These protective formulas are sounded forth by the thinker, in conjunction with the solar Angel, at the moment the thought form is ready to receive its astral sheath. The mantram deals with the forces which impel activity in the Agnisuryans, and starts a stream of protective energy from one of the heart petals of the Egoic lotus. This circulates through the throat centre of the man, and sets up a circulatory stream of energy around him which automatically repulses the devas who might (through their blind unintelligent work) menace his peace. These two matters attended to—desire adjusted and the identity guarded—both the solar Angel and the worker in magic maintain an attitude of contemplation, [1007] or that profound condition which succeeds that called meditation.
In contemplation, the inner eye is fixed upon the object of contemplation, and this produces (unconsciously in most cases) a steady stream of energy which is focussed upon the objective, producing vitalisation and activity. It is the basis of the “work of transmutation,” for instance, when the human substance is transmuted into solar substance. The Ego contemplates his lunar bodies, and gradually the work is accomplished. When his reflection, man, has reached a point in evolution where he can meditate and contemplate, the work is more rapidly accelerated, and transmutation proceeds with rapidity, particularly on the physical plane. In the work of thought-form building, the man, in contemplation, pursues the work of energising and vitalising. It might here be said that the eye is the great directing agency. When the third eye is used, which is the case in contemplation, it is the synthesiser and director of triple energy; hence the powerful work performed by those in whom it is functioning. The third eye only begins to function when the third circle of egoic petals is beginning slowly to unfold.
If students will study the effect of the human eye on the physical plane, and then extend the concept to the work of the interior Thinker, as he utilises the third eye, they will get an interesting light upon the subject of thought control. The old Commentary says:
“When the eye is blind, the forms created revolve in circles and fulfill not the law. When the eye is open, force streams forth, direction is assured, fulfillment is certain, and the plans proceed under law; the eye which is blue in color, and the eye which sees not red, when open, produce that which is intended with great facility.”
The final rule is contained in the words: [1008]
RULE VI. The devas of the lower four feel the force when the eye opens; they are driven forth and lose their master.
The egoic energy, transmitted via the physical brain, is directed now to the work of sending forth the form, so that it may clothe itself in astral matter. The eye of the Thinker opens, and repulsing vitality streams forth. More need not be said here, for until the eye is functioning, it is not possible for men to comprehend the nature of the energy which they will then wield or direct.
b. Five Rules for the Astral Plane. Before we take up the consideration of the second set of “Rules for Magic,” I would like to make a few remarks anent the “eye of the Magician,” to which reference has been earlier made. One of the fundamental rules back of all magical processes is that no man is a magician or worker in white magic until the third eye is opened, or in process of opening, for it is by means of that eye that the thought form is energised, directed and controlled and the lesser builders or forces are swept into any particular line of activity. Among the coming discoveries, and among the next revelations of materialistic science will be one which will concern itself with the force-directing faculty of the human eye, alone or collectively, and this will indicate one of the first stages towards the rediscovery of the third eye, or the “Eye of Shiva.” Shiva is, as we know, one of the names for the first great logoic aspect, and under that name is hidden much of esoteric moment. Shiva stands for:
a. The Will aspect,
b. The Spirit aspect,
c. The Father in Heaven,
d. The directing purpose,
e. Conscious energy,
f. Dynamic intent,
[1009] and in the consideration of these phrases the innate faculties of the third eye will become apparent.
The “Eye of Shiva” in the human being has its position, as is already known, in the centre of the forehead between the two physical eyes. (S. D., I, 77; II, 297,309, 316.)
It is not to be confounded with the pineal gland, which is distinctly a physical centre or gland. The third eye exists in etheric matter, and is an etheric centre of force, being made of the substance of the ethers, whereas the pineal gland is formed of matter of the three lower subplanes of the physical plane. The latter, nevertheless, has to be functioning more or less before the “Eye of Shiva” becomes in any degree active, and it is this fact that has led writers of occult books in the past purposely to confound the two, in order to protect the knowledge.
The third eye is formed through the activity of three factors:
First, through the direct impulse of the Ego on its own plane. During the greater part of evolution the Ego makes its contact with its reflection, physical plane man, through the centre at the top of the head. When man is more highly evolved, and is nearing or treading the Path, the indwelling Self takes a more complete grasp of its lower vehicle, and descends to a point in the head or brain which is found approximately in the centre of the forehead. This is its lowest contact. It is interesting here to note the correspondence with the evolution of the senses. The three major senses and the three first to demonstrate in order are, hearing, touch, sight. For the greater part of evolution, hearing is the guiding impulse of human life through egoic contact with the top of the head. Later, when the Ego descends a little lower, the etheric centre which is active in connection with the pituitary body, is added, and man becomes responsive [1010] to subtler and higher vibrations; the occult correspondence to the physical sense of touch awakens. Finally, the third eye opens and the pineal gland simultaneously begins to function. At first, the sight is dim, and the gland is only partially responsive to vibration, but gradually the eye opens fully, the gland is fully active, and we have the “fully awakened” man. When this is the case, the alta major centre vibrates and then the three physical head centres are functioning.
Second, through the co-ordinated activity of the major head centre, the many petalled lotus above the top of the head. This centre directly affects the pineal gland, and the interplay of force behind the two (the correspondence, on a tiny scale, of the pairs of opposites, spirit and matter), produces the great organ of consciousness, the “Eye of Shiva.” It is the instrument of wisdom, and in these three centres of energy we have the correspondence of the three aspects within the head of man.
1. Major head centre Will Aspect Spirit Father in Heaven
2. Pineal gland Love-Wisdom aspect Consciousness Son
3. Third eye Activity aspect Matter Mother
The third eye is the director of energy or force, and thus an instrument of the will or Spirit; it is responsive only to that will as controlled by the Son-aspect, the revealer of the love-wisdom nature of gods and man, and it is therefore the sign of the white magician.
Third, the reflex action of the pineal gland itself.
As these three types of energy, or the vibration of these three centres, begin to contact each other, a definite interplay is set up. This triple interplay forms in time a vortex or centre of force, which finds its place in the centre of the forehead, and takes eventually the semblance of an eye looking out between the other two. [1011] It is the eye of the inner vision, and he who has opened it can direct and control the energy of matter, see all things in the Eternal Now, and therefore be in touch with causes more than with effects, read the akashic records, and see clairvoyantly. Therefore, its possessor can control the builders of low degree.
The “Eye of Shiva,” when perfected, is blue in colour, and as our solar Logos is the “Blue Logos” so do His children occultly resemble Him; but this colour must be interpreted esoterically. It must be remembered also that prior to the final two Initiations (the s
ixth and seventh), the eye of the white magician, when developed, will be coloured according to the man’s ray—again esoterically understood. More anent this question of colour may not be communicated. According to the colour, so will be the type of energy manipulated, but here it must be borne in mind that all magicians work with three types of energy:
a. That which is the same as their own Ray,
b. That which is complementary to their own type of force,
c. Their polar opposite,
and they work, therefore, either along the line of least resistance, or through attraction, and repulsion.
It is through the medium of this “all-seeing eye” that the Adept can at any moment put Himself in touch with His disciples anywhere; that He can communicate with His compeers on the planet, on the polar opposite of our planet, and on the third planet which, with ours, forms a triangle; that He can, through the energy directed from it, control and direct the builders, and hold any thought form He may have created within His sphere of influence, and upon its intended path of service; and that through his eye by means of directed energy currents He can help and stimulate His disciples or groups of men in any place at any time.
[1012] The pineal gland is subject to two lines of stimulation: First, that which emanates from the Ego itself via the etheric force centres. This downflow of egoic energy (the result of the awakening of the centres through meditation and spirituality of life), impinges upon the gland and in the course of years gradually increases its secretion, enlarges its form, and starts it into a new cycle of activity.
The second line of stimulation affecting the pineal gland is that which is the consequence of the discipline of the physical body, and its subjugation to the laws of spiritual unfoldment. As the disciple lives a regulated life, avoids meat, nicotine and alcohol, and practises continence, the pineal gland becomes no longer atrophied, but resumes its earlier activity.
More cannot here be given but enough has been indicated to give the student food for thought.
In meditation, by the sounding of the word, the student awakens response in the major head centre, causes reciprocal vibration between it and the physical head centre, and gradually co-ordinates the forces in the head. Through the practice of the power of visualisation, the third eye is developed. The forms visualised, and the ideas and abstractions which are, in the process, mentally clothed and vehicled, are pictured a few inches from the third eye. It is the knowledge of this which causes the Eastern yogi to speak of “concentration upon the tip of the nose.” Behind this misleading phrase a great truth is veiled.
In proceeding with the “Rules for Magic,” we will take up those concerned with the second set, which deal with the form-building impulses, and those attractive tendencies which are the basis of physical plane manifestation. We have considered certain rules which deal with the work of the solar Angel, who (in all true magical work of any kind), is the active agent. We have [1013] considered the rules whereby He constructs a thought form upon the mental plane, or that germ body which will (through accretion and vibratory sound), take to itself other forms.
RULE VII. The dual forces on the plane whereon the vital power must be sought, are seen; the two paths face the Solar Angel; the poles vibrate. A choice confronts the one who meditates.
Upon the astral plane the thought form must now function, and a body must be provided so as to make this possible. The energy of desire enters it, and “he who meditates” has to energise the form with one of two types of force before it passes into objectivity. Upon the action taken depends the construction of the etheric body, and the consequent physical manifestation. This point is but little realised by the average thinker, but the parallel with his own life experience is exact, as is the correspondence with the cosmic process. The “nature of the deva” (as it is called), enters in, and upon the quality of its love nature, and the specific type of that which is the object of love will depend the nature of the thought form. If the deva, or solar Angel, is as yet in love with manifestation, and has a desire for objective existence, thus identifying himself voluntarily with substance, there ensues the phenomenon of reincarnated physical life. If the deva, or solar Angel, is no longer attracted by matter, then there is no identification, and objective life is no longer the law of his existence. He identifies himself then with quality, or energy, and becomes an expression of the divine attributes. Objectivity may then ensue as a voluntary offering to the good of the group or planetary existence, but identification with the separated form is no longer the case. The human vehicle then created is as much a thought form in this case as any other particularised idea, and [1014] the greatest act of conscious magic is to be seen. All other magical creations are subsidiary to this. Through manipulation of negative and positive energy, thus bringing them to the point of equilibrium before informing them, the perfected body of the Adept is formed. All magical work on the astral plane has to be along the line of equilibrising activity, and the distinctive nature of this type of work on the three planes in the three worlds might be summed up as follows:
On the mental plane, the positive force of the solar Angel drives the substance needed into the correct form.
On the astral plane, the equilibrising force of the solar Angel gathers the needed material and energy from all directions and builds it into the necessary astral sheath.
On the physical plane the negative force of the solar Angel is all that is needed to gather the desired etheric substance. By this I mean the form has now achieved a vitality and distinction of its own, so that no aggressive action emanating from the egoic centre is required to continue the work. The note and vibration of the form itself suffices.
RULE VIII. The Agnisuryans respond to the sound. The waters ebb and flow. Let the magician guard himself from drowning at the point where land and water meet. The midway spot which is neither dry nor wet must provide the standing place whereon his feet are set. When water, land and air meet there is the place for magic to be wrought.
It will be noted that in this rule, no mention is made of the fourth element, fire. The reason for this is that the magician has to accomplish the stupendous task of generating the needed fire at this triple “meeting place.” This is one of the most occult and most puzzling of the [1015] rules. Some light is thrown on it by the following three sentences from the old Commentary:
“When the fire is drawn from the inmost point within the heart the waters suffice not to subdue it. Like a stream of flame it issues forth, and traverses the waters, which disappear before it. Thus the goal is found.”
“When the fire descends from the One Who watches above, the wind suffices not to blow it out. The very winds protect, shield and aid the work, guiding the falling fire unto the point of entrance.”
“When the fire emanates from the mouth of the one who thinks and sees, then the earth sufficeth not to hide or kill the flame. It feeds the flame, causing a growth and magnitude of fire which reaches to the narrow door of entrance.”
Under this symbology much is hidden anent the life-giving energy, the centres symbolised to focalise it, and to drive it forth, and the place the various types of receptive matter play in the magical work. As is ever the case in all white magic, the activity of the solar Angel is the primary factor and the work of the man upon the physical plane is regarded as secondary; his physical body, and the work engendered therein, being frequently referred to as “fuel and its warmth.” This needs careful remembering, and will give the clue to the necessity of egoic alignment, and to the problem of the extinction of certain workers in magic, who were “destroyed by their own fire” or energy. The discreet magician is one who sees to the readiness of his lowest vehicle to carry the fire wherewith he works, and this he accomplishes through discipline and strict purity.
The magician guards himself from “drowning” or from coming under the influence of the water or astral elementals, through a knowledge of certain formulas, and until these sounds and mantrams are imparted and known, it is not safe
for the man on the physical plane to attempt magical creation. These formulas are three in number: [1016]
First, those which blend the two notes, add a third, and thus call into activity the builders of the astral plane, the Agnisuryans, in some one or other of their grades. These are based on the initiatory sound of the Ego, and distinguish between it and the sound of the note of the builders and lives of the tiny thought form already formed. The formula is chanted on a basis of these three notes, variation of tone and note, though not of formula, producing the types of forms.
Second, those which are of a purely protective nature, and which, through a knowledge of the laws of sound as they are known in connection with water (or the astral plane), place a vacuum between the magician and the waters, as well as between him and his creation. This formula is based on the sounds connected with air as well, for it is through placing around himself a protecting shell of air atoms, esoterically understood, that the magician guards himself from the approach of the water builders.
A Treatise on Cosmic Fire Page 89