Fellowship of Cosmic Fire
Commentary Semester IX Section II
TCF 1092-1097 : S9S2 Part II
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The egoic
cycle, or the turning of the wheel of the incarnating Ego,
1. This signifies the Ego passing through the cycles which pertain to
it.
2. We have just been discussing the passing of the Monad through
various wheels—cosmic, systemic and planetary.
is of the most practical interest to man, and
has already been somewhat dealt with.
3. Really, the turning of the egoic wheel is the theme of so much that
Master DK has written. His works focus profoundly on soul culture.
For purposes of clarity and elucidation, this wheel may also be seen as turning
in three cycles and as making three kinds of revolutions,
covering varying periods of time.
4. The Monad too was seen to turn in three cycles.
5. Such egoic cycles and revolutions will determine the periods of
incarnation and the duration of such periods for members of an egoic group.
6. Given three cycles and three kinds of revolutions, we have the
number nine fulfilled.
7. When considering the above, we should also remember the following:
The egoic cycles
proceed in groups of sevens and of threes, and not in groups of fours and
sevens as do the personality cycles, and the same ratio must be predicated of
the central cycles of a Heavenly Man and of a solar Logos. (TCF 304)
8. We would be mistaken to think that human incarnation occurs with
relentless regularity. There may be long periods of time when a human Ego is
simply out of incarnation. The incarnations will be determined by egoic cycles
but also influence, one may presume, by monadic cycles as well.
9. Something of importance is revealed about the egoic and personality
cycles of the Heavenly Man and Solar Logos—the numbers involved in these cycles
is the same as for the human Ego and personality.
10. This whole matter is extremely intricate and surely represents some
of the deeper aspects of the “Science of the Initiates”.
There is
first, the Wheel of the chain, or the
cycling of the Monad around an entire chain, and its passage through all the
globes and kingdoms.
11. Quite a hint is here given. Can we, by higher analogy, assume that
the Wheel of a Scheme involves the cycling of the Monad around an entire Scheme
and its passage through call chains?
12. And what of the monadic Wheel of the Solar System—to what extent is
there a cycling of the Monad around the entire solar system?
13. Or is the Monad confined simply to one planetary scheme? It would
seem not to be the case, as the Monad
can dwell in “interplanetary spaces”.
14. And what of the Monad in relation to the “monadic cosmic wheel”? We
can wonder whether a Monad may not circulate through seven major solar systems,
just as it circulates through seven globes and seven chains?
15. It is interesting to consider that the Monad, as it expresses
through a given planetary chain will pass through all globes and all kingdoms in that chain. This leaves open quite an extensive future for the
human Monad expressing on our fourth globe at this time.
16. We are familiar with the idea that there have been stages of
inmineralization, invegetalization, and inzoonation of the Monad. It probably
seems reasonable to us that the Monad will demonstrate within the
Kingdom of
Souls
and the
Kingdom
of
Planetary Lives as
well. Will every Monad demonstrate through the
Kingdom of
Solar Lives?
This would take the demonstration beyond the scope of the planetary scheme,
would it not? And, eventually, it is likely.
The
consideration of this is complicated by the fact that in any particular chain, the Monads seldom begin and end their
evolution; they seldom emerge, pass through their cycle and achieve their
objective.
17. DK is speaking of a kind of principle of ‘overlap’. Cycles begun on
one chain are continued on the next and may be completed on still another or
others.
18. Many of those who are pursuing their monadic development on this
fourth chain of the Earth-scheme began their monadic pilgrimage on the third
chain, the Moon-chain, and may not complete their monadic pilgrimage on this
fourth chain at all. In fact, this pilgrimage may not be completed until the
next solar system.
It is not
possible to dissociate a chain from its preceding or succeeding chain.
19. Just as it is not possible to dissociate chakras in any chakric
system from one another...
20. Further, it is not possible to associate one solar system (pervaded
by the consciousness of the same Solar Logos) from another.
21. There are important hints here about the transference of energy
from one chakra to another.
22. We are considering some subjects which were popular with early
Theosophists. It is likely that what DK is saying is adding important
additional perspectives.
Many
Monads who achieved self-consciousness in the moon chain only entered into renewed
activity in the middle of the fourth
root race;
23. DK speaks of entry in the “middle” of the fourth rootrace. Other
theorists have wondered whether this type into the fourth rootrace might not
have occurred earlier in its history—for instance, during the third subrace,
though, perhaps, from a certain perspective the third root-race can be
considered as occurring “in the middle” of the fourth root-race.
others, who have individualised on this earth, will not succeed in reaching their goal upon this planet.
24. By “upon this planet” does DK mean ‘upon or within this planetary
scheme’? The use of the term “planet” must be watched very carefully as
sometimes it may mean simply a globe and at other times the complete planetary
scheme.
25. If there is some accuracy to this thought, will the goal for those
who individualized on Earth be reached on some
other planet? Or upon a fresh incarnation of the Planetary Logos of our
Earth in yet another solar system?
26. Or will the goal be reached within another chain and upon a globe
in that chain—both of them still residing within our present planetary scheme?
27. Some Monads, we know, we definitely not finish their pilgrimage
until the next solar system.
28. As well, the life wave moves from chain to chain, and so it is
possible that if certain Monads have not finished their pilgrimage within our
present fourth chain, they may do so with the fifth, sixth or seventh, and upon
globes found within those chains.
29. “In my Father’s House there are many mansions.” We have very little
idea of the various intra-planetary and extra-planetary ‘locations’ to which
our destiny may take us.
There is
here a correspondence to systemic evolution, and there is an analogy between
the Monads who refused to
[Page 1093] incarnate and the Egos who were unable to take bodies in the Lemurian or third root race.
30. We have two kinds of ‘refusals’ or ‘inabilities’. Every time Master
DK speaks of a refusal to incarnate, He somehow justifies it as appropriate to
the refusing Entity.
31. Presumably the Egos who were unable to take bodies in the Lemurian
or third root race were faced with vehicles which were too gross for their
needs. Often those events in Lemuria are discussed in terms of a ‘refusal’ but
here DK speaks of an ‘inability’.
32. Monads who refused to incarnate must have been those who did not
descend to engage in the individualization process. OR, if they had
individualized in another system, may have waited before resuming the egoic
nature they had built in that system. The matter is obscure. We do not know how
an egoic lotus built in a previous solar system would survive pralaya. Probably
the potentialities to regenerate such an egoic lotus in the present solar
system would exist within the Monad. Egoic vehicles could be re-created on the
basis of such potentialities.
There is
next, the Wheel of a globe, or the
process of evolution upon any particular globe.
33. We remember that DK has said the Monad will evolve through all globes in a chain (and all kingdoms).
34. We are examining the different ‘spheres’ in which or on which
monadic evolution proceeds.
35. Yet the section we have begun refers most specifically to egoic evolution.
The student must bear in mind that the Monad,
after planetary dissolution, passes the time between incarnations on other and
subtler globes, which are the correspondence to the interplanetary and intersystemic spheres.
36. This also is a potentially obscure statement. As I said, we have to
keep watch on the meaning of the word “planet” and “planetary”. In this case,
it seems that the word “planetary” relates to our particular globe. The
dissolution of our globe seems to make it possible for the Monad to pass time
on other and subtler globes in our chain.
37. What, then, is an ‘interplanetary sphere’? What is an
‘intersystemic sphere’? Are the subtler chains to be considered as
interplanetary spheres or must these spheres exist in the ‘spaces’ between
planets? From one perspective, the subtler chains could be considered as
interplanetary spheres, but from another, subtle planetary schemes (spheres for
which the densest vehicle is etheric, astral or mental) could be interplanetary
spheres.
38. As for “intersystemic spheres”, if our Sun and its solar system
were considered as but one chain in a sevenfold greater Logos, some of those
seven systems could be considered subtler than ours, and thus host life
expression after our more tangible solar system had disappeared.
39. What we are attempting to discern is whether and to what extent
“inter-planetary spaces” are the same as “interplanetary spheres”. There seems
to be a difference implied. “Spaces” are not necessarily “spheres”, and indeed,
there are subtle “spheres” between known and manifested planets and solar
systems. We do remember (TCF 1089) that DK speaking of Monads tarrying in
“inter-planetary spaces”. Are such spaces upon or within “interplanetary
spheres”?
40. We should also consider that (just as there are planets which have
not yet manifested tangibly or are in process of dissolution having
relinquished their physical form) there are probably subtle Suns which have not
manifested tangibly. We are told that 6/7ths of the Stellar Logoi
are not in manifestation. Could the subtle spheres of which these great Beings
are the Logoi be considered “intersystemic spheres”?
41. One simply remembers that “in my Fathers house there are many
mansions…”.
There is
also, the Wheel of a race, or the
lesser cycle of incarnations—
42. These wheels are still considered to be the locus of monadic
incarnations, within a lesser cycle.
forming a
definite series—wherein the incarnating Monad cycles through a number of lives
in a particular race.
43. The numbers involved are probably not left to chance, although the
precise number must also be dependent upon the diligence of the Monad.
44. In this way that we would have to think in terms of “sevens” and
“threes” because in relation to root-races, the egoic expression of the Monad
is definitely involved.
45. As well it is advisable to think
in terms of “fours” and “sevens”, because when dealing with root-races, the
personality is also definitely involved.
All these
cycles of periodic manifestation are concerned primarily with the appearance,
or the manifesting of the
"sparks" upon one or other of the three planes in the three worlds,
46. Such manifestation definitely involves egoic expression.
or in some part of the physical body of the
planetary Logos.
47. These cycles and periods do not relate only to the appearance of
the “spark” upon the systemic etheric-physical plane. The Monad can also appear
on subtler planes and the appearance count as an ‘incarnation’.
48. It would seem, however, that the three lower worlds are precisely
the physical body of the Planetary Logos. Perhaps the higher mental plane
should be excluded.
49. We note the Tibetan’s use of the term “sparks” for “Monads”.
The
lesser cycles deal with this; the greater turning of the wheel concerns also
the appearance, or flashing forth, of
the sparks in the planetary or systemic etheric body, or on the four higher
planes of our solar system.
50. Of the cycles thus far mentioned, which can be designated as “lesser”
and which “greater”?
51. Manifestation through root-races and globes seem to be lesser.
Manifestation through chains and planetary schemes seem greater. Certainly the
solar systemic wheel and the cosmic monadic wheel are greater wheels and, no
doubt, involve the cosmic etheric planes.
52. We have to ask: “When, in the history of our planet (or any planet)
or in the history of the solar system, did the Monads actually flash forth upon
the cosmic etheric planes?” I think we will realize that this type of information
is not given explicitly in our texts. In fact, it is barely hinted.
53. Further, we must question, whether the sparks “flashed forth” from
the Solar Logos or from our Planetary Logos? Or, perhaps, they flashed forth
from some Planetary Logos other than ours. We have every reason to believe that
the Monads now contained within the planetary scheme of our Planetary Logos
existed elsewhere in our solar system before our Planetary Logos took form. So
many of them are said to come from other planets such as Vulcan, Venus or
Jupiter—all sacred planets with sacred Planetary Logoi.
We can
picture to ourselves the glory of this concept; the downpouring of the streams of fiery sparks;
54. From whence did they come? From certain aspects of our Solar Logos?
55. The word “downpouring” suggests emanation from planes subtler than
the cosmic ethers.
their flashing forth into points of intensified fire
56. We must ask: “What were the Monads before they flashed forth into
points of intensified fire?” It appears that a fiery spark becomes a point of
intensified fire.
57. At the very root of our spiritual being lies fire.
as they
meet conditions which produce occult "ignition";
58. We have a situation much like that of a spaceship traveling at high
speed entering the atmosphere of the Earth. Great heat is generated.
59. The “conditions” met presumably exist on the cosmic etheric planes.
60. We are again coming to the question: “What is the true origin of
the Monad—at least its origin within the solar system”?
and the
constant circulation of the
forty-nine fires constructed of the sixty thousand million human Monads and the countless streams of deva monads:
61. There are said to be 140 billion deva Monads in this our second
major solar system. Presumably this does not include every minute devic life.
62. Just as there are lower kingdoms embraced by the human Monad, so
there must be lower deva ‘kingdoms’ embraced by the true deva Monads.
63. In our solar system there are 60 billion Monads.
64. What is interesting here is that the forty-nine fires are said to
be “constructed of” these Monads and the deva Monads.
65. There are forty-nine “Sons of Fohat” (including the lesser “Sons”),
forty-nine Ray Lives, and, perhaps, forty-nine “Spirits of Darkness”. It would
seem that we should relate the 200 billion human and deva Monads to the
“Spirits of Darkness”. In one significant respect the Monad dwells unrevealed
and in darkness—until through the evolutionary process it is unveiled.
fire on every side—a network of fiery
rivers of living energy, focal
points of intensified brilliancy and everywhere the sparks.
66. Although the language is pictorial, chances are that it describes
occult reality as perceived on the higher cosmic ethers.
67. It seems as if DK is describing Shamballa itself.
68. There also seems to be a difference between “sparks” and ‘ignited
sparks’---sparks which have become “points of intensified brilliancy”.
69. It would seem that the “sparks” exist on planes higher than the
cosmic physical plane.
There are
a few more remarks to be made anent the turning of the various wheels, and we
can then take up the consideration of motion and the sheaths.
70. We are definitely dealing with technical matters touching on the
Spirit of man. If the functioning of the egoic lotus is obscure to the mind of
man, we are dealing with processes far more obscure and deeply recessed.
Within
all those wheels which we have enumerated,
are many lesser wheels all governed by the same laws, actuated
by the same three forms of activity, and all (in their totality) forming one
great whole.
71. The vision is one of “wheels within wheels” It is in examining
these relationships that the Law of Analogy is indispensable. We can see that
we are being given only faint indications of profound cyclic relationships.
What is important is that we grasp the general picture. The details are left
for apprehension by the intuition or for conferral during initiation.
72. What we learn is that there are many wheels which are not discussed in the treatment here
presented by the Tibetan.
73. If we learn something about the Monad and its “wheels”, the same
can be applied to the Universal Wheel and to the various cosmic and systemic
wheels.
It will
be apparent [Page 1094] to all conscientious students
74. Exactly what are Master DK’s requirements for being “conscientious
students”?
that the founders of the symbolical method
managed to convey in the symbol of the wheel
an idea of the triplicity of all atomic activity:
a. The central point of
active the
hub
positive force
75. This is the first ray aspect of the wheel.
b. The negative stream of life the
radiating spokes.
76. The radius is the “relation between” and thus suggests the function
of the second ray.
77. There comes a time when the wheel spins so fast that all semblance
of spokes disappears. Only the center and the periphery remain visible.
78. It seems strange that DK should call the radiating spokes “negative
stream(s) of life”. One would think that negativity would be assigned to the
lives upon the periphery and an equilibrizing function to the radii.
c. The sphere of activity
itself, the circumference of the
wheel.
the effect of the interplay of these two
79. The periphery suggests the third ray.
If the
student can picture those wheels in activity, if he can visualise all parts of the wheel as composed of lesser
living wheels, and if he can work into his picture a hint of the
interplay of all these fiery essences, coloured with certain predominant hues,
he will become aware of conditions, and see before him a picture which is ever
apparent to the illuminated seer.
80. Master DK is trying to help us bridge towards seership. We
understand that it is difficult for Him to describe exactly what He sees, but
He has given us a visualization exercise which we can attempt with profit.
81. It is interesting to consider that the parts of a greater wheel are
wheels themselves—lesser wheels.
82. We have seen that there are many names for a Monad-- atoms, units,
points, flames, sparks, sons, sparks. To this list we should add the word
“essence”.
If,
before doing this, he can vision the whole of the systemic wheel as in a
constant state of circulation, in which the tiny lesser lives
83. Exactly what does DK mean by “the tiny lesser lives”? Does He mean
Monads, or, in fact, monadic essence or elemental essence?
are
impelled by the force of the central solar life to pass throughout the extent of the wheel so
that they come in contact with all parts of the wheel,
84. This is a very important thought. Just as the Monad passes through
all globes in a chain, is DK telling us that the Monad (relatively a “lesser
life”) comes in contact with all aspects of the solar system. Or does He mean
that lives still lesser do so? It is the Solar Logos which impels the Monad and
possibly a host of lesser lives towards this type of ‘systemic familiarity’.
85. One would wonder how such a thoroughgoing circulation of the Monad
and other lesser lives could be engineered.
and are impressed by all the varying types of
"power-substance,"
86. Here is a new name for the substances which are encountered
throughout the solar system—“power-substance(s)”.
then the
general nature of the method can be somewhat ascertained.
87. The vision is one of complete circulation and synthesis. The vision
overcomes entirely the static tendencies of mind—the mind which is “narrow,
set, one-pointed, not inclusive” (EP II 372).
We use the term "motion," but what do we really mean? Simply, and literally, the manifestation
of the energy generated through the bringing together of certain aspects of
energy, and the triple result thereby produced;
88. “Motion” then, is the “manifestation of energy”
the
activities resulting from this stream of dynamic electrical energy, emanating
from some centre, which sweeps into
response all that it contacts, and which holds the responsive units in some form or another.
89. “Motion” is one of those words which is difficult to define. It
always involves the idea of number, relativity and change of ‘position’.
90. When certain aspects of energy are brought together, that which we
call “motion” appears.
91. The first and third aspects of divinity are definitely related, for
it is the dynamic impulsion of the first ray which sweeps all into activity.
92. The first aspect of divinity activates and holds. It is thus responsible for
the ignition of both the third and second aspects.
From the
occult standpoint, all that manifests is spheroidal in form,
93. Manifestation occurs not only on the systemic dense physical plane,
but on subtler planes. On the subtler planes (planes which are not the densest
planes), the form of manifestation is spherical. On the dense physical plane,
this is not the case, or far less frequently.
and is
appropriately called a wheel, yet (in dense physical manifestation) the
forms are diverse, and many, and unless etheric vision is present, the
spheroidal forms of all lives are not apparent.
94. Is DK suggesting that the etheric body of all dense physical forms
is spherical? This does not seem to be precisely so in the case of the etheric
body of man.
95. It can be said, however, that the etheric forms tend far more to
sphericity than to the dense physical forms.
How can this [Page 1095] be
explained? There are three major reasons
for this illusion, and these we might here touch upon, finding in the word
"illusion"15 the key to the mystery.
96. Let us see what DK means by “illusion” in this context. Is He speaking
of the ‘illusion of non-sphericity’ which occurs upon the dense physical plane?
Footnote 15:
Maya or Illusion. The word Maya is one
which has to be properly understood by you in order that you may catch the
spirit of the ancient philosophy. The derivation
that is given for the word is Ma + Ya or not that. Maya is therefore a power that makes a thing appear as what it is
not, or a
power of illusion that arises out of limitation in the ancient concept of a
true unity periodically appearing as multiplicity by the power of Maya that coexists with that unity.
97. Dense physical forms are definitely maya. These forms are not what they appear to be. The
spherical reality lies within. All of the inner vehicles either demonstrate or
approximate sphericity. These vehicles are still a maya in a certain sense but
are not so dense a maya at that which appears on the dense physical plane.
We have
been told in connection with the dense physical body that it is not considered
a principle and is not (in this
second solar system) expressing those qualities which are characteristic of the
solar Logos and His present incarnation.
98. The hint or implication is that in the previous solar system, the
dense physical body did express those qualities which were characteristic of
the Solar Logos in that system. In other words, in that system, the dense
physical body was a principle.
99. A principle is that which expresses a fundamental, inherent aspect
or quality of a generating life. For
instance, atma, buddhi and manas are all inherent within the generating life we
call the Monad.
We are
told, further, that the grosser dense forms of substance, all that is objective
and tangible upon the physical plane,
are vibrating to a key which is characteristic of the preceding system, being a left-over (if so it
might be expressed) of an earlier kalpa.
100. Note here that when DK uses
the word “kalpa” in this context, He definitely means mahakalpa. If terms like
“kalpa” and “mahakalpa” can be used interchangeably we have to be vigilant.
101. The word “key” is important
for its musical reference. The musical key of the previous solar system was
FA—the note F, the green note. DK seems to be saying that all dense physical
matter is vibrating to the note FA.
These two
points must be carefully borne in mind and latitude allowed for them, when
endeavouring to express the truth anent motion.
102. The main illusion with
which we are confronted is that motion, as it appears on the inner planes does
not appear on the dense physical plane—unless to clairvoyant vision.
103. The motion characteristic
of the second major solar system second major solar system inclines towards
sphericity. This seems not to be the case with motion characteristic of the
previous solar system.
104. In general, different
divine aspects produce different kinds of motion.
Therefore, a number of the atoms of matter are as yet governed by an internal life which has for its main, distinctive feature, the faculty of a much
closer adhesion, and a decisiveness of grouping that is inherently
characteristic of the present body of manifestation of the solar system.
105. In these words Master DK is
accounting for the type of density which is characteristic of the systemic
dense physical plane.
106. The type of adhesion and
group characteristic of the second major solar system is much less dense, much
looser.
107. The adhesion involved could
also be seen as applying to all subplanes within the dense physical body of the
Planetary Logos and even of the Solar Logos.
108. There is an implication
here: motion induced by the third ray inclines to much greater adhesiveness and
density than motion induced by the second ray.
109. As we respond increasingly
to the second ray rather than the third we move towards the etherealization of
those forms which have been produced by the life of the third ray.
110. From another perspective,
we are speaking about the overcoming of materialism.
We must
remember when considering this, that all
that is dense and gross in all forms, concerns only those forms on the three
lower subplanes of the lowest systemic planes;
111. These three subplanes
represent the greatest density on the
cosmic physical plane. We are speaking of the systemic gaseous, liquid and
dense subplanes.
112. It should be remembered,
however, that there is much to relate to the lower eighteen subplanes of our cosmic
physical plane to the energy of the previous solar system, and that,
relatively, these eighteen subplanes are dense.
113. The influence of the
principles of the second major solar system really begins upon the cosmic
ethers, though this influence makes its way, to a degree, into the dense
physical body of the Solar Logos and appears as the lower principles of man.
the forms are constructed of matter of all the
planes, but the percentage of gross matter is as we can plainly see but small.
114. That which is to be
redeemed is, proportionally, small, yet very resistant to the principles of the
second major solar system.
Interaction
for the mineral monad exists, and
completely negatives the vibration of the three lower subplanes of the physical
plane; it passes eventually
into forms which are more closely allied to the "true form."
115. DK seems to be hinting one
of two contrasting possibilities:
a. That the mineral monad is ascendant over the vibration of the three
lower subplanes of the systemic physical plane. In this case the mineral monad
is an aspect of the principles of this solar system, and must overcome the very
lowest vibrations of the systemic physical plane.
b. That the mineral monad is so atavistic that it negates the
vibration which would normally be expressed upon the lowest dense physical
subplanes.
116. Passing into forms which
are more closely allied to “true form” is accomplished through radioactivity. For the mineral monad,
ascent into “true form” means an engagement with the principles of the second
solar system.
The
mineral monad has a problem slightly at variance with that of the other
kingdoms, for it is
specifically an [Page 1096] expression of the lives which were classed as the failures of a
previous solar system,
117. There are different kinds
of failures. Some human beings existing in the first solar system were
classified as “failures”. The lives associated with the mineral monad are the
lowest forms of failures from that system.
and which were doomed to immerse themselves in the forms of the mineral kingdom.
118. The word “doomed” is
powerful.
119. These lives were
“unprincipled” in terms of second solar
system principles.
120. It must be remembered that
man, too, is, relatively, a ‘mineral’ (eventually a “living stone”). The kind
of liberation which the mineral monad achieves applies to the liberation of man
on a higher turn of the spiral.
Liberation
for man comes when he succeeds in freeing himself from the vibration of the
three lower planes of our solar system, from that part of the logoic
manifestation which constitutes His dense body, and which He does not therefore
regard as a principle.
121. So we see the parallel here
between liberation of the mineral monad and liberation for man. Both are
involved with liberation from three lower subplanes. In the case of the mineral
monad, the subplanes are systemic. In
the case of man, the subplanes are cosmic.
It will,
consequently, be apparent that there is a correspondence worthy of study to
be found in the relation between the mineral monad, a human being, and a solar
Logos.
122. And does the Solar Logos
have to do the same. Is the Solar Logos confined to the three lowest super-cosmic subplanes? Is the Solar
Logos, too, a “mineral”? He has been compared to a “crystal” when measured
against certain Lives of huge scope.
123. From this perspective, the
vegetable is already liberated; the Solar Angels are liberated: and perhaps a
Solar Logos like the Logos of Sirius is already liberated from the subplanes in
question.
Viewing
these three as an esoteric triplicity much light may be gained by meditation
upon them as
a. The residual vibration of system 1,
124. This concerns the mineral
monad.
b. The medial point of activity of system 2,
125. This is a form of
transitional, transmutative activity found presently in the second solar
system.
126. An interesting way of
thinking of man is as the “medial point of activity” between System One and
System Two.
c. The subjective energy of the present
system.
127. Truly subjective energy in
the second solar system is found upon the cosmic mental plane, but a lower
expression of this is found upon the cosmic etheric planes.
128. The consciousness of the
Solar Logos is the true subjective energy of the present solar system.
In the
comprehension of this, and in the realisation that there are forces present in
nature which are in the nature of
left-overs,
129. And, thus, the karma…The
frictional collision between the forces of the previous solar system and those
of the present system.
130. There are, as well, in
every human being forces present “which are in the nature of left-overs”. Can
we detect these within our energy system?
we have the clue to much of the puzzling side
of manifestation, to the cruelty and death, the suffering, and the agony which
are seen in the vegetable and animal kingdoms.
131. DK did not mention the
mineral kingdom, but often, under the hand of man, suffering is brought to the
vegetable kingdom and the animal kingdom via the mineral kingdom.
132. The cruelty and suffering
are apparently an attempt to change the energy structure of the “left-overs”.
133. Such suffering gives man
the incentive to cooperate with the desirable change.
In the
term animal kingdom I include man's physical body.
134. Hence the “disease, ills
and bodily pains” of man. All this is related to the “Ancient Law of Evil
Sharing”.
We have also the clue to some aspects of the
left hand Path,
135. Those “aspects” which
relate most to the densest levels of the systemic physical plane. Other aspects
of the left hand path relate to the etheric and astral planes and also to the
lower mental plane.
and a clue to the problem of the basic cause
of the appearance of such existences as black magicians.
136. They are fixated upon that
which in this solar system is not a
principle.
137. This means, fixation upon
the three densest physical subplanes but, more generally, fixation upon the
eighteen subplanes which constitute the dense physical body of the Planetary
Logos.
Just as
no human being can escape the effects of energy generated by him in an early
life,
138. In speaking of the cause of
disease, Master DK lists the following first: “first, a man’s past wherein he
pays the price of ancient error.”
so the
solar Logos Himself is working out and so held back by influences which are the
result of His earlier activities in System 1.
139. Black magic is related to
solar systemic karma and, with regard to its manifestation within our solar
system, has its roots in the previous solar system.
140. This type of lingering
karma must also be characteristic of Entities far greater than a Solar Logos.
The Law of Karma is a Cosmic Law.
The dense
physical forms are an illusion because they are due to the reaction of the eye
to those forces about which we have been speaking.
141. The outer eye reveals
illusion.
142. Materialism is based upon
veiled, incomplete perception.
Etheric
vision, or the power to see energy-substance, is true vision for the human
being, just as the etheric is the true form.
143. Here we have an excellent
definition of “etheric vision”. Etheric vision is true vision for the human being.
144. When etheric vision becomes
commonplace, the hold of materialism upon the consciousness of man will be
broken.
But until [Page 1097] the race
is further evolved, the eye is aware of, and responds to the heavier vibration
only.
145. The eye, itself, must
develop so that it can see the true form.
Gradually it will shake itself free from the
lower and coarser reactions, and become an organ of true vision.
146. It almost seems as if the
eye must “shake itself free” of lower types of atoms which prevent the
apprehension of the true form via true vision.
It might
be of interest here to remember the occult fact that as the atoms in the
physical body of the human being pursue their evolution, they pass on and on to
ever better forms,
147. We are speaking
specifically of the evolution of dense physical atoms.
and eventually
find their place within the eye, first of animals and then of man.
148. An amazing destination for
the evolving atom.
149. I am remembering a group of
Monads called “the specks within the planetary eye” (TCF 1082). The evolving
human atoms must also find their way towards this much greater type of eye.
150. Into what types of ‘Eyes’
do higher evolving Beings eventually find their way?
This is the highest dense form
into which they are built, and marks the consummation of the atom of dense
matter.
151. Beyond this consummation,
destiny as an etheric atom awaits.
152. We do see that atoms are
ever changing relative position. This must be the case for higher atoms as
well—men, Planetary Logoi, Solar Logoi, etc. Since these atoms are also chakras, it is safe to analogize that
chakras change their relative position. A chakra which fulfills the function of
the solar plexus, for instance, can become a heart center at some point in its
evolutionary journey, or even a head center.
Occultly understood, the eye is
formed through the interplay of certain streams of force, of which there are
three in the animal, and five in the human being.
153. Such statements are amazing
pieces of occultism.
154. The number three fits well
with the animal kingdom, the third kingdom. The five for the human kingdom suggests
its imminent transmutation into the
Kingdom
of
Souls.
155. We can infer that the eye
of the human being has far greater potentials than the eye of the animal,
though some forms of animal sensitivity far exceed those of those the human
being is thus far capable.
By their conjunction and interaction, they
form what is called "the triple opening" or the "fivefold
door" out of which the animal soul or the human spirit can "look out
upon the world illusion."
156. The animal is meant to see
with growing intelligence into the World of Illusion. Man is meant to look out
upon the World of Illusion as a soul—characterized
by the number five.
157. We are reminded that dense
physical organs are formed by subtle energy streams.
158. We note that DK
differentiates the words “soul” and “spirit”, applying the first to the animal
and the second to man.
The final
reason why the spheroidal true form of everything is apparently not
seen on the planet can only at this stage be expressed through a
quotation from an old esoteric manuscript in the Masters' archives:
159. The invisibility of the
spheroidal form on the densest planes has something to do with the degree of
evolution of our Planetary Logos—an “Imperfect God”
"The vision of the higher sphere is
hidden in the destiny of the fourth form of substance.
160. This is the densest form of
substance—dense physical matter itself.
161. The third aspect of
divinity is a veiling aspect. It is
that aspect which conditions dense physical matter and veils the true form, the
etheric form.
The
eye looks downwards and, behold, the atom disappears from view.
162. The atom is spherical. Only
the illusory form appears. The true substantial atom cannot be seen.
163. Vision is limited by the
density of the fourth form of substance.
The
eye looks sideways and the dimensions merge, and again the atom disappears.
164. There may be occult
physiological hints here given. Methods of cultivating etheric vision are given
in such hints as these.
165. The true form cannot,
however, be found through a horizontal activity. A sideways glance will only
reveal forms which are similar to each other—all of them similarly veiled.
Outward it looks but sees the atom out of all
proportion.
166. The non-spherical form is
seen.
When
the eye negates the downward vision, and sees all from within outwards, the
spheres again will be seen."
167. The etheric field of vision
has to be established and then an object brought into sight. This will reveal
the etheric nature of the object.
168. With the cultivation of
still more subtle forms of sight, the spherical forms still subtler vehicles
will be revealed.
169. There are ways of negating
the usual visual tendencies of the material eye. These must be explored and
cultivated.