DIVISION D - THOUGHT ELEMENTALS AND FIRE ELEMENTALS
II. THOUGHT ELEMENTALS AND DEVAS.
3. THE SOLAR ANGELS, THE AGNISHVATTAS. - Part 8
II. THOUGHT ELEMENTALS AND DEVAS.
3. THE SOLAR ANGELS, THE AGNISHVATTAS. - Part 8
They are grouped also according to primary colour, to subsidiary colouring, according to key or tone, and one tabulation is entirely numerical. It might be of interest to the student if we here pointed out that in the Hall of Records in connection with the human Egos certain of the records under symbological terminology keep a minute account of the following facts concerning each unit:
The lunar record. This deals with all the lower vehicles and forms, employed by the human Monads and concerns itself with:
a. Their rate of vibration,
b. Their type,
c. Their key number,
d. The particular group of lunar Lords who are concerned with those bodies,
e. The detailed history of the elemental lives who construct the bodies.
This information is employed by the karmic official responsible for the production of a new set of vehicles at each incarnation, in order to assist the working out of karma. The history of the lunar bodies is stored up in the permanent atoms.
The solar record. This deals with the more permanent egoic vehicle, and concerns itself with:
a. The rate of vibration.
b. The history of the petal unfoldment.
c. The history of any particular group of solar Angels concerned with the formation of the lotus.
d. The activity of the deva substance out of which the lotus is constructed.
e. Group relationships.
This information is used by the Master Who has made Himself responsible for the stimulation and the growth of any particular series of Egos, and also by advanced Egos who are consciously working with their group.
The consciousness record. This concerns the response of the indwelling Entity to its surroundings. It deals [857]with the utilisation of knowledge by the knower, and is in many ways the most intricate and the most lengthy of the records.
These records are mostly used by the Lord of the World and His pupils to ascertain information in connection with the planetary centres. They are arranged in such a way that the entire record of any group, however vast and extensive, is embodied in seven sheets of symbols, each containing forty-nine symbols. These sheets are changed and corrected once every seven years, and are precipitated on astral matter by an effort of will by the Chohan responsible for the particular group involved.
(d.) The Petals and the Etheric Centres. It remains now to point out the close connection between the unfoldment of the petals in the egoic lotuses and the etheric centres in man. It is through the centres that psychic energy flows. Students should carefully bear in mind the two following facts:
First, the etheric body is vitalised, as we know, by prana. Pranic energy is the stimulator of animal activity, and of physical plane development. Its effect is primarily upon the atoms of the physical body and it has a triple effect upon the substance of the physical body:
a. It preserves the animal health of the body.
b. It constructs and builds in the body, through its energy and force currents, what is needed to replace the daily wear and tear.
c. It is the medium whereby man comes into physical touch with his brother man. Physical magnetism is largely, even if not wholly, dependent upon prana.
The etheric centres are the force vortices formed in etheric matter by astral impulse, transmitted via the [858] astral centres. These astral centres in their turn are the transmitters of still higher energy, and thus the statement is technically true that the etheric centres are the source of man's psychic energy, and are therefore affected by the unfoldment of the petals. Every petal is in its turn a type of force centre, and the energy emanating from it affects the etheric centres, and produces every type of psychic energy of the true kind.
The energy flowing from the Ego is but little felt in the early stages of development. Man follows his allotted path through animal and racial instinct, and can be safely left to the stimulation emanating from his group centres, and to the ordinary driving force inherent in form, and to the earlier life waves. It is only when he has reached a comparatively advanced stage (in comparison with that of animal man) that egoic or psychic force pours through his centres in such a way as to produce results in consciousness—of these he will eventually become profoundly aware within his physical brain. I do not here refer to the ordinary animal psychism displayed by the higher animals, and found among certain of the post Lemurian races. This is a type of consciousness inherent in the atoms, and is a constituent part of the "soul of the world." It is unconscious and uncontrolled and has no part in this teaching. I refer to the conscious psychism which is displayed by advanced humanity, by disciples and initiates of all grades. This kind is the result of the pouring in of egoic energy through the etheric centres (mainly through five of them) in such a way that the consciousness of the physical brain becomes aware of it, and also aware of:
a. Its purpose,
b. Its technique,
c. The effects produced within the lower self of the man himself and also upon others,
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d. His ability to employ it or not as he may desire. It is under his control.
The centres with which the student is concerned are, as we know, four in number:
a. The head,
b. The heart,
c. The throat,
d. The base of the spine.
These are the only ones which should receive consideration. His work is to transfer the force or energy out of the two lower—the spinal and the solar plexus—into the three higher. It is presumed that he has already transferred, or is in process of transferring, the energy of the generative organs into the centre of desire, the solar plexus, with the aim in view of guiding it still higher to the throat centre. The splenic centre, being the vehicle of prana, is specially developed under evolutionary law, and its energy is not transferred to another centre, but is consciously diffused. When its correspondence in the head centre is awakened, this becomes the organ of occult healing; through it the healer (by an act of will), absorbs prana and vitality from the ethers, and then breathes it out again upon the object to be healed by an act of compassionate healing.
In connection with the etheric centres, we should note the fact that the major head centre is twofold in structure, and consists of a lotus of ninety-six petals between the eyebrows, and of a twelve-petalled lotus at the top of the head, with ninety-six petals in a subsidiary whorl. The significance of these figures is profound. In every case the figure twelve is met with, showing a definite relation to the basic psychic lotuses on egoic levels. Twelve multiplied by eight stands for the twelve petals in each case, while in the figure eight lies hidden the idea of duality:
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a. The four of the quaternary,
b. The four of the egoic auric egg (the three aspects, and the ring-pass-not.)
We must note also, that the idea of twelve in connection with the centres is found in three of them:
a. The higher head centre,
b. The secondary head centre,
c. The heart centre.
If the student studies this condition, and links up the idea of the three tiers of petals in the twelve-petalled lotus, he may find illumination. More it is not possible to give at this stage.
It is only when the etheric centres—the two head centres and the heart centre—are fully active with their twelve petals completely unfolded that the central circle of petals in the egoic lotus (the fourth or inner circle) unfolds. The significance of the four circles in the egoic lotus, and the eight circles of twelve petals each in the etheric lotuses on the mental plane is of great importance.
The centres with which man has to deal are necessarily five at this stage owing to the following facts, which must be studied if a man desires to awaken his centres according to plan, and if he wishes safely to follow along the line of the true psychic unfoldment:
The fact that the energy starts from the fifth plane, the mental, where man is concerned,
The fact that it is through the agency of the fifth principle that man can consciously work at his own unfoldment,
The fact that the path of evolution is for man a fivefold one, covering the five planes of human unfoldment; and is divided into five stages as regards the Ego,
The fact that although this is the second solar system from the standpoint of the egoic cycles of the Logos, [861] or His second major egoic cycle, yet it is the fifth when viewed from another angle, that of the lesser cycles. It corresponds to the fifth period in human evolution, that in which man treads the Path. The Logos is now treading the cosmic Path.
The fact that the fifth spirilla is in process of awakening. This has to be effected before the interplay of energy between the egoic lotus and the etheric centres becomes so powerful as to awaken man's physical brain, and cause him to become aware of the inner currents. This takes place usually when the fifth petal is organised.
This whole question can also be viewed in a larger manner from the standpoint of the five Kumaras. It must be remembered that the aggregate of the etheric centres of any particular group of men form the force centres or minute "energy units" in the larger petals of their group centre. These again form petals in some particular planetary centre, and the aggregate of these petals form those larger centres of energy which we call "planetary centres." These in their turn form centres of force for the Logos.
Yet the mystery in connection with this is so profound that unless the student carefully guards himself from too mathematical and material a concept, he will go astray. The etheric centres of man are not on the same plane as the etheric centres of a planetary Logos. His centres are on the plane of the fourth cosmic ether, the systemic buddhic plane, and it is only when man has taken the final initiation that his energy becomes incorporated into that of the planetary centre on its own plane. The etheric centres of the planetary Logos are transmitters and transmuters of force, and bear the same relation to Him as do the physical centres to a human being. All the dense physical centres, such as the mouth, for instance, [862] are transmitters of some type of energy arising in the human brain or will.
The understanding of force, of force transmission, and of the effects of liberated force upon the higher planes is the secret of occult knowledge. Force or energy flows in from the Ego. It works through the etheric centres and produces results on the three planes, varying according to the age of the soul. As yet, through lack of alignment, this egoic force does not reach the physical brain as fully as it later will, but it does reach the astral centres, and is frequently the cause of much of that lack of emotional control everywhere to be seen. The astral substance is as yet insufficiently organised, and when aroused by egoic energy moves violently. Astral substance is played upon by two counter streams of force: first, the egoic, and secondly, that vibration set up through countless ages on the physical plane, which is latent in substance itself, and is the result of an earlier solar system. This it is which produces the violent action and reaction to be seen in every life.
It is not possible to give more data concerning the unfoldment of the petals and their connection with the etheric centres. Three hints of practical import anent this stupendous subject may however be given which, if duly pondered upon, may carry illumination to those who are ready.
The first is that the etheric centres become active in a fourth dimensional sense (or become wheels turning upon themselves) when the aspirant has complied with certain details.
He must work upon the unfoldment of the fifth and sixth petals, or the final two in the second circle and must endeavour to bring about two things in connection with his threefold lower nature:
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a. He must align his three bodies so that there is a direct channel of contact formed between the Ego and the physical brain.
b. He must strive to bring about a stabilisation of both the astral body and the mind, and must aim at that emotional equilibrium which is produced by the conscious "balancing of forces."
He must study the laws of transmutation and be a student of that divine alchemy which will result in a knowledge of how to transmute the lower force into the higher, of how to transfer his consciousness into the higher vehicles, and of how to manipulate energy currents so that his own nature is transformed. He will then become a channel for the light of the Ego, and for the illumination of buddhi to pour through for the saving of the race, and the lighting of those who stumble in dark places. He must demonstrate the laws of radioactivity in his own life on the physical plane. His life must begin to radiate, and to have a magnetic effect upon others. By this I mean he will begin to influence that which is imprisoned in others, for he will reach—through his own powerful vibrations—the hidden centre in each one. I do not mean by this the physical or magnetic effect that many quite unevolved souls have upon others. I refer to that spiritual radiation that is only responded to and realised by those who themselves are becoming aware of the spiritual centre within the heart. At this stage the man is recognised as one who can speak occultly "heart to heart." He becomes a stimulator of the heart centre in his brother, and one who arouses men into activity for others.
The second hint is that as the aspirant becomes progressively radioactive, and as the energy of the inner God demonstrates more and more through the lower personality, the "heat radiations" become so powerful that very definite results are produced of a personal, and also [864] of an environal, nature. A few of these results might be enumerated as follows:
The etheric web, separating the lower physical consciousness of the brain from the astral plane begins to undergo a lengthy process of destruction, and the first "rents" in the web occur. It is through these that the student becomes aware of the inner planes, becomes conscious in the physical brain of the inner happenings, and can (if a disciple) make his contacts with his Ego and (via that ego) with his Guru. [cclxxiii]74 This marks a very important development.
The higher head centre increases its activity and becomes capable of receiving flashes of illumination from the higher planes. This happens only occasionally at first but with increasing frequency as the years progress, and the "rents" become more numerous.
The various triangles become vivified and proceed to increased activity in due geometrical progression, whilst the centre between the shoulder blades, the converging point for certain fires, becomes active. This marks a definite stage in the process of transferring the fires into the higher centres. Roughly speaking, this period of the transference of the heat or energy of the lower centres into the higher may be divided into two parts: first, that in which the centres in the lower part of the body (those below the diaphragm) are transferred into the centres in the higher part of the torso. These centres in the torso are three in number, the heart, the throat, and the centre between the shoulder blades. We must here note that the throat centre is situated in the lower part of the throat, and properly belongs to the torso and not to the head. It should also be stated here that the centre between the shoulder blades is not a "sacred" centre, but is of a temporary nature, and is created by the aspirant himself during the process of transference.
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The second stage is that in which the energy of the lower six centres:
a. The throat,
b. The heart,
c. The solar plexus,
d. The spleen,
e. The organs of generation,
f. The base of the spine,
are—in due order according to a man's ray and subray—transferred into the correspondences within the head centre. These seven head centres are the reflection in the microcosm of those "mansions prepared in the Heavens" which receive the sevenfold energy of the monad. These are the chambers prepared by the lower energy which are to be the recipients of "soul or the higher psychic energy."
The final hint which can be given, may be summed up in the words that as the aspirant progresses, he not only balances the pairs of opposites, but the secret of his brother's heart becomes revealed to him. He becomes an acknowledged force in the world, and is recognised as one who can be depended upon to serve. Men turn to him for assistance and help along his recognised line, and he begins to sound forth his note so as to be heard not only in human but in deva ranks as well. This he does, at [866] this stage, through the pen in literature, through the spoken word in lecturing and teaching, through music, painting and art. He reaches the hearts of men in some way or another, and becomes a helper and server of his race.
Two more characteristics of this stage might here be enumerated.
The aspirant has an appreciation of the occult value of money in service. He seeks nothing for himself, save that which may equip him for the work to be done, and he looks upon money, and that which money can purchase, as something which is to be used for others and a means to bring about the fruition of the Master's plans as he senses those plans. The occult significance of money is little appreciated, yet one of the greatest tests as to the position of a man upon the probationary path is that which concerns his attitude to and his handling of that which all men seek in order to gratify desire. Only he who desires naught for himself can be a recipient of financial bounty, and a dispenser of the riches of the universe. In other cases where riches increase, they bring with them naught but sorrow and distress, discontent and misuse.
At this stage also the aspirant's life becomes an "instrument of destruction" in the occult sense of the term. Wherever he goes the force which flows through him from the higher planes, and from his own inner God, produces at times peculiar results upon his environment. It acts as a stimulator of both the good and the evil. The lunar Pitris who form the bodies of his brothers and his own body are likewise stimulated, their activity is increased, and their power greatly aggravated. This fact is used by Those Who work on the inner side to bring about certain desired ends. This it is also which oft times temporarily causes the downfall of advanced souls. They cannot stand the force pouring into them, or upon them, [867] and through the temporary over-stimulation of their centres and vehicles they go astray. This can be seen working out in groups as well as in individuals. But, inversely, if the lunar Lords of the lower self have been earlier subjugated and brought under control, then the effect of the force and energy contacted is to stimulate the response of the physical brain consciousness and the head centres to egoic contact. Then the otherwise destructive force becomes a factor for good and helpful stimulation, and can be used by Those Who know how, to lead men on to further illumination.
All these stages have to work out on all the three lower planes and in the three bodies; this they do according to the particular Ray and subray. In this fashion the work of the disciple is carried forward, and his testing and training carried out until the two circles of petals are unfolded, and the third is organised. Thus he is brought, through right direction of energy and wise manipulation of force currents, to the Portal of Initiation, and graduates out of the Hall of Learning into the great Hall of Wisdom—that Hall wherein he gradually becomes "aware" of forces, and powers, latent in his own Ego and egoic group. It is the Hall wherein he gains the right to use the force of the egoic group, for he can now be trusted to wield it only for the helping of humanity. After the fourth Initiation, he becomes a sharer in, and can be trusted with some part of the energy of the planetary Logos and thus be enabled to carry forward the plans of that Logos for evolution.
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(e.) Initiation and the Petals. In considering the connection of the petals and their unfoldment through initiation, there is little which it is permissible to give out at this time for the information of the general public. All that is possible is to give certain statements, containing:
a. Hints as to the right direction of the energy,
b. Suggestions as to the basic mysteries which man has to solve,
c. Indications as to certain correspondences,
d. Practical points for constructive thinking.
Students must remember that the aim of all truly occult teachers is not to give information but to train their pupils in the use of thought energy. It will therefore be apparent why this method of instruction is the one invariably used. It is the method which involves the dropping of a hint on the part of the Teacher, and the correlation perhaps of certain correspondences, coupled with a suggestion as to the sources of light. It involves, on the part of the pupil, the following recognitions:
a. That the hint may be worth following.
b. That meditation is the pathway to the source of light, and that the hint dropped is the "seed" for meditation.
c. That facts, ill-assorted and uncorrelated, are menaces to knowledge and no help.
d. That every aspect of truth, progressively grasped, has to be assimilated, and welded into the experience of the student.
e. That unless the correspondences agree in an atomic, personal, planetary and cosmic fashion, they are not to be trusted.
f. That much information is withheld until the student is a disciple, and still more until he is a pledged initiate. The reason for this is to be found in the [869] fact that all knowledge concerns energy, its application, and its use or misuse.
Let us now continue with our consideration of the petals and Initiation.
Each of the three circles of lotus petals is closely connected with one of the three Halls. This has been earlier referred to. Much of the work connected with the first tier of petals is part of the experience in the Hall of Ignorance. The act of organising and preparing for unfoldment is the most important stage, and that with which man is the most concerned. The act of petal opening is of briefer duration, and is produced by the pouring in of solar heat or fire, and thus bringing about a fresh access of energy. This is produced in our earth scheme through the co-operation of the Mahachohan, of the Chohan of a man's egoic group, and the particular Ego concerned.
The following tabulation may be found helpful:
I. Knowledge Petals. First circle.
a. Organised in the Hall of Ignorance.
b. Guided by the force and energy of the Mahachohan.
c. The third group of solar Pitris affected.
II. Love Petals. Second circle.
a. Organised in the Hall of Learning.
b. Guided by the force of the Bodhisattva.
c. The second group of solar Lords affected.
III. Will or Sacrifice Petals. Third circle.
a. Organised in the Hall of Wisdom.
b. Guided by the force and energy of the Manu.
c. The first group of solar Angels affected.
At the stage which we are considering (that of the organisation and unfoldment of the first tier of petals), the egoic influence felt at the beginning is but small, but when the three petals become sufficiently active and alive through the energy accumulated and stored up in the [870] ego during the activities of the personal life, a form of initiation then takes place which is a reflection (on a lower plane) of the great manasic initiations. The energy in the outer circle of petals causes it to spring apart from the next circle, and to unfold. This threefold energy becomes interactive and a very definite stage is thus reached. This series of initiations is seldom recognised within the physical brain consciousness owing to the relatively inchoate stage of the bodies, and the unresponsiveness of the brain matter. Yet they are nevertheless initiations of a definite though less important character, and they involve primarily the display (within the personal life of the man) of an intelligent recognition of his group relationships on earth. This recognition is frequently selfish in character, as, for instance, that which the union worker displays, but it is indicative of group interplay.
A similar process takes place when the second circle of petals is organised and ready for unfoldment. This time the World Teacher, the Master and the Ego concerned are co-operating, for these smaller initiations deal with the love nature, with astral or emotional organisation, and with the recognition (by the man in his personal life) of some form of unselfish love, and of a love for some object, person or ideal which leads to altruistic endeavor, and to the negation of the lower self.
This brings us to the third group of petals or to the unfolding of the will or sacrifice petals, based on intelligent purpose and pure love. The force in this group calls in a different factor, that of the Manu, as well as the force of the Bodhisattva, and the desired effect is produced through the full co-operation of the fully awakened Ego, aided by his own Master (if he is evolving in a cycle wherein hierarchical effort for humanity takes the form it does in this present one), and the Manu. Eventually (after the second Initiation) the Lord of the World comes [871] in as a factor,—the Lord of world power, fully expressing itself in love.
Speaking generally, therefore, it might be stated that egoic groups in whom the knowledge petals are being organised and unfolded come under the primary influence of the Mahachohan; those in whom the love aspect, or the second circle of petals, is opening come under the primary influence of the Bodhisattva, with the knowledge unfoldment paralleling the work; whilst those in whom the third tier is being opened come under the energy direction of the Manu, with the two other types of force co-ordinated. It will be apparent to the careful reader that in this fact lies hid the secret of why the Mahachohan holds office longer than either of His two Brothers, holding it as He does for an entire world period. The key to these cycles lies hid in the following thoughts: the Bodhisattva and the Manu change more frequently and pass on to other work owing to the fact that They each embody one type of triple force, whereas the Mahachohan is the focal point for five types of energy, each in its turn triple in nature.
In each case of petal unfoldment, certain types of force are generated, dealt with, assimilated, and used, at first unconsciously and finally with full intelligence.
In the Hall of Ignorance the force of the energy of Brahma (the activity and intelligence of substance) is that mostly dealt with, and the man has to learn the meaning of activity based on:
a. Inherent energy,
b. Absorbed energy,
c. Group energy,
d. Material energy or that which is hidden in physical plane matter.
In the Hall of Learning the disciple becomes aware of, and uses the energy of, the second aspect in form-building, in social relations, in family and other group affiliations. [872] He comes to the true recognition of sex and its relations but as yet views this force as something to be controlled and not something to be consciously and constructively utilised.
In the Hall of Wisdom the initiate comes to the knowledge of the first great aspect of energy, the dynamic use of will in sacrifice, and to him is then committed the key to the three fold mystery of energy. Of this energy in its threefold aspect he became aware in the other two halls. At the third, fourth and fifth Initiations the three keys to the three mysteries are given to him.
The key to the mystery sensed in the first Hall, the mystery of Brahma, is handed to him and he can then unlock the hidden energies of atomic substance. The key to the mystery of sex, or of the pairs of opposites, is thrust into his hand, and he can then unlock the hidden forces within all forms. The key to the mystery of sacrifice and to the secret of the Silent Watchers in the cosmos is revealed to him, and he learns to unlock the hidden energies of the will aspect. The dynamo of the solar system is shown to him, if it might so be expressed, and the intricacies of its mechanism revealed.
The following are the three basic mysteries of the solar system:
1. The mystery of Electricity. The mystery of Brahma. The secret of the third aspect. It is latent in the physical sun.
2. The mystery of Polarity, or of the universal sex impulse. The secret of the second aspect. It is latent in the Heart of the Sun, i.e., in the subjective Sun.
3. The mystery of Fire itself, or the dynamic central systemic force. The secret of the first aspect. It is latent in the central spiritual sun.
These three mysteries which we have touched upon above, come in a peculiar sense under the jurisdiction of [873]certain great Lords or Existences, and They have much to do with the revealing of the mystery to those prepared initiates Who come under Their influence during the final stages of the Path.
The mystery of electricity has three keys, each of which is held in the hands of one of the Buddhas of Activity. Theirs is the prerogative to control the electrical forces of the physical plane, and Theirs the right to direct the three major streams of this type of force in connection with our present globe. These three streams are concerned with atomic substance, out of which all forms are constructed. In connection with our chain there are three mysterious Entities (of whom our three Pratyeka Buddhas are but the Earth reflections) Who perform a similar function in connection with the electrical forces of the chain. In the scheme, the planetary Logos has also three co-operating Existences Who are the summation of His third Aspect, and who perform therefore work similar to that performed by the three aspects of Brahma in the solar system. The mystery of this threefold type of electricity is largely connected with the lesser Builders, with the elemental essence in one particular aspect,—its lowest and most profound for men to apprehend as it concerns the secret of that which "substands" or "stands back" of all that is objective. In a secondary sense it concerns the forces in the ethers which are those which energise and produce the activities of all atoms. Another type deals with the electrical phenomenon which finds its expression in the light which man has somewhat harnessed, in the phenomena such as thunder storms and the manifestation of lightning, with the aurora borealis, and in the production of earthquakes and all volcanic action. All these manifestations are based on electrical activity of some kind, and have to do with the "soul of things," or with the essence of matter. The old Commentary says:
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"The garment of God is driven aside by the energy of His movements, and the real Man stands revealed, yet remains hidden, for who knows the secret of a man as it exists in his own self-recognition."
The mystery of electricity deals with the "garment" of God, just as the mystery of polarity deals with His "form."
In the mystery of Polarity, we have three different types of force manifesting and thus it is apparent that the two mysteries deal with the six forces. These three types of force are manipulated by the Buddhas of Love. They, through Their sacrifice, concern Themselves with the problem of sex, or of "magnetic approach" on all the planes. The Buddha of Whom we speak and Who contacts His people at the full moon of Wesak, is one of the three connected with our globe, having taken the place of One Who passed on to higher work in connection with the Chain, for the same hierarchical grading is seen as in connection with the Buddhas of Action. One group might be considered the divine Carpenters of the planetary system, the other the divine Assemblers of its parts and the Ones Who, through the magnetic influence They wield, unite the diversities and build them into form.
The present ideas anent Sex must be transmuted and raised from the existing lower connotation to its true significance. Sex—in the three worlds—has to do with the work of the lunar Pitris and the solar Lords. It signifies essentially the form-building work in substance, and its energising by the spiritual aspect. It signifies the elevation of the material aspect through the influence of Spirit as the two together perform their legitimate function in co-operation and thus—by their mutual union and blending—produce the Son in all His glory. This method of interpreting it is equally true of all the Existences manifesting on any plane, systemic and cosmic. Certain [875]factors enter into the thought of sex which might be enumerated as follows:
a. Mutual attraction,
b. Complementary suitability,
c. Instinctual appeal,
d. Approach, and recognised co-operation,
e. Union,
f. The next stage is the temporary importance of the material aspect, that of the Mother, the feminine aspect,
g. The withdrawal into a temporary retirement of the Father,
h. The work of creating the Son,
i. The evolution and growth of the Son, both materially and in consciousness,
j. Emancipation of the Son from his Mother, or the liberation of the soul at maturity from matter,
k. Recognition by the Son of the Father and his return to that Father,
The final result of all these successive stages being that all the three aspects have performed their functions (their dharma) on the physical plane and all three have demonstrated certain types of energy.
The Father aspect manifests in giving the initial impulse or the positive electrical demonstration which is the germ of the created Son, and Whose Life is embodied in the Son. The occult significance of the words of the Christ in answer to the cry "Lord, show us the Father" is little appreciated. "He that has seen Me has seen the Father, for I and my Father are One," He said.
The Mother, or the negative aspect, builds and nourishes, guards and cherishes the Son through the ante-natal, and the infant stages, and stands around Him during later stages, giving of the energy of her own body and activity in ministry to His need.
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The Son, the combined energy of Father and of Mother, embodies both types and all the dual sets of qualities, but has a character all His Own, an essence which is His peculiar nature, and an energy which leads Him to fulfil His Own ends and projects, and which will eventually cause Him to repeat the process of producing,—
1. Conception,
2. Creation,
3. Conscious growth,
as did His Father.
When we reach the mystery of Fire, we are concerned with that mysterious extra-systemic energy which is the basis of both the activity of Mother and the Life of the Son. The Son in very deed "becomes His Mother's husband," as say the ancient Scriptures. This is but an enigmatical phrase unless interpreted in terms of the combination of energy. Only when the Son has reached maturity and knows Himself as essentially the same as the Father can He consciously perform His Father's function, and produce and perpetuate that which is needed for the sustaining of cosmic generation.
The electricity of substance, the electricity of form, and the electricity of Life itself must blend and meet before the true Man (whether Logos, or human being) realises himself as creator. Man at this stage knows somewhat of the electricity of substance, and is coming to the belief as to the electricity of form (even though as yet he calls it magnetism) but as yet he knows nought of the electrical reality of life itself. Only when the "jewel in the Lotus" is about to be revealed, or the third circle of petals is about to open up, does the initiate begin to have a realisation of the true meaning of the word "life" or spirit. The consciousness has to be fully awakened before he can ever understand that great energising something of which the other types of energy are but expressions.
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There are only two more points to be considered in connection with the petals and initiation.
First, it should be noted that the words "knowledge, love and sacrifice" mean much more occultly than the apparent significance of the terms. Each circle of petals stands for one of these three ideas, and each circle again embodies these three aspects of existence in a greater or lesser degree. These three concepts are the modes of expression of the three great qualities which (from the standpoint of the Past, the Present and the Future) characterise the natures of all the manifesting entities—Gods, men and devas. From the standpoint of the central factor in manifestation, man, it should be realised that knowledge was inherent in the previous solar system, and is the faculty of which he has to avail himself. It is there available for his use. It is the hidden energy of the planetary Logos which he has to learn to focus through his physical brain, and thus apply.
Love is the faculty inherent in the present. It is the hidden energy of the planetary Logos of which he must avail himself and focus in his heart centre and thus apply.
Sacrifice is the faculty which will be his in the future, which he will intelligently focus through the highest head centre and thus apply. It is dependent upon his development of consciousness, and therefore upon his recognition of the esoteric purpose of his group, and of the planetary existences. As it involves what is termed "a solar and lunar act of abnegation" it involves, therefore, a due comprehension of solar and of lunar energy, and a bringing of both these two groups to a stage of co-operative activity. It concerns, therefore, the nature of the Jewel in the lotus, and it is only when the three sacrifice petals in the three tiers are unfolded that this particular type of energy is released. The lunar Lords of the three bodies have been controlled, and their vibration synchronised, so that the great act of sacrifice finds them ready [878] for the final process of renunciation. The solar Lords, in their three major groups, are equally ready for the final sacrifice, which involves the "rupture between the sun and the moon" as it is called. This results in the breaking of the magnetic link between the true man, and the vibratory sensitive substance of which his three world bodies are made. The need for incarnation is no longer felt, the chains of karma are broken, and the man is liberated. The "lunar Lords return to their own place" or—as the Christian expresses it—"Satan is bound for a thousand years," this meaning only that pralayic peace is the lot of these entities until the return of manvantaric opportunity.
The final sacrifice involves also the disappearance of the lower triangle, or the severing of the connection between the three permanent atoms in the lower part of the causal body or egoic lotus, and the central unit of energy. The energy of these atoms is set loose through the intense heat produced by the union of the three fires and is reabsorbed into the general reservoir in interplanetary space. The fiery triangle is lost sight of in the general blaze, and the deva essences who temporarily formed it cease their activity.
Again, the solar Angels complete their initial sacrifice by a final one, and offer themselves upon the fiery altar. The causal body is completely destroyed. The four lower groups of solar Pitris return to the heart of the subjective sun, or to that inmost centre of the system from whence they came, whilst the three higher groups are carried (by the force and energy generated in the fiery furnace and blaze, and through the stimulation produced by the blazing forth of the central jewel) straight to the central spiritual sun, there to abide until another kalpa calls them forth to sacrifice Themselves, this time as planetary Logoi. The student must bear in mind that [879] in thinking of the Pitris, he must ever think in group terms. The Pitris who formed the egoic body of a human being do not—alone and isolated—form planetary Logoi. The forty-nine groups of solar fires concerned in the great work are those spoken of, and they become the forty-nine planetary Logoi in connexion with seven solar systems. In them is hid the mystery of the three who become the sixteen—united or synthesised by the seventeenth—a correspondence upon cosmic levels of the seven with the eighth sphere. This must remain practically an insoluble mystery to man at present.
The four groups who found their way to the Heart of the system will reappear as the four planetary Logoi who are the twenty-eight and who thus produce the possibility of the ten of perfection in another series of manifesting systems.
The seven types of solar energy find the "path of return" to their central emanating source; by the disruption of the tie between them and the lunar lords (who are esoterically spoken of as "dead or dying on the field of battle") the great sacrifice is consummated, and they are free to return in triumph.
The occult significance of these words in connection with the energy standing behind and working through all appearance might be expressed as follows:
Knowledge is the right apprehension of the laws of energy, of the conservation of force, of the sources ofenergy, of its qualities, its types and its vibrations. It involves an apprehension of:
a. The different key vibrations.
b. The centres whereby force enters.
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