Fellowship of Cosmic Fire
Commentary Semester V
Section III
TCF 488-495: S5S3
2 May –
((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)
It is suggested that this Commentary be read with
the TCF book handy, for the sake
of continuity. As analysis of the text is pursued, many paragraphs are divided,
and the compact presentation in the book, itself, will convey the overall meaning of the paragraph.
1.
This
section continues with the subject of transmutation, let
us recall the last pages we considered.
In order, therefore, to bring about clarity of thought and
definiteness of conjecture in this respect, I desire primarily to lay down certain postulates which must
be carefully borne in mind when considering this question of
transmutation. They are five in number and concern specifically the field
wherein the transmuting process is carried on.
2.
The
subject is vast and DK has told us that He cannot speak of it with complete
clarity—owing to the scope of the subject and to the general unpreparedness of
those whom He addresses.
3.
The
number five (the number of postulates
in relation to the process of transmutation) is apt as the seven of
transmutation and the five of manas are invariably related.
The student must [Page 488] recollect at this juncture the
distinction that is made between the work of the black and the white
magician. It might be helpful here
before proceeding further to look at these distinctions as far as they concern
the matter in hand:
4.
Before
undertaking the discussion of the five postulates, the Tibetan has a few things
to say about the differences between white and black magicians. Both types of
workers work with devas of various kinds. It is important for us to understand
the differences in motivation and methods which characterize them.
5.
And,
indeed, it is “matter—in hand”—the
‘hand of intelligence’ which is so astute in the art of alchemical
manipulation.
First. The white Brother deals with positive
electrical energy. The dark Brother
deals with the negative electrical energy.
6.
This
idea has already been brought forward. Positive electrical energy may be
considered strictly the energy of electric fire and of the Spirit, or as a
combination of solar and electric fire—especially in our solar system.
7.
The
“dark Brother” always looks backwards, preferring the utilization of that which
has been mastered to the development of newer approaches which are divinely
intended in this solar system.
8.
The
matter is one of trust—the “dark
Brother” possesses not the “mine of trust” (in the words of Master M)
Second.
The white Brother occupies himself with the soul of things. The black Magician centres his attention upon
the form.
9.
The
emphasis in our present solar system is upon consciousness. To the extent that
form legitimately becomes a focus, it is for purposes of enhancing the
consciousness. Focus upon matter/form for its own sake is retrogressive.
10.
Consciousness
is causative to form; new forms of consciousness produce new forms.
11.
It is
evident that, for all his prowess, the “dark Brother”
suffers greatly from fear.
Third. The white Magician develops the inherent
energy of the sphere concerned (whether human, animal, vegetable or mineral)
and produces results through the self-induced activities of the central life,
subhuman, human or super-human.
12.
We
can see how much the white brother respects the integrity of the atoms (i.e.,
units of life) which he attempts to assist. He always attempts to induce
self-reliance and the growth of inner capacity. He seeks to strengthen the
inner life rather than weaken it.
13.
The
black magician is, essentially, a thief robbing his victim of the opportunity
to express spiritually-inherent power. He works contrary to Divine Will which
ever seeks to strengthen that which is divine in every unit—namely the central
Divine Life.
The black
Magician attains results through the agency of force external to the sphere
involved,
14.
This
is a most important statement. The black magician has no interest in promoting
the strengthening and growth of the inner life—a life which he seeks to imprison rather than liberate.
15.
Life is of the essence;
that which is external is not of the
essence. The black magician is profoundly a victim of the ‘illusion of
separation’.
16.
Occasionally,
in alchemy, there is the discussion of external agents,
and this in a positive light. When this is the case, the energy of solar fire
is applied, yet, withal, solar fire is external
to the fire of Spirit. When the black brother applies external agents, such
agents belong strictly to the third aspect of divinity.
and produces transmutation through the
agency of resolvents (if so I might term it) or through the method of the
reduction of the form,
rather than through radiation, as does the white Magician.
17.
What
may be the nature of this type of transmutation? It would seem that the desired
mutation of the form is produced in an illegitimate manner without the
cooperation of the inner life. The effect upon the inner life will be
debilitation and capture.
18.
The
form is weakened from without rather than dispersed from within. The inner life
is never given the opportunity to achieve the strength necessary to disperse
the confining form.
These differences of method need to be carefully considered
and their reaction visualised
in connection with different elements, atoms, and forms.
19.
There
is still some obscurity in what DK means by “resolvents” and “reduction of the
form”. For clarification, He advises visualization of the two types of
processes in relation to different elements, atoms and forms. This represents
an extensive undertaking with greater opportunity for success by those possessing occult physico-chemical knowledge.
20.
Indications
are given but much careful occult research will be required to follow them
successfully.
21.
We
may presume that if the form is weakened through the use of “resolvents” and
through a “reduction of the form”, the inner life may, indeed, be detached from
its form, but without the proven strength to ascend into the next sphere of
expression, will be captured or imprisoned by the black one who applies these
resolvents and ‘reducers’.
22.
Although
we have entered that portion of the book which deals with solar fire, we see
that we are temporarily discussing a subject which still involves a close focus
upon the dual fires of matter.
23.
Here
our new section begins …
To return to our statement
of our five postulates anent the
transmutation of substance, the resolution of the life, or the
transference of energy into different forms.
24.
We
remember that the term “substance” is that which substands. It is a term which sometime is used as equivalent to
gross matter, but, more technically, is that which ‘lies underneath’ or
‘within’ gross matter.
THE
FIVE POSTULATES
Postulate I. All matter is living
matter, or is the vital substance of deva entities.
25.
There
is no such thing as inanimate matter.
All matter has soul (i.e. is intelligently
responsive, even if unconsciously so) and is alive within the One Life.
26.
All
matter is ensouled; within all that
we call matter, life is deeply
inherent.
27.
When
possible, we must seek to discriminate between “deva entities” and “elemental
lives”.
For instance, a plane, and forms built of that
particular plane substance, is the material form or sheath of a great deva,
who is the essence back of manifestation and the soul of the plane. [Page
489]
28.
Such
a “great deva” is a Raja Deva Lord. The consciousness of this great deva entity
ensouls all aspects of the plane through which He expresses.
29.
We
can see that the matter which constitutes the material form or sheath of a Raja
Deva Lord takes on a multitude of forms which, in their totality are, really,
but One Great Material Form.
30.
It
should be borne in mind that a Raja Deva Lord also has interior aspects to His nature. He has soul; He has
essence. In fact, He is essence. When
we speak of the substance of a particular sub-plane of the cosmic physical
plane, we are speaking of His material
form or material sheath. Essentially, however, a Raja Deva Lord is a Monad as
are all “men” (whether human, heavenly or solar).
31.
It
can be inquired whether such a Deva Lord also has sheaths more subtle that the
sheath through which He is principally known. If, for instance, He can think—and such Deva Lords most certainly
can—He must have a mental sheath consisting of mental matter. Lord Kshiti of
the systemic physical plane and Lord Varuna of the systemic astral plane, must
definitely possess the means whereby They can think—even though Lord Kshiti is known for His expression through
and as the systemic physical plane
and Lord Varuna for His expression through and as the systemic astral plane. As beings equivalent to human
initiates of the sixth degree, it would be inconceivable that they not be
possessed with manas (and thus of a mental vehicle) or of its transmuted (and,
thus, higher) equivalent.
32.
Let
us remember that we are always dealing with consciousnesses within consciousnesses, and with lesser
forms which are contained within greater forms.
33.
If we
study the ‘recession of consciousness’ within any unit of consciousness, we
shall always find (eventually) the One Consciousness.
Postulate II. All forms, vibrating to any keynote, are
fabricated by the building devas out of the matter of their own bodies.
34.
Building
devas do not so much build in substances which are not their own but, rather, build themselves into forms. They assume
form, changing shape according to intelligent purpose—even if that purpose is
not their own.
35.
We
may recall that the art of ‘shape changing’ is much associated with the
magician’s or shaman’s power. The magician gathers the ability to ‘shape-shift’
by close association with the devas to which kingdom
the seventh ray relates him.
Hence they are called the great Mother
aspect, for they produce the form out of their own substance.
36.
A
mother evolves a new form out of her own substance. We see that this is the
case with, for instance, a mother who is a member of the human family.
37.
Thus
we come to understand the pliability, the suppliancy, the malleability of the
members of the deva kingdom. They are not, as is man, creators from without,
acting upon, but create from within, literally becoming that which is created through their agency.
38.
The
Devas (as the “great Mother aspect”) are intimately related to the Great
Mother—the Pleiades.
Postulate
III. The devas are the
life which produces form-cohesion. They are the third and second aspects
blended, and might be considered as the life of all forms that are subhuman.
39.
It is
important to realized that the devas are not only the representatives of the third
aspect of divinity.
40.
Being
responsible for “form cohesion” they are also representatives of the second aspect of divinity, as has been
earlier stated. The cohesive aspect
is the second aspect. While man represents the first and second aspects, devas
represent the second and third. Thus, they share representation of the second
aspect.
41.
Fittingly,
the Pleiades, which are, in many respects, the life behind all devic lives in
our cosmo-system, send forth both the third and second rays—the manasic and
buddhic influence. (cf. TCF 1162)
42.
DK
links the deva evolution particularly to the lower three kingdoms. As we know,
in other references, many devas play a great role in the expression of higher
kingdoms, but of the lower kingdoms they are considered the “life”. This is the
important distinction.
43.
In
the lower kingdoms, the form aspect is prominent and holds sway over the still
dormant interior “life”.
A
magician, therefore, who transmutes in the mineral kingdom works practically
with deva essence in its earliest form on the upward arc of evolution,
and has to remember three things:
44.
While
deva essence (or, more specifically, elemental essence) can be found on the
“downward arc of evolution”, the transmuting magician is working with upwardly
tending deva essence. In this respect, transmutation is not an involutionary
act (though, from the involutionary perspective, it is possible to conceive it
as such).
45.
As
the mineral kingdom is the lowest of our usual seven kingdoms, deva essence
associated with this kingdom will be found in the earliest stages of
unfoldment.
46.
If we
think carefully, we shall see that the alchemists of medieval times were, many of them, apprentice magicians. Their early
efforts prepared them for eventual proficiency in the magical arts—especially
as those arts are applied to the mineral kingdom.
47.
The
following are to be noted by the magician who works transmutatively with the
mineral kingdom:
a.
The effect of the backward pull of the involutionary lives which
lie back of the mineral, or, in effect, its heredity.
48.
Every
kingdom labors under the threat of retrogression. For kingdoms more evolved
than the mineral, lives which are lower (though evolutionary) exert the retrogressive pull. For mineral lives, we
may imagine that the pull is exerted by involutionary lives.
49.
Though
it is not here discussed, the process by which involutionary lives become
mineral lives must be of the deepest interest to those who are students of the
origin or matter as we know it.
50.
It is
clear that the alchemist must learn to negate this “backward pull” if he is to
succeed in the transmutative process.
b. The sevenfold nature
of the peculiar group of devas which constitute its being in an occult sense.
51.
We
gather that the members of the mineral kingdom can be found in seven principal
formal groupings. We may assume the same of all higher kingdoms and Hierarchies.
52.
We
are learning that the “being” of the members of the mineral kingdom may be
traced to a “peculiar group of devas”.
53.
May
we trace this group of devas to the seventh manifested Creative Hierarchy?
There is a distinct difference between a kingdom and a Creative Hierarchy, but
here there does seem to be a potential relationship.
b.
The next transition stage ahead into the vegetable kingdom, or the
occult effect of the second kingdom on the first.
54.
In
all matters of transmutation, we are not dealing simply with an upward movement
disconnected from the lives of the succeeding kingdom into which entry is being
made.
55.
Transmutation,
we are learning, requires an interplay between the
members of the immediately superior kingdom and those within the kingdom undergoing
transmutation (or transmutative elevation).
56.
If we
think of the human being (a member of the fourth kingdom of nature) we realize
how important in humanity’s transmutation process is the intervention of
members of the fifth kingdom of nature and their growing interplay with members
of the fourth kingdom.
Postulate
IV. All deva essences and builders on the
physical plane are peculiarly dangerous to man, for they work on the etheric
levels and are—as I have earlier pointed out—the transmitters of prana, or
the vital, animating substance, and hence they set loose upon the ignorant and
the unwary, fiery essence which burns and destroys.
57.
We
have learned of the importance of various etheric webs which prevent the
premature release of higher energies within the etheric body (energies
potentially destructive in the extreme to the physical body). The protective
structures within the etheric body are threatened by unwise exposure to the
deva essences which work through the etheric-physical plane. The study of white
magic warns of the potency of these deva essences and builders.
58.
The
process of development is wisely supervised from within by a human being’s
Solar Angel and eventually, by the Master, Himself.
59.
Some
human beings will, however, seek unwarranted exposure to the
devas of the lower eighteen sub-planes and, in so doing, will pay the
price of their ignorance and folly.
60.
Along
the Great Path, natural safeguards are everywhere to be found. Some ‘students’,
however, step out of the circle of protection, preferring the illusion of speed
to surety. Speed may be achieved, but it must be accompanied by knowledge, or
else its pursuit (on the Path of Occultism) will end in disaster.
61.
This
is where a sense of humility and right proportion are of such value.
Postulate V.
The devas do not work as individualised conscious units through
self-initiating purposes as does a man, a Heavenly Man or a solar Logos
(viewed as Egos) but they work in groups subject to:
a.
Inherent impulse, or latent active intelligence.
b. Orders issued by the
greater Builders.
c.
Ritual, or compulsion induced through colour and sound. [Page 490]
62.
The devas
here discussed are those who embody the lower eighteen sub-planes.
63.
The
greater devas (for instance Raja Deva Lords) have individualized and can work
as “individualised conscious units through self-initiating purposes”. Of
course, in the higher reaches of his nature, man too (as a triad-soul) works in
groups, and this must be said also of the great devas—but such groups necessarily
consist of individualized units vast in their consciousness.
64.
How
do the lower devas work:
a.
Through
“inherent impulse or latent active intelligence”. The inherent impulse of these
deva units is intelligent. However,
though they act with “active intelligence”, that intelligence is not conscious.
b.
The
lesser devas work under “orders”. Again, since they are not self-conscious
entities, they do not respond to these orders consciously, but they do respond. We do not know the manner in
which these “orders” are delivered, but we are assured that they are delivered
by fully self-conscious beings—for instance the Raja Deva Lords.
c.
Through
“ritual, or compulsion induced through colour and sound”. We have long been
familiar with the concept that the devas respond to
color and sound, but it is truly fascinating to consider colour and sound as compelling forces—i.e., as forces which compel the devas to respond in a certain
manner. The lesser devas have no choice but to respond to the patterning
frequencies set up by colour and sound.
64.
We human
beings have to remember the automatic response of the lesser devas to the
impulses we set in motion. Their responses become our responsibility. That
which they ‘build-by-becoming’ (i.e., by ‘self-shaping’) is often caused by
human action, desire and intent.
When these facts are remembered and considered,
some comprehension of the place the devas play in
transmutation may be achieved.
65.
Devas
may be considered as ‘fiery essences’, and transmutation is accomplished
through the agency of fire.
66.
Fire
is motion and the devas are activity—intimately associated with the divine aspect of “Active Intelligence”.
67.
We
may also gather that transmutative processes may be set in motion through the
appropriate use of colour and sound—factors which prove compelling to the lesser devic lives.
The
position that fire occupies in the process is of peculiar interest here, for
it brings out clearly the difference of method between the two schools.
68.
We
note that the processes here described (one tending towards Good and the other,
evil) are called “schools”. By this we are to understand that knowledge, per
se, is neutral, and can be used for either good or evil purposes.
69.
The
white Brothers know the techniques of the dark ones, for the greater includes
the lesser. It cannot be said that the “dark Brothers” (those characterized by
what the Tibetan has called “unique blindness”) fully comprehend the techniques
of the Members of the Great White Lodge.
In the transmutative process as carried on by
the Brotherhood, the inner fire which animates the atom, form or man is
stimulated, fanned and strengthened till it (through its own internal potency)
burns up its sheaths, and escapes by radiation from within its ring-pass-not.
70.
Transmutation
is always a ‘change of state’; we are gathering that it need not necessarily be
a positive change, for the work of
the Dark Brotherhood is also, in a manner of speaking, transmutative.
71.
If
transmutation is the “passage across from one state of being to another through
the agency of fire”, the Dark Brotherhood can, through its methods, produce a
“passage across” to a lesser state of
being.
72.
The
“inner fire” referenced in this section is the fire of Spirit or the fire of
soul, or of both combined.
73.
The
Members of the Great White Lodge seek to promote an increase in the “inner
potency” of all ‘atoms’ under Their supervision.
74.
The
Dark Brotherhood robs the inner life of its power, preventing it from achieving
the degree of potency necessary for liberation through its own strength.
75.
We
should note the equivalence between “radiation” and escape. Radiatory processes
are liberative. Were we to ask the question “How shall I be liberated?”, the proper answer would be, “I, a unit of Divine Life,
shall liberate myself through the increasingly potency of my own inner essence/fire”.
That I shall be assisted in this by the Great Ones is certain, but the work of
liberation is essentially my own.
76.
What
may be the methods by which the “inner fire” is “stimulated, fanned and
strengthened”? These are mysteries, but, no doubt, concern in some measure the
Rod of Initiation.
77.
We
may also be led to inquire, “Can Spirit strengthen
Spirit?” Or is pure Spirit an absolute
which cannot be further strengthened? It is possible that what can be strengthened is the influence or
impact of Spirit upon matter. Certainly, in the case of any human being, the
totality of that which he is as Spirit
is not fully released into the vehicles he uses for expression.
This is
seen in an interesting way as occurring during the process of the final initiations
when the causal body is destroyed by fire.
The fire within burns up all else and the
electric fire escapes.
78.
VSK
suggests that this section reminds one of the First Stanza of Dzyan in which
the fire “burneth up the whole”.
79.
It is
interesting that DK speaks of the “final initiations”, in which the
causal body is destroyed by fire. Does He, in fact, look at this destruction as
a threefold process beginning with the third initiation and ending with the
fifth?
80.
The
knowledge petals of the causal body are already in process of disintegration at
the third degree and the ‘material’ of the causal body is not completely
dispersed until the achievement of the fifth degree.
81.
When
we say that the “electric fire escapes”, are we saying that electric fire is
equivalent to Spirit? Probably, both “Yes” and “No”. Electric fire is the fire
closest to Spirit, but Spirit, itself, is pure
being, and is, in a way, the synthesis of all the three fires and yet,
essentially, more than any one of them.
82.
We
may also question the manner in which electric fire can be (has been) confined,
for that which escapes surely has been confined. The confinement would
necessarily be voluntary, for that
which is confined may be considered a ‘unit of will’ (even though the immersed
unit has lost consciousness of its original ‘will-to-immersion[).
Through the process by which “all else” becomes increasingly responsive to
electric fire (which, at the outset of Spirit’s confinement, it is not), the
escape of electric fire becomes possible.
83.
It is
important to realize that that which (apparently) is not Spirit/electric fire becomes only gradually responsive to Spirit/electric fire.
The true alchemist therefore
in days to come will in every case seek to stimulate the radioactivity
of the element or atom with which he is working and will centre his
attention upon the positive nucleus.
84.
The
stimulation of radioactivity demands an increased activation of the “positive
nucleus”.
85.
We
can perhaps realize that when attention is successfully given to the Spirit in
man (to man-as-Monad) a process of stimulating man’s radioactivity is underway.
By
increasing its vibration, its activity, or its positivity, he will bring about
the desired end.
86.
The
“positive nucleus” in man is not only His essential Spirit, but the vehicle
most closely associated with and expressive of Monad/Spirit—in this case, his
monadic vehicle.
87.
We
note that vibration, activity and positivity are rather equated. We may gather
that that which exists in a state of heightened vibratory activity may be
considered positive.
88.
Again,
we must remind ourselves that Spirit, per se (and considered as pure BEING),
cannot vibrate because it is ‘individual’ (i.e., indivisible) and being
non-partite cannot ‘move’ in relation to anything else. This, of course, is a
great and fundamental mystery to be fathomed, if possible, through philosophy.
89.
The
sheath of Spirit (i.e., the monadic sheath) can
vibrate as can any energy-structure which most intimately surrounds Spirit. We
may, for the time being, presume that it
is this energy-structure most intimate to Spirit which in increased in
vibration, activity or positivity.
The Masters do this in connection with the human
spirit and do not concern Themselves at all with his
'deva' aspect.
90.
This
sentence is of profound importance. When we understand the focus of the Masters
we are given a hint concerning how we
should focus.
91.
Of
course, man has a ‘higher deva
aspect’, and any energy-structure which circumscribes immersed Spirit must, in
some fundamental sense, be considered devic—though
not related to the lower devas.
92.
We
can perhaps begin to see the importance of learning to relate ‘soul-to-soul’
and, eventually, ‘Spirit-to-Spirit’ (though all Spirit(s) are One Spirit).
The same
basic rule will be found to apply in the case of a mineral as well as of a man.
93.
We
are being told that all acts of spiritual transmutation depend upon stimulating
the inner life or the inner fire—that such acts, essentially, are not a
manipulation of the devic life of the being who is to undergo transmutation.
The process as carried on by the Dark
Brotherhood is the reverse of this.
94.
Dark
processes are always in reverse when
compared to processes tending towards greater light. The so-called “Black Mass”
is ‘celebrated’ in reverse of the true mass. What is suggested is the intention
to return to the past—the burial of the self in the ‘bygone’.
They centre the attention upon the form, and
seek to shatter and break that form, or the combination of atoms, in order to
permit the central electric life to escape.
95.
The
dark forces also engineer the escape of the “central electric life”, but what
is their motive? We can be sure that the escaping life is not allowed to enter
a sphere offering greater scope of spiritual
expression.
96.
We
must remember that the dark brothers are esotericists
but not spiritual esotericists.
They
bring about this result through external agencies
97.
i.e.,
“resolvents” and reducing agents. Again, we must learn to discriminate
concerning the meaning of the term “external”.
and by availing themselves of the destructive nature of the
substance (deva essence) itself.
98.
We
may assume that the repelling power necessary to all acts of destruction is
inherent in substance or deva essence. The third aspect of divinity, after all,
functions under the “Law of Disintegration”.
99.
We
can see that the dark brothers are, at root, ‘destroyers’, and that, even when
they seem to build it is only for the purpose of an eventual destruction of
that which is intended by the Divine Plan.
They burn and destroy the material
sheath, seeking to imprison the escaping volatile essence as the form
disintegrates.
100.
This
is the key sentence revealing the motive of the dark brothers. In all acts of
true liberation, the volatile essence is set free for greater scope of
expression. In the case here described, however, that volatile essence or
“central electric life”, is ‘captured’ and imprisoned
and, no doubt, brought into servitude and bondage to dark entities, as slavery
is the fate that the dark brothers invoke for all human beings other than
themselves.
101.
Since
the volatile essence has not been inwardly strengthened by spiritually
legitimate processes, it falls an easy prey to those
who would bind it.
This hinders the evolutionary plan in the case
of the life involved, delays the consummation, interferes with the ordered
progress of development, and puts all [Page 491] the factors involved in a bad
position.
102.
Let
us tabulate the ill effects arising from the unspiritual transmutative
processes as practiced by the dark ones:
a.
The
evolutionary plan for the life involved is hindered
b.
Consummation
is delayed for the life involved. By “consummation” one often means the fourth
initiation.
c.
The
dark process interferes with the ordered progress of development for the life involved.
d.
All
factors are put in a bad position. What is suggested is that there is a ‘right
positioning’ which facilitates true liberation or emancipation. In occultism,
right positioning in accordance with an appropriate geometry is always required
for spiritual achievement. Witness the sacred geometry of the ceremonies of
initiation.
103.
We
can see that, with justification, we can consider the dark brothers as ‘Lords
of Imprisonment’.
The life (or entity) concerned receives a
setback, the devas work destructively,
104.
They
could work constructively and, thus, under right guidance. Great is our
responsibility in the guiding of the unconscious forces of nature.
and without participation in the purpose of the plan, and
the magician is in danger, under the Law of Karma, and through the
materialising of his own substance by affinity with the third aspect.
105.
We
can see that through the machinations of the dark ones a process of
materialising occurs. The lunar nature affiliated with the matter-force of the
first solar system becomes ever stronger and more confining.
106.
We
know that the Law of Karma works out principally through the third aspect of
divinity, but the true purpose of this Law is to weaken the hold of the third aspect upon the second and first.
107.
The
processes here under discussion reverse the proper procedure and strengthen (in
the life of the black magician and in the life of his victim) that which should
be transcended.
108.
We
can imagine that by the phrase “the materialising of his own substance” DK is
suggesting that the material aspect is densified and, thus, rendered more
constraining.
109.
DK
also suggests that the magician who works in this way upon others is laying up
great future karma for himself and is imprisoning himself more deeply (even as he attempts to imprison others).
110.
The
victim is victimized and the perpetrator is, himself, victimized by his own deviation
from the Divine Plan and the Good Law. Both victim and perpetrator are,
thereby, the losers.
Black
magic of this nature creeps into all religions along this very line of the
destruction of the form through outer agency, and not through the
liberation of the life through inner development and preparedness.
111.
The
word “creeps” is significant and tells us much about the stealthy way the
forces of darkness move into positions of greater control. Interestingly,
people who have something weirdly unwholesome or threatening about them are
often called “creeps”.
112.
If we
study current religions carefully, we shall see that many of them do not seek
to strengthen the inner Sprit-soul, but rather to create a dependency upon
outer agencies. These religions thus weaken
their followers rendering them increasingly unfit for liberation.
113.
How
perversely strange that religion should take its adherents away from Spirit rather
than towards it!
It produces the evils of Hatha Yoga in
114.
In
such orders and by such methods the magician (not really a black magician—yet)
works upon himself causing only harm instead of the expected empowerment and
liberation.
115.
These
methods do not empower the influence of Sprit through the form. They are
outwardly manipulative and, ultimately, spiritually inefficient or worse.
116.
These
are practices engaged in by those who have forgotten the inner life or who have
lost their rapport with it. Over millions of years human consciousness has been
to a significant extent materialized
(as HPB tells us). The focus of consciousness has become increasingly external
and liberation is conceived in external terms.
Both work
with matter on some plane in the three worlds, and do evil that good may come;
117.
DK is
speaking of Hatha Yogins and of those in certain religious and occult orders in
the West.
118.
At
least the motive of the Hatha Yogins and of those within certain religious and
occult orders tends towards the Good (or, at least, towards what they imagine
the Good to be). They are ill-advised, however, in their methods.
119.
Doing
evil, in this respect, must relate to the manipulation of (and thus the
strengthening of) the outer form.
120.
All
such manipulation takes attention away from its intended focus—in the
Spirit/soul aspect of man.
121.
It is
rare that the doing of evil can be long sustained if the objective is the
emergence of the Good. In other words, the Laws of Cosmos are not structured in
such a manner that “the ends justify the means”.
both control the devas, and attempt to produce specific ends
by manipulation of the matter of the form.
122.
We
have often been told that the control of the devas is
a necessary achievement for all magicians, but the manner of the control must align with spiritually sanctioned
methods.
123.
It is
when manipulation of the lower devas is substituted for the emphasis upon
inner, subjective development that the difficulty arises.
124.
All
this points to the thought that purely external work is no longer to be
considered as spiritual work.
The
Hierarchy works with the soul within the form and produces results that are
intelligent, self-induced and permanent.
125.
From
what is here said, we may gather that the black magician produces results which
are unconscious, externally-induced and impermanent.
126.
The
Members of the Hierarchy are interested in helping human beings to achieved mastery over the lunar and elemental
forces. Facile solutions based upon manipulation and following the “line of
least resistance” are understood to be ineffective.
127.
We
have seen that the Hierarchy works with both
soul and Spirit.
128.
Spiritual
esotericism demands a keen respect for that in man which is truly internal and essential. The dark forces seek to prevent the centralization of man—his ‘return’ to the factor which is most living within him—i.e., the Spirit, the
Wherever
attention is centred on the form and not on the Spirit, the tendency is to
deva worship, deva contact and black magic, for the form is made of deva
substance on all planes.
129.
We
are reminded that the dark brothers are called “Lords of Form”.
130.
Man
proceeds on his evolutionary Path through the destruction of the form and
through a series of self-induced, consummating liberations. It is clear that
the Lords of Form are doing all they can to ensure that the human Spirit
remains confined by form.
131.
Some
are eager to contact the devas, but only intercourse with the higher devas is
allowed. As for “deva worship”, it may seem to some a remote possibility, but
it is clear than in Atlantean days, such practices abounded.
132.
We
begin to realize, perhaps, how closely related are “deva worship, deva contact
and black magic”. We are entering a cycle under the seventh ray in which there
will be ready access to certain levels of the deva kingdom. It will also be a
period which may well see the revival of certain forms of black (or gray)
magic. Deva contact and black magic seem to go hand in hand. Of this
probability we should consider ourselves forewarned.
This must be considered well in connection with
every form for it holds the key to many mysteries.
133.
We
may gather that there are legitimate and illegitimate ways to deal with ‘atoms’
of various kinds. The way designated by the Divine Plan for this solar system
focuses on work with the reality which is interior to every form. This is the
truly subjective approach and eschews ancient methods, the usefulness of which
is now long past.
We have seen how in this question of the
transference of the life from form to form, the work proceeds under rule and
order, and is effected through the co-operation of the devas in the first instance, and the application of external agents to
the atom or form involved, and in the second
place (involving the most important and lengthy stage of the procedure) through
the subsequent reaction within the atom itself, which produces an
intensification of the positive burning centre, and the consequent escape
(through radioactivity) of the volatile essence.
134.
Here
we have a statement in summary.
135.
When
Master DK speaks of “the cooperation of the devas”, He
does not appear to mean conscious
cooperation, as the devas involved are not self-conscious entities.
136.
Perhaps
the word “participation” would be more suitable.
137.
In
this section DK does not seem to differentiate between the approach
taken by white or black magicians. Both approaches involve the deva kingdom
(though in different ways) and both approaches produce liberation through the
destruction of form.
138.
If
anything, He seems to be describing some combination of both methods.
At all the different stages, the fire elementals
perform their part, aided by the fire
devas who are the controlling [Page 492] agents.
139.
We
are presented with a kind of hierarchy. The fire elementals are controlled by
fire devas and the fire devas are controlled by the will of the operating
magician.
140.
In
general, we are to consider fire devas as evolutionary
lives and fire elementals as lives which are involutionary.
141.
None
of the members of the two groups here under discussion are yet self-conscious
beings.
142.
By
“fire devas” DK does not necessarily mean agnichaitans, though certain
agnichaitans can rightfully be considered fire devas. Yet there are agnisuryans
which are also fire devas and Agnishvattas as well. The hint, of course, is in
the word “agni” which means “fire”.
This is so on all the planes which primarily
concern us in the three worlds—different groups of devas coming into action
according to the nature of the form concerned, and the plane on which the
transmutation is to take place.
143.
The
three types of devas—agnichaitans, agnisuryans and agnishvattas—are those which
relate to the first three solar planes—the physical-etheric, the astral and the
mental. Usually, the Agnishvattas are considered as relating to the higher
mental sub-planes.
144.
It
remains in question whether the devas of the lower
mental plane should be called agnishvattas. If so, they are not
Agnishvattas—i.e., Solar Angels. Note the capitalization.
Electric
fire passes from atom to atom according to law, and
"fire by friction" responds, being the latent fire of the
atom, or its negative aspect;
145.
Sometimes
fire by friction is considered to include
both latent fire and active or
radiatory fire. As long as the fire is to be found expressing on the lower
eighteen sub-planes, it is to be considered fire by friction.
146.
Thus,
it seems that the term “latent fire” is being here used more inclusively than
during the earlier pages of TCF when it was carefully discriminated from
“active fire” or “radiatory fire”.
147.
Should
solar fire be excluded from the atom of substance? It may be judged that solar
fire can only be found expressive in
those atoms which possess the fire of self-consciousness, yet all types of
atoms must necessarily contain all three divine aspects.
148.
In
any case, the general idea here is that matter responds to Spirit.
149.
We
also note that the passage from atom to atom by electric fire is “according to
law”. We recall that it is the monadic aspect of man which determines the
measured and lawful progression of fire in his chakric system. Hiding under
this little phrase “according to law” must exist a
most intricately organized system of passage.
the process is carried on
through the medium of solar fire, and herein lies the secret of transmutation
and its most mysterious angle.
150.
From
a planetary perspective, we understand that Venus is one of the major
transmutative planets. It certainly is so in relation to the transmutation of the
human kingdom into the kingdom of souls.
151.
It
will be recognized that Venus is also intimately associated with solar fire,
being a planet which, in a way, ‘sponsors’ the activity of the Solar Angels,
and which has at its esoteric root a very strong sixth and second ray.
152.
May
we say that it is the magnetic power of solar fire which draws the life essence
forth from a lower kingdom into the ring-pass-not of a higher?
153.
All
transmutations are a kind of “death-unto-life”, and in such processes the
second aspect (represented by the magnetism of solar fire) is involved.
154.
Just
as the Mystery of the Solar Angels or of the Makara is profoundly impenetrable
to man, given his present state of understanding, we learn of the most
mysterious angle of the secret of transmutation.
155.
One
may begin to gather than love is the
sine qua non of the spiritual,
transmutative process. We might study in this connection the transmutative
effect of the Sacred Word,
156.
May
we consider as a great transmutative mantram, “No man commeth to the Father
except through Me”?
Fire by
friction, the negative electricity of substance, has been for some time
the subject of the attention of exoteric science, and investigation of the
nature of positive electricity has become possible through the discovery of
radium.
157.
DK is
discriminating the different types of electrical phenomena that have been
studied.
158.
Had
we realized that with the discovery of radioactive substances, we had been put
into the position of being able to investigate “positive electricity”?
159.
If we
wish to study “positive electricity” in the fourth Creative Hierarchy, we will
have to study initiates of high degree in whom the monadic aspect is powerfully
expressive.
Keely, as H. P. B. hinted,60 [60: S. D., I, 172, 607-611.] had gone far along this path, and knew
even more than he gave out, and others have approached, or are approaching, the
same objective.
160.
There
is always the fascinating question of how much is known by outstanding
scientific figures—especially by those who, like Keely, have been reviled
because of their unconventional assertions. Tesla was another such.
161.
We
may note a certain orthodoxy of scientific approach which repudiates essential
discoveries when they are first made, only to arrive at the same ‘discoveries’
along a much slower path.
The next
step ahead for science lies in this direction, and should concern the potential
force of the atom itself, and its harnessing for the use of man. This will let loose upon earth a stupendous
amount of energy.
162.
This,
at least in some measure, has occurred. We have to remember that A Treatise on Cosmic Fire was published
in the year 1925.
163.
One
thinks of the relation of the date of publication of TCF to the date of the
twentieth century Hierarchical Conclave. Given the nature, depth and scope of
TCF, the timing was significant.
164.
DK
may be suggesting that in the process we call the “splitting of the atom”,
there may be far more of what He calls “positive electricity” than we may
suspect.
165.
We
may also gather that the harnessing by man of the potential force of the atom
is far from complete.
Nevertheless, it is only when the third factor
is comprehended, and science admits the agency of mental fire as embodied in certain groups of devas, that
the force of energy that is triple, and yet one in the three worlds, will
become available for the helping of man.
166.
We
have quite an amazing hint here. It definitely affirms the presence of solar
fire (in some form of expression) as present in even the atom of substance.
167.
Again
we note the equivalence between solar fire and “mental fire”.
168.
Who
are the “certain groups of devas” in whom “mental fire” is embodied? Are they
the Agnishvattas as we usually consider them—i.e., as manasadevas or Solar
Angels?
169.
The
point to keep in mind is that for the achievement of the full utilization of
the potential force of the atom for the helping of humanity, mental fire (solar
fire) must enter the equation, and the force of the atom must be expressed and experienced as threefold.
170.
I
think we can see how the Reappearance of the Christ and the emergence of the
soul aspect of man (through initiation) will contribute to the release of the
atom’s full potential. Corresponding to the release of the full potential of
the atom of substance will be the increasingly full release of the potential of
the human atom.
171.
We
know that in human spiritual development love must be combined with both
intelligence and will or the results may be disastrous. May we say the same in
relation to the utilization of the powers of the atom of substance? “Love”, in
this case, is represented by “mental fire” or “solar fire”.
172.
It
would also seem that DK may be hinting that the force of “mental fire” is
really a triple force, yet is
experienced as unitary in the three worlds. When dealing with the foundational
trinity (Will, Love and Intelligence), each of its aspects is, in fact, triple.
173.
The
main triplicity here discussed is, however, the triplicity of the energies
within the atom of substance.
This lies
as yet far ahead, and will only become possible towards the end of this
round;
174.
It
would seem that towards the end of this fourth round (and this will precede the
"Judgment Day") the “mental fire” related to the atom of substance
will be recognized as a most significant aspect of the potential energy of the
atom of substance. It seems a long time to wait. Yet the emergence of the soul
aspect in man will certainly see what we call “atomic energy” more wisely
managed.
175.
Are
we speaking of a time at which science generally will recognize the fire of the
soul aspect? Again, we would hope that (at least in relation to humanity) that
day will be with us sooner than later.
and these potent forces will not be fully utilised, nor
fully known till the middle of the next round.
176.
We
have on several occasions been told that the true "Judgment Day" will
occur in the “middle” of the fifth round—presumably the fifth chain round and not the fifth scheme round.
At that
time, much energy will become available through the removal of all that obstructs.
177.
In
this sentence is found the inference that two fifths of the then human race
will be considered obstructive and will be removed. Until that time, the forces
of obstruction will be with us, and even today, many of those who at that time will not be obstructive are so
now.
178.
DK
points to future developments and at least illuminates and steadies our
understanding, even though at this stage of our development, we can only dimly
anticipate the later, promised unfoldments.
This is effected, in relation to man, at the Judgment separation, but it will produce
results in the other kingdoms of nature also.
179.
We
note here that what is usually called the "Judgment Day" is here
called “Judgment separation”. As the fifth ray will be potently
effective during this fifth round event, we should remember that the fifth ray
rules the “Law of Cleavages”.
180.
We
are to anticipate that at the "Judgment Day", a number of kingdoms on
our planet will be affected—not only the human. This would stand to reason,
certainly in relation to the three lower kingdoms through which the human
kingdom expresses. As for kingdoms higher than the human—the
181.
During
any planetary initiation (and the "Judgment Day" is certainly one
such—perhaps a major one) one would expect all planetary lives to be affected.
182.
VSK
would have us note that the Judgment is the midway point of the fifth round,
and that the charts of the schemes and rounds, and those in Esoteric Astrology are relevant to this
time, the span being: ‘before judgment day’ and after individualisation.
A portion of the animal kingdom will enter into
a temporary obscuration, thus releasing energy for [Page 493] the use of the
remaining percentage, and producing results such as are hinted at by the
prophet of Israel 62 [Bible, Isaiah 11:6.] when he speaks of "the wolf lying down
with the lamb";
183.
It is
so illuminating to be presented with such clarifications.
184.
We
see something of how the Law of Economy works in such instances. When, in any
whole, a certain percentage of the units are withdrawn or removed to other
spheres of development, the energy they had been consuming is liberated for the
use of the remaining units.
185.
Three
fifths of the then humanity will remain with the planet Earth and two-fifths
will be removed. We may assume that, through this process, energy will be
released for the use of the remaining three-fifths.
186.
We
are not given the percentage of those members of the animal kingdom which
remain with the planet and those which go into temporary obscuration (whether
within the planetary ring-pass-not or outside it) but the principal seems the
same.
187.
Just
as the more primitive human beings are to removed into obscuration and, thence,
perhaps, to Mars, may we assume that the more primitive members of the animal
kingdom will also be removed, making for greater amity (with its Venusian implications) between the animals
remaining in active expression on our planet? Hence the wolf lying down with
the lamb.
188.
Astrologically,
one wonders if there will be a relationship between the constellation Lupus the
Wolf and Aries the Ram.
189.
If
the Prophet Isaiah really foresaw events at the time of the "Judgment
Day", we must judge his vision as extraordinary. It is probable that he
could not have realize how far ahead he had seen, and that if and when he
attempted to apply his vision to practical life, he must not have thought of
the hundreds of millions of years separating the fourth from the fifth round.
his comment "a little child shall lead them"
is largely the esoteric enunciation of the fact that three fifths of the human family will stand upon the Path, 'a
little child' being the name applied to probationers and disciples.
190.
We
can see the danger of biblical interpretation by those who are unaware of
esoteric symbolism. It is probably not widely realized that the great prophets
and spiritual figures acknowledged by the Western Bible were, indeed, esotericists and often wrote and spoke
in esoteric language.
191.
We
know something of humanity’s beneficent dharma and destiny in relation to the
lower kingdoms. DK seems to be writing of a time in which humanity’s role as
intermediary between the higher and lower kingdoms will be fulfilled. Already,
indications of this ‘leadership’ can be seen among the more advanced human
beings who are beneficently related to the lower three kingdoms.
192.
It is
important to note that three-fifths of the then humanity will remain expressive
upon our planet and that those three-fifths will be “upon the Path” all of them
probationers and disciples. Indeed, many forces of obstruction will be removed.
193.
May
we also anticipate that the power of the Black Lodge over humanity will be
powerfully lessened under the tremendous release of energy aligned with both
Venus and Sirius?
In the
vegetable and mineral kingdoms a corresponding demonstration will ensue, but of
such a nature as to be too obscure for our comprehension.
194.
Though
the lower two kingdoms are indeed lower
it does not mean that the process of their development is easy for present
humanity to understand.
195.
In
any case, looking far ahead, we can imagine great and corresponding changes in
the vegetable and mineral kingdoms, with the cruder forms of expression in both
kingdoms disappearing from the face of the Earth.
196.
We
note that, for whatever reason, there is no footnote numbered 61.
The central factor of solar fire in the work of
transmutation will come to be understood through the study of the fire devas
and elementals, who are fire, and who are, in themselves (essentially
and through active magnetic radiation), the external heat or vibration
which produces:
197.
One
way of interpreting this section is that external fire will come to be
understood through reference to internal fire.
198.
It is
often the case that an energy more recessed comes to be understood through the
study of an energy more accessible.
199.
However,
if we study the sections below (relating to the process of transmutation within
a Solar Logos) we shall see that the devas of the
cosmic mental plane who embody cosmic mental fire are considered external
agencies involved in the cosmic transmutation process! Indeed, the are external
to the central nucleus.
200.
Therefore,
we have to be alert to the meaning of the word “external”. It may refer to the lower forms of devic
essences, but it may also refer to devic essences who
embody solar fire.
201.
The
fire devas and elementals here referenced may
not be the devas who embody solar fire, though from
another perspective, they may be.
202.
As we
study the subject further we shall learn about the close interplay between the devas of all levels. The many types of “men” (Solar Men,
Planetary Men and human men) are all interrelated, and so are the many types of
devas in the Great Devic Hierarchy.
The force which plays
upon the spheroidal wall of the atom.
203.
The
spheroidal wall of the atom relates to negative electricity.
204.
If
the “external heat” referenced above refers to magnetic solar fire, then it is
solar fire that plays upon the spheroidal wall of the atom—at least in cases of
spiritual alchemy.
The response within the
atom which produces radiation or the escape of volatile essence.
205.
The
response within the atom is a ‘nuclear’ response and relates to the central
unit of positive electricity.
206.
If
the “external heat” referenced above refers to magnetic solar fire, then it is
solar fire which may be influential upon the nucleus of the atom and which may
engineer the escape of the volatile essence—at least in cases of spiritual alchemy.
207.
We
see that for liberation to occur, external heat or vibration must be active in
relation to both the definitely external, material aspect and the internal
aspect of the atom.
208.
The exact
line of connection between the fires here discussed and the central positive
life of the atom must at this time remain obscure.
209.
In
general, however, it is important to note that the liberation we seek as human
beings is effected through the empowerment of the
volatile essence (the central positive life we call electric fire—that part of
our nature closest to Spirit).
210.
Until
the ultimate universal “Day Be With Us”, the central
positive life, or “central electric life” will always be an emanation, and not
pure Spirit, per se.
Speaking cosmically, and regarding the solar
system as itself a cosmic atom, we would consider that:
The abstractions or entities who indwell the form are "electric fire."
211.
These
“abstractions” or “entities” are the true life
within the form.
212.
Is it
not interesting to see the terms “abstractions” and “entities” equated? This
tells us that, in essence, we human
beings are abstractions, and that the
yogic process of abstraction (or Pratyahara) leads us to ourselves—through abstraction to the abstraction which we are.
The material substance which is enclosed
within the ring-pass-not viewing it as a homogeneous whole,
is "fire by friction."
213.
From
a higher perspective, all matter of the lower two and a half cosmic planes
could be considered cosmic fire by friction.
214.
To a
Solar Logos, the lower eighteen cosmic sub-planes are “material substance”.
215.
The
lower twenty-one systemic sub-planes are to this great Entity grossly material.
The fire devas from the cosmic mental
plane (of whom Agni and Indra are the embodiers along with one whose name is
not to be given) are the external
agencies who carry on cosmic
transmutation.
216.
From
this section it becomes clear that we are speaking of solar fire from the cosmic perspective.
217.
Usually,
Agni is considered the ‘Fire God’ of the cosmic mental plane, and Indra the God
of the cosmic buddhic plane. If the sequence holds, then Brahma will be a God
embodying the cosmic atmic plane.
218.
Yet,
it seems strange to associate Indra with the cosmic mental plane. Would He not
embody cosmic buddhic energy rather than cosmic mental energy?
219.
More
research concerning the nature of Indra is needed.
220.
As
well, we may enquire as to the relation of solar fire to the spiritual triad.
Since the spiritual triad is the true soul,
it is not unreasonable to conclude that solar fire can be found demonstrating
on the levels of the spiritual triad—systemically or cosmically considered. We
already know that buddhic energy is a form of solar fire; surely it is not
purely electric fire.
221.
Were
this the case, then Indra, though directly associated with the cosmic buddhic
plane, could be considered to express through the solar fire of the cosmic
mental plane, and the same might be the case for the One Who expresses
principally through the cosmic atmic plane—be He Brahma, or called by some other
name.
222.
This
whole matter must necessarily lie beyond our comprehension at this time.
223.
It is
most important and illuminating that DK mentions the fire devas of the cosmic
mental plane as “external
agencies” in the process of cosmic transmutation. This can be used as a hint to
clarify the nature of the term “external heat” in relation to the human process
of transmutation.
224.
The
conclusion to be drawn is that solar fire is, relatively, an “external” fire.
225.
We
remind ourselves of how necessary (though mysterious) is
solar fire in the spiritual process of transmutation. We also come to
realize that the dark brothers do not use solar fire in the processes of ‘transmutation’
which they seek to effect. This represents a considerable difference in their
approach.
This triple statement can be applied to a
scheme, a chain, or a globe also, remembering ever that in connection [Page
494] with man the fire which is his third aspect emanates from the systemic
mental.
226.
The
“triple statement” here referenced was the one just given in relation to a
Solar Logos.
227.
At
the heart of every “man” (whether that man be the life of a solar system, a scheme,
chain or globe) is an essential abstraction or life. The man also has a
material and soul aspect—a thought with which we are by now very familiar.
228.
When
DK tells us that the fire of man’s third aspect emanates from the systemic
mental plane, He seems to be telling us that the soul aspect of man (connected
to the systemic fire devas or Agnishvattas) is responsible for generating the
personality nature of man through which the fires of the third aspect express.
229.
In
all this discussion we must remember that the fire devas of the systemic mental
plane or of the cosmic mental plane represent the second aspect of divinity and
are solar fire—the mysterious “external agency” or “external heat” without
which spiritual transmutation is
impossible.
230.
This
will cause us to reflect upon the role of love
in the spiritual transmutative process.
We have dealt in broad and general manner with
this question of electricity and have seen that fire essence or substance is resolved through internal activity and
external heat in such a manner that the electric fire at the centre of
the atom is liberated and seeks a new form.
231.
If we
break this sentence down into its component parts we shall see that:
a.
Fire
essence is substance—material substance
b.
“External
heat” is really an “internal activity” a soul
activity which resolves fire essence or substance. Remember that the Black
Lodge uses artificial “resolvents” in this process, and the resolution they
seek is not part of an “internal activity”.
c.
The
electric fire at the center of the atom is the positive nucleus or volatile
essence which seeks liberation from the previously confining ring-pass-not.
This is
the aim of the transmutative process and the fact that hitherto alchemists
working in the mineral kingdom have failed to achieve their objective has been
due to three things:
232.
DK is
telling us that most (if not almost all) have failed. A Master Alchemist such
as the Comte de St. Germaine did not fail.
First. Inability to contact the central electric spark. This is due to ignorance of certain of the
laws of electricity, and above all, ignorance of the set formula which
covers the range of the electrical influence of that spark.
233.
We
are being given some deeply esoteric information. It appears that material
alchemists (attempting transmutation in relation to the mineral kingdom) were
working only with the external aspect of matter-substance.
234.
On
the average, they did not suspect the presence of a “central electric spark”
(the true life of the atom) nor did
they know how to contact it.
235.
We
are clearly into a fifth ray domain at which Master DK (a second ray Master)
merely hints.
236.
In
short, material alchemists did not fully know what they doing. Significant
occulted matters remained well concealed from them.
Second. Inability to create the
necessary channel or "path" along which the escaping life may travel
into its new form.
237.
This
had to have been of extreme importance. The nature of the “path” here
referenced would determine whether the transmutative process led to liberation
or imprisonment of the volatile essence.
Many have succeeded in breaking the form so
that the life has escaped but they have not known how to harness or guide it
and all their labour has consequently been lost.
238.
The
effort of these early material alchemists was to transmute base metal (such as
lead) into gold (a precious metal). Yet gold is a form as is lead. If the leaden form is broken and the ‘path to the
golden form’ is not understood or constructed, gold will not be produced.
Third. Inability
to control the fire elementals who are the external
fire which affects that central spark through the medium of its
environment.
239.
These
fire elementals are the correspondence in the atom to solar fire.
240.
We
are seeing that these material alchemists may have understood something about
the third aspect of divinity, but little if anything about the first and second
aspects.
241.
Does
this mean that they were manipulating the outer form (in order to engineer the
escape of the volatile essence) just as black magicians do? Probably. We have
been told by HPB that until they are fourth degree initiations, all human
beings are “unconscious black magicians”.
242.
The
problem with the term “external fire” is that it seems so closely related to
the third aspect of divinity which is the most external or peripheral of the
three aspects. However, closer study seems to reveal that the term “external
fire” (at least in relation to spiritual
alchemy) is meant to be related to the magnetic, second aspect (the
correspondence to solar fire). It may be called “external” because this fire is
external or peripheral to the electric fire of Spirit.
243.
When
we speak of the “environment” of the “central spark”, do we speak of a deeply
interior environment (that which corresponds in an atom to the monadic sheath
in man) or of its general vehicular environment including the usual third
aspect components? Probably, in this case, the latter.
This inability is especially distinctive of
the alchemists of the fifth root race who have been practically incapable of
this control, having lost the Words, the formulas, and the sounds.
244.
We
may recall that the fifth ray type at the outset of the “Blessed One” Formula
for the fifth ray wandered in ignorance:
"The Blessed One came forth in ignorance. He wandered in a darkness
deep of spirit.” (EP II 37)
This is the consequence of undue success in
Atlantean days, when the alchemists of the time, through colour and sound
so entirely controlled the elementals that they utilised them for their own
selfish ends and along lines of endeavours outside their legitimate
province.
245.
We
have often been told of the many sins of the Atlantean Civilization.
246.
We
can see that the alchemists here under discussion were black magicians because
they were selfish and egoistic. Their psyche was uninfluenced by solar fire and
so they used the elemental forces for purposes at variance with the Divine
Plan.
247.
Ever
the balance is struck. The ignorance of the modern alchemist is the karmic
price of knowledge previously misused.
This knowledge of formulas and sounds can be
comparatively [Page 495] easily acquired when man has developed the inner
spiritual ear.
248.
We
must presume that much soul-culture is needed for this development. The
majority of alchemists and students are yet far from this acquisition, yet in
centuries to come (after Aquarian purification) much may be restored.
When this is the case, the transmutative processes
of the grosser kind (such as are involved in the manufacture of pure gold) will
interest him not at all and only those subtler forms of activity which are
connected with the transference of life from graded form to form will occupy
his attention.
249.
Motive
will change. The true student of spirituality, the true disciple, is never
principally a material alchemist. It is the higher transmutations which
interest him—principally the transmutation of the fourth kingdom into the
fifth. Yet, he may as an act of service, interest himself
in lower forms of transmutation, in order to assist with the elevation of the
lower kingdoms.
250.
We
recall studying the tasks of alchemists of various orders. The ranks of
alchemists of the first order will rarely be filled by true students of
spirituality.