воскресенье, 27 декабря 2015 г.

295. A Treatise on Cosmic Fire - 13. DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES - Part 2 - A. BAILEY


c. On the fourth etheric physical plane, where the sacred planets, the dense bodies in etheric matter of the Heavenly Men, are to be found.
Here again we can trace the microcosmic correspondence: In the human being the centres are found on the mental plane from which originates the impulse for physical plane existence, or the will to incarnate; from thence they can be traced to the astral level, and eventually to the etheric levels, to the fourth ether, where they practically go through the same evolution that the planetary centres went through, and are instrumental in bringing about objectivity,—being the force centres.
The centres are formed entirely of streams of force, pouring down from the Ego, who transmits it from the Monad. In this we have the secret of the gradual vibratory quickening of the centres as the Ego first comes into control, or activity, and later (after initiation) the Monad, thus bringing about changes and increased vitality within these spheres of fire or of pure life force.
The centres, therefore, when functioning properly, form the "body of fire" which eventually is all that is left, first to man in the three worlds, and later to the Monad. This body of fire is "the body incorruptible" [lxxiv]72 or indestructible, spoken of by St. Paul, and is the product of evolution, of the perfect blending of the three fires, which ultimately destroy the form. When the form is [167] destroyed there is left this intangible spiritual body of fire, one pure flame, distinguished by seven brilliant centres of intenser burning. This electric fire is the result of the bringing together of the two poles and demonstrates at the moment of complete at-one-ment, the occult truth of the words "Our God is a consuming Fire." [lxxv]73
Three of these centres are called major centres, as they embody the three aspects of the threefold Monad—Will, Love and Intelligence:
1. The Head centre....The Monad. Will or Power.
2. The Heart centre...The Ego. Love and Wisdom.
3. The Throat centre..The Personality. Activity or Intelligence.
The other two centres have to do primarily with the etheric body and with the astral plane. The throat centre synthesises the entire personality life, and is definitely connected with the mental plane,—the three planes, and the two higher planes, and the three centres with the two other centres, the heart and head. Yet, we must not forget that the centre at the base of the spine is also a synthesiser, as would normally be expected, if it is recognised that the lowest plane of all manifestation is the point of deepest reflection. This lowest centre, by synthesising the fire of kundalini and the pranic fires, eventually blends and merges with the fire of mind, and later with the fire of Spirit, producing thus consummation.
We must disabuse our minds of the idea that these centres are physical things. They are whirlpools of force that swirl etheric, astral and mental matter into activity of some kind. Because the action is rotary, the result produced in matter is a circular effect that can be seen by the clairvoyant as fiery wheels situated:
1. In the region of the spine, the lowest part.
2. Between the ribs, just below the diaphragm.
3. In the region of the left breast.
4. In the centre of the throat.
5. Just above the top of the head.
I would like to describe these centres in greater detail, dealing with them as seen in etheric matter, and basing whatI say upon a similar statement by Mr. C. W. Leadbeater in "Inner Life," Vol. 1, page 447-460. We will note the colours and petals:
1. The base of the spine, four petals. These petals are in the shape of a cross, and radiate with orange fire.
2. The solar plexus, ten petals rosy color with admixture of green.
3. The heart centre, twelve petals glowing golden.
4. The throat centre, sixteen petals of a silvery blue, with blue predominating.
5. The head centre in its twofold divisions:
a. Between the eyebrows, consisting of ninety-six petals, one-half of the lotus being rose and yellow, and the other half blue and purple.
b. The very top of the head. A centre consisting of twelve major petals of white and gold, and nine hundred and sixty secondary petals arranged around the central twelve. This makes a total of ten hundred and sixty-eight petals in the two head centres (making the one centre) or three hundred and fifty-six triplicities. All these figures have an occult significance.
Just as the Monad is the sumtotal of all the three aspects, and of the seven principles of man, so is the head centre a replica of this, and has within its sphere of influence seven other centres with itself for synthesis. These seven centres are likewise divided into the three major and the four minor centres, with their union and consummation seen in the gorgeous centre surmounting and enveloping them all. There are also three physical centres, called
a. The alta major centre,
b. The pineal gland,
c. The pituitary body,
with four lesser centres. These four lesser centres are blended in that centre which we call the alta major centre and need not concern us. I would here also point out that there is a close connection:
a. Between the alta major centre and the throat centre.
b. Between the heart centre and the pituitary body.
c. Between the head centre and the pineal gland.
It would repay the student to contemplate the interesting succession of triangles that are to be found and the way in which they must be linked by the progression of the fire before that fire can perfectly vivify them, and thence pass on to other transmutations. We might enumerate some of these triangles, bearing always in mind that according to the ray so will proceed the geometric rising of the fire, and according to the ray so will the points be touched in ordered sequence. Herein lies one of the secrets of initiation, and herein is found some of the dangers entailed in a too quick publication of information concerning the rays.
1. The pranic triangle.
a. The shoulder centre.
b. The centre near the diaphragm.
c. The spleen.
2. Man controlled from the astral plane.
a. The base of the spine.
b. The solar plexus.
c. The heart.
3. Man controlled from the mental plane.
a. The base of the spine.
b. The heart.
c. The throat.
4. Man partially controlled by the Ego, advanced man.
a. The heart.
b. The throat.
c. The head, i.e., the four lesser centres and their synthesis, the alta centre.
5. Spiritual man to the third Initiation.
a. The heart.
b. The throat.
c. The seven head centres.
6. Spiritual man to the fifth Initiation
a. The heart.
b. The seven head centres.
c. The two many-petalled lotuses.
All these different periods show different triangular radiances. We must not infer from this that when the fire is centred in one triangle it is not demonstrating in others. Once the fire has free passage along any triangle it flames continuously, but always there is one triangle more radiant and luminous than the others, and it is from these glowing triangles of light, issuing from wheels and vortices of fire that the clairvoyant and the teachers of the race can appraise a man's position in the scheme of things, and judge of his attainment. At the culmination of life experience, and when man has reached his goal, each triangle is a radiant path of fire, and each centre a wheel of living fiery force rotating at terrific speed; the centre at this stage not only rotates in a specific direction, but literally turns upon itself, forming a living flaming iridescent globe of pure fire, and holding within it a certain geometrical shape, yet withal vibrating so rapidly that the eye can scarcely follow it. Above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. This flame [171] mounts upward and seems to attract downward a sheet of electric light, which is the downflow from the spirit on the highest plane. This marks the blending of the fires and the deliverance of man from the trammels of matter.
We might now note that the evolution of these centres of force can be portrayed, not only in words, but under the same five symbols that have so often a cosmic interpretation.
1. The circle. At this stage the centre is seen simply as a saucer-like depression (as Mr. C. W. Leadbeater expresses it) of dimly glowing fire, a fire diffused throughout but of no real intensity. The wheel rotates slowly, but so slowly as to be almost inappreciable. This corresponds to the little developed stage, and to the early Lemurian root-race, and to that period wherein man was simply animal; all that was being formed was a field for the appearance of the spark of mind.
2. The circle with the point in the centre. The centre is here seen with a point of glowing fire in the middle of the saucer-like depression, and the rotation becomes more rapid. This corresponds to the stage wherein mind is beginning to be felt and thus to later Lemurian days.
3. The divided circle. At this stage the point of light in the centre of the vortex of fire is becoming more active; rotary motion causes it to burn more brightly, and to cast off rays of fire in two directions, which appear to split the vortex into two; the motion is much accelerated, and the dividing flame in the vortex shoots back and forth, stimulating the glow of the centre itself, till a much greater point of radiance is achieved. This corresponds to Atlantean days.
4. The circle divided into four. We come now to the point where the centre is exceedingly active, with the cross within its periphery rotating as well as the wheel itself, and causing an effect of great beauty and activity. The man has reached a stage of very high development [172] mentally, corresponding to the fifth root-race, or to the fifth round in the larger cycle; he is conscious of two activities within himself, symbolised by the rotating wheel and the inner rotating cross. He is sensing the spiritual, though actively functioning in the personal life, and the development has reached a point wherein he is nearing the Probationary Path.
5. The swastika. At this stage the centre becomes fourth-dimensional; the inner rotating cross begins to turn upon its axis, and to drive the flaming periphery to all sides so that the centre is better described as a sphere of fire than as a wheel. It marks the stage of the Path in its two divisions, for the process of producing the effect described covers the whole period of the Path. At the close, the centres are seen as globes of radiant fire with the spokes of the wheel (or the evolution of the cross from the point in the centre) merging and blending into a "fire that burneth up the whole."
A brief sentence has its place here owing to its relation to this subject. Another sentence is also added here, which, if meditated upon, will prove of real value and will have a definite effect upon one of the centres, which centre it is for the student himself to find out.
These two sentences are as follows:
"The secret of the Fire lies hid in the second letter of the Sacred Word. The mystery of life is concealed within the heart. When the lower point vibrates, when the Sacred Triangle glows, when the point, the middle centre, and the apex likewise burn, then the two triangles—the greater and the lesser—merge with one flame which burneth up the whole."
"The fire within the lesser fire findeth its progress much impelled when the circle of the moving and the unmoving, of the lesser wheel within the greater wheel that moveth not in Time, findeth a twofold outlet; it then shineth with the glory of the twofold One and of His sixfold brother. Fohat rusheth through space. He searcheth for his complement. [173] The breath of the unmoving one, and the fire of the One Who seeth the whole from the beginning rush to meet each other, and the unmoving becomes the sphere of activity."
We take up our second point in the consideration of the centres:
2. The centres in connection with the Rays.
This will give us a large range of subject to be dealt with, and much food for thought, surmise and wise conjecture. All that is here stated is given simply as basic or foundation facts, upon which may be erected a structure of conjecture, and of logical reasoning, employing the imagination, and thereby effecting two things:
These are an ability to expand our mental concept and to build the antaskarana, or that bridge which all who seek to function in the buddhic vehicle must build between higher and lower mind; hence the necessity for the use of the imagination (which is the astral equivalent to mental discrimination), and its ultimate transmutation into intuition.
All teachers, who have taken pupils in hand for training, and who seek to use them in world service, follow the method of imparting a fact (oft veiled in words and blinded by symbol) and then of leaving the pupil to follow his own deductions. Discrimination is thereby developed, and discrimination is the main method whereby the Spirit effects its liberation from the trammels of matter, and discerns between illusion and that which is veiled by it.
Not much can be here imparted, as the subject, if dealt with at all fully, would convey too much information to those liable to misuse it. As we know, the evolution of the centres is a slow and gradual thing, and proceeds in ordered cycles varying according to the ray of a man's Monad.
The life of the Pilgrim can be, for purposes of discussion, divided into three main periods:
1. That period wherein he is under the influence of the Personality Ray.
2. That wherein he comes under the Ray of the Ego.
3. That wherein the Monadic Ray holds sway.
The first period is by far the longest, and covers the vast progression of the centuries wherein the activity aspect of the threefold self is being developed. Life after life slips away during which the aspect of manas or mind is being slowly wrought out, and the human being comes more and more under the control of his intellect, operating through his physical brain. This might be looked upon as corresponding to the period of the first solar system, wherein the third aspect logoic, that of Brahma, Mind, or Intelligence, was being brought to the point of achievement. [lxxvi]74 Then the second aspect began in [175] this present solar system to be blended with, and wrought out through it. Centuries go by and the man becomes ever more actively intelligent, and the field of his life more suitable for the coming in of this second aspect. The correspondence lies in similitude and not in detail as seen in time and space. It covers the period of the first three triangles dealt with earlier. We must not forget that, for the sake of clarity, we are here differentiating between the different aspects, and considering their separated development, a thing only permissible in time and space or during the evolutionary process, but not permissible from the standpoint of the Eternal Now, and from the Unity of the All-Self. The Vishnu or the Love-Wisdom aspect is latent in the Self, and is part of the monadic content, but the Brahma aspect, the Activity-Intelligence aspect precedes its manifestation in time. The Tabernacle in the Wilderness preceded the building of the Temple of Solomon; the kernel of wheat has to lie in the darkness of mother Earth before the golden perfected ear can be seen, and the Lotus has to cast its roots down into the mud before the beauty of the blossom can be produced.
The second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the Probationary Path, and continues up to the third Initiation. Under the regime of the Personality Ray, the man proceeds upon the five Rays to work consciously with Mind, the sixth sense, passing first upon the four minor Rays and eventually upon the third. He works [176] upon the third Ray, or that of active Intelligence, and from thence proceeds to one of the subrays of the two other major Rays, if the third is not his egoic Ray.
Enquiry might naturally arise as to whether the egoic ray is necessarily one of the three major rays, and if Initiates and Masters are not to be found upon some of the rays of mind, the minor four.
The answer lies here: The egoic ray can always be one of the seven, but we need to remember that, in this astral-buddhic solar system, wherein love and wisdom are being brought into objectivity, the bulk of the monads are on the love-wisdom ray. The fact, therefore, of its being the synthetic ray has a vast significance. This is the system of the SON, whose name is Love. This is the divine incarnation of Vishnu. The Dragon of Wisdom is in manifestation, and He brings into incarnation those cosmic Entities who are in essence identical with Himself. After the third Initiation all human beings find themselves on their monadic ray, on one of the three major rays, and the fact that Masters and Initiates are found on all the rays is due to the following two factors:
First. Each major ray has its subrays, which correspond to all the seven.
Second. Many of the guides of the race transfer from one ray to another as They are needed, and as the work may require. When one of the Masters or Initiates is transferred it causes a complete re-adjustment.
When a Master likewise leaves the hierarchy of our Planet to take up work elsewhere, it frequently necessitates a complete re-organisation, and a fresh admission of members into the great White Lodge. These facts have been but little realised. We might here also take the opportunity to point out that we are not dealing with earth conditions when we consider the Rays, nor are we only concerned with the evolution of the Monads upon this planet, but are equally concerned with the solar [177] system in which our earth holds a necessary but not supreme place. The earth is an organism within a greater one, and this fact needs wider recognition. The sons of men upon this planet so often view the whole system as if the earth were in the position of the sun, the centre of the solar organism.
Under the regime of the Ego, the ray upon which the ego can be found holds sway. This ray is simply a direct reflection of the monad, and is dependent upon that aspect of the spiritual triad which for the man is at any particular time the line of least resistance. By that we must understand that sometimes the ray will have for its centre of force the atmic aspect, sometimes the buddhic, and at other times the manasic aspect. Though the triad is threefold, yet its egoic outposts (if one may so express it) will be either definitely atmic, or predominantly buddhic or manasic. Here again I would draw attention to the fact that this triple demonstration can be seen under three forms, making in all a ninefold choice of rays for the Ego:
Atmic aspect.
1. atmic-atmic
2. atmic-buddhic
3. atmic-manasic.
Buddhic aspect.
1. buddhic-atmic
2. buddhic-buddhic
3. buddhic-manasic.
Manasic aspect.
1. manasic-atmic
2. manasic-buddhic
3. manasic-manasic
This literally means that the three major rays can each be subdivided (in connection with the Ego) into threedivisions. This fact is also little appreciated.
The third period, wherein the monadic ray makes itself felt on the physical plane, is by far the shortest, and covers the period in which the sixth triangle holds sway. It marks the period of achievement, of liberation, and therefore, although it is the shortest period when viewed from below upward, it is the period of comparative permanence when viewed from the plane of the Monad. It covers the totality of time remaining in the one hundred years of Brahma, or the remainder of the process of manifestation.
When we study, therefore, the sets of triangles earlier referred to and the periods of ray dominance, we will find much room for thought. Let me here point out, however, that the six groups of triangles are in all but five if we eliminate the pranic triangle which has to do with matter itself and is not counted any more than the dense physical is counted a principle. Therefore we have:
a. Two triangles brought to vivification by the personality ray.
b. Two triangles brought to vivification by the egoic ray.
c. The synthesising triangle of the Monad.
We must, nevertheless, recollect that the complexity is increased by the fact that the personality triangles will be brought to full activity according to the ray of the Monad or Spirit. Therefore, no hard or fast rule can be laid down about development. The egoic triangles are dependent largely upon the reflection in the personality of the spiritual life force. They are the midway point, just as the causal or egoic body is the transmitting point (when sufficiently equipped and built) between the higher and the lower.
The permanent atoms are enclosed within the periphery of the causal body, yet that relatively permanent body is built and enlarged, expanded and wrought into [179] a central receiving and transmitting station (using inadequate words to convey an occult idea) by the direct action of the centres, and of the centres above all. Just as it was spiritual force, or the will aspect, that built the solar system, so it is the same force in the man that builds the causal body. By the bringing together of spirit and matter (Father-Mother) in the macrocosm, and their union through the action of the will, the objective solar system, or the Son, was produced—that Son of desire, Whose characteristic is love, and Whose nature is buddhi or spiritual wisdom. By the bringing together (in microcosm) of Spirit and matter, and their coherence by means of force (or the spiritual will) that objective system, the causal body, is being produced; it is the product of transmuted desire, whose characteristic (when fully demonstrated) will be love, the expression eventually on the physical plane of buddhi. The causal body is but the sheath of the Ego. The solar system is but the sheath of the Son. In both the greater and the lesser systems, force centres exist which are productive of objectivity. The centres in the human being are reflections in the three worlds of those higher force centres.
Before taking up the subject of kundalini and the centres, it would be well to extend the information given above, from its prime significance for man, as that which concerns himself, to the solar system, the macrocosm, and to the cosmos. What can be predicated of the microcosm is naturally true of the macrocosm and of the cosmos. It will not be possible to give the systemic triangles, for the information would have to be so blinded that, except for those who have occult knowledge and the intuition developed, it would be practically useless intellectually, but certain things may be pointed out in this connection that may be of interest.
The Solar System. We might briefly look at this from [180] the standpoint of the centres of the Heavenly Men and of the Grand Man of the Heavens, the Logos.
a. The Heavenly Men. The Heavenly Men, in Themselves, embody centres just as does a human being, and on Their Own plane these centres of force can be found. Again we need to recollect that these centres of force on cosmic levels, and in manifestation in the objective system, demonstrate as the great force centres of which any particular group of adepts and Their pupils are the exponents. Every group of Masters and all the human beings incarnate or discarnate—who are held within the periphery of Their consciousness—are centres of force of some particular kind or quality. This is a fact generally recognised, but students should be urged to link up this fact with the information imparted on the centres of the human being, and see if much is not thereby learnt. These centres of force will demonstrate on etheric levels and on the subtler planes just as they do in a man, and they will be vivified as are the human centres by planetary kundalini, progressing in the desired triangles.
Two hints can here be given for thoughtful consideration. In connection with one of the Heavenly Men (which one cannot at this juncture be pointed out) we have one triangle of force to be seen in the following three centres:
a. The force centre of which the Manu, and His group, are the expression.
b. The centre of which the Bodhisattva or the Christ and His adherents are the focal point.
c. The centre of which the Mahachohan and his followers are the exponents.
These three groups form the three centres in one great triangle—a triangle which is not yet in complete vivification at this stage of evolutionary development.
Another triangle in connection with our own planetary Logos is that formed by the seven Kumaras—the four exoteric Kumaras corresponding to the four minor head centres, and the three esoteric Kumaras corresponding to the three major head centres. [lxxvii]75, [lxxviii]76
The second hint I seek to give, lies in the triangle formed by the Earth, Mars and Mercury. In connection with this triangle, the analogy lies in the fact that Mercury and the centre at the base of the spine in the human being are closely allied. Mercury demonstrates kundalini in intelligent activity, while Mars demonstrates kundalini latent. The truth lies hid in their two astrological symbols. In transmutation and planetary geometrising, the secret may be revealed.
b. The Grand Man of the Heavens. The seven Heavenly Men are the seven centres in the body of the Logos, bearing to Him a relationship identical with that borne by the Masters and Their affiliated groups, to some planetary Logos. Systemic kundalini goes forward to the vivification of these centres, and at this stage of development certain centres are more closely allied than others. Just as in connection with our planetary Logos, the three etheric planets of our chain—Earth, Mercury and Mars [lxxix]77—form a triangle of rare importance, so it may be here said that at the present point in evolution of the logoic centres, Venus, Earth and Saturn form one triangle of great interest. It is a triangle that is at this time undergoing vivification [182] through the action of kundalini; it is consequently increasing the vibratory capacity of the centres, which are becoming slowly fourth-dimensional. It is not yet permissible to point out others of the great triangles, but as regards the centres, we may here give two hints:
First. Venus corresponds to the heart centre in the body logoic, and has an inter-relationship therefore with all the other centres in the solar system wherein the heart aspect is the one of greater prominence.
Second. Saturn corresponds to the throat centre, or to the creative activity of the third aspect.
As evolution proceeds, the other centres attain a more pronounced vibration and the fire (circulating triangularly) will bring them into greater prominence; the two above mentioned, however, are of prime importance at this time. These two, with the lesser triangle of our chain, constitute the focal point of energy viewed from our planetary standpoint.
In addition to these some hints in connection with the microcosmic and macrocosmic centres, we might here give the cosmic correspondences at which it is possible to hint.
The Cosmos. Our solar system, with the Pleiades and one of the stars of the Great Bear, form a cosmic triangle, or an aggregation of three centres in the Body of HIM OF WHOM NAUGHT MAY BE SAID. The seven stars in the constellation of the Great Bear are the correspondences to the seven head centres in the body of that Being, greater than our Logos. Again, two other systems, when allied with the solar system and the Pleiades, make a lower quaternary which are eventually synthesised into the seven head centres in much the same way as in the human being after the fourth initiation.
1. The base of the spine.
2. The solar plexus.
3. The heart.
4. The throat.
The sevenfold head centre in its turn finds ultimate expression in the gorgeous twofold centre above the top of the head and surrounding it. Equally so, beyond the above named constellations is still another cosmic centre. The name of this centre is one of the secrets of the final initiation, the seventh. These are the only correspondences that may as yet be imparted. What lies beyond the solar ring-pass-not may be of intellectual interest, [lxxx]78 but, for the purposes of microcosmic evolution it is a matter of no vast import.
3. The Centres and Kundalini.
As stated, it is not possible to impart much about kundalini, or the serpent fire. It might be of value, however, briefly to enumerate what has been said:
a. Kundalini lies at the base of the spine, and, in the normal average man, its main function is the vitalisation of the body.
b. Kundalini makes three at-one-ments during the period of evolution:
1. With the radiatory fires of the body or prana at a point between the shoulder blades.
2. With the fires of mind at a point at the very top of the spine, in the centre of the back part of the throat.
3. With the fire of Spirit at the point where these two united fires of matter and of mind issue from the top of the head.
c. Each of the three channels within the spinal column have for specific purpose the blending of these threefold fires. We need to bear in mind that the [184] fires circulate, and that, at the moment of achievement, every triangle in the body is vivified, every centre is fully functioning, and a threefold path of fire can be seen extending the entire length of the backbone.
d. When kundalini has blended with the pranic fire, the centres become three-dimensional. When it blends with mind or solar fire and the two fires are perfectly united, the centres become fourth-dimensional. When it blends with the electric fire of pure Spirit after the third Initiation, they take on two more dimensions.
e. Kundalini, as it is aroused, steadily increases the vibratory action, not only of the centres, but of every atom of matter in all the bodies—etheric, astral and mental. This quickening of activity has a dual effect of great interest:
1. It causes the elimination of all matter that is coarse and unsuitable, and casts it off in exactly the same way as a rapidly rotating wheel casts off or rejects from its surface.
2. It sweeps into its sphere of influence matter that is keyed to its own vibration, and builds it into its vibratory content. This is but a reflection of the action of the Logos in sweeping into differentiation the matter of the solar system. Kundalini is likewise the fire or force of matter, and therefore the life of the third Logos.
f. Kundalini has two effects upon the etheric web, as it is called.
1. By its gradually increasing action it purifies that etheric form and cleanses it from "dross," as the Christian expresses it.
2. Eventually, after the two fires of matter and the fire of mind have begun to blend (a slow and gradual process), the web itself is destroyed [185] and by the time the third Initiation is reached, the man should have continuity of consciousness. This is so unless for certain work and for certain specific ends, the man consciously and willingly foregoes the burning of the web, a thing which can be brought about by the conscious action of the will.
4. The Centres and the Senses, Normal and Supernormal.
Before at all dealing with the centres and their relationship to the senses, it will be necessary first of all to point out certain facts of interest in connection with those senses, [lxxxi]79 and so clear the ground for further information.
What are the senses? How many are there? And what is their connection with the indwelling Man, the Thinker, the Divine Manasaputra? These are questions of vital moment, and in their due comprehension comes the ability wisely to follow the path of knowledge.
The senses might be defined as those organs whereby man becomes aware of his surroundings. We should perhaps express them not so much as organs (for after all, an organ is a material form, existent for a purpose) but as media whereby the Thinker comes in contact with his environment. They are the means whereby he makes investigation on the plane of the gross physical, for instance; the means whereby he buys his experience, whereby he discovers that which he requires to know, whereby he becomes aware, and whereby he expands his consciousness. We are dealing here with the five senses as used by the human being. In the animal these five senses exist but, as the thinking correlating faculty is lacking, as the "relation between" the self and the not-self is but little developed, we will not concern ourselves with them at this juncture. The senses in the animal kingdom aregroup faculty and demonstrate as racial instinct. The senses in man are his individual asset, and demonstrate:
a. As the separate realisation of self-consciousness.
b. As ability to assert that individualism.
c. As a valuable means to self-conscious evolution.
d. As a source of knowledge.
e. As the transmuting faculty towards the close of life in the three worlds.
As we know, the senses are five in number and in order of development are as follows:
a. Hearing.
b. Touch.
c. Sight.
d. Taste.
e. Smell.
Each of these five senses has a definite connection with one or other plane, and has also a correspondence on all planes.
Let us first take up each of these senses, point out some interesting facts in connection with them, and suggest their subplane correspondence.

1. Physical
2. Astral
Touch or feeling.
3. Mental
4. Buddhic
5. Atmic

In the two lower planes in the three worlds—the astral and the physical—the five subplanes of human endeavour are the five highest. The two lowest subplanes, the sixth and seventh, are what we might express as "below the threshold," and concern forms of life beneath the human altogether. We have a corroborating analogy in the fact that the two earliest root-races in this round are not definitely human, and that it is the third root-race which is really human for the first time. Counting, therefore, from the bottom upwards it is only the third subplane on the physical and the astral planes which mark the commencement of human effort, leaving five subplanes to be subdued. On the mental plane the five lower subplanes have to be subjugated during purely human evolution. When the consciousness is centred on the fifth subplane (counting from below upwards) then the planes of abstraction—from the standpoint of man in the three worlds—supervene the two subplanes of synthesis, demonstrating through the synthesis of the five senses. In the evolution of the Heavenly Man we have exactly the same thing: the five planes of endeavour, the five lower planes of the solar system, and the two higher planes of abstraction, the spiritual or monadic and the divine, or logoic.
1. Hearing
2. Touch, feeling
first etheric
3. Sight
4. Taste
5. Smell

1. Clairaudience
2. Psychometry
3. Clairvoyance
4. Imagination
5. Emotional idealism

1. Higher clairaudience
2. Planetary psychometry
3. Higher clairvoyance
4. Discrimination
5. Spiritual discernment

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