A Treatise on Cosmic Fire Read online

  The kundalini fire is consciously directed and controlled by the mind or will aspect from the mental plane. The two fires of matter by the power of the mind of man are blended first with each other, and, secondly, with the fire of mind.

  The united result of this blending is the destruction (under rule and order), of the etheric web, and the consequent production of continuity of consciousness and the admission into the personal life of man of “Life more abundant,” or the third fire of Spirit.

  The downrush of Spirit, and the uprising of the inner fires of matter (controlled and directed by the conscious action of the fire of mind) produce corresponding results on the same levels on the astral and mental planes, so that a paralleling contact is brought about, and the great work of liberation proceeds in an ordered manner.

  The three first initiations see these results perfected, [126] and lead to the fourth, where the intensity of the united fires results in the complete burning away of all barriers, and the liberation of the Spirit by conscious directed effort from out its threefold lower sheath. Man has consciously to bring about his own liberation. These results are self-induced by the man himself, as he is emancipated from the three worlds, and has broken the wheel of rebirth himself instead of being broken upon it.

  It will be apparent from this elucidation that the exceeding importance of the etheric vehicle as the separator of the fires has been brought forward, and consequently we have brought to our notice the dangers that must ensue should man tamper injudiciously, ignorantly or wilfully with these fires.

  Should a man, by the power of will or through an over-development of the mental side of his character, acquire the power to blend these fires of matter and to drive them forward, he stands in danger of obsession, insanity, physical death, or of dire disease in some part of his body, and he also runs the risk of an over-development of the sex impulse through the driving of the force in an uneven manner upwards, or in forcing its radiation to undesirable centres. The reason of this is that the matter of his body is not pure enough to stand the uniting of the flames, that the channel up the spine is still clogged and blocked, and therefore acts as a barrier, turning the flame backwards and downwards, and that the flame (being united by the power of mind and not being accompanied by a simultaneous downflow from the plane of spirit), permits the entrance, through the burning etheric, of undesirable and extraneous forces, currents, and even entities. These wreck and tear and ruin what is left of the etheric vehicle, of the brain tissue and even of the dense physical body itself.

  The unwary man, being unaware of his Ray and therefore of the proper geometrical form of triangle that is [127] the correct method of circulation from centre to centre, will drive the fire in unlawful progression and thus burn up tissue; this will result then (if in nothing worse), in a setting back for several lives of the clock of his progress, for he will have to spend much time in rebuilding where he destroyed, and with recapitulating on right lines all the work to be done.

  If a man persists from life to life in this line of action, if he neglects his spiritual development and concentrates on intellectual effort turned to the manipulation of matter for selfish ends, if he continues this in spite of the promptings of his inner self, and in spite of the warnings that may reach him from Those who watch, and if this is carried on for a long period he may bring upon himself a destruction that is final for this manvantara or cycle. He may, by the uniting of the two fires of matter and the dual expression of mental fire, succeed in the complete destruction of the physical permanent atom, and thereby sever his connection with the higher self for aeons of time. H. P. B. has somewhat touched on this when speaking of “lost souls”; (58,59) we must here emphasise the reality of this dire disaster and sound a warning note to those who approach this subject of the fires of matter with all its latent dangers. The blending of these fires must be the result of spiritualised knowledge, and must be directed solely by the Light of the Spirit, who works through love and is love, and who seeks this unification and this utter merging not from the point of view of sense or of material gratification, but because liberation and purification is desired in order that the higher union with the Logos may be effected; this union must be desired, not for selfish ends, but because group perfection is the goal and scope for greater service to the race must be achieved.

  V. DEATH AND THE ETHERIC BODY

  [128] It is not our purpose to give facts for verification by science, or even to point the way to the next step onward for scientific investigators; that we may do so is but incidental and purely secondary. What we seek mainly is to give indications of the development and correspondence of the threefold whole that makes the solar system what it is—the vehicle through which a great cosmic ENTITY, the solar Logos, manifests active intelligence with the purpose in view of demonstrating perfectly the love side of His nature. Back of this design lies a yet more esoteric and ulterior purpose, hid in the Will Consciousness of the Supreme Being, which perforce will be later demonstrated when the present objective is attained. The dual alternation of objective manifestation and of subjective obscuration, the periodic out-breathing, followed by the in-breathing of all that has been carried forward through evolution embodies in the system one of the basic cosmic vibrations, and the key-note of that cosmic ENTITY whose body we are. The heart beats of the Logos (if it might be so inadequately expressed) are the source of all cyclic evolution, and hence the importance attached to that aspect of development called the “heart” or “love aspect,” and the interest that is awakened by the study of rhythm. This is true, not only cosmically and macrocosmically, but likewise in the study of the human unit. Underlying all the physical sense attached to rhythm, vibration, cycles and heart-beat, lie their subjective analogies—love, feeling, emotion, desire, harmony, synthesis and ordered sequence,—and back of these analogies lies the source of all, the identity of that Supreme Being Who thus expresses Himself.

  Therefore, the study of pralaya, or the withdrawal of the life from out of the etheric vehicle will be the same [129] whether one studies the withdrawal of the human etheric double, the withdrawal of the planetary etheric double, or the withdrawal of the etheric double of the solar system. The effect is the same and the consequences similar.

  What is the result of this withdrawal, or rather what causes that something which we call death or pralaya? As we are strictly pursuing the text-book style in this treatise, we will continue our methods of tabulation. The withdrawal of the etheric double of a man, a planet, and a system is brought about by the following causes:

  a. The cessation of desire. This should be the result of all evolutionary process. True death, under the law, is brought about by the attainment of the objective, and hence by the cessation of aspiration. This, as the perfected cycle draws to its close, will be true of the individual human being, of the Heavenly Man, and of the Logos Himself.

  b. By the slowing down and gradual cessation of the cyclic rhythm, the adequate vibration is achieved, and the work accomplished. When the vibration or note is perfectly felt or sounded it causes (at the point of synthesis with other vibrations) the utter shattering of the forms.

  Motion is characterised, as we know, by three qualities:

  1. Inertia,

  2. Mobility,

  3. Rhythm.

  These three are experienced in just the above sequence and presuppose a period of slow activity, succeeded by one of extreme movement. This middle period produces incidentally (as the true note and rate is sought) cycles of chaos, of experiment, of experience and of comprehension. Following on these two degrees of motion (which are characteristic of the atom, Man, of the Heavenly Man [130] or group, and of the Logos or the Totality) comes a period of rhythm and of stabilisation wherein the point of balance is achieved. By the force of balancing the pairs of opposites, and thus producing equilibrium, pralaya is the inevitable sequence.

  c. By the severing of the physical from the subtler body on the inner planes, through the shattering of the web. T
his has a threefold effect:

  First. The life that had animated the physical form (both dense and etheric) and which had its starting point in the permanent atom and from thence “pervaded the moving and the unmoving” (in God, the Heavenly Man, and the human being, as well as in the atom of matter) is withdrawn entirely within the atom upon the plane of abstraction. This “plane of abstraction” is a different one for the entities involved:

  a. For the physical permanent atom, it is the atomic level.

  b. For man, it is the causal vehicle.

  c. For the Heavenly Man, it is the second plane of monadic life, His habitat.

  d. For the Logos, it is the plane of Adi.

  All these mark the points for the disappearance of the unit into pralaya. We need here to remember that it is always pralaya when viewed from below. From the higher vision, that sees the subtler continuously overshadowing the dense when not in objective manifestation, pralaya is simply subjectivity, and is not that “which is not,” but simply that which is esoteric.

  Second. The etheric double of a man, a planetary Logos, and a solar Logos, being shattered, becomes nonpolarised as regards its indweller, and permits therefore of escape. It is (to word it otherwise) no longer a source of attraction, nor a focal magnetic point. It becomes non-magnetic, and the great Law of Attraction ceases to [131] control it; hence disintegration is the ensuing condition of the form. The Ego ceases to be attracted by its form on the physical plane, and, proceeding to inbreathe, withdraws its life from out of the sheath. The cycle draws to a close, the experiment has been made, the objective (a relative one from life to life and from incarnation to incarnation) has been achieved, and there remains nothing more to desire; the Ego, or the thinking entity, loses interest therefore in the form, and turns his attention inward. His polarisation changes, and the physical is eventually dropped.

  The planetary Logos likewise in His greater cycle (the synthesis or the aggregate of the tiny cycles of the cells of His body) pursues the same course; He ceases to be attracted downward or outward, and turns His gaze within; He gathers inward the aggregate of the smaller lives within His body, the planet, and severs connection. Outer attraction ceases and all gravitates towards the centre instead of scattering to the periphery of His body.

  In the system, the same process is followed by the solar Logos; from His high place of abstraction, He ceases to be attracted by His body of manifestation. He withdraws His interest and the two pairs of opposites, the spirit and the matter of the vehicle, dissociate. With this dissociation the solar system, that “Son of Necessity,” or of desire, ceases to be, and passes out of objective existence.

  Third. This leads finally, to the scattering of the atoms of the etheric body into their primordial condition. The subjective life, the synthesis of will and love taking active form, is withdrawn. The partnership is dissolved. The form then breaks up; the magnetism that has held it in coherent shape is no longer present, and dissipation is complete. Matter persists, but the form no longer persists.

  The work of the second Logos ends, and the divine [132] incarnation of the Son is concluded. But the faculty or inherent quality of matter also persists, and at the end of each period of manifestation, matter (though distributed again into its primal form) is active intelligent matter plus the gain of objectivity, and the increased radiatory and latent activity which it has gained through experience. Let us illustrate: The matter of the solar system, when undifferentiated, was active intelligent matter, and that is all that can be predicated of it. This active intelligent matter was matter qualified by an earlier experience, and coloured by an earlier incarnation. Now this matter is in form, the solar system is not in pralaya but in objectivity,—his objectivity having in view the addition of another quality to the logoic content, that of love and wisdom. Therefore at the next solar pralaya, at the close of the one hundred years of Brahma, the matter of the solar system will be coloured by active intelligence, and by active love. This means literally that the aggregate of solar atomic matter will eventually vibrate to another key than it did at the first dawn of manifestation.

  We can work this out in connection with the planetary Logos and the human unit, for the analogy holds good. We have a correspondence on a tiny scale in the fact that each human life period sees a man taking a more evolved physical body of a greater responsiveness, tuned to a higher key, of more adequate refinement, and vibrating to a different measure. In these three thoughts lies much information, if they are carefully studied and logically extended.

  d. By the transmutation of the violet into the blue. This we cannot enlarge on. We simply make the statement, and leave its working out to those students whose karma permits and whose intuition suffices.

  e. By the withdrawal of the life, the form should gradually dissipate. The reflex action here is interesting to note, for the greater Builders and Devas who are the [133] active agents during manifestation, and who hold the form in coherent shape, transmuting, applying and circulating the pranic emanations, likewise lose their attraction to the matter of the form, and turn their attention elsewhere. On the path of out-breathing (whether human, planetary or logoic) these building devas (on the same Ray as the unit desiring manifestation, or on a complementary Ray) are attracted by his will and desire, and perform their office of construction. On the path of in-breathing (whether human, planetary or logoic) they are no longer attracted, and the form begins to dissipate. They withdraw their interest and the forces (likewise entities) who are the agents of destruction, carry on their necessary work of breaking up the form; they scatter it—as it is occultly expressed—to “The four winds of Heaven,” or to the regions of the four breaths,—a fourfold separation and distribution. A hint is here given for careful consideration.

  Though no pictures have been drawn of death bed scenes nor of the dramatic escape of the palpitating etheric body from the centre in the head, as might have been anticipated, yet some of the rules and purposes governing this withdrawal have been mentioned. We have seen how the aim of each life (whether human, planetary or solar) should be the effecting and the carrying out of a definite purpose. This purpose is the development of a more adequate form for the use of the spirit; and when this purpose is achieved then the Indweller turns his attention away, and the form disintegrates, having served his need. This is not always the case in every human life nor even in each planetary cycle. The mystery of the moon is the mystery of failure. This leads, when comprehended, to a life of dignity and offers an aim worthy of our best endeavour. When this angle of truth is universally recognised, as it will be when the intelligence of the race suffices, then evolution will proceed with certainty, and the failures be less numerous.

  DIVISION D - KUNDALINI AND THE SPINE

  (60, 61)

  [134] I. Kundalini and the three triangles.

  1. In the head.

  2. In the body.

  3. At the base of the spine.

  II. The arousing of Kundalini.

  Very briefly, owing to the impossibility of revealing much on this necessarily dangerous subject, we will consider the subject of kundalini and the spine.

  We must remember here that we are dealing with the etheric counterpart of the spine, and not with the bony structure which we call the spine or spinal column. This is a fact not sufficiently recognised by those who treat of the matter. Too much emphasis has been laid on the three spinal channels that compose the threefold spinal cord.

  These channels are important in connection with the [135] nervous system of the man, but in relation to the matter in hand, they are not primarily so important as the etheric channel, which is the unit enclosing these three. Therefore, we must strictly remember that we are dealing with

  a. The etheric channel,

  b. The fire that passes up the channel,

  c. The conjunction of this fire with the radiatory energising fire of the physical body at the point between the shoulder blades,

  d. Their united ascension into the head,
r />   e. Their blending eventually with the manasic fire which energises the three head centres.

  I. KUNDALINI AND THE THREE TRIANGLES

  The fire energising the triangle in the head is the higher correspondence to the triangle of prana, midway in the body, and its lower reflection at the base of the spine. We have, therefore, in the human unit three important triangles:

  1. In the head: The triangle of the three major centres,

  a. The pineal gland,

  b. The pituitary body,

  c. The alta major centre.

  2. In the body: The triangle of prana,

  a. Between the shoulders,

  b. Above the diaphragm,

  c. The spleen.

  3. At the base of the spine: The three lower centres,

  a. A point at the bottom of the spinal column.

  b. and c. The two major sex organs in the male and female. (62)

  [136] The merging of the fires of matter and the fires of mind results in the energising of the sumtotal of the atoms of the matter of the body. This is the secret of the immense staying power of the great thinkers and workers of the race. It results also in a tremendous stimulation of the three higher centres in the body, the head, the heart, the throat and in the electrification of this area of the body. These higher centres then form a field of attraction for the downflow of the third fire, that of Spirit. The many-petalled head centre at the top of the head becomes exceedingly active. It is the synthetic head centre, and the sumtotal of all the other centres. The stimulation of the centres throughout the body is paralleled or duplicated by the concurrent vivification of the many-petalled lotus. It is the meeting place of the three fires, those of the body, of the mind, and of the Spirit. The at-one-ment with the Ego is completed when it is fully stimulated, and combustion then ensues; this is duplicated in the subtler vehicles and causes the final consummation and the liberation of Spirit.