being, as might be
supposed, controlled by the energy of the first aspect, and therefore of the
first Ray. “ (TCF 1057)
121.
It is
interesting that the “distributive effect” is said to be “felt cosmically”. One
would also assume that the effect is experienced by the planetary beings within
the system.
122.
In
the case of each of the three entities discussed, the etheric radiation is
related to the wider context. This must be significant.
123.
If
“surface radiation or emanation” contributes to “systemic rotation” and if such
a rotation (in the case of our Sun) is related to the first ray, then “surface
radiation or emanation” is also related to the first ray. This type of
radiation drives physical form, and
thus has a first ray correspondence.
THE PLANET
Entity
manifesting A planetary Logos.
Body of
manifestation A planet.
Receptive
centre The planetary pole.
Surface
radiation or emanation Planetary prana.
Movement
produced Planetary rotation.
Distributive effect Planetary
etheric radiation (felt within the system).
124.
Here
the rotation is that of a specific planet (with all its chains and globes) and
not a wider, more extensive system, as in the case of the entire solar system.
125.
Our
planetary pole is much more inclined than that of the solar atom (our Sun). The
location on (or within) the Earth perpendicular to the ecliptic (and thus
corresponding more closely to the Sun’s Pole) may have to be examined with
respect to the reception of solar radiation.
126.
Again
the organ of reception is not designated as etheric.
A HUMAN BEING
Entity manifesting The
thinker, a Dhyan Chohan
Body of manifestation Physical
body.
Receptive
centre The spleen.
Surface
radiation or emanation Health aura.
Movement
produced Atomic rotation.
Distributive effect Human etheric
radiation (felt by environment).
127.
If
we, a human being, are parallel to a Solar Logos or a Planetary Logos, then a
Dhyan Chohan must be a monad. In this
case the true Thinker (humanly considered) would be the human monad. This
suggestion, of course, can be debated as a convincing case can be made for
considering the “Thinker” to be the soul/Solar Angel. They are both “Thinkers”, but the soul/Solar
Angel is far more proximate.
128.
The
spleen is mentioned as the “receptive centre” and not the etheric spleen, but
the distinction may be more academic than practical.
129.
Again,
the question arises: “What is the atomic rotation of the human being”. With respect
to all vehicles other than the dense physical (and perhaps the etheric) atomic
rotation can be detected. With respect to the dense physical body, it can be
questioned whether the entire vehicle rotates, regardless of the various forms
of circulation which occur within it.
130.
Again,
the “distributive effect” is felt by the larger context. The three larger
contexts are cosmic (for solar etheric radiation), systemic (for planetary
etheric radiation) and the environment (for the human etheric radiation).
131.
A
point to emerge in all these comparisons is that the receptive center is within
the sphere of polar influence and causes rotation. The cause of the rotation of
a dense physical vehicle is, therefore, etheric.
[Page 85]
THE ATOM OF MATTER
Entity
manifesting An
elementary life.
Body of
manifestation The
atomic sphere.
Receptive
centre Pole of
the atom.
Surface radiation or emanation Contribution of atom to the united
health aura of body.
Movement
produced Atomic rotation.
Distributive effect Atomic etheric
radiation (felt within the physical form).
132.
In
this context, “an elementary life” has a correspondence to the Solar Logos, the
Planetary Logos (one a cosmic monad and the other a systemic monad) and the
human being (monadically considered).
133.
In
the Secret Doctrine it is suggested
that electrons and atoms are monads coming into manifestation. If this is the
case, the term monad must be understood in a special manner. In any case, “an
elementary life” has a monadic correspondence.
134.
An
atomic sphere is a physical body.
135.
All
the atoms of a human physical body contribute to the “united health aura of the
body”.
136.
For
the atom, the physical form is the larger context in relation to which “atomic
etheric radiation” is felt.
Eighth.
When the "will to live" vanishes, then the "Sons of
Necessity" cease from objective manifestation.
137.
It is
the “will to live” which holds physical bodies in manifestation.
138.
We
are invited to relate “will” to “necessity”.
139.
In
this context we can understand how magnetism is related to the first ray, as well as the second, for
the “will to live” is obviously a magnetic first ray force.
“There is still another
point upon which I would like to touch.
Owing to the fact that the Law which governs the Hierarchy is the second
systemic law, the Law of Attraction, students are apt to think that magnetism
is a second ray quality. They are right
in so far that all the systemic laws are expressions of the life of God through
the medium, at this time, of the second ray, which makes our solar system a
second ray system. All other laws and
qualities (for a law from the divine angle is the motivating, qualified agent
of the divine will, as understood in Shamballa) are related to the second ray
as it manifests through our planetary Logos.
Nevertheless,
magnetic action is more closely allied to first ray functioning than it is to
the second ray, and is an aspect or quality of the Law of Synthesis. It was this magnetic power of the first ray
to which the Christ referred when He said "I, if I be lifted up (The
Ascension Initiation. A.A.B.), will draw
all men unto me." (R&I 375)
This is logically inevitable, and its working
out can be seen in every case of entified objectivity.
140.
Including
the entire cosmos considered as an Entity.
When the Thinker on his own plane withdraws
his attention from his little system within the three worlds and gathers within
himself all his forces, then physical plane existence comes to an end and all
returns within the causal consciousness;
141.
In
this case, the “Thinker” is the soul and not the monad, for over the fate of
man-the-microcosm, the soul/Solar Angel presides.
142.
The
monad, too, is a “Thinker” of a much more exalted kind, and hardly a vacuous
spirit as such. We must remember that the monad is only destined, one day, to
be focussed on the cosmic mental plane and that the cosmic atmic plane is also,
on its own level, a plane of thought—however
unimaginable such thought may be to us.
143.
The
fact that “causal consciousness” is here referenced suggests that, in this
context, the “Thinker” is definitely considered as the middle principle.
this is as much an abstraction in the three
worlds of the Thinker as the Absolute is in the threefold solar system of the
Logos.
144.
The
relativity of terms is here brought to our attention. The term “Absolute”
suggests an ultimate, beyond which
nothing exists. As used here, there term means simply the higher nature of a
Solar Logos (let us say, the causal nature).
145.
The
true ABSOLUTE is beyond any cosmic existence or manifestation.
146.
Terms
like “universe” are used when referring to the manifestation of a Solar Logos,
and here the term “Absolute” is also used in relation to this great but
ephemeral being. We must develop an alertness to meaning of terms according to
their context.
This demonstrates on the physical plane in
the withdrawing from out of the top of the head of the radiant etheric body and
the consequent disintegration of the physical.
The framework goes and the dense physical form falls apart; the pranic
life is abstracted bodily from out of the dense sheath, and the stimulation of the fires of matter
ceases to be. The latent fire of the
atom remains; it is inherent, but the form is made by the action of the
two fires of matter—active and latent, radiatory and inherent—aided by the fire
of the second Logos, and when they are separated the form falls apart. This is a picture in miniature of the
essential duality of all things acted upon by Fohat.
147.
The
death of a human body in incarnation is here described.
148.
We
note that the withdrawal is considered to occur “from out the top of the head”,
but two other centers are also possible for withdrawal. One in the vicinity of
the heart and the other near the solar plexus. (cf. TWM 500-501 for mention of
the points of exit as solar plexus and top of head)
149.
The
following summarizes the situation and includes the heart center:
“In the process of
death these are, therefore, the two main exits:
the solar plexus for the astrally polarised, physically biased human
being, and therefore of the vast majority, and the head centre for the mentally
polarised and spiritually oriented human being.
This is the first and most important factor to remember, and it will
easily be seen how the trend of a life tendency and the focus of the life attention
determine the mode of exit at death. It
can be seen also that an effort to control the astral life and the emotional
nature, and to orient one's self to the mental world and to spiritual things,
has a momentous effect upon the phenomenal aspects of the death process.
If the student is thinking clearly, it will be apparent to him that one exit
concerns the spiritual and highly evolved man, whilst the other concerns the
low grade human being who has scarcely advanced beyond the animal stage. What then of the average man? A third exit is now in temporary use; just
below the apex of the heart another etheric web is found covering an orifice of
exit. We have, therefore, the following
situation:
1. The exit in the head, used by the
intellectual type, by the disciples and initiates of the world.
2. The exit in the heart, used by the
kindly, well-meaning man or woman who is a good citizen, an intelligent
friend and a philanthropic worker.
3. The exit in the region of the
solar plexus, used by those whose animal nature is strong.” (TWM
456-457)
150.
We
note that at death, it is the “stimulation of the fires of matter” that is
withdrawn, while the latent fire of matter remains.
151.
Again,
for our greater understanding, the two physical fires are categorized as:
a.
Active
or radiatory
b.
And,
latent or inherent. The term “inherent” is useful in relation to “latent fire”.
152.
The
fires of both the Third Logos and
Second Logos are required to keep the form together.
153.
Fohat
(universal electricity) unites dualities. Within the physical vehicle, active
and latent fires constitute one duality. Another duality exists between the
province of the Third Logos (the personality nature) and that of the Second
Logos (the soul nature).
[Page 86]
There is a
close connection between the spleen and the top of the head in connection with
the etheric body.
154.
This
is an interesting piece of occult information. The major center at the top of
the head has 12 petals—a number obviously related to the 6 petals of the
spleen.
155.
A
truer number for the thousand petalled lotus at the top of the head is 960,
which sums to 15, which sums to 6, and so an even closer relation is revealed
between the splenic and the center at the top of the head.
156.
We
read, for instance, of the importance of the “pole” for the reception of pranic
radiation. The “pole” of man is the “top of the head” and the splenic center is
the etheric center dedicated to the processing of prana.
157.
Astrologically,
the head is ruled by Aries (in which the Sun is exalted) and the top of the
head is much related to Leo (in which the Sun triply rules). The spleen is also
to be considered a solar center for
the processing of solar vitality.
The
organ of the spleen has an interesting correspondence to the umbilical cord
which attaches an infant to the mother for purposes of nourishment, and which
is separated at birth. When a
man starts to live his own life of conscious desire, when a man is born into a
new world of a subtler form of life, that interlaced cord of etheric matter
(which had united him to his physical body) is broken; the "silver cord is loosed" and the man severs his
connection with the dense physical body and passes out through the highest
center of the body instead of the
lowest to life in a higher world and of another dimension.
158.
Another
important correspondence is given—between the spleen and the umbilical chord.
159.
The
nourishment coming from the splenic center is pranic, and in this process of
nourishment, the physical spleen is also necessarily involved (as little as
modern medical science may understand the spleen’s relationship to vitality).
160.
Death
is here discussed in very interesting terms. When one dies, he “starts to live
his own life of conscious desire” and “is born into a new world of a subtler
form of life”.
161.
The
“silver cord” is a biblical term as is the “golden bowl”, but elsewhere DK
refers to it as inaccurate.
162.
What
is the “lowest” centre to which reference is made? It is obvious that highly
developed man passes to the realm of death through the center at the top of the
head, but in what was does he utilize the lowest center? Does he pass into incarnated life via this lowest
center? In some ways it would make sense, as the base chakra is related to
survival and to anchoring the consciousness upon the physical plane (probably
at the moment of the first breath). A very occult relationship between physical
birth and the base chakra may here be indicated.
163.
What
if entry into dense life occurs through the lowest chakra, followed by a
gradual ‘rising’ of the incarnated consciousness until it ‘leaves’ through the
highest—at least in the case of advanced man? Such a progression would make
sense.
So it will be found in all the bodies and
sheaths of the microcosm, for the analogy will persist on all planes during
manifestation.
164.
DK
seems to be speaking of death and birth—the leaving of one plane for a ‘higher’
into which one is ‘born’.
When more scientific knowledge has been
gained it will be found that the same procedure on a larger scale, takes place
in planetary manifestation. A planet is
but the body of a planetary Logos, that
body being etheric, and the Logos expressing Himself through it and
building upon the etheric scaffolding a vehicle of manifestation.
165.
We
find the Tibetan calling the body of the Planetary Logos etheric.
166.
In a
way, the true physical body of all entities is
etheric, for the lowest vehicle (the threefold dense physical vehicle) is not a
principle.
The MOON once was the body of expression for one
of the Logoi;
167.
A
hint may here be concealed. Usually, the Planetary Logos of the Earth-scheme is
considered that Logos Who once expressed through the Moon.
168.
From
a smaller perspective the Lord of the Moon-chain was expressing through the
Moon, and from a perspective still smaller is was a globe lord thus expressing.
169.
But
is the Tibetan linking the Moon to some
other Planetary Logos. There are traditions which refer to the Moon as
something of an ‘import’ into the planetary system of the Earth. We can raise
the question, but any definitive answer will have to be deferred until we know
more.
the Earth now is, and the cycles change
continuously.
170.
Many
mysteries are hinted. Are the chain lord of the Moon-chain and the chain-lord
of the Earth-chain identical beings? The mystery of the Saturn-chain must be
interwoven with the mysterious relationship existing between the Moon-chain and
the Earth-chain, for the Saturn-chain is now considered the third chain whereas the Moon-chain was
previously considered the third.
171.
Between
Saturn and the Moon there is a close relationship as their respective glyphs
reveal, for the crescent of the Moon is included within the glyph for Saturn.
172.
The
Logos of Saturn is somehow related to this concept of a “body of expression”.
Implied in these relationships is the idea that a particular Planetary Logos
may express through chains in various planetary schemes—chains correlated with
that particular Logos.
The centre of escape for the etheric body is
found likewise in a physical planet, and the planetary silver cord is loosed at
the time appointed; but the times and cycles, their commencement and
termination are hid in the mysteries of Initiation, and do not concern us.
173.
DK is
speaking of mysteries of the higher initiations. He can tell us that they
exist, but not what they are.
174.
If,
however, the top of the head is the main “centre of escape” for the human
being, and if the analogy to the human top of the head is the planetary or
solar pole, then the polar area must
have something to do with the centre of escape.
175.
The
duration of a planet like the Earth is not
a mahamanvantara. A manvantara (an elastic
term which may mean a “day of Brahma”) may
if a “night of Brahma” is added (and according to the earlier chronology given)
last some 8,640,000,000 years which is a great expanse of time, fitting perhaps
for the duration of a planet (not only physically but psychically—a much longer
duration than the physical duration). Such a figure would be in keeping with
modern scientific estimates.
“This will involve the
transmutation of desire into aspiration, and will produce eventually the
liberation of the planetary Logos, and bring a manvantara (or His cycle of
physical incarnation) to a close.” (TCF 670)
176.
Given
the scale of duration of a Solar Logos, one would suppose a planetary
manifestation to last rather longer—perhaps for a year of Brahma, or 3,110,400,000,000 years—one hundredth of the
duration of a Solar Logos. Somehow the scale would be more in keeping.
Again in
the solar system itself similar action will eventuate at the close of a
Mahamanvantara. The Logos will withdraw
within Himself, abstracting His three major principles.37
(37:
Principles, the basic differentiations,
essential qualities or types of energy upon which all things are built;
they give the distinctive nature of all forms.)
177.
Three
hundred sixty manvantaras make a Year of Brahma. Thus there are 36,000
manvantaras (as the term is here used) comprising an occult century—a
Mahamanvantara.
His body of manifestation—the Sun [Page 87]
and the seven sacred Planets, all existing in etheric matter—will withdraw from
objectivity and become obscured.
178.
At
the time of the conclusion of the Mahamanvantara, we are not told whether the
Sun and the seven sacred planets exist in physical
matter. Again, etheric matter is
physical in the higher sense of the word.
From the usual physical standpoint, the light
of the system will go out.
179.
This
implies that light is an etheric phenomenon (at least as it usually demonstrates
on the physical plane).
This will be succeeded by a gradual
inbreathing until He shall have gathered all unto Himself;
180.
Each
withdrawal from plane to higher plane is part of the process of “inbreathing”. When
we, as human beings, are attempting abstraction to higher planes, the dynamic
of “inbreathing” should be remembered.
the etheric
will cease to exist, and the web will be no more. Full consciousness will be achieved, and in
the moment of achievement existence
or entified manifestation will cease.
181.
There
is here given an interesting definition of existence—“entified manifestation”.
The truth of Life, per se, is that it is not divided into entities. Entities
are only apparent divisions. Division is part of the Great Illusion—which, from
one perspective, is the universe itself.
All will be reabsorbed within the Absolute;
pralaya,38 or the cosmic heaven of rest will then ensue, and the
Voice of the Silence will be heard no more.
The reverberations of the WORD will die away, and the "Silence of
the High Places" will reign supreme.
(38:
Pralaya....A period of obscuration or repose—planetary, systemic or
cosmic. An interlude between two periods
of manifestation.)
182.
Again,
it would appear that the term “Absolute” is not used in the absolute sense. Although we are speaking
somewhat in general, we seem to be focussing on the pralaya of a Solar Logos,
which is simply the period between His incarnations.
183.
The
“Voice of the Silence” is the Voice of the Soul. If we are speaking of an
interlude between two manifestations of the Solar Logos, then the solar causal
body will not be destroyed.
184.
The
“WORD” is the sound of the soul, whether sounding in the higher worlds or
reverberating in the lower.
185.
The
term “Silence of the High Places” shows we cannot be speaking of the Absolute
Universal Pralaya, because ‘after’ such a pralaya, there are no places, either high or low.
186.
For a
closer understanding of these words applying to the Solar Logos we would have
to know (or remember) what occurs within the causal nature between human
incarnations. During such interludes or minor pralayas, the causal body, of
course, is not destroyed.