среда, 6 января 2016 г.

347. A Treatise on Cosmic Fire - 65. DIVISION E - V. MOTION AND THE FORM-BUILDING IMPULSE - Part 1 - A. BAILEY



1. Motion and the Mental Sheath.
In the first section of this treatise we dealt somewhat with various phases of activity when considering "fire by friction," and the fiery motion of substance itself.  We will only touch on some further aspects of the matter, for it is necessary that the student should bear in mind certain things.  He should endeavour to ascertain the relationship between the universal mind (or the systemic mind) and cosmic mind, and seek to comprehend the purpose of the mental sheath, which is one of the most interesting of the various bodies on account of its fiery gaseous constitution.  He should also seek to bring about through meditation that mental control and alignment which will result in stabilisation, and a responsiveness to causal impression.  This will lead to the transmission of egoic instruction to the man on the physical plane.
Certain points in connection with the mental sheath require emphasising, though it is not our purpose to do more than call attention to their nature.  Under the law of correspondence, the student should be able to arrive at certain conclusions and judge wisely the assignment of purpose and place to the particular set of lunar pitris who form the vehicle.
The mental body is composed of only four types of essence, whereas the astral body and the physical are formed of seven types.  The devas who compose this body are grouped together as "the cohorts of the fourth order" and have a close connection with that group of cosmic Lives who (through the impress of their influence upon solar matter) are responsible for the fact that our solar system is a system of the fourth order.  This group of Lives is manipulated and controlled, in the macrocosmic sense, from cosmic mental levels via the central spiritual sun, and through what is called in esoteric parlance "the fourth solar cavity."  If students will meditate upon the nature of the human heart and its various divisions, and particularly upon one of the valves, light upon this complex problem may be forthcoming.  There is a constant inflow of energy from these great Entities on cosmic mental levels; this inflow is the very life itself of the solar units who are the sumtotal of the four lower subplanes of the mental plane, and consequently the life of the individual units who form the mental bodies of all human beings.
It will be apparent to all careful students that on all the planes, the fourth subplane has a peculiar and close relation to the fourth Creative Hierarchy, that of the human monads, and this is peculiarly the case in connection with the mental body.  Through the medium of the plane number (five), and the subplane number (four), the possibility of initiation for the human being becomes a fact and that particular form of activity which distinguishes his progress is brought about.  There are, therefore, two main streams of energy responsible for the form of the mental sheaths,
a. That emanating from the fourth subplane of the cosmic mental plane, including consequently the remaining three subplanes.
b. That emanating from the aggregate of those lives who form the fourth Creative Hierarchy.  As we know, the esoteric number of this Hierarchy is nine, the exoteric number being four.
It is the blending of these two streams of force which (within the confines of the three worlds) results in theprogressive activity of man.  When this is coupled with the self-engendered action of the individual atoms of any sheath, we have spiral-progressive motion.  This is true macrocosmically and microcosmically, for the activity of the cosmic physical plane (our seven systemic planes), is largely dependent upon the co-ordinated activity of certain force manifestations, which might be enumerated as follows:
a. That of the fourth Creative Hierarchy, who, in their aggregate, form the force centres.
b. The emanating influences of the fourth cosmic ether, the buddhic plane, upon which is dependent, [1100]throughout the system, the manifestation of that which is tangible and objective.
c. The opening up, both macrocosmically and microcosmically, of the fourth aspect of the solar and human egoic lotus; this is the revelation of the "Jewel in the Lotus," and macrocosmically is the perfect co-ordination of the three aspects through the medium of substance; this is the completion of logoic purpose, which is that of the fourth group.  It might be expressed otherwise:
"When all is known of the significance of fourth dimensional existence, then the fourth order with the fifth will complete the sacred nine."
d. The specific alignment, interplay or free circulation of force simultaneously through the following manifestations of the one life:
1. The logoic Quaternary and equally the human.
2. The fourth systemic ether.
3. The fourth cosmic ether, the buddhic.
4. The fourth Creative Hierarchy.
When this has been completed, the goal universal will have been reached, and the Logos will have assumed the desired control of His physical body; the human units will be then functioning upon the buddhic plane, and the groups of lives who form the mental bodies of the human beings (who are numerically allied with the above progression) will have equally achieved.
Certain influences and forces play upon the mental sheath of any human being, and produce in it that activity which is termed "spiral progressive."  These forces might be briefly considered as comprising the following:
1. The energies of the atoms of substance which compose the mental body.
2. The energies of the lunar father who is the coherent [1101] life of the mental group body.  These two groups concern the Not-Self, the third aspect of monadic manifestation.
3. The energies of the solar Angel, or Father, which is the co-ordinating principle behind manifestation in the three worlds.
4. The energies of the intelligent lives who form the body egoic.  These lives find their emanating source on other levels than the systemic.  These two groups concern the egoic principle, the middle principle which links the above and the below, and is the second aspect of monadic manifestation.
5. The energy emanating from the "Jewel in the Lotus" itself, the focal point of energy in the Upper Triad.  This concerns the Self, the highest aspect of monadic manifestation.
The effects produced by the play of these five types of energy upon each other produce (through the medium of the mental unit) that which we term the mental sheath.  This sheath is after all only the aggregate of those atoms within a specific area with which the Thinker has to do, which he holds magnetically within his ring-pass-not, and which serve as the medium for his mental expression, according to his point of evolution.  This same definition will be recognised as true of all atomic sheaths, and one of the things which students of the occult sciences will eventually do is to investigate the nature of the informing lives of the sheaths, the qualities of the energies influencing such lives, and the character and force of the basic underlying principles.  They will thus arrive at facts concerning energies in the human kingdom which will prove of inestimable value.
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 [1102] in the physical and astral sheaths.  We found that the effects of such motion might be regarded as four altogether:
Frictional Activity.
Separation.  This separation is brought about through the initial activity of the Ego who produces the first of those forms which he intends to use during the cycle of incarnation, through the bringing together of these energies through self-engendered impulse.  He, for purposes of development, identifies himself with that form, and thustemporarily separates himself off from his own real Self.  Through the veil of mental matter he first knows separation, and undergoes his first experiences of the three worlds.  This deals with separation from the highest aspect.  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.  Thus it can be truly said that the "mind slays the Real" and serves as the "great Deluder" of the Self in the one case, and as the "great Separator" in another; it comes between the centralised egoic life and the personality existences.
This life of separation becomes steadily stronger as the rotary-spiral action of the mental body becomes intensified during the cycles of manifestation, and the "individualised" [1103] Idea becomes daily more dominant.  The "Ahamkara" principle, 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.  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.  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, 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.
Students will note, therefore, that the goal for the 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.  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, and the astral permanent atom.  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.
The mental sheath is regarded in its totality of force as positive.  The physical bodies are regarded as negative to the mental.  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.  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.  It is only during the later stage that a [1104] man differentiates between will and desire, and between his mental body and his desire body.
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.  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.  This means a more rapid transference of the atoms of low vibration out of the sheath and the substitution of atoms of high quality.
It involves also more rapid transition of the various energies, or increased spiral action.  This is one of the factors resulting in more rapid incarnation, and more rapid assimilation of the experiences learnt.  Curiously enough, from the standpoint of the average thinker, this factor causes longer devachanic periods, for these cycles of interior mental consideration are of ever increasing activity.  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.  The man frequently then foregoes devachan as he needs it no more.  Other results 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.  Some of the energies which produce increased momentum in the mental sheath might be enumerated, and as the students consider them it will again become apparent what a complicated thing human unfoldment really is.  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.
As the "interior jewel" rays forth more powerfully.
2. The reflex action from the physical personality, or the thought currents sent through in course of time from the physical brain.
3. The activities of the astral body.
4. The thought currents or energy units initiated by identification with groups, national, family, racial and egoic.
5. The currents which impinge upon the mental bodies of all human beings as different Rays pass in and out of incarnation.
6. The forces and energies which become active or latent during different cycles.
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
and many more factors too numerous to mention.  All these energies have their effects, and serve either to speed, or in some cases, to retard the evolutionary process.
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.  This karmic law, which is the governing impulse of His centres, will show itself in peculiar ways, and as the human monads compose those centres, each group will have its own "activity" problems, will spiral through the round of Being in its own peculiar manner, and will demonstrate qualities and motions different from its brothers.  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 show qualities of violent [1106] reaction on the physical plane against certain "laws of nature" and in the period of their transition from the lowest centre to the throat centre of the Heavenly Man, betray qualities of revolt which make them a puzzle to their brothers.
We have now to consider the "frictional activity" of the mental sheath, and the activity of the sheath as it manifests as absorption.  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.
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.  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.  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.
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.
Each of the groups of lives which are the living essence of four subplanes and which focalise through one of the spirillae of the unit 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.
It might be noted here that the groups are called certain names by some occult teachers, which names convey[1107] the idea of the active enterprise which is their predominant function.
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."  They receive energy and absorb from the Ego on the one hand in the first stage of the incarnation process, and on the other absorb the energies of the personality at the close of the period of manifestation.  They have, therefore, an activity which might be regarded as corresponding to the first aspect.  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."
The lives of the next plane (which utilise the second spirilla of the mental unit) are called "The interacting points of cyclic momentum."  These points which gather momentum through the process of attraction and repulsion represent, 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.
On the subplane which is formed of lives functioning through the third spirilla, are found "the points of frictional activity" or the "heat producers" and these three—the absorbers, the points of momentum, and the heat producers, pour their united forces through the "separated lives" which form the real barrier between the next body and the mental sheath.  This is only possible when their work is unified and synthesised.  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.  We are dealing specifically with the fourth effect of motion in [1108] the mental sheath as it manifests throughout the entire vehicle.
Absorption:  This is the faculty which produces the forms of the mental ring-pass-not, and which (at the close of the cycle) is the active principle behind devachanic manifestation.  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.  It is anent the process of "heavenly withdrawal" that we are speaking; 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, He functions in His cosmic astral body, and the cosmic devachan is as yet far from Him, and impossible to conceive of.  Certain points, therefore, anent man's "rest in Heaven" are all that is possible for us to deal with.
Absorption into devachan is absorption into a definite stage of consciousness within the logoic physical body; devachan, therefore, is occultly a state of consciousness, but of consciousness thinking in terms of time and space in the three worlds.  It has therefore no location for the unit of consciousness, but has location from the standpoint of the Heavenly Man.  Prakriti (matter) and consciousness are—in manifestation—inseparable.
The "devachan" of the occult books is connected with the consciousness of the logoic planetary body, and with the gaseous subplane of the cosmic physical plane.  It is, consequently, transcended the moment a man begins to function in the cosmic ethers, such as the fourth cosmic ether, the buddhic plane.  It is closely allied with certain karmic forces for, whilst in devachan, the man is occupied with the aggregate of the thought forms he has built,[1109] which are essentially of an occult, a mental, and a persistent nature.
It is in devachan that the man shapes and polishes the stones which are built into the Temple of Solomon.  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.
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.  The four spirillae form four protecting streams of force.  A correspondence to this stream of force can be seen in the four rivers which emanated from the Garden of Eden.  Out of this garden man is driven into the world of physical incarnation and the Angel with the flaming sword protects the entrance, 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.  When he submits these stones to the fire 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.
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.
2. Motion in the Causal Body.
We have studied somewhat this activity as it manifests in fourfold fashion in the mental sheath, and the reason that there has not been much to say anent this matter has been that the mental sheath comes under the laws of the matter aspect, and is subject to the same rules as are the material vehicles of all existences.  It is only matter of a finer grade.  The student, therefore, can apply what has been earlier said anent the astral and physical bodies[1110] to the mental body, and thus negate the necessity of our entering upon the subject in greater detail.  The causal body differs from the Brahma aspect in that it is a fuller embodiment of the life of the second aspect, its predominant characteristics are those of the second aspect.  To study the nature of motion in the causal vehicle involves much clarity of thought, and due appreciation of the nature of that body.
It should here be remembered that in considering the causal body, we are dealing specifically with the vehicle of manifestation of a solar Angel who is its informing life and who is in process of constructing it, of perfecting it, and of enlarging it, and thus reflecting on a tiny scale the work of the Logos on His own plane.
Each part of the causal body is actuated by a type of force emanating from some one or other great centre, and it might be of interest, therefore, if we considered the component parts of this "Temple of the Soul," if we studied the type of animating activity and arrived at a knowledge of the forces playing upon it and through it.  We will take them one by one, beginning with the outer row of petals.
The Knowledge Petals.  These are the petals which represent the lowest aspect of the Triad and are responsive to the lowest forms of egoic force.  These petals are three in number and come under the influence of certain streams of activity.
a. One stream of energy emanates from the lower triad of permanent atoms, particularly the physical permanent atom, via that one of the three petals called the knowledge petal.  The stream of force engendered in the lower self circulates in a triple stream (the reflection in the lower self of the threefold Path to God) around the atomic triangle at the base of the egoic lotus.  When of sufficient strength and [1111] purity, it affects the outer row of petals.  This begins to be felt during the third period of man's evolution when he is an average intelligent unit or atom.  This energy, when it blends with the inherent life of the atomic lives which form the petals, produces eventually that intimate fusing of soul and body which makes man a living soul.
b. Another stream of energy emanates in time from the second tier of petals when in activity; this second tier is peculiarly instinctive with the life and quality of the Manasaputra in manifestation.  The second tier of petals in any egoic lotus is the one that gives us the key to the nature of the solar Angel, just as the outer tier is—to the inner vision of the Adept—a clue to the point in evolution of the personality.  By looking at the egoic lotus, the seer can tell the nature of the:
Personal self through the condition of the atomic triangle, and the outer tier of petals.
Higher Self, through the colour and arrangement of the central tier of petals.  This tier gives the "family" of the solar Angel through the arrangement of atomic lives which form the petals, and the circulation of the streams of forces in those petals.
Monad, through the inner circle of petals; its stage of lower awareness is revealed in a similar way.
The number of the Ray concerned is known through the quality of the "light" of the concealed jewel.
In all these petals, groups of lives, solar and otherwise, are concerned, and streams of energy from them focus through the petals.  This is apparent to the man who has the key.  It is a curious fact that the streams of force which form the petals and [1112] which are in constant flux produce apparently "key symbols" within the periphery of the egoic wheel, and thus reveal themselves through their activity.
c. A third type of energy is that which—at the close of evolution—makes itself felt through the inner circle of petals, and which is the result of an inflow of monadic force, or atma.
d. Finally, therefore, when the petals are unfolded they are therefore transmitters of life or energy from three sources:
1. The lower self....Lunar Pitri.................Knowledge petals.
2. Ego...................Solar Angel...............Love petals.
3. Monad..............Father in Heaven.......Sacrifice petals.
It then becomes possible for a still higher form of energy to be felt, that which is the energy of the centre of the body of the Heavenly Man or planetary Logos, and which uses the "Jewel in the Lotus" as its focal point.
In this summation, we have dealt with the main types of energy manifesting in the egoic or causal body.  Certain other influences must likewise be considered in connection with the outer tier of petals.
e. There is the energy reaching directly to the knowledge petals from the manasic permanent atom.  The permanent atoms of the Spiritual Triad, as well as the bodies which are built around them, bring in certain groups of deva lives which have not as yet been much considered.  They are not the lunar pitris, as that term is commonly understood, but have a direct connection with what is called "the cosmic moon" or to that dying solar system which has the same relation to our system as the moon has to the earth chain.  This "cosmic [1113] moon" transmits its energy to the manasic atomic subplane, via the planet Saturn.  It is a triple energy and there is an esoteric connection between this triple energy, and Saturn's rings.
The old Commentary expresses this truth about an interesting group of sons of manas as follows:
"These Sons of mind clung to the old and dying form, and refused to leave their Mother.  They chose to pass into dissolution with her, but a younger son (Saturn) sought to rescue his brothers, and to this end he built a triple bridge between the old and new.  This bridge persists, and forms a path whereon escape is possible.
Some escaped and came to the help of the incarnating Sons of Mind who had left the Mother for the Father.  The greater gulf was bridged.  The lesser gulf persisted, and must be bridged by the living Sons of Mind themselves."
(This latter clause, refers to the building of the antaskarana.)
The energy transmitted from the manasic permanent atom of each incarnating jiva, its union with its reflection, the energy of the mental unit, and the triple stream of force thus created on the mental plane, has its planetary reflection in the relation of Saturn to another planetary scheme, and the three rings which are energy rings, and symbols of an inner verity.
f. Energy also pours in upon the knowledge petals from the egoic group, or from the aggregated knowledge petals of all the other lotuses in the group affiliated with any particular solar Angel.  These groups have been earlier dealt with.
g. Energy is transmitted also to the petals via the groups and emanations from those planetary schemes and streams of force which form the outer petals of that great centre which is our solar system, and which we are told is seen from the higher planes as a twelve-petalled lotus.  These streams [1114] do not emanate from the seven sacred planets but from other planetary bodies within the solar Ring-Pass-Not.  Streams of force from the Sacred Planets play upon the central tier of petals.  Herein lies a hint to the wise student, and a clue to the nature of the lower aspect of the solar Angel.
The Love Wisdom Petals.  The streams of energy playing upon and through this second tier of petals closely resemble those already dealt with, but originate in differing groups of lives (lunar and solar).
a. The lowest form of energy, reaching this circle, emanates from the lower self, via the astral permanent atom, and the second petal of the outer tier.  It is transmuted astral energy; it is more powerful than its correspondence in the first tier, owing to the inherent nature of the astral body, and the fact that it is augmented by the energy of the outer tier itself.  This is one of the factors which brings about the more rapid progress made towards the close of the evolutionary period.  There are certain streams of force in the evolution of the Monad which might be regarded as embodying for it the line of least resistance and they are specifically beginning at the lowest:
a. Emanations from the vegetable kingdom.
b. Astral energy.
c. The energy of the second circle of petals.
d. Buddhic force.
e. The activity of the second Logos, planetary or solar.
This is, of course, only true of this solar system, being the system of regenerative love.
b. Another form of influencing energy originates in the inner circle of petals, which is the focal point [1115] of force for the Monad, considered as atma.  It must be pointed out that the streams of force which form the "petals of will" have a dynamic activity and (when in action) produce very rapid unfoldment.  It is the inner of the two types of force; their mutual interplay provides the necessary stimulus, and results in the opening of the bud and the revelation of the Jewel.
The other types of energy find their correspondence with those already enumerated but I seek only to mention one of them,—that one which reaches the second tier of love petals, via the buddhic permanent atom.  The energy thus originating is of a peculiarly interesting kind being the basic energy of all manifestation, and the sum total of the forces which form the sevenfold heart of the physical sun, and which are located within its sheltering luminosity.  They in their turn are transmitters of the life-impulses from the heart of the central Spiritual Sun, so that we have a direct graded chain of transmitting energies.
a. The Heart of the central Spiritual Sun.
b. The sevenfold heart of the physical Sun.
c. The buddhic devas
d. The central circle of petals.
e. The astral permanent atom.
f. The heart centre within the Head.
g. The heart centre.
This buddhic energy is the sumtotal of the life force of Vishnu or the Son, Who is the transmitter and representative of a still greater cosmic Deity.
All the above serves to demonstrate the oneness of the tiniest unit with the one great informing Life, and shows the integral beauty of the scheme.  The life of the greatest cosmic Lord of Love pulsates in infinitesimal degree [1116] in the heart of His tiniest reflection, and for this reason the atom man can likewise say "I too am God; His Life is mine."
The Sacrifice Petals.  The energies or forces flowing through, and thus producing activity in the inner tier of petals, the Sacrifice Petals, are again similar in nature to those already enumerated, plus a definite stimulation of power in two directions.
One stimulating influence comes from the Will Aspect of the Monad, and thus (through transmission) from the first Aspect of the planetary Logos, and the other emanates from the "Sacred Bud which veils the Jewel."  This is a particularly strong vibration because, when the inner circle is unfolded, the jewel is revealed, and the three "veils" or "sacred petals" open successively when the three tiers unfold.
It is thus apparent what numerous energising agencies are responsible for the "motion," occultly understood, of the egoic lotus.  There is the inherent life of the atomic units forming each petal, and the circulatory life of the petal itself, regarding it as an individual unit.  There is likewise the life of the circle of three petals and to this we must add the unified activity of the outer three circles, or the blending of knowledge forces absorbed from the personal self, oflove forces which are the natural energies of the solar Angel, and of sacrifice forces pouring in from the Monad.  Thus we have a marvellous aggregate of streams of energies, all representing interior and still greater (because cosmic) energies.
Finally, we have the dynamic force of the "Jewel" at the Heart, which is itself the focal point for the life of the planetary Logos, and through the planetary Logos of all the other Logoi.
Thus the potentialities latent in the incarnating jiva are stupendous, and he can become as God, provided he submits to the evolutionary process, and does not "refrain [1117] from being stretched upon the wheel."  Thus the expansions of consciousness, which will admit an individual point of spiritual life into the councils, and the Wisdom of the Deity, are no idle promise but are guaranteed by the very constitution of the vehicle employed, and the place in the scheme of the "developing Point," as the Ego is sometimes called.  Naught in time and space can hinder, for every form being simply an expression of energised life, tends to serve every other form.  Stimulation of some kind, the tendency to increase the vibration of contacting streams of energy, the accentuation of the activity of each centralised point as it contacts other points in the general heightening of the vibration through the interplay of those forces, all this sweeps the entire system on to its consummation, and to the revelation of the "glory which shall some day be revealed.  All these forces form the aggregate of what is called "fohatic life."  As the system, or the body of the Logos, is carried forward through the energy in all its parts, so is each infinitesimal part speeded on to its similar individual glorification.  The many which form the All, and the units which constitute the One, cannot be differentiated as the consummation is achieved.  They are merged, and lost in the general "beatific light," as it is sometimes called.  We can then extend the concept somewhat further, and realise the cosmic interplay which is likewise being carried forward.  We can picture the cosmic stimulation and intensification which proceeds as constellations form the units in the Whole instead of planets or human atoms.  Whole suns with their allied systems in their immensity play the part of atoms.  Thus some idea may be gained of the unified purpose underlying the turning of the great Wheel of the cosmic Heaven, and the working through of the life purposes of those stupendous Existences Who [1118] hold a position in the cosmic Hierarchy similar to that of the "ONE ABOUT WHOM NAUGHT MAY BE SAID."
It is not possible to give students an adequate idea of the beauty of the egoic lotus when it has reached the stage of complete unfoldment.  The radiancy of its colour is not here referred to, but the brilliancy of the fires, and the rapid scintillation of the ceaselessly moving streams and points of energy.  Each petal pulsates with quivering fire "points," and each tier of petals vibrates with life, whilst at the centre glows the Jewel, raying forth streams of energy from the centre to the periphery of the outermost circle.
The fires of living energy circulate around each individual petal and the method of interweaving and the circulation of the fires is (as may be well realised) sevenfold in nature according to the sevenfold nature of the Logos involved.  Each circle of petals becomes, as evolution proceeds, likewise active, and revolves around the central Jewel, so that we have, not only the activity of the petals, not only the activity of the living points or the deva lives within the petal circumference, but likewise the unified activity of each tier of the threefold lotus.  At a specific stage in evolution, prior to the opening of the central veiling bud, the three tiers of petals, considered as a unit, begin to revolve, so that the entire lotus appears to be in motion.  At the final stages the central circle of petals opens, revealing that which is hid, and revolves around the Jewel, only in a contrary direction to the rapidly circulating outer lotus.  The reason may not here be revealed for it is hid in the nature of the electric Fire of Spirit itself.
The Jewel itself remains occultly static, and does not circulate.  It is a point of peace; it pulsates rhythmically as does the heart of man, and from it ray forth eight streams of living fire which extend to the tips of the four love petals and the four sacrifice petals.  This eight-fold [1119] energy is atma-buddhi.  It is this final raying forth which produces the eventual disintegration of the body of the Ego.  The knowledge petals, not being the subject of the attention of this central fire in due time cease to be active; knowledge is superseded by divine wisdom and the love petals have their forces equally absorbed.  Naught is eventually left but the desire to "sacrifice," and as the vibratory impulse is akin to the nature of the living Jewel, it is synthesised in the central living unit and only the Jewel of fire remains.  When all the petals have merged their forces elsewhere, the process of revelation is completed.  The lower fires die out; the central fire is absorbed, and only the radiant point of electric fire persists.  Then a curious phenomenon is to be seen at the final Initiation.  The Jewel of fire blazes forth as seven jewels within the one, or as the sevenfold electric spark, and in the intensity of the blaze thus created is reabsorbed into the Monad or the One.  This process is paralleled at the final consummation of solar evolution when the seven Suns blaze forth before the great Pralaya.
All these modes of expression are but pictures which serve to convey some small idea of the beauty, and the intricacy of the divine process as it is carried on in the microcosm, and in the macrocosm.  They all serve to limit and circumscribe the reality, but to the man who has the divine eye in process of opening, and to him who has the faculty of the higher intuition awakened, such pictures serve as a clue or key to the higher interpretation.  They reveal to the student certain ideas as to the nature of fire.
In concluding what is to be said anent motion in the causal body, I would like to point out that it too—on its own plane—has the three characteristics of inertia, mobility and rhythm.
Inertia characterises the stage prior to the revolution of the different tiers of petals, and this revolution only begins[1120] to be felt when the petals are becoming active.  It might be stated that the passing of the Pilgrim through the Hall of Ignorance corresponds to the period of "egoic inertia."  During this period, the permanent atoms are the most noticeable points of light in the lotus; they constitute the "energy feeders" of the petal.  Later, as the Pilgrim on the physical plane becomes more active and the egoic lotus is consequently unfolding with greater rapidity, the stage of mobility supervenes, and the circles commence their revolution.  Finally, when the man treads the Path and his purpose is intensified, the central bud unfolds, the revolution is unified, and through the raying forth of the fires of the Jewel, a specific rhythm is imposed upon the lotus, and its energies are stabilised.  This rhythm is diverse according to the type of Monad concerned, or the nature of the planetary Logos of a man's ray, his divine Prototype.
By the use of certain terms, information is conveyed to the Workers of the planet, the Brotherhood of Light, as to the nature of Ego concerned, the quality of his Ray, the number of his vibration, and the point of evolution attained.  It will be apparent therefore, why it is not permitted here to make public the names of the seven rhythmic groups.
One of the effects produced in the lower man via the centres, through the unified activity of the causal body, is the co-ordination of the lower energies of the human being.  These lower energies, as we know, demonstrate through the medium of:
a. The three groups of centres in the three bodies.
b. The etheric body itself.
c. Certain centres in the physical body such as the pineal gland, the pituitary body and the spleen.
We are not here referring to the work of those centres as it is self-initiated because inherent in their very nature,[1121] but to the effects to be seen in them as the three tiers of petals function with increasing coherence, and the force latent in the Jewel makes its presence felt.  It might specifically be said that these effects show themselves in a threefold manner:
First, they cause the group of "wheels" or centres on each plane (or in each of the subtler vehicles) to become fourth dimensional, and to function as "wheels which turn upon themselves."
Secondly, they produce the orderly distribution of force by the forming of various triangles of energy within the bodies.  This has been earlier dealt with, and it is only necessary here to point out that it is the energy, accumulating in the causal body and from thence making its presence felt, which produces among the centres the esoteric circulation of force which eventually links each centre up in a peculiar geometrical fashion, thus bringing every part of the nature of the lower man into subjection.
Thirdly, they bring about the stimulation of certain of the glands of the body which are deemed at present purely physical, and thus enable the solar Angel to grip and hold to His purpose the dense physical body.
It may be helpful if the student bears in mind the fact that every centre may be considered as an evidence of solar energy or fire, manifesting as a medium of lower energy or fire by friction.  Where these centres exist the solar Angel is enabled gradually to impose his rhythm and vibration upon that which vibrates to what is regarded as a lower rhythm.  Thus He gradually swings the entire lower form-substance into His control.

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