Fellowship
of Cosmic Fire
Commentary
Semester IX Section III
TCF
1102-1109: S9S3 Part II
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. So please read an entire paragraph and then
study the Commentary
In order to keep the basic idea of this Treatise corresponding in
its various divisions, I might call your attention to the four points we considered relative to motion [Page 1102] in the physical and astral
sheaths. We found that the effects
of such motion might be regarded as four altogether:
Separation.
Momentum.
Frictional Activity.
Absorption.
1. We found that these four dynamics, usually considered in relation
to the physics of the dense physical plane, are also to be applied to the
subtle vehicles.
Separation. This separation
is brought about through the initial activity of the Ego who produces the first of those forms
2. The Ego in this case involves the participation of the Solar Angel.
3. The first of these forms is probably the mental vehicle.
which he intends to use during the cycle of incarnation,
4. Is DK speaking of only one short cycle of manifestation or of the
entire cycle of all lives? The words “cycle of incarnation” indicate the second
possibility.
through the bringing
together of these energies
5. In this case, the energies of the mental vehicle…
through self-engendered impulse.
6. The Ego is responsible for the initiating impulse.
7. A distinct mental vehicle is created by separating its substance
from all the substance of the mental plane.
He, for
purposes of development, identifies himself with that form, and
thus temporarily separates himself off from his own real Self.
8. This is an act of psychological separation.
9. We are speaking of the soul-in-incarnation (as an emanation of the
Ego) identifying itself with the sheaths.
10. The soul on its own plane retains its knowledge of its own real
Self.
11. We are dealing with an example of retained egoic consciousness and
a simultaneous, deliberate limiting of the consciousness of an emanated aspect.
Through the veil of mental
matter he
12. The soul-in-incarnation…
first knows separation, and
undergoes his first experiences of the three worlds.
13. A dual type of consciousness is operative: the retained knowledge
of the Self and the limited knowledge
of the real Self or Ego as the emanation of the Ego veils itself within the first
sheath of mental matter.
This deals with separation from the highest aspect.
14. This seems to be the main point which DK seeks to make—the dynamic
of separation of the lower self from the Higher Self—a separation in
consciousness.
15. And, yes, the matter of the sheaths through which the Ego will
manifest is also separated from the sea of matter on any particular plane.
16. We are to grasp the idea that the factor of “separation” (so often
applied in a strictly material manner) indicates a separation in consciousness. Perhaps this is not
the kind of separation we might have expected, thinking as we so often do in
material terms.
Viewing it from the personality standpoint, separation
is again to be seen, for the
activity of the monadic sheath, its own internal volition produces the formation of a
sphere of activity, distinct in its nature and governed by laws of its own,
which—until a certain amount of alignment has been achieved during
evolution—lives its own separate existence apart from the two lower sheaths,
astral and physical.
17. DK seems to be saying that because of the internal activity of the
monadic sheath, there is produced a mental sheath which functions as a unit
separate from the two lower sheaths—astral and physical. We know that there is
a direct connection between the Monad and the mental sheath. The mental sheath
is, in a certain sense, the representative of the personality of the Monad and
its will or volition. We recall that the monadic ray has a particular effect
upon the lower mental body.
18. It is alignment which ends the separate (and separative) existence
of the lower mental sheath.
Thus it can be truly said that the "mind slays the Real"16 [Voice of the Silence, pp. 14-15] and serves as the "great Deluder" of the Self
in the one case,
19. Because the consciousness of the Self must function through the
mind, that which the Self knows is, at first, lost to the soul-in-incarnation.
The testimony of the mind, at first, does not reveal the Real. Later, it does.
and as the "great
Separator" in another; it comes between the centralised egoic life
and the personality existences.
20. From this perspective, the mind inhibits the connection between the
egoic consciousness and consciousness as experienced within the personality.
21. The mind is the seat of the lower ego and the lower ego is always
separative just as the Higher Ego is unitive.
This life
of separation
22. I.e., a life lived with consciousness focused within the separative
mind…
becomes steadily stronger as the rotary-spiral action of the mental body
23. The activity of the mental body is not only rotary, it is
progressive, but it requires many ages before the spiral action leads the mind
in to the perception of unity.
becomes intensified during the cycles of manifestation, and the "individualised" [Page 1103] Idea becomes daily more
dominant.
24. The human being is, essentially, an “‘individualised’” Idea. And
Idea, we remember, is a Being incorporeal. The Monad really is an “Idea”, and
that Monad (i.e., the “Idea”) individualizes.
25. We are speaking of the growth of the Ahamkara principle.
The "Ahamkara"
principle,17
26. This principle is, at first, linked to that type of perception
which occurs through the concrete
mind. More fundamentally, Ahamkara is rooted on the higher mental plane.
27. Eventually, this higher form of Ahamkara, too, must be dissipated.
This is the problem facing the candidate applying for the fourth degree.
as it is called in the Secret
Doctrine, does its work, and man
becomes strongly self-centred, and self-conscious in the lower connotation of
the term.
28. Man becomes self-conscious as a separate and separative ego.
Footnote 17:
Ahamkara. The "I" making
principle necessary in order that self-consciousness may be evolved, but
transcended when its work is over.
29. The “I”-making principle is a principle of limitation. It compels
the consciousness to centralize upon the energies, forces and, in general,
lesser lives which revolve around the lower permanent atoms and mental unit
(and which take their sustenance from those members of the atomic triangle). Ahamkara
is the ‘triumph of the familiar over the extensive’ through identification with
the familiar and not the extensive.
30. Ahamkara, therefore, is a limited state of identification.
Later, as higher energies come into play and the effort is made to
balance the three types of force manifestations in the three worlds through the
three vehicles, the Ego becomes aware
of delusion and eventually frees himself.
31. We are speaking of the growing awareness of the
soul-in-incarnation. The Ego-on-its-own-plane (infused by the Solar Angel) is
ever aware of the illusion/delusion to which the emanated extension of itself
(the Ego-in-incarnation) is subject.
32. DK is telling us that misidentification is a delusion.
When this is in process of
consummation during the final stages of evolution, the mental body becomes a transmitter for force currents from the
egoic mind,
33. The lower mind can be “held steady in the light”.
34. The “egoic mind” is the higher mind.
the antaskarana between the higher mind and the mental sheath is
built, and the "transmitting mind body" blends itself with the
"reflecting astral body." Thus
separation is negated.
35. This sequence for the ending of separation is so important, let us
tabulate it:
a. The mental body becomes the transmitter for force currents from the
egoic mind
b. The antahkarana between the higher mind and the mental sheath is
built
c. The “transmitting mind body” blends itself with the “reflecting
astral body”
36. The blending of the mental body and the astral body, however, does
not signify the strengthening of the kama-manasic mind. Rather, the light of
the soul working through the lower mental body finds its way into the astral
body. The astral body can no longer deflect this mental light.
37. The influence of the planet Venus is strongly involved in this
process.
Students
will note, therefore, that the goal for the mental body
38. The lower mental body…
is simply
that it should become a transmitter of the thoughts and wishes of the solar Angel, and should
act as the agent for the Triad.
39. The Tibetan has described for us the ideal destiny of the mental
body:
a. That it should become the transmitter of the thoughts and wishes of
the Solar Angel. Obviously the Solar Angel thinks and we learn here, as well, that it has wishes or desires
b. That it should become the “agent for the Triad”
40. We could pause to think about the state of our own lower mental
body: does it transmit the thoughts and wishes of the Solar Angel? Does it act
as an agent for the spiritual triad?
41. Such a mental body would be characterized by the symbol of the
upright five-pointed star and not by the inverted five-pointed star.
The goal for the astral body is that it should be the reflector in
a similar way of the buddhic impulses, which reach the emotional body via
certain petals in the egoic lotus,
42. Among the petals by means of which buddhi reaches the astral body
can be considered:
a. All synthesis petals, since they are produced by the energy of the
buddhi
b. The synthesis-love petal
c. The sacrifice-love petal
d. The three love petals
e. The knowledge-love petal
43. When the lines of transmission have become clear to us, we can
facilitate (through imagination) the passage of energy.
and the astral permanent atom.
44. The constituent members of the atomic triangle are always involved
in the transmission of energy to the vehicles for which they act as the focal
point.
The
process of equilibrising the forces in the personality (thus producing
stability, and alignment) is brought about through the
scientific manifestation of the electrical reactions of the three sheaths.
45. Let us note that equilibrization of the astral body leads to its
stabilization and its alignment with the other vehicles and with the buddhic
sheath.
46. We remember that the middlemost of the three types of electrical
energy is an equilibrizing, balancing, harmonizing type of energy.
47. While the astral body is the vehicle most often out of control, all
the vehicles of the personality must be equilibrized.
The mental sheath is
regarded in its totality of force as positive.
48. A related statement of importance is the following.
A
hint as to the truth lies in the fact that at present the astral body of man is
positive to the physical plane, negative to the mental, and positive to the
buddhic plane. As evolution
proceeds, the astral body should become positive to the mental, and thus prove
incapable of being swayed by thought currents, and the separative processes of
that plane,
and negative to the buddhic plane, or receptive to the forces from that
plane. When it has attained
equilibrium, and the forces are evenly balanced, the astral body should become
the transmitter from the buddhic plane, the fourth cosmic ether, via the
gaseous, to the dense physical plane. (TCF 660)
The physical bodies
49. By the plural does DK mean both the dense physical body and the
etheric body?
are regarded as negative to the mental.
50. It should not be problematic to control the physical bodies from a
point of focus in the mental body.
51. The physical bodies are receptive to the mental body. This is
meaning of a negative polarization of one vehicle to another.
The astral vehicle is the point of the at-one-ment of the energies; it
is the battleground whereon the dualities are adjusted to each other, and equilibrium is attained.
52. The astral body might be swayed by tendencies existing in the
physical body but might also be directed by the light of the mental body.
53. We note, however, that in the paragraph imported from TCF 660, the
astral body is to become positive to the mental body. This means that the
astral body is not to be swayed automatically by the lower and separative
processes of the mental body. It should, however, find itself in the position
to be directed by the mental body when that body is filled with soul light.
Soul light carries much of the buddhic influence.
54. DK seems to say that the astral body is the battleground between
opposing physical and mental tendencies. The battle is between desires for the
instinctual life and desires for the life of the soul as expressed through the
illumined mind.
This is the underlying thought when the words
"kama-manasic" body are used, because for two-thirds of the pilgrim's
journey this body serves a dual purpose.
55. By the term “this body” DK seems to indicate the astral body.
56. Yet during the kama-manasic period, one cannot really divorce the
functioning o the astral body from the lower mental body. Thus, for two-thirds
of its functional existence the lower mental body would be inseparably engaged
with the astral body and its thinking could be considered kama-manasic in nature.
57. We could ask whether the relative complete opening of the third
petal signifies the beginning of the end for kama-manasic thinking. Were this
the case, then two thirds of the evolutionary period would be involved with the
opening of the first two petals—a sobering thought until we realize that the
majority of human beings today have only two petals open and are working on the
opening of the third.
It is only during the
later stage that a [Page 1104] man differentiates
between will and desire, and between his mental body and his desire
body.
58. It is clear that will pertains to the mental body and desire,
obviously, to the desire body.
59. Man must reach a stage of relative mental focus before this type of
differentiation or discrimination is possible.
60. One of the watershed moments for the discrimination between will
and desire is the second initiation. It is also the initiation where the
tendency towards mental polarization is firmly established, though not
completed until midway between the second and third initiations.
61. At the second initiation the candidate must achieve a degree of
“spiritual intelligence” and “an illumined mind”.
62. All in the foregoing section has been a discussion of the
meta-physics of Separation.
63. We may realize that DK is offering us some very focussed
information about the mental body which He has not shared before this point in
the unfoldment of the text.
Momentum: The activity of
the mental sheath and its gradually
increasing rate of vibration is brought
about by the inflow of energies of different kinds.
64. The gradually increasing rate of vibration of the mental sheath is
related to its momentum. We are discussing factors extraneous to the mental
body which increase its rate of vibration.
65. The normal formula for momentum in physics is: p=mv
66. Momentum overcomes friction. The greater the momentum the greater
the likelihood of the perpetuation of motion. As well the greater the impact of
the motion upon its environment.
67. It appears that the greater the inflow of these energies, the
greater the momentum.
These various factors, as
they are brought to bear upon the mental sheath produce an increased activity and speed in the rotary motion of the
individual atoms, and also
greater speed in the progress of the entire sheath.
68. The extraneous stimulative factors have two/three effects on the
mental sheath:
a. The rotary motion of the individual atoms is increased
b. The developmental progress of the mental sheath as a whole increases. Atoms of low
vibration are expelled and atoms of higher quality are drawn in.
c. Additionally, as we learn below, another effect, making three, is
the increased spiral action of the various energies.
This
means a more rapid transference of the atoms of low vibration out of the sheath
and the substitution of atoms of high quality.
69. Two additional factors which contribute to this rapid transference
and substitution are as follows:
a. The use of the
OM
b. The action of the kundalini
c. As well the inflow of the extraneous energies contributes to the
rapid transference
It involves also more rapid transition of the various energies, or
increased spiral action.
70. The entire developmental process of the mental body is accelerated
by the inflow.
71. A body rotating rapidly tends to continue to rotate rapidly, and
has a more ‘momentous’ effect upon its environment—a greater impact.
This is one of the factors resulting in more rapid incarnation, and
more rapid assimilation of the experiences learnt.
72. A more rapidly vibrating mental body increases the rapidity with
which experiences are assimilated. One might think that this, in turn, would
contribute to more rapid or frequent incarnation.
73. Of course, a more highly developed individual has worked up more
‘material’ to ‘bring into’ devachan.
Curiously enough, from the
standpoint of the average thinker,
74. In this case, not the
disciple who wills to return as rapidly as possible for the purposes of
service…
this factor causes longer
devachanic periods,
75. On the average, a more highly developed mind (if found among those
who are not yet disciples) causes longer devachanic periods. A true disciple,
however, may have a very developed mind and yet his devachanic periods will be
sacrificed for the sake of humanity and on behalf of ashramic purpose.
for these cycles of interior mental consideration are of ever increasing activity.
76. For the highly developed mental type, the sacrifice of devachan is
a significant sacrifice.
77. This is an interesting definition of devachan: “a cycle of interior
mental consideration”.
They are cycles of
intense mental adjustment, and of the generation of force until (towards the close of the cycle of
incarnation) the activity which has been generated is so strong that continuity
of consciousness becomes an accomplished fact.
78. Adding to the definition of devachan we find:
a. “Intense mental adjustment”
b. “The generation of force”
c. And adding what was above:
“interior mental consideration”
79. One of the keys to continuity of consciousness is the
intensification of the vibrational rate of the constituents of the mental body
and, presumably, its increased rate of rotation as a whole.
80. DK is describing the method of transition from the taking of longer
devachanic periods to a stage in which devachan is foregone altogether.
81. Through the generation of a certain type of mental force in devachan, continuity of consciousness
is established.
82. The soul already has continuity of consciousness, and the intensification of the mental process
makes it possible for the soul’s continuity of consciousness to pervade the
lower mind.
83. In this sense we find that the devachanic periods are not simply a relief from the pressures of physical incarnation,
but actually build more powerful and perceptive future incarnations.
The man
frequently then foregoes devachan as he needs it no more.
84. Thus, we see that devachan has not been simply a rest but a
developmental necessity.
85. Devachan can be foregone when the rapidity of mental adjustment and
the generation of mental force/activity are so great that they negate the value
of any achievement which a devachanic period would yield.
86. One would wonder, however, whether even a sufficiently selfless and
dedicated individual could forego devachan even before he had no more need of
it. If so, this would involve sacrifice.
Other results
87. Of increasing inflow of extraneous forces and of rapidly increasing
spiral motion…
are the fourth dimensional activity of the various
"wheels," which begin not only to rotate but to "turn upon themselves,"
and the vivification of the four spirillae of the mental unit.
Each
initiation sees the achievement of fourth dimensional activity in a particular
vehicle. By the time the third initiation is reached the chakras of the lower
manasic vehicle become fourth dimensional in their rotation and the full
vivification of the mental unit occurs.
“The awakening upon the mental plane,
and the gradually increasing activity of the centres and the senses. The effect in both cases tends to
identification of the Self with its own essence in all groups and the rejection
of the sheaths and the forms.
This development is paralleled on the
two higher planes simultaneously as in the lower, and as the astral senses come
into perfected activity, the corresponding centres of force on the buddhic
plane begin to function until the vibratory interplay between the two is
consummated, and the force of the Triad can be felt definitely in the
Personality via the astral.
Again the corresponding vortices on the
atmic level come into active vibration as the mental centres become fourth dimensional, till we have
a wonderful fiery activity demonstrating on all the three planes.” (TCF 204)
Some of the energies which produce
increased momentum in the mental sheath might be enumerated,
88. We are dealing with the production of increased momentum in the
mental sheath. There are periods in the developmental history of man when each
of the three vehicles is increased in its momentum.
and as the students consider them it will again become apparent what a
complicated thing human unfoldment really is.
89. This is the main point—the complexity of the human developmental
process.
90. We are as yet in no position to examine human unfoldment in occult
detail, but we can gain new respect for how intricate and manifold the process
really is. We can also realize that there are no easy and rapid solutions to
solving the ‘human problem’.
These energies are:
1. The direct increasing influence of the solar Angel.
This influence
is felt in four stages:
As the three rows of petals unfold. [Page
1105]
91. One stage for each unfolding row of petals…
As the "interior jewel" rays forth
more powerfully.
92. The influence of the Solar Angel increases the momentum of the
mental sheath.
93. The final one of these four stages involves the unfoldment of the
synthesis petals as well and the
final stimulation of the "Jewel in the Lotus". The three and one are
considered together as a unit.
94. The Solar Angel, thus, has, at a certain point of evolution, a very
powerful effect upon the stimulation of the mental body.
2. The reflex action from the physical personality, or the thought currents sent through in course of time
from the physical brain.
95. We realize that the increased stimulation of the mental vehicle
comes not only from ‘above’ but from the personality itself.
96. We see that the physical brain is involved and that energy streams
which the Tibetan calls “thought currents” are involved. The brain, we see, does transmit thought.
97. May we say that these “thought currents” are the reflexive result
of the direct and increasing impact of the Solar Angel upon the mental body?
3. The activities of the astral body.
98. Perhaps it is surprising to realize that the mental sheath relies
to a degree upon the astral body for its stimulation.
99. Usually the astral body is negative to the mental body until the
later stages of etheric vehicle—as we have been told.
4. The thought currents or energy units initiated by identification
with groups, national, family, racial and egoic.
100. It seems that Master DK is
calling a thought current an “energy unit”.
101. These currents (generated
within various groups) are influential in one’s life if one has identified
himself with the particular group in which the current in generated.
102. So we see that the groups
in which we participate also stimulate the vibratory frequency of the mental
vehicle, increasing its momentum.
5. The currents which impinge upon the mental bodies of all human
beings as different Rays pass in and
out of incarnation.
103. This is a more occult form
of stimulation. Rays and subrays cycle in and out of incarnation, and with this
cycling comes an inevitable stimulation of the mental vehicle, again increasing
its momentum.
104. Since the majority of
mental bodies are on the first, fourth or seventh rays, perhaps ray periods in
which these ray are strong are most stimulative to the mental body of most individuals.
6. The forces and energies which become active or latent during
different cycles.
105. Some of these may be zodiacal energies and planetary
energies.
106. Different chakric
activations upon and within our planet may be involved. Our planet is
constantly undergoing various kinds of chakric stimulation due to interior
planetary processes and also do to inflows from other planets and from the
Solar Logos as well.
7. The interplay between planets, or between systems and constellations,
of which an illustration can be seen in the effect of Venusian energy upon our
Earth
107. Point “6.” may have included zodiacal and planetary
energies external to the Earth, but point “7.” definitely concerns their influence and interplay.
108. We can probably isolate the
particular planets which most influence the mental body—Mercury, Venus, Mars,
Saturn, Uranus and perhaps Pluto.
109. As well there are certain
signs of the zodiac which can be closely connected with the mental vehicle:
Aries, Gemini, Virgo, Scorpio, Aquarius. A reasonable case can probably be made
for other signs as well.
and many more factors too numerous to mention.
110. We see how complex and
multiple the matter is.
All these energies have their effects, and serve either to speed, or in some cases, to retard the evolutionary process.
111. Let us, for the sake of
clarity, tabulate these seven influences which increase the activation and
momentum of the mental vehicle:
a. Direct influence from the Solar Angel
b. The influence of thought currents transmitted by the physical brain
c. The influence of the astral body
d. The influence of various groups with which a man may identify
e. The influence of the incoming and outgoing rays
f. The influence of other unspecified energies, perhaps of an
intra-planetary nature
g. The interplay of planetary, zodiacal and constellational energy
h. Additional and numerous unnamed energies
It should
be borne in mind by students that all egoic groups come under the Law of Karma,
but only as it affects the Heavenly Man, and not the law as it
demonstrates in the three worlds.
112. The egoic groups are aspects
of the Heavenly Man. The human being, considered as an Ego, reacts to planetary
karma within his Ego.
113. DK seems to be saying that
the karma of egoic groups does not demonstrate specifically of fully upon the
physical plane. It would seem, however, that egoic karma would have some degree
of impact upon the personalities representing these groups.
This karmic law, which is the governing impulse of His centres,
114. The Planetary Logos has
various kinds of centers on various levels. Presumably, each level of the
spiritual triad has its centers. Egoic groups are found on manasic, buddhic and
atmic levels. When such groups are found on buddhic and atmic levels they no
longer are influenced by the presence of the Solar Angel.
115. The Planetary Logos also
has centers on the monadic plane, and such centers probably operate in ways
different from those centers of the Planetary Logos which are composed of egoic
groups and which operate on lower levels.
will show itself in
peculiar ways, and as the human
monads compose those centres,
116. Is the hint given that all centres of the Heavenly Man are
composed of human monads? This thought seems confirmed in various references.
each group will have its own "activity" problems,
will spiral through the round of Being in its own peculiar manner,
117. By the “round of Being” do
we mean a chain round?
118. Obviously the rates of
spiralling are different depending on the ray.
119. We see that Monads do,
indeed, spiral through a “round of Being”. We are not speaking only of the
spiraling of egos in egoic groups.
120. When we speak of human
Monads composing the centres of a Planetary Logos, we can mean to things:
a. That Monads per se, and
unencumbered by lower vehicles, compose those centers. These would be centers
upon the monadic plane
b. That Monads expressing
within the spiritual triad and upon the higher mental plane through egoic
lotuses compose these planetary logoic centers, which would be lesser centers
than monadic centers on the monadic plane.
and will demonstrate
qualities and motions different from its brothers.
121. What distinguishes the
different groups of Monads working through the various centers of the Heavenly
Man?
a. Different “activity problems”
b. Difference qualities
c. Different motions
122. All of these are related to
karmic law demonstrating in different ways according to the nature of the group
affected.
For instance, through withdrawal of energy and not through basic
inertia those monads who are the sum total of the centre of creative force of the Heavenly Man
123. This is, apparently, the
sacral center of the Heavenly Man.
124. If we are speaking of the
sacral center, then it is apparent that human Monads can be go to the
constitution of the lower centers of the Heavenly Man as well as the higher
centers such as the throat center, heart center and head center.
show qualities of violent [Page
1106] reaction on the physical plane against certain "laws of nature"
125. These may be considered
laws governing natural sexuality. It can be inferred that these human beings
revolt against such laws and engage in various perversions.
126. We must remember, however,
that correspondences to the sacral center in the Heavenly Man can be found not
only on the systemic etheric plane but on the monadic plane as well, where such
a center would be considered, presumably, that part of the head center of the
Heavenly Man which correlated to His sacral center.
and in the period of their transition from the lowest centre
127. Again, the sacral center…
to the throat centre of the
Heavenly Man, betray qualities of
revolt which make them a puzzle to their brothers.
128. We see that certain types
of human behavior have their deep occult roots in monadic transfer. Causes of
obvious behavior, therefore, are not always so obvious.
129. We also are given to
understand that simply because a Monad is associated with a particular center
in a Heavenly Man does not mean that that Monad will always remain part of that
center.
We have now to consider the "frictional activity" of the mental sheath, and the activity of
the sheath as it manifests as absorption.
130. These are the two remaining
categories.
These two concern, let us
remember, the motion of the mental
sheath as a whole. The result of
this activity is rotary-spiral
progressive action.
131. The two foregoing types of
activity (Separation and Momentum) involved not only the motion of the mental
sheath as a whole, but the motion of aspects of the mental sheath.
132. We note how, in this
section, DK is tending to discuss “rotary-spiral progressive” action instead of
“spiral-cyclic activity”. He also uses the term “spiral-progressive motion”.
Frictional activity. This,
as is apparent from the words, deals with the "Fire by friction"
aspect of substance, and therefore with the lowest aspect of the energy of the
mental sheath.
133. Can we infer, then, that
the foregoing types of activity—Separation and Momentum—dealt with higher
aspects of the energy of the mental sheath?
The force of the Life within the sheath manifests in the
attractive and repulsive action of the individual atoms, and this constant and
ceaseless interplay results in the "occult heat" of the body, and its
increased radiation.
134. Increasing interplay
results in increasing “occult heat”. Increasing occult heat results in
increased radiation.
135. We can also assume that
that “attractive and repulsive action” results in frictional interplay, and not
only in form-building.
136. Thus we see that the
effects of the Law of Attraction (associated with the second aspect of
divinity) can also be related to the fire of the third aspect of divinity (fire
by friction)
It is one of the factors also which produces the gradual building
in of new atoms of substance (ever of a better and more adequate quality) and the expulsion of that which fails to
suffice as a medium for intelligent expression.
137. “Attractive and repulsive
action” produces the exchange of substances—the building in of atoms of
substance of higher quality and the ejection of atoms of insufficient quality.
138. Three factors, then, lead
to this type of substitution:
a. The use of the
OM
b. The natural purifying effect of the kundalini
c. Attractive and repulsive action between the atoms of any sheath
The mental unit is the synthesis of the four
types of force with which we are dealing, and of the four expressions of
it which we are in process of considering.
139. Here we have a very
interesting statement: the mental unit expresses itself in four type of force
expression:
a. Separation
b. Momentum
c. Frictional Activity
d. Absorption
140. For each of these four, a
different type of force is
responsibility, and the mental unit is the synthesis of these forces.
141. Probably there is one
subplane of the mental plane which is most associated with one of the four
types of activity.
Each of the groups of
lives which are the living essence of four subplanes
142. The living essence of each of the four mental subplanes is a group of lives.
and which focalise through one of the spirillae of the unit
143. Each subplane of the mental
plane has a distinctive type of force, and each of these types focuses
particularly through one of the spirillae of the mental unit.
144. Shall we consider this
association with Separation correlating to the fourth subplane of the mental
plane or Absorption?
and thus influence
a. The sheath itself
b. The man on the physical plane
c. Part of the head centre
express in greater or less degree these four qualities.
145. Yet, there is a pervasive
effect, for each of the four activities is expressed by each of the four groups
of lives.
146. We see that the groups of
lives associated with each of the four mental subplanes, have an effect upon
the mental sheath, the man on the physical plane and on a certain part of the
head center correlated to that group of lives of essences. This means that
within the head center is are four centers, each of which correlates to one of
the spirillae of the mental unit and most specifically to one of the four force
expressions under discussion.
147. The lines of connection
from one plane to another are important to bear in mind.
It might be noted here that the groups are called certain names by
some occult teachers, which names convey [Page 1107] the idea
of the active enterprise which is their predominant function.
148. We are about to name the
groups of lives or essences to be found on the four subplanes of the lower
mental plane.
The "Lives" on the fourth subplane (that on which mental
unit has its place) are called "The
absorbers of the above and the below" or the "Transmitting faces of
the fourth order."
149. These are fascinating names
for a most important transitional group. The goal of the human personality is
to achieve mental focus upon the fourth subplane of the mental plane from which
the first stages of true soul contact can be consciously launched.
150. The name seems implies the
ability to synthesize the three lower subplanes of the mental plane and perhaps
all that transpires within the personality on the lower seventeen subplanes.
151. The fourth order relates to
the subplane on which these lives are found. It would seem that they are able
to transmit soul energy from above and, possibly, transmit personality
aspiration and intention towards the soul.
152. That they are called
“faces” is of interest. The “face” is the most recognizable point of identity, and the personality is the
first phase of integrated, self-conscious identity.
153. We remember that we are
dealing with certain devic lives, (in the book they are called “Lives”) and
their functions. Is something meant to be conveyed by the capitalization of the
term or is this simply an editor’s choice without other significance?
154. When the term “transmitter”
is used in connection with a group of devas., that group is usually,
relatively, a high group.
They
receive energy and absorb from the Ego on the one hand in the first stage of
the incarnation process,
155. The Ego’s energy is always
feeding the development of the personality even in the very early stages of the
incarnational process.
156. Of course, DK could be
speaking of the first stage of the process which leads to a particular
incarnation and not to the entire process as a whole. Yet immediately below we
learn that DK is definitely talking about the incarnational process (consisting
of many individual incarnations) it its entirety.
and on the other absorb the
energies of the personality at the close of the period of manifestation.
157. Yes, it is the energies of
the entire personality which these “transmitting faces” absorb. We would have
to look into its synthetic function in relation to the two lower permanent
atoms. It appears that these lives do not absorb only the energies of the lower three mental subplanes.
158. We must remember that the
forces accumulated in the members of the atomic triangle must be absorbed in
some manner by the higher permanent atoms at the time of the fourth initiation.
159. We will find that this particular
group of lives functions according to both the first and last type of the four
activities we have been studying: Separation and Absorption.
They have, therefore, an activity which might be regarded as corresponding
to the first aspect.
160. They are synthesizers just
as the first aspect plays a synthesizing function. They are also found on the
highest sub-level of the first (i.e., mental) level of the personality, hence
the association with the number one.
When it is remembered that
the cosmic process repeats itself on every plane, and that the Ego in the three worlds stands for the unmanifested, it will be seen that they are the primal separators, and the final "destroyers." [or
absorbers].
161. Even though the newly
incarnating human being does not yet have mental powers associated with the
fourth subplane of the mental plane, these lives help to create a separated
consciousness for the Ego-in-incarnation. They also contribute, one would
think, to the destruction of the causal body at the fourth initiation when “the
form… shatters the connection” (EH 502, Law X).
162. The role of the mental unit
and of these lives native to the fourth subplane of the mental plane must be
understood.
163. These lives, it must be
assumed, utilize the first spirilla of the mental unit.
164. If we take the analogy, the
lives of each subplane within those subplanes found within the personality,
will utilize a spirilla of a particular permanent atom which corresponds to the
number of the subplane.
The lives of the next plane (which utilise the second spirilla of
the mental unit) are called "The
interacting points of cyclic momentum."
165. These are the lives of the
fifth subplane of the mental plane (counting from above).. Notice that these
deva lives are called “points”. Men too, in their monadic nature, are called
“points”. Those treading the Path to Sirius are called “blissful dancing points
of fanatical devotion”. It is important for focus on those terms which indicate
the essence of any being. The term “points” in relation to devic lives is used
several times in different contexts.
These points which
gather momentum through the process of attraction and repulsion
represent,
166. The interaction is caused
by the Law of Attraction and Repulsion. It is fitting that these points work
under this second law because they are found upon the second subplane of the
four lower mental subplanes.
167. Notice how the Law of
Attraction and Repulsion is involved in the generation of momentum. The Law of
Attraction and Repulsion is involved in the increase of mass (through form building). It also contributes to the increase
of the rapidity or velocity of vibratory activity.
168. When considering the factor
of momentum in our psychological lives, it is interesting to speculated upon
the effect of the Law of Attraction and Repulsion in producing this momentum.
in the mental body, dual force, for it is only through the
coming together and the separation of atoms, great and small, macrocosmic and
microcosmic, that manifestation of any kind becomes possible.
169. We can see the relation
between the numbers five and two. These lives are located on the fifth subplane
of the entire mental plane but on the second subplane of the four lower,
concrete mental subplanes.
170. Through the Law of
Attraction and Repulsion, atoms are separated from each other and come together
in forms. The Law of Attraction separates various corresponding atoms from the
general mixture and builds them into forms through magnetic power.
171. “The dual forces of the
plane whereon the vital power which must be sought are seen” (TCF 1013) This
plane is, particularly, the astral plane—the plane ruled very much very much by
the Law of Attraction and Repulsion just as the second of the concrete mental
subplanes demonstrates that law to a significant extent.
172. By analogy it would not be
too much to suppose that the lives of the first subplane of the lower mental place
correlated with the lower mental body as a whole; that the lives of the
second/fifth subplane correlated with the astral plane; that the lives of the
third/sixth subplane correlate with the etheric body: and the lives or the
lowest of the subplanes of the lower mental body correlated with the dense
physical body.
173. As attraction and repulsion
continue their work upon any field of matter/form, the momentum/rapidity of the
matter within those forms increases. Another way to consider this is that
harmony produces momentum. The various constituents of the mental body are
drawn into harmonious aggregations. Inharmonious mixtures slow momentum.
174. We notice that these four
types of lives found on the mental subplanes are functioning according to the
four factors: Separation, Momentum, Frictional Activity and Absorption.
On the
subplane which is formed of lives functioning through the third spirilla,
175. The principle is clear:
there is always a close connection between the subplane number and the spirilla
of the main atomic unit (mental unit, astral permanent atom, physical permanent
atom) which generates a particular level
of activity.
are found "the points of frictional activity" or
the "heat producers"
176. Wherever there is friction
there is the production of heat.
and these three—the absorbers,
177. Found of the fourth
concrete mental subplane…
178. We have to be careful
around the terms “absorb”, “absorber”, “absorption”, as there are functions
occurring in connection with the highest of these four groups (the “separators”)
which are also absorptive functions.
the points of momentum,
179. Found on the second
concrete mental subplane…
and the heat producers,
180. Found on the third concrete
mental subplane…
pour their united forces
through the "separated lives"
181. The “separated lives” are
the “transmitting faces” of the fourth (or middle) subplane of the mental plane
as a whole.
182. Again we are reminded of
the synthetic function displayed by the highest of the four groups—the group of
“separated lives”.
which form the real barrier
between the next body and the
mental sheath.
183. The quality of various
kinds of lives makes of them “barriers” or points of transmission.
184. “The next body” in this
context, is the causal body.
This is
only possible when their work is unified and synthesised.
185. The unifying and synthesizing of the four groups of lives
are occult processes contributing significantly to personality integration
which is accomplished very much under the direction of the lower mind.
The student must here remember that the lives are the expression
of one Life but that one or other of
the spirillae will be the agency for lives which express specific qualities.
186. There is “one Life”
governing the entire lower mental plane and, in the case of the individual,
governing the lower mental sheath.
187. Associated with each
spirilla are certain specific qualities. Such qualities are found associated
with each subplane.
We are dealing specifically with the fourth effect of motion in [Page
1108] the mental sheath as it manifests throughout the entire vehicle.
188. Is DK designating this
“fourth effect” as unification and synthesis? The work of synthesis would be
accomplished by means of lives found on the highest of the four concrete mental
subplanes.
189. If this is the case, we see
that the “separated lives” are very influential throughout the lower mental
body.
Absorption: This is the faculty
190. The list of four types of
activities—Separation, Momentum, Frictional Activity and Absorption—are here
called faculties. A faculty is a
power or capacity to accomplish a certain objective. Such powers are usually
considered to be in the possession of an identity.
which produces the forms
of the mental ring-pass-not,
191. Two of the form-producing
rays—ray seven and ray four—are involved, for these lives work upon the fourth of the concrete mental subplanes
and yet upon the seventh of the
mental subplanes if the mental body is considered as a whole.
192. We can see that the lives
on this seven mental subplane are much involved in producing concrete mental forms.
and which (at the close of
the cycle)
193. In the case of man, simply
a cycle of incarnation…
is the active principle behind devachanic manifestation.
194. This is interesting, as
devachan is said to occur upon the fourth mental subplane (whereon the “separators” or “transmitting faces” are active).
Of course, through numerical resonance, the lives of the fourth of the concrete mental subplanes and their activities would correspond to the lives of the
fourth of all seven mental subplanes and their activities.
195. In devachan one can
‘out-picture’ the forms which ‘mental-desire’ dictates.
The student, through a consideration of the macrocosmic process,
can arrive at a knowledge of the separation
of the mental body and its individual functioning.
196. The mental body is to be
separated from the Ego at the beginning of the incarnational process (and the
beginning of any particular
incarnational process) but the mental body must not become impermeable to egoic
influence or a very serious situation can develop.
197. The sense of ‘personal
individuality’ is very much related to the separation of the lower mental body
from the Ego. This lower mental vehicle has an “individual functioning”.
It is anent the process of "heavenly withdrawal" that we
are speaking;
198. By this, does Master DK
mean the merging of the consciousness into that state of activity called
“devachan”?
under the law of analogy it is not easily possible to follow the
various steps and stages and this for the following reasons:
All our planes, being the cosmic physical subplanes, form the
logoic physical body. At His final
withdrawal from manifestation,
199. And this would be
considered a type of physical death of a cosmic kind…
He functions in His cosmic astral body, and the cosmic devachan is as yet far
from Him, and impossible to conceive of.
200. When the human being ‘dies’
after a particular physical incarnation, time is spent before devachan is
achieved.
201. For a Being like the Solar
Logos, cosmic devachan would occur on the fourth subplane of the cosmic mental
plane. This is the cosmic subplane which has figured so prominently in the
larger section of text under discussion in this commentary.
202. During the period between
solar logoic incarnations, it can be inferred that the soul-in-incarnation of
the Solar Logos spends ‘time’ in cosmic devachan.
Certain points, therefore,
anent man's "rest in Heaven" are all that is possible for us to deal
with.
203. The “rest in Heaven” is the
conventional and largely unenlightened way of viewing the devachanic
experience.
204. We can understand that
certain human beings, disaffected with conditions on Earth (and largely of a
sixth ray nature) will tend to court death so that they may experience devachan
in perpetuity (as they imagine it).
Absorption into devachan is absorption
into a definite stage of consciousness within the logoic physical body;
205. It is a state of mental
activity found particularly of the fourth of the mental subplanes.
devachan, therefore, is occultly a state of consciousness, but of consciousness thinking in
terms of time and space in the three worlds.
206. Devachan, therefore, has
its definite limitations, because the consciousness which characterizes it is
still ‘time-space consciousness’. It is not a liberated state.
207. That is why it is possible
for the incarnating consciousness to outgrow the need for it. When this occurs the
desire for devachan will no longer exist and the ‘fruits’ of devachan will no
longer be necessary.
It has therefore no location for the unit of consciousness, but
has location from the
standpoint of the Heavenly Man.
208. Here we have an interesting
statement. Presumably we are speaking of a ‘subplane location’ on the highest
levels of the dense physical body of the Planetary Logos. Devachan is not a
condition found within the causal body.
209. Within a dense physical
body, ‘location’ is easily established. Devachan, however, is not within the
dense physical body of the human unit experiencing it.
Prakriti (matter) and consciousness are—in
manifestation—inseparable.
210. According to the quality of
the prakriti so will be the quality of consciousness working ‘through’ that
prakriti as a medium.
The
"devachan" of the occult books is connected with the consciousness of
the logoic planetary body,
211. Literally, the dense
physical body of the Planetary Logos…
and with the gaseous
subplane of the cosmic physical plane.
212. Thus, the ‘activities’
pursued in devachan by the semi-liberated consciousness are characterized by a
far reduced level of friction and a far greater mobility than is the case on
lower planes.
It is,
consequently, transcended the moment a man begins to function in the cosmic
ethers, such as the fourth cosmic ether, the buddhic plane.
213. We can see then that when
the building of the antahkarana is well in process, the transcendence of
devachan will be underway.
214. Also, it is clear that the
further one advances in the initiatory process, the less attraction there will
be towards devachan.
215. Buddhic content grows
rapidly in consciousness from the time the first initiation is taken. By the
time of the second initiation, buddhi has entered the astral body to a
significant degree (as indicated by the rulership of the second initiation by
three planets associated in one way or another with buddhi—Venus, Jupiter and
Neptune).
216. But when does a man begin
to function fully within the fourth
cosmic ether? Only at the fourth initiation and by that time, the need for
physical incarnation is transcended altogether.
It is closely allied with
certain karmic forces for,
217. Karma preoccupies one with
that which he has built.
whilst in devachan, the man is occupied with the aggregate of the
thought forms he has built, [Page 1109] which are essentially of
an occult, a mental, and a persistent nature.
218. These thought-structures
are, relative to the various kind of ‘building’ undertaken in the three lower
worlds, of a higher nature.
219. In devachan, man is
preoccupied with his own thought-structures—structures which are of the highest
quality he has been able to achieve. We note that these forms are not desire forms.
It is in
devachan that the man shapes and polishes the stones which are built into the
Temple of
Solomon.
220. Thus we must think of
devachan not only in terms of rest and pleasure but in terms of real occult
work—necessary work. While devachan
may not be necessary for those who are treading the Path of Initiation, it is
certainly necessary for the average man and even for the relatively advanced
man.
It is the workshop to which
the individual stones (good deeds and
thoughts) are taken for fashioning,
after being extracted from the quarry of the personal life.
221. We can understand that
materials of a low nature are not extracted and imported into this “workshop”.
222. The Masonic allusions will
be evident to all Masons.
223. Of interest is the psychic
faculty to be found upon the fourth subplane of the atmic plane—“perfection”.
That type of perfection is far beyond anything that could be achieved in
devachan, but there is a lower resonance to it to be found in devachan. The
perfecting of the “individual stones” is found in devachan.
224. There is also a Vulcanian
connection, for Vulcan works metals and rough stones into a state of beauty and
in devachan we are dealing with the fourth subplane of the mental plane—hence associated with the fourth ray of Harmony,
Beauty and Art. One can imagine that the devachanic period is one of pure,
aesthetic joy.
Being of
mental matter, devachan might be regarded as a centre, or heart of peace,
within the periphery of the sphere of influence of the mental unit.
225. From the fourth ray
Integration Formula: “See truly with the opened eye of inner vision and you
will find, not two but one; not war but peace; not isolation but a heart which
rests upon the centre. Thus shall the
beauty of the Lord shine forth…” (EP II 363) A minor consummation on the
beauteous fourth ray is found in devachan.
226. The term “deva” is found in
“devachan” and so we might expect to find a type of temporary harmonization
with certain member of the deva kingdom.
The four
spirillae form four protecting streams of force.
227. We are learning of various functions
of the spirillae. They have a protective function in relation to devachan.
Probably, they do not admit currents of a disruptive kind.
228. Force fields of various
kinds can serve a protective function.
A correspondence to this stream of force can be seen in the four
rivers which emanated from the Garden of Eden.
229. Every important symbol
found in the various scriptures of the world rests upon certain underlying
occult realities.
230. The “Garden of Eden” in
this case, is a force field generated by the mental unit and its four
spirillae. Thus is the great Teaching both concealed and revealed (to those who
have eyes to see).
231. From this perspective, most
fairly advanced human beings return to a kind of Garden of Eden between
incarnations.
Out of this garden man is
driven into the world of physical incarnation and the Angel with the flaming
sword protects the entrance,
232. It would seem that the
“Angel with the flaming sword” guards not only the world of the causal body,
but the field of activity known as devachan on the fourth subplane of the
mental plane.
driving
him back from entry until the time comes when evolution has progressed so far
that he can come to the portal laden with stones which can withstand the action
of fire.
233. This is another way of
saying that primitive man has little if any devachanic experience. Early man
has not yet been able to extract from the quarries of life such stones as can
withstand the action of fire.
234. Yet there are other and
lower levels of those states which are conventionally called “heaven” or
“paradise”, and those levels, also, carry adequate compensation to disincarnate
human beings longing for rest, peace and happiness.
When he submits these stones to the fire
235. Note the Vulcanian imagery.
and they stand the test, he can enter "Heaven" again, his time though being limited by the
nature and the quality of what he brought.
236. These are fascinating and
inspiring thoughts, yet indicate an activity which the true disciple must
forego.
237. DK is telling us that one
can only enter devachan when one has brought that which can successfully be
submitted to the devachanic process. If there is to be “rest from one’s labors”
the “labors” must have been sufficient to warrant the “rest”.
When the consciousness within
devachan has absorbed all the
essences of life experience even that locality, or that aspect of
matter, cannot enfold him, and he
escapes from limitation into the causal vehicle.
238. Devachan, for all its
apparent joys, is a state of limitation and illusion.
239. In devachan, the essences of
life experience are absorbed and, it may be inferred, built into the causal
vehicle as permanent faculty.
240. In matters of occult
development, one is not confined to any energy field without purpose.
241. From a certain perspective,
devachan is Saturnian in nature and represents the final ring-pass-not within
the worlds of form. From this perspective, entrance into the causal body after
having exhausted the absorptive processes, is a liberative, Jupiterian
experience.