Fellowship of Cosmic Fire
Commentary Semester V Section IV
TCF 495-503:
S5S4
17 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. We now continue with our discussion of transmutation of various kinds.
The following facts might also be pointed out:
First. That every kingdom of nature has its note or tone, and the mantric sounds, which concern any transmutative process within that kingdom, will have that note as the key or base note.
2. Let us register those points of focus which have their own notes, tones or mantric sounds:
a. Kingdoms of nature
b. Planes and Raja Deva Lords of the planes
c. Sub-planes and rulers of the sub-planes.
d. Creative Hierarchies, probably.
3. Let us presume that, in fact, every entity has its own note, tone or mantric sound.
4. A “base note” is, in musical terminology, a “fundamental”. In occultism, this note will be the tonic note of the key most related to that kingdom in nature.
5. On one fundamental tone many chordal relationships can be built by combining in various ways the overtones of that fundamental tone. Further the overtones of any fundamental continue through higher and higher octaves, clustering together in the higher octaves.
6. Transmutation requires movement, repatterning, change of relationship between the related factors to be transmuted. Mantric sounds provide the occult possibility for the necessary repatterning (the necessary change of relationship between constituents).
7. The mantrams of transmutation will have the note of the kingdom undergoing transmutation as their keynote. The mantrams will be intoned in that key. The possible overtone combinations will arise from that fundamental keynote.
8. In the future it will be necessary understand the relationship between the elements of music and the process of transmutation.
Second. That the note of the mineral kingdom is the basic note of substance itself, and it is largely the sounding of the note combinations, based on this key, which produces the great world cataclysms, wrought through volcanic action.
9. This is a fascinating sentence relating musical changes to what we recognize as “great world cataclysms, wrought through volcanic action”.
10. DK is obviously choosing His words with care. There is a fundamental or base note for the mineral kingdom.
11. Not only is the note in question the note of the mineral kingdom, but it is the basic note of the substance which all kingdoms must, perforce, use.
12. What are “note combinations, based on this key”? Every key in music has a reference note we call the “tonic”. It is the fundamental note of the key—the note after which the key is named. If the note is, for instance, “C”, then the key derived from this note will be called the “Key of C”—either “C Minor” or “C Major”.
13. By “note combinations”, the Tibetan probably means “chords”. A chord consists of at least three notes sounded simultaneously.
14. It is also possible that “note combinations” can be sounded in sequence with different effects produced depending upon the sequence.
15. By “note combinations” DK could also mean “intervals”. An interval consists of two notes sounded simultaneously. Both chords and intervals are “combinations of notes”.
16. In any one key, there are found only certain chords which have a direct relation to that key. If other than these certain “note combinations” are sounded, they cannot be said to be based on the key in question.
17. The foregoing is true in relation to “tonal music”—music that is still based on a key structure and which sustains a principal reference tone.
18. In the music of the last century, the structure of tonality has disintegrated and it is now common to hear music written in no particular key at all. In such music there is no “tonic” or principal reference note.
19. It would seem that music as it relates to kingdoms of nature, planes, sub-planes, etc., is tonal in nature and depends upon the preservation of “key notes” or fundamental reference tones.
20. If note combinations are sounded sequentially, melody is produced. Within melody, the different notes can have different durations. This alters the rhythm of the melody. All melodies imply a chordal structure.
21. A huge variety of melodies and chord sequences can be derived from any fundamental note taken as the keynote of an entity or state of vibration.
22. Even without the science of the ancients at our disposal we can notice the psychologically transmutative effects of certain pieces of music. We can only imagine what could be done were we to work in the correct key, using correct melodies and chord progressions sounded in correct rhythms. The value of music in the transmutation process will be considerable.
Every volcano is sounding forth this note, and, for those who can see, the sound and colour (occultly understood) of a volcano are a truly marvellous thing.
23. Another amazing statement! It is as if we should look for the musical value of any natural phenomenon. We are being told that a volcano is sounding forth the note of the mineral kingdom (i.e., “this note”), no doubt expressing some unique variation upon that fundamental tone.
Every gradation of that note is to be found in the mineral kingdom which is itself divided into three main kingdoms:
24. It is curious to see the three divisions of the mineral kingdom also called “kingdoms”.
25. In the phrase “gradation of that note” the terminology of color and music is utilized. Gradations can suggest different octaves in which the note can be sounded and also semi-tones and quarter tones based on or related to that note.
26. We do not know exactly what DK means by “gradation” or how many gradations (perhaps increases or decreases in frequency) can be applied to any one note.
27. One thing of vital importance which we need to know, but do not know, is where to find, for instance, a true “A” or a true “C”. The exact, occultly certain frequency of either of these notes or of any of the notes we use in music, in not determined.
a. The baser metals, such as lead and iron, with all allied minerals.
28. Interestingly the two metals mentioned are ruled respectively by Saturn and Mars, considered in exoteric astrology to be “malefic” planets (even though, esoterically, one of them is a sacred planet).
29. Perhaps, by “allied minerals” DK means those compounds which involve the baser metals.
30. If, as we learn in the next section, the standard metals are the “mineral manifestation of the second aspect”, then lead and iron must evolution the mineral manifestation of the third aspect.
b. The standard metals, such as gold and silver, which play such a vital part in the life of the race, and are the mineral manifestation of the second aspect.
31. The vital part these metals play in the life of the race seems, today, to have more to do with symbolic standards of value than with technical uses (even though many examples of technical applications can be found). Probably the future will reveal many more occultly based technical uses for gold and silver.
32. It is interesting that the soul is the “quality of life” and related to the second aspect. The metals used as standards of value, not surprisingly, are related to the second aspect. A value is that which we most desire and desire (like love) is an aspect of the Law of Attraction (the second cosmic law).
33. Symbolically, gold and silver represent the major dichotomy with which man is faced spiritually—the relationship between the Solar Angel (gold) and the Lunar Lords (silver). The soul is golden (the heart) and the personality silver (the solar plexus—at least an admixture of silvery color is found within that chakra—cf. EP I 420).
d. The crystals and precious stones, the first aspect as it works out in the mineral kingdom—the consummation of the work of the mineral devas, and the product of their untiring efforts.
34. Here the planet Vulcan is suggested, the planet of “untiring” endurance and also a planet of the first ray (in its soul aspect).
35. In relation to man, the word “consummation” suggests the fourth initiation, at which Vulcan is so prominent, and during which the first and fourth rays (rays of Vulcan) both come into strong expression.
36. The state of “diamond soul” reaches its consummation just before the destruction of the causal body at the third initiation.
37. We are told that the “Army of the Voice, the devas in their serried ranks work ceaselessly”. Constant, “untiring” activity, intelligently guided, has produced crystalline consummation.
38. One of the important qualities of the best crystals and precious stones is not only their translucency but their transparency. This transparency is earned when, indeed, “the burning ground has done its work”.
39. If there are three main divisions within the mineral kingdom, we can judge, by analogy, that there are three main divisions in all kingdoms.
40. Depending upon the keynote of the mineral kingdom, the base metals can be arranged as the sub-dominant tone, and the standard metals (correlated with the second aspect) with the dominant tone. The tonic will always relate to the first aspect. The tonic, subdominant and dominant notes change with every key.
41. One can make a case for the fundamental tone of the mineral kingdom as “D.”, a first ray note associated with the radiant Sun (which on occasion “veils” Vulcan). Other justifications can be made for the red note “C”, also connected with the first ray and even with the note “F” which can be considered the note of the third aspect. One way of looking at the note “B” is as the note of the seventh ray—a ray which interestingly associated with the basic geometries displayed in the mineral kingdom.
42. While cases can be made for various of the notes in relation to various of the kingdoms, thus far, no certainty exists.
When scientists fully appreciate what it is which causes the difference between the sapphire and the ruby, they will have found out what constitutes one of the stages [Page 496] of the transmutative process, and this they cannot do until the fourth ether is controlled, and its secret discovered.
43. A prophecy is here given. The precious stones here mentioned do not seem to be chosen at random. The sapphire (principally blue) seems to correlate with the second ray (one thinks of the “Sapphire Throne” of Sanat Kumara), and the red of the ruby with the Martian sixth ray. One might think of the ruby in relation to the red of the first ray, but probably the diamond, the hardest of all stones, best represents the first ray.
44. DK may be suggesting that one type of gem may be transmuted into another, just as the energy of the solar plexus may be lifted to the heart.
45. The fourth ether correlates in general with the buddhic plane, particularly the home of the second aspect of divinity which, we have learned, plays a fundamental role in all spiritual transmutative processes.
46. The secret of the fourth ether may (using the buddhic analogy) have something to do with the merging and blending of one entity into another thus transcending the boundaries which usually define entification.
47. On the buddhic plane, the perception of oneness despite any differences in form, is achieve.
As time progresses, the transmutation, for instance, of coal into diamonds, of lead into silver, or of certain metals into gold, will hold no appeal for man,
48. Again, the substances mentioned are not casually related.
49. We know, of course, that coal, under pressure, becomes over many ages, the diamond. However, it would seem that there are more rapid methods of bringing about the change.
50. In this transmutation there is a relationship between the number six (the shape of the atom of carbon) and the eight. What we usually call a “diamond” (in two dimensional drawings) can be expanded in three dimensions into an octahedron. This suggests a relationship between the cube (the six) and the octahedron—two of the platonic solids.
51. A planetary movement from Mars to Vulcan (with Vulcan representing the diamond) is also suggested. Even the glyph of Vulcan (with its “V”) suggests one half of the diamond.
52. There is also suggested a transmutation from mortality to immortality. Carbon is often composed of the remnants of that which has been ‘alive’ organically; the diamond suggests that which is imperishable (ever the same)—pure being.
53. The symbolism of moving from that which is pitch black to that which is perfect in form and eventually transparent represents our entire evolutionary journey.
54. Usually we think of transmuting lead into gold. Such a transmutation would be signified by the relationship between Saturn (lead) and the Sun (gold). The Sun was, classically, considered the center and Saturn the outermost boundary, the periphery.
55. There is also a fascinating link between lead and silver, for within the glyph of Saturn (representing lead), the glyph of the Moon (symbolically silver) can be found.
56. Saturn (in its lower aspect) and the Moon both symbolize that which is material and, in general, the personality.
57. An unpurified personality is ‘leaden’; a purified personality is silvery.
58. Perhaps we may find a progressive, developmental relationship between lead, silver and that allotrope of silver on which the initiatory formulas for disciples are said to be inscribed (cf. DINA II 249)
59. The relationship between the base of the spine (Saturn) and the silvery solar plexus (Moon) may also be suggested.
60. What are the metals which would be transmuted into gold? Usually, as stated, the metal most often considered in that transmutation is lead. However, there must be other base metals (iron, copper etc.,). DK may be hinting at which metals can be most easily transmuted into gold.
61. Each method of transmutation would be different as would be the method of transmutatively assisting the various personality types/rays to become infused by the soul. The ray of the personality is to become the sub-ray of the soul.
62. The important part of this section however suggests that such transmutations will hold no appeal for man—especially for advanced man disciples and initiates.
63. As human values change, so do human attitudes to those material substances which symbolized value. The substances will be used for their own inherent value and not for their symbolic value. It may be, however, that their symbolic value was derived from that which was occultly known about their inherent value.
for it will be recognised that the outcome of such action would cause deterioration of the standard, and result in poverty instead of the acquirement of riches;
64. Mankind, in the future, will be more mature and will think in larger terms. He will realize the artificiality of the standards of value he has instituted. The value of gold and diamonds, for instance, has not been based on utilitarian considerations (even though they exist) but rather on rarity and durability of these substances.
65. Gold, silver and diamonds are not valuable in themselves (except for their aesthetic appeal and obvious utilitarian functions—some of which may be very occult in nature). When consensus regarding their symbolic value is dissipated (because of the ease with which such substances will soon be produced) their use as standards of value will be superseded.
66. Perhaps one day an abstract unit called a ‘merit’ will serve as a standard of value. If a ‘merit’ can command or demand a service (a serviceable expression of energy), then perhaps the fulfillment of such a service will itself lead to the accrual of ‘merit units’.
67. Along this line we will arrive at a consideration of “treasures in Heaven” as opposed to “treasures on Earth”. The problem of how human beings will engage in “energy exchange” will be up for serious reformulation.
68. The reformulation of humanity’s ‘media of exchange’ will relate to the solution of the problem of desire. It is an issue related to the astrological sign, Taurus.
69. The old methods of barter and trade are cumbersome and, if universal, would slow human progress. New methods will have to be found—methods that are no longer arbitrary and artificial.
70. Of course, if abundance replaces scarcity, then the energy of the third aspect will be plentifully available to one and all. The question of how or whether one can accomplish ones desires in the external world will not be a question of whether one has sufficient energy or force to do so.
71. With abundant energy, one can understand the importance of the strict rule of law to regulate the ease with which man will be able to effectively create—both good and evil.
man will eventually come to the realisation that in atomic energy, harnessed to his need, or in the inducing of increased radioactivity, lies for him the path to prosperity and riches.
72. Another prophecy unfolds. Artificial methods of gaining wealth are set aside and the true source of future wealth is revealed. Wealth (conventionally considered) is, after all, determined by the quantity of energy at one’s disposal. From the harnessing of atomic energy (in ways which have not yet appeared) and in the inducing of increased radioactivity (probably within the mineral kingdom, but certainly within man himself) will come that liberation which will transform the present poverty (material and spiritual) of the human race into the “life more abundant”.
He will, therefore concentrate his attention on this higher form of life transference
73. By this is meant a form of “life transference” higher than that which would allow man to transmute base metals into precious metals or coal into diamonds.
74. DK is referring to that type of “life transference” which will liberate the power inherent in the atom for the use of man.
75. This higher form of “life transference” requires the following types of knowledge and methods of procedure:
and
a. Through knowledge of the devas,
b. Through external pressure and vibration,
c. Through internal stimulation,
d. Through colour applied in stimulation and vitalisation,
e. Through mantric sounds
76. DK is reviewing the subjects upon which He has touched earlier in this section on alchemy.
he will find the secret of atomic energy, latent in the mineral kingdom, and will bend that inconceivable power and force to the solution of the problems of existence.
77. Although some of the power of the atom has already been harnessed by man, we can see that present methods are primitive when compared to the several methods suggested above.
78. The five methods offered are all part of the alchemical process which requires the participation (by means of lawful compulsion) of the lower devas, through the compelling agencies of color and mantric sounds. Work upon both the exterior and interior of the atom is also suggested. It can be assumed that methods will be revealed which will teach man to stimulate principally the nucleus of the atom and thus increase its measure of radioactivity leading to the release of its inherent power.
Only when atomic energy is better understood and the nature of the fourth ether somewhat comprehended, shall we see that control of the air which lies inevitably ahead.
79. By the “control of the air” may well be meant the overcoming of gravity and of friction which will introduce humanity into a new era of both abundant power and quietude.
80. The buddhic plane is, occultly, the “plane of air” and the fourth ether is numerically and correspondentially correlated with it.
81. Shall we see the overcoming of gravity through the agency of harmony?
82. By the control of the air, the control of Earth’s weather patterns may also be suggested. All may be brought under wise, seventh ray regulation.
Third. By the discovery of the note of the vegetable kingdom, by its conjunction with other of nature's notes, and by its due sounding forth in different keys and combinations will come the possibility to produce marvellous results within that kingdom, and to stimulate the activities of those devas who work with flowers, fruits, trees and herbs.
83. We have been given several requirements which fulfilled will bring about the appearance of “marvellous results” within the vegetable kingdom:
a. The discovery of the note of the vegetable kingdom. This note will differ from the note of the mineral kingdom and will probably be related to the note of Venus just as the note of the mineral kingdom will be understood as related to Vulcan. The note of the animal kingdom, we may judge, would be related to Mars and that of the human kingdom to Mercury. From this planetary perspective (and allowing for gross over-simplification) the note of the mineral kingdom would be “D”; that of the vegetable kingdom “A”; that of the animal kingdom “C”; and that of the human kingdom “E”. These notes are taken from HPB’s assignment of notes to the various planets.
b. The conjunction of the note of the vegetable kingdom with other of nature’s notes. This would occur, presumably, to preserve harmony between the vegetable kingdom and other kingdoms.
c.
“The due sounding
forth” of the note of the vegetable kingdom “in different keys and combinations”.
We notice that with regard to the mineral kingdom we were told “it
is largely the sounding of the note combinations, based on this key”
which produces world cataclysms. The chords to be sounded in relation to the
mineral kingdom were all based (as far as we have been told) upon the key
of the mineral kingdom.
The note of the vegetable kingdom is, however, sounded in a manner more complex.
It is not only to be sounded in relation to its own
key, but “in different keys and combinations”. Every note means something
distinct in relation to a given key. For instance, the note “A” may be the
tonic note in the key of “A”, but it will be the dominant in the key of “Disciple”
and the sub-dominant in the key of “E”. The note of the vegetable kingdom
seems to be one that is to blend harmoniously into the sounding of different
keys related to different kingdoms and/or divisions of nature. The matter
is, of course, profoundly mysterious to those at our level of intelligence,
and only the slightest hints have been given.
Every root race has its own particular style of vegetation, or certain basic forms and designs which can be traced in all countries where the race locates.
84. We seem to be speaking of the great races—i.e., “root races” rather than sub-races.
85. It is as if the vegetation which appears is dependent in some mysterious manner upon the nature and quality of the root race then in expression. It is the word “has” that expresses this dependency.
86.
When we behold the
vegetation still found uniquely in
87. Perhaps if we examine the classification of plants in relation to their recent or ancient emergence we shall come closer to the answer.
88. It is as if each root race carries its own form of geometry which is subtly imposed upon the geometry expressed through the vegetable kingdom.
89. When one cuts an apple one finds a five pointed star; does this fiveness correspond to the fifth root race? Would designs based upon the number four correspond to the Atlantean root race and those based upon the number three to the Lemurian root race?
These [Page 497] results are brought about by the interaction between the basic note of the vegetable kingdom itself, and the note of the race of men who are evolving simultaneously.
90. We have already recognized that the note of the vegetable kingdom achieved conjunction with other of nature’s notes and is sounded in various keys. It should not be surprising that the notes of different kingdoms sounding simultaneously would influence each other—a greater note, it would seem, having a stronger influence upon a lesser note than the lesser upon a greater. We may presume that the note of the human kingdom is stronger or greater than the note of the vegetable kingdom, just as the note of the kingdom of souls can be presumed as stronger or greater than the note of the human race.
91. Evolution can be understood as a musical process and in musical processes the blending and tuning of simultaneously sounding notes is required. Further, not all notes sounding simultaneously (or in melodic unfoldment) are of equal importance.
The union of these two notes is that which produces distinctive vegetation, though it should be remembered that when the human note dominates too strongly it is apt to drive out the life of the forms of this second kingdom.
92. Something of this kind may presently be happening on our planet. Those who think ecologically are attempting to have humanity show greater respect for the vegetable kingdom (upon which humanity and the animal kingdom decidedly depend for its nourishment).
93. In the ecological crisis through which the planet is presently passing, we might say that the strictly human note is sounding too strongly for the welfare of both the vegetable and animal kingdoms. Man must learn his place within the ecological whole, and that he is sharing this planet with other kingdoms equally necessary to his own.
The devas who work in this kingdom are a special group, and have a closer and more peculiar relation to it than have the builders or devas in any other kingdom.
94. The Teaching has reminded us of the relatively advanced status of the vegetable kingdom—more advanced in its own way than the mineral, animal and human kingdoms.
95. From what is said, we may gather that the vegetable kingdom is peculiarly responsive to devic life. Minerals, animals and humans (we gather) are less responsive to devic life.
96. Venus rules or is closely associated with the vegetable kingdom and Venus is, as well, closely associated with devic life in all its variety and beauty.
97. Venus is the planet most advanced in its unfoldment. This may provide a reason for the relatively greater advancement of the vegetable kingdom and of the closer interplay between the vegetable kingdom and the devic lives who superintend it.
The transmutative process is effected more easily in the vegetable kingdom than in any other owing to this very factor, and also to the incentive given to this second kingdom and its evolutionary process by the coming of the Lords of the Flame from the second or Venus globe—pre-eminently the globe with which this kingdom has a mysterious connection.
98. This section confirms the importance of Venusian energy in relation to both the vegetable kingdom and the angelic kingdom (of which the Lords of the Flame are a part).
99. If we wish to study transmutation at work, the vegetable kingdom should become our principal focus.
100. It is quite amazing to consider that the coming of the Lord of the Flame gave a particular incentive to the vegetable kingdom. We understand from the Teaching that certain advanced members of the animal kingdom were profoundly affected (i.e., individualized) but the effect upon the vegetable kingdom of that time is rarely discussed. May we gather that the coming of the Lords of the Flame saw a great change in the vegetation of the period?
101. From another perspective, even man can be considered a ‘plant’—the sevenfold “Saptaparna”.
102. In this section the second or Venus-globe of the Earth-chain is discussed as mysteriously connected to the vegetable kingdom on the Earth-globe. The Venus-globe of the Earth-chain, however, is necessarily resonant to the planet Venus, itself.
103. Perhaps it would be helpful to realize that the coming of the Lords of the Flame (under Venusian influence) transformed man into a ‘flower’—a lotus called by us the “egoic lotus”. We see through this process, the vegetalization of animal man simultaneously with his individualization (i.e., his humanization).
If I might express it in other words: the cosmic Entity, Who is the life of the second globe and its informing principle, has a close connection with the solar Entity Who is the informing life of the entire vegetable kingdom.
104. DK offers us the real occultism of relationship.
105. It is important to note that the life which informs a globe is to be considered a “cosmic entity”. We might have thought of such a being as purely solar or systemic.
106. Here we are dealing with solar systemic relations. The informing life of the vegetable kingdom is a “solar Entity”. The informing life of the second globe is a “cosmic Entity”.
107. Cosmic, solar and planetary entities have a definite interplay.
108. Is DK speaking of the vegetable kingdom as it exists throughout the solar system or only the vegetable kingdom on Earth? If there are “men” on other planets we may well assume that other kingdoms are also to be found on other planets—for instance, members of the vegetable or animal kingdoms. Mineral life, we know, is found throughout the solar system.
109. In a more general sense we can see that influence between entities proceeds on the basis of numerical affinity. The two Entities here discussed are united by means of their relation to the number two. We are speaking of the second globe and the second kingdom.
110. The section of text also seems to be saying that the second globe has one “informing principle”. Perhaps we could say that one of its informing principles is primary to all the others. We have often discussed the apparent necessity for a number of principles to be present on or through all globes (especially the higher principles). Each globe is the expression of a monadic life (a cosmic Entity called a Globe-Lord). Any Monad needs a number of principles through which to express (though at different stages of its development it may do without some of the lower principles).
111. The matter is a difficult one but at stake is the definition of what a globe really is and of what substance or substances it is composed.
This analogy can be worked out in connection with the other kingdoms, globes and other forms and accounts somewhat for the fact that this fourth63, 64 S. D., I, 107. globe is above everything else the globe of human evolution in this scheme;
112. The human kingdom is the fourth kingdom, and our globe is, of course, the fourth.
113. In the section immediately above DK is speaking of the intra-planetary relations brought about through numerical affinity.
it gives also the clue to the mystery of the Presence of the great Kumara Himself upon earth.
114. The “Great Kumara” is often called the “fourth Kumara”, and, thus, according to numerical affinity, He chose this fourth globe as the scene of His redemptive manifestation.
115. But He is also called the “first Kumara”.
Footnote 63: The Fourth Round. The present (our) Round being the middle Round (between the 1st, 2nd, and 3rd, and the 5th, 6th and 7th) is one of adjustment and final equipoise between Spirit and matter.
116. From the point of view of balance, we could call our fourth round a Libran round and additionally, one in which the fourth Ray of Harmony Through Conflict is prominent.
It is that point, in short, wherein the reign of true matter, its grossest state (which is as unknown to Science as its opposite pole—homogeneous matter or substance) stops and comes to an end.
117. We are being told that we are not presently aware of the grossest state of matter. Perhaps this gross state is correlated with the number eight to which the number four is closely related. In this regard, we have to remember references to the “eighth sphere”.
118. From the perspective of the cosmic physical plane, the plane of adi is that dimension within which homogeneous matter or substance can be found. Whether it is truly homogeneous is a deeper question and depends upon whether we consider the higher cosmic planes (such as the cosmic astral plane or cosmic mental) prakritic—i.e., composed of matter (at least of matter as we think we know it).
From that point physical man begins to throw off "coat after coat," of his material molecules for the benefit and subsequent formation or clothing of the animal kingdom,
119. Under the Law of Economy, there is no divinely intended waste in cosmos. It seems that every kingdom ‘inherits’ that which the immediately superior kingdom can no longer use.
which in its turn is passing it on to the vegetable, and the latter to the mineral kingdoms.
120. The interdependence is complete.
Man having evoluted in the first Round from the animal via the two other kingdoms, it stands to reason that in the present Round he should appear before the animal world of this manvantaric period. But see the Secret Doctrine for particulars.—Lucifer, Vol. III, p. 253.
121. In this section we have one of the very interesting tenets of occultism, a tenet which runs counter to commonly accepted evolutionary theory—namely, that man (in this round) appeared before the animal world, and especially before the mammals.
122. What was it, really, that “evoluted in the first Round from the animal via the two other kingdoms”? Can we say it was a giant man-like ape? Usually, the appearance of this type of creature is assigned to the third round.
123. In any case, man stands as the macrocosm in relation to the animal and other lesser kingdoms. Though man is preeminent over the vegetable and animal kingdoms, it is not stated that he appeared before them in this manvantaric period—only before the members of the animal world (and depending on the source) especially before the animals most closely related to man, namely the mammals.
124. We can see that some reconciliation of references is required in this question of the origin (in time and place) of man. The early Theosophical texts and the Bailey texts are (apparently, at least) not always in accord.
These thoughts merit close attention. [Page 498] The note of the human kingdom, sounded in quadruple intensity on this globe, has produced portentous happenings, and I would suggest to all occult investigators the close study and scrutiny of the following manifestations in time and space:
125. We are learning that not only does every kingdom have its own note, but that that note can be “sounded” with various degrees of intensity. The “quadruple intensity” with which the note of the human kingdom has been sounding on our present globe has naturally to do with the numbering of our globe—the fourth.
126. The happenings produced on this globe have not been called “momentous” but rather “portentous”, which means that they presage important future developments on our globe (and probably on our chain and planetary scheme).
127. Presumably that which now manifests as the human kingdom was present (in some form) on other globes—sounding on those globes in lesser degrees of intensity.
128.
The term “quadruple”
has an association with the planet Jupiter which is called the “
1. The fourth Creative Hierarchy The human.
129. Humanity is the fourth of the manifested Creative Hierarchies.
2. The fourth scheme Our earth scheme.
130. Our scheme can be numbered as the fourth if the Vulcan scheme is counted in the enumeration.
3. The fourth chain The earth chain.
4. The fourth globe Our planet.
5. The fourth kingdom The human.
6. The fourth round The first strictly human round.
131. By this is meant that man (an individualized being) appeared in the fourth round and became the dominant being within the lower three worlds.
132. It also suggests that man as he may have appeared in earlier rounds was not “strictly human”.
7. The four Kumaras Embodiers of humanity.
133. It would seem that Sanat Kumara is included among these four. It would seem that these Kumaras pervade the human race with Their presence. From another perspective, the human race can be considered as a vehicle of the Kumaras. We have been taught that humanity serves, generally, as the throat center within the expression of Sanat Kumara.
134. Perhaps man represents some other chakra in the energy systems of other of the Kumaras.
8. The fourth plane The buddhic, the human goal.
135. In the table of Creative Hierarchies found in Esoteric Astrology, 35, we note that the field of expression for the human Monads is the fourth or buddhic plane.
9. The fourth ether The physical correspondence
of the buddhic plane.
136. We note that the fourth ether is called “physical”. There is no hard and fast line of demarcation between systemic ethers and the denser aspects of the systemic physical plane.
One fundamental sound is responded to by all these varied factors; it is the note that is the cause of their existence and the basis of their being.
137. There is a sound which relates all these centers, sources, agencies, dimensions. It must be a sound which resonates to the number four. It is obviously a superior sound which is effective solar systemically and, perhaps, even cosmically.
138. In considering the identity of this note, the note “E” must be mentioned—at least as a preliminary consideration.
This note, if sought for and found,
139. Here, the Tibetan calls the “sound” a “note”. It should be understood that a sound is not always a note.
will bring into close alliance all of these factors till they are blended into a great occult unity; it will bring likewise into co-operation the band of devas who are the essences of the fourth human principle.
140. DK is probably speaking of a hierarchy of devas comprising members of very different ranks, yet all responsive to the number four.
141. We are gathering that there are many notes sounding simultaneously—whether in unison, in harmony or discordantly.
142. If we are to unify a wide range of related factors, we shall need the overarching power of a greater note—i.e., a systemic note or cosmic note.
143. We are also given to understand that the alliances which can be produced between a wide range of factors have a musical basis—they are, occultly, musical alliances. This stands to reason given the great musical compositions at which every Logos labors. A kind of ‘solar sonata’ we are told.
The entire seven sections, then, complete the sonata of this solar system,—a part of the threefold masterpiece of the Logos or God, the Master-Musician. (LOM 4)
Forget not that sound permeates all forms; the planet itself has its own note or sound; each minute atom also has its sound; each form can be evoked into music and each human being has his peculiar chord and all chords contribute to the great symphony which the Hierarchy and Humanity are playing, and playing now. Every spiritual group has its own tune (if I may employ so inappropriate a word) and the groups which are in process of collaborating with the Hierarchy make music ceaselessly. This rhythm of sound and this myriad of chords and notes blend with the music of the Hierarchy itself and this is a steadily enriching symphony; as the centuries slip away, all these sounds slowly unite and are resolved into each other until some day the planetary symphony which Sanat Kumara is composing will be completed and our Earth will then make a notable contribution to the great chords of the solar system—and this is a part, intrinsic and real, of the music of the spheres. Then, as the Bible says, the Sons of God, the planetary Logoi, will sing together. This, my brother, will be the result of right breathing, of controlled and organised rhythm, of true pure thought and of the correct relation between all parts of the chorus. (GWP 259-260)
144. From another perspective, cooperation in cosmos has a musical basis.
145. As we are approaching a time on this planet when the fourth ray will come into increasing prominence as will the energy of the fourth plane, the buddhic, we can grasp that a new and far deeper understanding of music will be necessitated.
b. Synthesis. We have seen that during the coming races and subraces certain very definite development may be looked for in connection with manasic unfoldment; and it is worth while to note particularly that as far as the evolution of manas in this round is concerned its highest efflorescence may be looked for during the next five hundred years.
146. This is, in a way, a very provocative statement. The next five hundred years will have elapsed before the Mercury-decanate of Aquarius has come into power, and Mercury is, perhaps, the most manasic of our planets. May we expect that the buddhic influence of Mercury will emerge into increasing prominence during the Aquarian decanate ruled by Mercury?
147. We might very reasonably expect manas to continue to develop beyond the next five hundred years, but may suppose that it will be accompanied by a considerable growth of the intuition. The “highest efflorescence of manas”, then, could be an efflorescence of manas pure and simple—of manas uncompounded by an admixture of buddhi.
148. Certainly, the development of manas will be powerful much later, i.e., during the fifth round, simply because of numerical resonance. In our present round, the present root race, the fifth, is giving way to the sixth, and this fact, too, may correlate with the culmination of manasic influence for this round.
149. Does the timing of this efflorescence correlate with the efflorescence of the fifth sub-ray of the fifth root race? If so, an explanation would be evident.
150. We may recall that the influence of the fifth ray has been recently somewhat withdrawn due to unbalanced progress along the manasic line. We may wonder how this adjustment will affect the anticipated efflorescence in the next five hundred years.
The coming in of the two final root races marks the point of synthesis, and the gradual utilisation of that which has been manasically achieved;
151. From this section of text we may infer that the relatively imminent culmination of manasic power during this round is directly related to the coming in of the sixth root race.
152. The wise use of that which has been produced by manas depends very much on spiritual intuition and spiritual will (buddhi and atma).
this will be brought about by a development of abstract thought, and of intuitive recognition.
153. When DK speaks of manas in this context (i.e., the impending efflorescence) , He may well be referring to concrete manas. It would be hard to conceive that the highest efflorescence of abstract manas (during this round) would be achieved in the next five hundred years, especially since this development is due to occur in the sixth sub-ray of the fifth root race .
154. We note that that which arises from intuition is not, in this context, called “thought” but rather, “recognition”. The intuition reveals that which is, and the intuitive individual re-cognizes (in his lower consciousness) that which he has always known in his higher.
In other words, manas has (during the past three root races) been principally applied to the understanding of objective existence,
155. We are speaking of concrete manas.
to the adaptation of the Dweller in the form to his [Page 499] environment on the physical plane.
156. The “Dweller in the form” is essentially the Spirit-soul, but can for practical purposes be conceived as the personality consciousness.
157. The word “adaptation” suggests the third aspect of divinity and the third ray—the ray of adaptability.
From now on the trend of activity will be towards the understanding of the subjective side of manifestation, and towards the comprehension of the psyche of the individual life, divine, planetary, or human.
158. The movement is from the third aspect to the second. The subjective side of manifestation is correlated to the second aspect. The fifth aspect of manas alone will not be sufficient.
159. The word “understanding” suggests the second aspect of divinity expressed through the second ray—the ray of loving-understanding.
In the next round, all the previous stages will be recapitulated, and manas will demonstrate in ways inconceivable as yet to the half awakened consciousness of man.
160. This is clearly stated; presently, we stand in a state of “half-awakened consciousness”.
161. I think it is clear to all that A Treatise on Cosmic Fire helps us all take a long-range perspective on human, planetary, and systemic development.
162. Manas, of course, is a cosmic principle. We have no way of knowing the extent of cosmic manasic development. One hint has been given regarding our Solar Logos—He is in process of achieving cosmic mental polarisation.
163. We may gather, then, that it is a definitely limited form of manas which is achieving its highest efflorescence in the next five hundred years.
In that round three-fifths of the human family will be fully aware, functioning with uninterrupted continuity of recollection on the physical, astral, and lower mental planes.
164. This is a statement different to the one which stated that by the time of the "Judgment Day", three fifths of humanity would be on the Spiritual Path.
165. Such “uninterrupted continuity of recollection” suggests the achievement of the third initiation.
166. The phrase “in that round” suggests that the developments promised will occur by the end of the round and not necessarily in the middle of the fifth round at the "Judgment Day".
167. We may remember that during the sixth root race of the fourth round there will be a great Transfiguration occurring within the human family. This will certainly pave the way for still fuller unfoldments in the fifth round (unfoldments of the kind we are here discussing).
4. An entirely new group of human beings will sweep into incarnation in our Earth scheme. Three fifths of the present humanity, being on the Probationary Path, or the Path of Initiation, at that time, will have their centre of consciousness definitely on the mental plane whilst two fifths will remain focussed on the astral. These two fifths will pass into temporary pralaya, preparatory to their transference to another scheme, as the Earth scheme will no longer provide for them an adequate place of nurture. (TCF 390-391)
All this again is due to the influence of fifth ray energy. This will begin to transform human living and human desires and also human affairs and attitudes, and will lead eventually (in the middle of the sixth root race) to the great Transfiguration Initiation in which the reality that lies behind all human phenomena will stand revealed. (R&I 597)
The emphasis of manasic evolution will be laid upon the achievement of causal consciousness, and upon the scientific construction of the bridge which should unite the causal vehicle and the permanent manasic atom on the abstract levels.
168. We are speaking of developments to be expected during the fifth round (presumably of our chain).
169. Presently, it is the development of the concrete mind which is receiving the greatest attention within racial development. This is as it should be as the majority of highly developed humans are focussing in the fifth sub-race of the fifth root race.
170. It is evident that disciples and initiates are now engaged in spiritually developmental processes which will be far more common in the fifth round than they are now.
During the sixth and seventh rounds we shall again have the synthesising process at work in a manner analogous to that which lies ahead in the sixth and seventh root races of this round.
171. Always, the Law of Analogy holds good. The synthesis occurring within the context of rounds will naturally be far greater than those occurring within the context of root race development.
172. During the sixth and seventh root races all that has been developed manasically on our globe will be utilized and directed by buddhi and atma.
173. During the sixth and seventh rounds, all that has been developed manasically within our chain will be utilized and directed by a chain-level expression of buddhi and atma.
174. Eventually, during the sixth and seventh scheme rounds, all that has been developed manasically within our scheme will be utilized and directed by a scheme-level expression of buddhi and atma.
175. The correlation of all this information is important for those who would grasp a more complete picture of planetary and solar systemic processes. It will take some time to make the necessary correlations and to assimilate them. It may be supposed that in the esoteric schools of the future significant progress towards this end will be achieved.
To express the whole matter in larger terms: The Heavenly Man will be achieving the consciousness of his causal body on cosmic levels, with a consequent reaction, repolarisation and alignment of His body of manifestation. Under the law this will work out as demonstrated quality, and ordered intelligent purpose in every kingdom of nature, and will produce unifying results within those kingdoms of a kind inexplicable to man at his present stage of manasic development.
176. We are speaking of manasic and post-manasic development and looking for the cause of it all within our planetary ring-pass-not.
177. When DK speaks of “the Heavenly Man” we may presume that He is speaking of the Heavenly Man of the Earth-scheme.
178. At the moment our Heavenly Man has not yet taken His second cosmic initiation. Analogizing from the human situation, no human being who has not yet taken the second initiation is achieving the consciousness of his causal body (or, at least, a causally polarized consciousness). When a human being approaches the third initiation, causal consciousness begins to become factual. May we then assume that we are discussing processes which, in the fifth round, will see the Heavenly Man of our planetary scheme taking a kind of third initiation? A cosmic third initiation? For the moment, His goal is the cosmic second.
179. The section above seems to describe states of alignment and coordination which are typical of a third degree initiate.
180. In response to the growing causal consciousness of our Planetary Logos there will be, ‘below’, a reaction within and a repolarization and alignment of His lower vehicles.
181. The results within these vehicles will be:
a. Demonstrated quality
b. Ordered intelligent purpose
c. Unification
182. The third initiation represents a great unification and it is precisely this which is described above.
We need not, therefore, give further time to the consideration of them, for the mental concept of man could not measure up to the magnitude of the theme.
183. The necessary hints are given. Those who seek a more complete picture can follow them. There are many pieces of knowledge to ‘piece together’—too many for our capacity!
In summing up what I have written anent this matter
of the discriminative faculty, the intelligent activity, the adaptability
nature, and the transmutative power of manas, I would like to point
out that so far-reaching are these developments that every department of nature,
macrocosmic [Page 500] and microcosmic, will show forth these aspects, and
show them forth in a ninefold manner before the consummation is achieved,
and man has found his course.
184. Let us review. The Tibetan has been writing about the following:
a. Manas as discriminative activity
b. Manas as intelligent activity
c. Manas as adaptability
d. Manas as a transmutative power
185. DK predicts far-reaching results beyond our ken.
186. What can be meant by the “course” of man? Will it be His destiny to tread the Path to Sirius (the Fourth Cosmic Path)? Will man’s “course” lead the majority of human beings eventually onto the cosmic astral plane?
187. Four is generally considered a number of consummation indicating, among other things, the fourth initiation, the consummating initiation of the strictly fourth or human kingdom. After that initiation, incarnation in the human kingdom is no longer necessary.
188. The human Creative Hierarchy (the fourth) is characterized by the numbers four and nine—numbers well represented in the section of text immediately above.
189. Transmutation, we have learned, is directly related to the liberation or release of the volatile ‘Spirit-essence’, and it may be conceived that this does not fully occur (at least with respect to the cosmic physical plane) until the ninth initiation—hence, perhaps, the “ninefold manner” mentioned in the section above.
190. The effects of transmutation are, we are told, to be expected both microcosmically and macrocosmically. The entire planet is in the midst of a transmutative process. For that matter, so is the solar system.
191. We have learned how important is solar fire in the process of transmutation! But this fire is also called “mental fire”, and it is the mind we are discussing as it relates to the achievement of transmutation.
192. We must conclude that the implications of the transmutative process are immense, and that far more than the tiny unit man is involved. Alchemy is a cosmic process and its consideration should expand far beyond its quite material application attempted in Medieval times.
Let us, therefore, look for a brief moment at the microcosmic manifestation, leaving the student as far as he is able to work out analogous ideas in relation to the Heavenly Man and the solar Logos:
193. It becomes clear that though much is given, much also remains to be worked out.
194. We are now about to enter a grand summary which should specify the characteristics of manas as they can be found in relation to each of six planes ending with the monadic.
195. This is a very important and practical summary as we wish to know exactly how manas will manifest on each of the systemic planes which concern our development.
Manasic characteristics and the planes
I. On the Physical Plane: Here this quality demonstrates as:
196. We are speaking of the expression of manasic characteristics on the systemic physical plane.
197. We note the progression with which we have previously been acquainted when studying manas:
a. Discrimination/Selection
b. Adaptability
c. Ordered purpose
d. Transmutation
198. These four are constantly referenced in relation to each of the planes.
a. The selective power of the atoms of the body.
158. It is an unconscious selectivity though, of course, intelligent.
b. The adaptability of the physical form to its environment and to its circumstances.
159. This quality of manas demonstrates in relation to the process of form-evolution on the dense levels of the systemic etheric-physical plane.
160. Through this adaptability evolution proceeds.
c. The ordered purpose of the informing Life, as it affects the physical form and atoms.
161. We recall the constant association of manas with ordered purpose (the seventh and first rays combined).
162. The will of the “informing Life” is to work out through specific forms on the physical plane.
d. The transmutative power, inherent in man though as yet unrecognised by him, which has brought him to his present stage of physical existence from that of animal man. It concerns also the transference of the life on to manasic levels.
163. Much of man’s early evolutionary process is simply physical-etheric. There is much to be refined and transmuted on the strictly physical-etheric level.
164. There is a factor inherent in man which is constantly ‘lifting’ him and preparing him for the eventual day of release from the three worlds. We might call this something by the name of “transmutative power”. We are reminded that the soul, itself, has anchored a strand of its energy within the physical brain of the evolving human being. That physical presence of the soul/Solar Angel is transmutative in effect.
165. That which is learned through the processes of living on the physical plane adds to the intelligence of the human being.
166. The second aspect of man is focussed on “manasic levels”. The inherent “transmutative power” of man will raise him, one day, to a point of tension sufficient to live consciously as a soul on the higher mental plane.
II. On the Astral Plane:
167. We are speaking of the expression of manasic characteristics on the astral plane.
a. The discriminative power of man to choose between the pairs of opposites.
168. Now we are speaking of man and not of the discriminative capacity of the atoms of the body or of the astral atoms. The discrimination here discussed is, of course, conscious discrimination rather than unconscious selectivity.
169. Through the power of discrimination here referenced, man develops his sense of values, discriminating between the desirable and undesirable and learning, essentially, the nature of good and evil.
b. His adaptability to emotional conditions, and his power to attain eventual equilibrium.
170. This type of adaptability prepares man for the second initiation at which time emotional equilibrium is attained.
171. The point to notice is that the attainment of emotional equilibrium cannot be effected from the emotional plane but requires the application of manas. The strongly manasic sign Libra (also the sign of equilibrium) is also involved in the process.
c. The power of man, through conscious purpose, to clear his astral body of foreign matter, and to ensure its translucence.
172. Again, this is part of the preparation for the second initiation—this clearing. It is a process of deglamorization.
173. This clearing is part of the “ordered purpose” of the “indwelling Life”. A clear and ordered mind reflecting higher purpose is instrumental in this clearing process.
174. When we speak of translucence the influence of the planet Venus is suggested—a planet powerful in the reconditioning of the astral body and especially involved (astrally) at the second initiation.
175. Much of present psychotherapy focuses on the process indicated by point “c”.
d. The transmutative inherent power which transmutes, or transfers the life into buddhic forms eventually.
176. Through transmutative elevations, physical-etheric life becomes mental; astral life becomes buddhic; mental life becomes atmic. Lower octaves reflect higher octaves. This is the elevation (though it is also a ‘descent’ of the higher to condition the lower) through which advancing man passes on the Path of Initiation.
177. We note that there are “buddhic forms” and yet the buddhic plane is an aspect of the arupa or formless worlds.
178. Whenever a lower plane comes under the influence of its higher correspondence, it is the transmutative process which makes this possible.
179. The full transmutation here referenced will not occur until the fourth initiation but is indicated at the second.
180. Can we think of the majority of Ashrams as expressing through “buddhic forms”?
181. The buddhic vehicle has a form. There are ‘forms’ on the formless planes but such forms are unlike forms we encounter in the more concrete worlds.
III. On the Mental Plane:
182. We are speaking of the expression of manasic characteristics on the mental plane.
a. In the selective power of man to choose the form through which to manifest. [Page 501]
183. We are speaking here of the creative power of the mind, building thoughtforms which are to materialize and prove vehicles of expression.
184. It is clear that thoughtforms tend to become the forms found on planes lower than the mental.
185. Much discrimination is required to ensure that the chosen forms are suitable to intent.
b. His adaptability to mental currents and vibration, and his utilisation of them to control the lower forms.
186. Energy follows thought and thought power directs forms on the astral and physical-etheric planes.
187. The mental plane is definitely a plane of control and is, in a way, an extension of the faculty of will.
c. The working out of purpose through the medium of the two lower vehicles. Impulse emanates from the mental plane.
188. The third point of the four points always relates to that aspect of manas related to “ordered purpose”.
189. Mind is a representative of plan and purpose. The disciple (a server who is mentally polarized) is focussed on the mental plane and from there directs all processes occurring in his lower two (‘irrational’) vehicles.
190. In order for purpose to work out, various arrangements must be made within the lower vehicles. It is the mind which organizes these arrangements, promoting and negating various emotional and physical-etheric patterns and processes.
e. The transmutative power which transforms the entire lower threefold man into a new form, the causal body. This process of transmutation is carried on through the entire series of incarnations.
191. We come to understand that the constant building of the causal body is, essentially, a transmutative process.
192. If we follow the words carefully, we shall note that “transmutative power” “transforms”. In the threefold series—transmutation, transformation, transfiguration—transmutation is considered the preliminary process, preceding transformation.
193. The key to transformation (in this context) is the creation of a “new form” which lies beyond (i.e., “trans”) the old.
194. Through this transmutative process a new ring-pass-not is being prepared for the future functioning of consciousness.
195. The preparation of quality and its extraction into the causal body is a transmutative process carried on under the auspices of a powerful transmutative planet, Venus, one of the rulers of the causal body and the symbol of all that has value and high quality (i.e., of all that has been transmuted from baseness into something of great refinement).
196. It is the power of discriminating choice (within the lower three worlds) which governs the development of those values and qualities which can be alchemically elevated into the causal body. Without manasic discrimination the development of value and quality in the three worlds of human experience would be retarded and, consequently, the enrichment of the causal body would be delayed.
IV. On the Abstract Levels of the Mental Plane.
197. We are speaking of the expression of the four types of manasic characteristics on the higher mental plane.
a. The ability of the Ego to discriminate as to time and space in the three worlds.
198. The manasic energy here wielded stems from the level of the Ego (i.e., at least from the level of consciousness within the causal body located as it is on the abstract levels of the mental plane).
199. In order to fulfill its purposes the Ego needs to wisely handle its ‘playthings’—time and space. The discrimination here referenced is necessitated in the planning of any incarnation.
200. Part of this discrimination may well be the choosing of an appropriate horoscope and ray structure fit for the fulfillment of egoic purpose through a personality.
b. Egoic adaptation of matter and circumstance of time and environment to the specific need under the Law of Karma.
201. We are dealing with egoic supervision of any given incarnation. The Ego (human consciousness free from personality limitations and aided by the wisdom of the Solar Angel) foresees the purpose of any incarnation and the ‘materials’ and circumstances to be used in the fulfillment of that purpose.
202. The Solar Angel Who participates in the expression of Ego, is a minor lord of karma and wields the Law of Karma with respect to the human personality.
203. With prescient forethought the Ego ‘arranges the coming scene’, both from the material aspect (choosing the character of the vehicles through which it will manifest,) and from the circumstantial aspect (arranging necessary intersections and encounters to be magnetically drawn to its projection into the three worlds—its personality).
204. The Ego has a potent intelligence aspect and is, in a way, a ‘Divine Manipulator’ of the incarnation to come.
205. Speaking in theatrical terms, the plot is determined and the stage is set, yet the actor (the personality) will improvise his part; he does not follow a prepared script.
c. The 'Intelligent Purpose' which lies back of all physical objectivity, and which is seen working out in every life.
206. We can think of this as ‘egoic purpose’. The egoic choice of rays and horoscope determine patterns which are likely to lead towards the fulfillment of that purpose.
207. From the manasic angle, every incarnation is well planned and backed by “Intelligent Purpose”.
208. Every incarnation represents an opportunity to expand consciousness and to build the causal body. Every incarnation sees one aspect of the “Intelligent Purpose” enacted through an intelligent plan. All this is conceived and directed from the higher mental plane whereon the Ego is focussed.
d. The transmutation or transference into the Triad of the life of the Ego as it functions in the causal body. This results in dissociation from manifestation in the three worlds.
209. As we read point “d.”, we must realize that the Ego can also function upon the planes of the spiritual triad (especially the two higher planes—buddhic and atmic), which it does once liberated from the causal body.
210. This fourth stage is precisely the process which is covered in Rule XI in The Rays and the Initiations:
Let the group together move the fire within the Jewel in the Lotus into the Triad and let them find the Word which will carry out that task. Let them destroy by their dynamic Will that which has been created at the midway point. When the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done. (R&I 22-23)
211. Three ideas are to be correlated:
a. Transmutation
b. Transference
c. The alchemical transmuting, transferring effect of Uranus.
212. Transmutation (from the perspective we are considering it) always involves transference—of the volatile essence from one ring-pass-not to another and, hopefully, greater ring-pass-not.
213. From this perspective, transmutation is spiritual opportunity and always involves an elevation (except in those instances when the black forces arrange for the capture of the weakened volatile essence).
To effect this transmutation (which is a point at times overlooked) the Thinker in the causal vehicle has to do three things:
214. This is a most important addition to the material to be found in R&I about the group transfer of the fire within the "Jewel in the Lotus" into the spiritual triad.
215. When we think of the identity of the “Thinker” in the causal body, we can think of him as the “Ego”—man as the Higher Self, aided and sustained by the Solar Angel.
216. Here are the three things which the Thinker in the causal body must do to effect the transmutation and transference of Egoic life into the spiritual triad:
1. Build and equip the causal body.
217. There can be no transfer until the causal body is mature. There can be no premature release. Only a well equipped causal body has sufficient substance to fuel the necessary elevation into the higher dimensions of the triad.
2. Bring about conscious connection or control of the threefold lower nature through the agency of the permanent atoms.
218. The threefold lower man is controlled from a consciousness focussed within the causal body.
219. If control of the lower threefold nature is to be achieved through the permanent atoms, the disciple’s consciousness must be merged with egoic consciousness.
220. The transmutative refinement of the substance of the lower vehicles is additionally necessary to bring about this conscious connection and control.
3. Bridge the interlude between the causal body on its own level, and the manasic permanent atom.
221. This is a different aspect of the antahkarana than the one upon which we usually focus. Our usual focus involves building the bridge between the mental unit and the manasic permanent atom. The bridging of the interlude here referenced involves uniting the causal body itself to the manasic permanent atom.
222. Study of the diagram (Chart IX) on p. 823 of TCF will reveal the threefold antahkarana and will include the segment of the bridge here discussed.
223. Is there a hint in the use of the word “interlude”? Normally, we would speak of the ‘interval’ between the causal body and the manasic permanent atom. May it be that in the higher interlude (of the meditative process—a contemplative interlude) the indicated bridging process can occur?
224. This interlude can be bridged by extending unitive thought until it becomes abstract thought. From the point of view of the siddhis, it is moving from “Response to Group Vibration” to “Spiritual Telepathy”. This aspect of the bridge is essentially a link between Venus (representing the causal body on the second sub-plane of the higher mental plane) and Mercury (representing the manasic permanent atom on the highest sub-plane of the higher mental plane).
V. On Buddhic Levels:
225. We are, apparently, still dealing with manas but at the buddhic level it will be a kind of transcendental manas—an intuitive mental apprehension which rests upon the development of a powerful abstract mind.
a. Discriminative power here demonstrates as ability to distinguish between the abstract and the concrete, and to arrive at conclusions apart from the ordinary apparatus—the mental body and the physical brain.
226. There is a direct ‘heart’ connection which delivers the truth as an immediate recognition of reality.
227. Discriminative power (an aspect of manas) is still required, but the discrimination is applied to the task of differentiating between the rupa and arupa worlds.
228. Such discrimination will not be the usual exercise of reason. It is not reason (as a mental activity) which reveals the difference between the abstract and the concrete, but another faculty. Perhaps this faculty is an aspect of “pure reason”.
229. From the perspective of buddhi, the world so-called “arupa” world of the higher mind is concrete.
b. Adaptability to Hierarchical enterprise shown by the Initiate or Master, and His receptivity to life impulses and spiritual currents emanating from the planetary Logos of His Ray—a thing at this stage impossible of conscious realisation.
230. Even though the Initiate or Master may be working within the Earth-scheme, He is nonetheless responsive to the Logos of His Ray (which may be any one of the seven Planetary Logoi of the seven sacred planets).
231. This type of adaptability need not be reasoned; it is simply known and understood. The type of knowledge utilized has been called by Master M. “straight knowledge”. Straight knowledge guides the adaptive activity of the Initiate or Master.
232. If we wonder how manasic characteristics can express themselves on planes higher than the systemic manasic plane, we have but to remember that once the initiate has entered into the cosmic ethers he has entered a vibratory domain which is to some degree responsive to cosmic mind.
233. The manas characteristic of cosmic mind must express itself in ways very different and far more advanced than manas as humanity understands that term.
c. In the ordered purpose which guides the choice by a Master of one of the seven Paths of endeavour. Thus choice is based on KNOWLEDGE and not on desire.
234. This is an important distinction—between knowledge and desire. The Master is controlled by the number five. He is not only a Master of the Wisdom in the three lower worlds; He is a Master of knowledge as it can be found within the three worlds.
235. The choice of one of the Seven Paths (or, now, nine—cf. R&I, 412) is determined by ordered purpose and knowledge. May we say that the initiate is to a degree guided by the “Mind of God” to the degree than He can apprehend it? The Master is focused to a large extent on the atmic plane which can be conceived as reflective of the Universal Mind.
236. In any case the choosing Master is aware of many relationships, and chooses with the aid of pure reason the Path He will tread.
237. The choosing Master seeks to preserve the divinely intended Order and Purpose of the Greater Lives in which He lives and moves and has His being. He has reached such a point of tension that He is removed from any personal or individual desire to tread this or that Path. He realizes that, in terms of the Greater Plan, there is only One Path which is correct for Him, and this Path He freely chooses—unless, of course (for other reasons, among them excessive compassion), He makes a mistake as some great souls have.
238. The term “KNOWLEDGE”, so emphatically capitalized, is, again, straight, direct knowledge—pure reason. The KNOWLEDGE which guides a Master is the choice of His correct Cosmic Path is not a knowledge derived from reasoning.
d. In the conscious transmutation He undertakes in the work of evolution, and in the gradual transference of His own life, and the life of His group, into the monadic aspect which is reflected in the buddhic.
239. This phase of the transmutation process makes it possible for the Initiate (now a conscious agent of transmutation) to lend His forces to the elevation of the group onto levels of pure being (monadic levels of which the buddhic levels are a reflection).
240. Whenever we have come to the section on transmutation (following discrimination/selection, adaptation and ordered purpose) there has always been presented the necessity for elevation.
241. We have noted intended transferences/transmutations from the physical plane to the mental plane; from the astral to the buddhic plane; from the world of personality to the world of the causal body; from the world of the causal body into the world of the triad; and now from the buddhic plane into the world of the Monad.
242. Each transmutation or transference represents an expansion of scope for the expression of the elevated or liberated volatile essence—the unit of electric fire at the heart of the alchemized atom.
243. We note that the higher Initiate moves not only alone but with His group. The degree to which He has mastered transmutation as a manasic characteristic allows Him to facilitate the elevation of His entire group.
244. We note that when dealing with the Fourteen Rules for Disciples and Initiates, the Rules so often begin with “Let the group…” The sense of any separative individualism has long been overcome.
VI. On Atmic Levels:
245. We are still dealing with the characteristics of manas, though it is a type of manas which is triadal, being found on atmic levels. We recognize that, as the third of the systemic planes, the atmic plane is a manasic plane.
a. In the selective work of the adept as it relates to planetary manifestation, and the discriminative power which guides all action relating to His own planet, and the two others associated with the Earth, as a systemic triangle.
246. We are speaking of selectivity and discriminative power—as we have at the outset of each consideration of the characteristics of manas in relation to the ascending planes.
247. The adept (for that is the nature of the Individual here under consideration) now selects and discriminates in such a manner as to promote the expression of the Divine Plan within His planetary scheme and also within the two planetary schemes most closely associated with the Earth—probably Venus and Mars.
248. Two advanced atmic siddhis come to mind when thinking of this type of ability: Active Service (related to the sixth sub-plane of the atmic plane) and All Knowledge (related to the third sub-plane).
249. Always choice must be made; one possible line of action has to be selected in preference to another. Knowing something of the Divine Plan and Purpose for His Planetary Logos , the Master is now in a position to select and discriminate wisely. He is guided to the extent possible by the seven Purposes of Sanat Kumara as they have been presented for us in Rule XIII—though He cannot know the “unknown, unseen and unheard purpose of Sanat Kumara” (R&I 241)
b. The adaptation of groups (deva and human) to certain types of influence, and vibration, which emanate extra-systemically, and which from high cosmic levels play upon groups, fostering certain attributes for which we have, as yet, no terminology.
250. These are adaptations of which only Masters are capable. The Master promotes the adaptation not only of individuals but of groups (not only groups of human beings but groups of devas). The scope of His effectiveness is greatly expanded over that possible to a disciple.
251. May it be that we are speaking of constellational and zodiacal influences to which a Master can respond—for instance, Aquarian energy?
252. If this is the case, we are attributing to a Master a high degree of sensitivity to very subtle influences, as well as a knowledge of how these influence can be rendered useful to those who cannot yet understand them or receive them directly.
253. We must recall the implications of the word “Adept”; an Adept is an expert at adaptation. It is illuminating to focus on these high sorts of adaptations for which an Adept is responsible.
c. The synthesising work of the Brahma aspect as it works out in the blending of the four minor rays into the third major. [Page 503]
254. This is the section of the tabulation which usually comes under the heading “ordered purpose”.
255. The Brahma aspect is particularly associated with the atmic plane on which the Master finds a large measure of His focus.
256. Since a Master is ruled by the number five He is invariably a synthesizer of the four into the one, thus making the five.
257. We can think of the Master as Brahma; the sixth degree Chohan as Vishnu, and the seventh degree Chohan as Shiva.
258. We are also given the hint that synthesis is inseparable from ordered purpose.
259. It may be that the Master is able to receive some aspect from the Third Person of the Logoic Trinity—the Logos, Brahma.
d. The transmutation which results in planetary obscuration in connection with five of the Heavenly Men and which—as in the previous work of synthesis—concerns microcosmic evolution and is participated in by man. I would call attention to an interesting point: as more and more of the Monads are resolved back into their source it produces a gradual obscuration of the particular Heavenly Man in Whose body they are the cells.
260. We note that man participates in the “previous work of synthesis”. It can be questioned whether he participates in the subsequent work of obscuration.
261. We see that the transmutations suggested become increasingly abstruse. The transmutation impulsed from the buddhic plane reached the monadic. To what plane does this type of transmutation reach? The logoic?
262. It seems to be a transmutation in which the entire Brahma aspect is prepared for absorption into the Vishnu and Shiva aspects.
263. In terms the planetary schemes, the schemes included in the Brahma aspect are prepared for absorption into the two principal synthesizing planets—Neptune and Uranus (though which of these is the last synthesizer cannot easily be determined).
264. What is the source of the Monad and on which plane is this source to be found? Is it the monadic plane or the plane still higher, the adic?
265. The sequence of processes may be understood as follows (though some might rearrange the words): synthesis, obscuration, (final) absorption. We note that in the section above the process of synthesis precedes obscuration.
266. We gather that in this type of obscuration, the Master is participating in the termination of the Brahmic aspect (in the solar system which encompasses the Master as a unit of life) and its absorption into the two higher aspects.
267.
Perhaps, it is ‘man-as-Monad’
who participates in the obscuration of his own
268. We see that the ultimate phases of human development are related to planetary obscuration.
Though this may look to human vision as extending over a profoundly long period, from the point of view of universal or group consciousness it is occurring NOW.
269. It is difficult for us to grasp huge perspectives. All may seem to be proceeding slowly, and yet culminating processes have even now begun (though few there are who can detect them).
270. We may gather that processes of synthesis, obscuration and final absorption take a great deal of time to complete. Even while our attention may be focussed on less abstractive phases of the planetary process, the great abstractive phases are underway.
For instance, such an event as the obscuration of the manifestation of the Logos of our Earth scheme is already in process and began in Lemurian days.
271. This is an amazing statement. We are not just speaking of the obscuration of a Globe Lord or Chain-Lord, but of a Scheme-Lord (the Logos of our Earth-scheme)
272. We may say that once the turn has been made, the process of obscuration is definitely (though practically imperceptibly) underway.
273. The coming of the Lords of the Flame in Lemurian days must have been an important part of the process for they signaled a new development in the planetary heart center. When there is a definite movement from the third aspect of divinity into the second we may say that obscuration has begun?
274. The inference from the text sections above is that ever since Lemurian Days and the coming of the Lords of the Flame, human Monads have begun to be resolved back into their source—certain of the chakras in the Planetary Logos.
VII. As regards monadic discrimination, adaptability, purpose and transmutative power it is needless to enlarge.
275. Here we would have the final type of (super) manasic activity—through discrimination/separation, adaptation, ordered purpose and transmutative power.
All these ideas and concepts are of value only in so far as they produce within the Thinker a more intelligent appreciation of the grandeur of the divine plan, an appropriation of the energy and force which is his by right of participation in the processes of manifestation, and a wise co-operation in the furtherance of the evolutionary plan as it affects him individually and his groups.
276. Let us tabulate what have been the objectives of the Tibetan:
a. To produce in the Thinker a more intelligent appreciation of the grandeur of the Divine Plan. This type of appreciation inspires and strengthens and produces a more stalwart server.
b. To produce an appropriation of energy and force which belongs to the Thinker by right of participation in the processes of manifestation. Through conformity to these studies have we accessed divine energies which, normally, we would be unable to access? To the extent that we are consciously and effectively participating in the Reappearance of the Christ, we will, in increasingly measure, be able to appropriate such energies and forces.
c. To produce a wise co-operation in the furtherance of the evolutionary plan as it affects the Thinker individually and his groups. Through these studies we should learn the wider objective of the Will behind our will, the Love behind our love and the Intelligence behind our intelligence. Our ability to cooperate should be enhanced. Our work with Hierarchy should become useful rather than impedimentary.
277. One might speculate as to the nature of monadic discrimination, adaptability, ordered purpose and transmutation. We can imagine it would relate to the final plans and purposes of the Solar Logos and could conceivably entertain purposes still more cosmic. The Monad, we realize, finds its home within the Sun.
278. The discriminative work, instead of focussing on three related planets within the solar system, might focus on the relations of all planetary spheres within the Solar Logoic ring-pass-not.
279. The adaptation might well provide a conduit for cosmic energies to reach systemic groups.
280. The absorption through ordered purpose would be into the Solar Logos Himself and not simply into the higher order synthesizing planets as was the case with transmutation originating on the atmic plane.
281. As for the transmutation to be experienced, it would probably involve release onto the cosmic astral plane and, thus, escape from what we usually call our solar system.
282. VSK has something to say here. It may require a bit of interpretation, but I think you’ll get the message: “This means … that if you haven’t been self-nuked by now, or benevolently nuked by divine hierarchical imperative, the reader should understand evolution and where he stands in a group of either 4.5 or 5.5 consciousnesses. If 4.5, he won’t understand what I mean; if 4.6, he’ll think he’s transcended into the (insert exponent of choice) dimension and all is sweet, and ‘why can’t we all get along’, one wonders? ) Or if 5.1,2,3, or 4, he’ll be trying to convince others about it in political forums.”