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
to
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, of love 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. (Bible. I. Peter, 5:1.) 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 cent
ral 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.
Before the final liberation but after the major part of the purificatory and aligning processes are complete, the vehicles of the initiate present a wonderful appearance, due to the streams of energy from the egoic body which [1122] can reach him. The egoic lotus is unfolded, and the central “fire” displayed. Each petal and each circle of petals is pulsating with life and colour, and is in active movement, revolving with great rapidity and with the stream of living energy circulating in every part of the lotus. The three permanent atoms glow and blaze and form, through their rapid revolution and interplay, what appears to be a blazing point of fire, so that it has been called at times “the reflection of the Jewel in the Mother’s forehead.” The eighteen centres on the three planes (four on the mental and seven on each of the two lower planes) are radiant wheels of fire, each group distinguished by a specific colour, and revolving with such rapidity that the eye can scarce follow them. The bodies are formed of the highest grades of substance, each individual atom, therefore, being capable of intensified vibration, and glowing with the light of its own central fire. The etheric body especially is to be noticed as it is a transmitter at this stage of the purest type of prana, and deserves the name sometimes given to it of “the body of the Sun.” It is the envelope which holds the fires of the microcosmic system; in it are centred not only the pranic fires, but those seven centres which are the transmitters of all the higher energies from the Ego, and from the two higher material bodies. All is centralised, and the etheric vehicle waits for use on the physical plane in co-operation with the dense medium until the man can succeed in linking the consciousness of the two aspects of the dense body so that the continuity is preserved. This work accomplished, the three centres which are of a strictly physical nature—the pineal gland, the pituitary body and the spleen-themselves become luminous and radiant, and all the fires of the body are so stimulated that the atoms which form the physical sheath appear to radiate. This is the occult truth behind the belief that every messenger from the Lodge and every Saviour [1123] of man is naturally a healer. The forces which flow through a man whose atoms, centres, sheaths, and causal body form a coherent unit in full and radiant activity are of such strength and purity as to have a definite effect upon the nature of those they contact. They heal, stimulate and increase the vibration of their fellow men.
All this must be somewhat realised and visioned before a man on the physical plane will be willing to undergo the purifying discipline, and tread the Path whereby he finds his centre and works from that standpoint of power. He has to align these various factors, or energy centres, and thus bring on to the physical plane power to be used in the healing of the nations. When the glory of a man’s inner God is seen, when his radiance shines forth then will it be said of him as of those who have preceded him along the Path: “Then shall the Sun of Righteousness arise with healing in his wings.” (Bible. Malachi, 4:2.)
There are, in connection with human evolution, certain factors which produce definite and important results, when connected with each other through linking streams of energy and therefore consciously functioning. These factors might be considered as follows, dividing them into two groups, each of them emphasising the duality of the microcosmic manifestation:
Group I.
1. The Knowledge Petals.
2. The knowledge petal in each of the two inner circles.
3. The centres on the mental plane.
4. The throat centre in etheric matter.
5. The alta major centre.
6. The physical brain.
Group II.
; 1. The Love Petals.
2. The love petal in each circle. [1124]
3. The centres on the astral plane.
4. The heart centre in etheric matter.
5. The pituitary body.
6. The sympathetic nervous system.
These various alignments (when functioning with due adjustment) result in the transmission of energy in the first case from the manasic permanent atom, and in the second case from the buddhic permanent atom. It will be apparent, therefore, how important it is that the student duly considers the process of bringing about a uniform alignment, and a conscious appreciation of the vibratory processes of these two groups. As he brings this adjustment about, the effect upon the physical plane will be the manifestation of the powers of the Soul, and of the healing capacity; the man will become a focal point for egoic energy and a server of his race. The black magician brings about similar results by means of the first group, only with the exception that he cannot align the knowledge petals in the two inner groups, as the love-wisdom aspect is atrophied in his case. He does, however, bring through the energy of the manasic permanent atom, for the force of Mahat (of which Manas is an expression) is closely connected with what is erroneously called “evil.” Mahat and cosmic Evil have a close connection.
The great Existences Who are the principle of Mahat in its cosmic sense are connected with the lesser existences who express systemic evil. They are the sum total of the separative instrument, and where separation in any form exists, there is to be found ignorance, and therefore evil. Separation negates comprehension, or knowledge of that which is to be found outside the separated consciousness, for separative knowledge entails identification with that which is expressing itself through the medium of a form. Therefore, the Brothers of the Shadow can, and do, reach high levels along one aspect of consciousness, and touch certain specific heights of [1125] spiritual evil, going a great way along the line of Mahat, or knowledge, the principle of Universal Mind. They can reach, in their later stages, expansions of consciousness and of power that will take them far beyond the confines of our solar system, and give them attributes and capacities which prove a menace to the unfolding of the second Aspect.
A Treatise on Cosmic Fire Page 99