A Treatise on Cosmic Fire

by Alice A Bailey

  The first group of alignments, when not balanced by the second group, is the line of the black magician; it will lead him eventually out of the stream of fivefold energy we call manasic on to the cosmic path of fohatic energy, the strictly mahatic. When on that Path two directions are possible to him; one will keep him in touch with the natural substance aspect concerned with the cosmic incarnations of our solar Logos; the other will sweep him on to that centre in the universe which is the emanating source of the mahatic principle; it is the focal point where is generated that type of energy which makes possible the dense physical manifestation of Gods and men.

  In making this statement, it is necessary to bear in mind that the dense physical sheath is never considered a principle. It is ever deemed occultly evil. The matter might be more simply expressed by stating that the black adept is frankly concerned with what is termed “the residue of that which earlier was.” He responds to the vibration of the solar system of an earlier greater cycle in which the knowledge, or the manasic principle, was the goal of achievement. He does not respond to the impulse of this solar system, but this lack of response is hid in the karma of the earlier manifestation. As we know, the Sons of Mind or the incarnating jivas are the returning nirvanis of a previous logoic incarnation. They have achieved mind, and need love. Some few, through a mysterious cycle of events inexplainable to man in this solar system, repudiated opportunity and linked themselves with that great deva existence which is the impulse [1126] of the dense physical, and they cannot loose themselves. Their destination, as well as his, is hidden in the plans of the ONE ABOUT WHOM NAUGHT MAY BE SAID, and in this solar system there is no hope for them. Fortunately, they are little likely to make themselves known to average man; it is the Adepts of the Good Law Who meet them the most often.

  The subject is most intricate, but some light may come, if we remember that manas on the mental plane is found in two expressions:—the mental unit on the form levels and the manasic permanent atom on the formless planes. These two types of manas may be regarded as embodying the qualities of the two kinds, white and black. The mental unit or the mind aspect of a man, for instance, is after all but the sixth sense, and has to be transcended by the higher mind and the intuition. The black brother carries the evolution of the senses on to a stage inconceivable to man now and this sixth mahatic sense is of vaster extent and service to them than it ever is to the white Adept. Therefore, it will be apparent that for a long cycle of time, the black magician can persist and develop his powers because one-third of the force of the egoic lotus is his and he knows well how to utilise it to the best advantage. He builds also an antaskarana, but of quality and objective different to that of the student of the white magic. It is called “the path of manasic evil,” and bridges a gap between the mental unit of the magician concerned, and certain correspondences on mental levels in the vehicles of the devas of that plane. Through this medium, and through identification with the devas, he can escape from the three worlds to spheres of evil incomprehensible to us. The point to be remembered here is that the black magician remains ever a prisoner; he cannot escape from substance and from form.

  There is no need to enlarge further on this subject. I would like to enumerate the lines of alignment of the [1127] third group which eventually transcends the other two, and effects the final illumination and liberation of the man.

  Group III.

  1. The Sacrifice Petals.

  2. The sacrifice petals in the two outer groups.

  3. The three major centres in each of the three planes of the three worlds, producing thus absorption of the lower four centres on each plane.

  4. The head centre, or the thousand-petalled lotus.

  5. The pineal gland, producing the vivification and irradiation of the entire lower nature.

  These three groups of forces in man, when synthesised, produce eventually that perfect co-ordination and adaptation to all conditions, forms and circumstances which eventuate in the escape of the liberated vital spark. This is technically accomplished when the “bud” opens, and it becomes possible for the Hierophant at initiation to liberate the energy of the Monad, and to direct that energy (through the agency of the Rod) so that eventually it circulates free and untrammelled through every part of the lower threefold manifestation. As it circulates, it destroys by burning, for it arouses the kundalini aspect perfectly by the time the fifth Initiation is taken. The destroyer aspect becomes dominated, and the form is “burnt upon the altar.”

  These ideas can also be studied in their larger aspect; a clue to the mystery of cosmic evil may be found in the difference existing between the sacred and non-sacred planets, and in the purpose and place, hitherto unrecognised, of the lives of the informing existences of the many planets and planetoids in the solar system. Some are purely mahatic or of the third Aspect, dominated by the devas. Others (of which the sacred planets are examples) are controlled by the second Aspect, and that second aspect will work through unconquerably into manifestation. [1128] A few, like our Earth planet, are battlegrounds, and the two Aspects are in collision, with the indication of the eventual triumph of the “white” magic.

  VI. EFFECTS OF SYNTHETIC MOTION

  1. Introductory remarks on alignment.

  The effects of the synthetic activity of the centres, sheaths and causal body produce:

  Periodicity of manifestation.

  The linking of the Triangles.

  The relation between:

  a. The alta major centre.

  b. The throat centre.

  c. The centres on the mental plane.

  If we summarize the thoughts conveyed here, we will find that it deals with some aspects of that very necessary alignment which must take place prior to full ability to serve in final liberation. We have studied from many angles the component parts of man, the microcosm, and the mode whereby he manifests on earth in order to express that which lies hidden, and to make his energy felt in the group and place where he finds himself. The constitution of the causal body has been seen to consist of a triple form of energy, with a fourth and more dynamic type of force latent at the heart, ready to demonstrate when the other three forms are active, thus utilising them as a vehicle. We have noted also that there are also three forms of energy which we call the sheaths of the personal self, and which have also to be actively functioning before the triple egoic force can make itself felt through their medium. Added to these factors, must be mentioned the seven centres in etheric matter which find their place in the etheric body, and which awaken and become active as the sheaths swing into rhythmic activity. Of these centres the three major are of the main importance where [1129] egoic alignment is concerned, and their vital force only begins to make itself felt after the lower four are fully active.

  A second factor which works into the general scheme here is the latent triple kundalini fire which is aroused and mounts through the triple spinal channel just as soon as the three major centres (the head, the heart and the throat) form an esoteric triangle, and can thus pass the fiery energy hidden in each centre in circulatory fashion. To summarise therefore: we have perfected alignment just as soon as the following factors have been put in touch with each other, or as soon as their motion or activity is synthesised; this is a most important subject for students of meditation, and for those who tread the Path of attainment to consider and practically realise.

  1. The three tiers of petals.

  2. The three sheaths.

  3. The three major centres.

  4. The threefold Kundalini fire.

  5. The threefold spinal channel.

  6. The three head centres, the pineal gland, the pituitary body, the alta major centre. (320)

  Another factor which must be allowed for in advanced stages of development, is the third eye which is to the occultist and true white magician what the fourth energy centre (the jewel in the lotus) is to the lotus, or to the three tiers of petals. The correspondence is interesting:

  The jewel in the lotus
is the director of energy from the monad, whilst the third eye directs the energy of the Ego on the physical plane.

  The jewel in the Lotus is the centre of force which links [1130] the buddhic and mental planes. When it is to be seen and felt, the man can function consciously on the buddhic plane. The third eye links the awakened physical plane man with the astral or subjective world, and enables him to function consciously there.

  The jewel, or diamond concealed by the egoic lotus, is the window of the Monad or Spirit whereby he looks outward into the three worlds. The third eye is the window of the Ego or soul functioning on the physical plane whereby he looks inward into the three worlds.

  The jewel in the lotus is situated between manas and buddhi whilst the third eye is found between the right and left eyes.

  One of the main functions of the Master in this cycle (though not in all cycles) is to teach His pupil how to reconcile all these factors, how to synthesise their various modes of motion or expression, and how to co-ordinate them all so that the vibration is uniform. When energy from the Ego controls, or imposes its rhythm upon the various sheaths via their respective major centres, when the triple fire is mounting in orderly fashion via the triple channel, and when the three head centres are united in triangular fashion, then we have illumination or the irradiance of the entire personality life, darkness gives place to light, and the Sun of Knowledge arises and dispels the darkness of ignorance. The minor centres are concerned with the internal co-ordination of the sheath, the major with the group co-ordination or the interrelation of one sheath to another. The man becomes a burning and a shining light, radiating forth a light which burns from within.

  When the next step is accomplished, and the energy of the Monad, focussed through the jewel, makes itself felt also on the physical plane, passing through the triple egoic lotus via the channels already utilised by the Ego, [1131] we have a man who is “inspired,” who is a spiritual creator, and who is himself “a Sun of Healing Radiance.”

  These are the objectives before all those who tread the path and the goal ahead for those who follow the necessary discipline of life, and the stages of unfoldment through meditation. There are, needless to say, certain modes of work and mantric formulas known to the Masters which enable Them to hasten the process (when necessary) for Their disciples, but these are secrets scrupulously guarded and not frequently used. The usual method, a lengthy and laborious one, is to let the pupil find out each step of the way for himself, to teach him the constitution of his own body, the nature of the sheaths, and the function and apparatus of energy and so let him gradually become aware of the forces latent in himself. What is meant by the “three periodical vehicles” and the seven principles or qualities of force, is slowly revealed to him, and through experience, experiment, frequent failures, occasional success, mature reflection and introspection, and frequent incarnation, he is brought to the point where he has produced a certain measure of alignment through self-induced and continuous effort. He is then taught how to utilise that alignment, and how to manipulate energy consciously so that he can bring about on the physical plane results in service that for many lives have been probably a dream or an impossible vision. When he is proficient in these two things—stabilisation and manipulation—then, and only then, are committed to him the words and secrets which produce the demonstration on the physical plane of spiritual, or monadic, energy by means of the soul or egoic energy, utilising in its turn the energy of the material forms in the worlds, or what we might call bodily energy. This has been expressed in the following mystical and occult phrase:

  “When the jewel sparkles as does the diamond under the influence of the rays of the blazing sun, then the setting likewise [1132] gleams and rays forth light. As the diamond shines with increasing brilliance, the fire is generated which sets on fire that which held and enclosed.”

  2. Motion produces periodic manifestation.

  We must here bear in mind, that we are considering synthetic alignment in connection with the second aspect, and are therefore dealing with the activity of those forms of divine manifestation which are nearing their objective. This objective might be defined as ability to vibrate synchronously with the greater unit of which it is a part. This must, therefore, be considered by the student in seven ways.

  The first three ways concern the relation of the perfected or nearly perfected units in the three kingdoms of nature with their immediate group soul, and their continued manifestation in any particular kingdom.

  Fourth, the relation of the disciple, or man on the path, to his immediate group, and the laws which govern his reappearance in physical incarnation.

  Fifth, the relation of a planetary Spirit to His group of planets, and the processes of man’s obscuration, or withdrawal, from physical plane manifestation.

  Sixth, the relation of the major three planetary Spirits, or the three major aspects of the Logos and their manifestation.

  Seventh, the relation of the informing Life of a solar system to the group of constellations of which He forms part, and His periodic manifestation.

  These subjects have been touched upon when we studied incarnation and, earlier still, when considering pralaya or obscuration, but we dealt then with them in general terms. We might now deal more specifically with the final activities, or modes of motion, in these various congeries of lives, and see what occurs during the final stages of conscious existence, and of limited manifestation. The subject [1133] is peculiarly abstruse, particularly where the elemental groups are concerned, but certain interesting points might here be brought out which will bear the closest study. Let us consider the three lower kingdoms first and pass later to the methods and activities of a human being, of a planetary Logos, and of a solar Logos.

  The appearance, and the final disappearance, of any manifested Life is intimately concerned with the possession, the evolutionary development, and the final disintegration, of the permanent atom. Permanent atoms, as the term is usually understood, are the property of those lives only who have achieved self-consciousness, or individuality, and therefore relative permanence in time and space. The permanent atom may be viewed as the focal point of manifestation on any particular plane. It serves, if I may use so peculiar a term, as the anchor for any particular individual in any particular sphere, and this is true of the three great groups of self-conscious Lives:

  a. The incarnating Jivas, or human beings,

  b. The planetary Logoi,

  c. The solar Logos.

  We must remember here that all the atomic subplanes of the seven planes form the seven spirillae of the logoic permanent atom, for this has a close bearing upon the subject under consideration.

  The units, therefore, in the three lower kingdoms possess no permanent atoms but contribute to the formation of those atoms in the higher kingdoms. Certain wide generalisations might here be made, though too literal or too identified an interpretation should not be put upon them.

  First, it might be said that the lowest or mineral kingdom provides that vital something which is the essence of the physical permanent atom of the human being. It provides that energy which is the negative basis for the [1134] positive inflow which can be seen pouring in through the upper depression of the physical permanent atom.

  Secondly, the vegetable kingdom similarly provides the negative energy for the astral permanent atom of a man, and thirdly, the animal kingdom provides the negative force which when energised by the positive is seen as the mental unit. This energy which is contributed by the three lower kingdoms is formed of the very highest vibration of which that kingdom is capable, and serves as a link between man and his various sheaths, all of which are allied to one or other of the lower kingdoms.

  a. The mental body mental unit animal kingdom.

  b. The astral body astral permanent atom vegetable kingdom.

  c. The physical body physical permanent atom mineral kingdom.

  In man these three types of energy are brought together, and synthesised, and whe
n perfection of the personality is reached, and the vehicles aligned, we have:

  a. The energy of the mental unit positive.

  b. The energy of the astral permanent atom equilibrised.

  c. The energy of the physical permanent atom negative.

  Man is then closely linked with the three lower kingdoms by the best that they can provide, and they have literally given him his permanent atoms, and enabled him to manifest through their activity. The above three groups might be studied also from the standpoint of the three Gunas: (321) [1135]

  1. Tamas inertia mineral kingdom physical permanent atom.

  2. Rajas activity vegetable kingdom astral permanent atom.

  3. Sattva rhythm animal kingdom mental unit.

  All these must be regarded only from the point of view of the personality, the lower self, or not-self. In illustration of this idea, it might be pointed out that when the animal body of prehuman man was rhythmically adjusted, and had attained its highest or sattvic vibration, then individualisation became possible, and a true human being appeared in manifestation.