a. The force centre of which the Manu, and His group, are the expression.
b. The centre of which the Bodhisattva or the Christ and His adherents are the focal point.
c. The centre of which the Mahachohan and his followers are the exponents.
These three groups form the three centres in one great triangle—a triangle which is not yet in complete vivification at this stage of evolutionary development.
[181] Another triangle in connection with our own planetary Logos is that formed by the seven Kumaras—the four exoteric Kumaras corresponding to the four minor head centres, and the three esoteric Kumaras corresponding to the three major head centres. (S. D., I, 186-189) (75)
The second hint I seek to give, lies in the triangle formed by the Earth, Mars and Mercury. In connection with this triangle, the analogy lies in the fact that Mercury and the centre at the base of the spine in the human being are closely allied. Mercury demonstrates kundalini in intelligent activity, while Mars demonstrates kundalini latent. The truth lies hid in their two astrological symbols. In transmutation and planetary geometrising, the secret may be revealed.
b. The Grand Man of the Heavens. The seven Heavenly Men are the seven centres in the body of the Logos, bearing to Him a relationship identical with that borne by the Masters and Their affiliated groups, to some planetary Logos. Systemic kundalini goes forward to the vivification of these centres, and at this stage of development certain centres are more closely allied than others. Just as in connection with our planetary Logos, the three etheric planets of our chain—Earth, Mercury and Mars (77) —form a triangle of rare importance, so it may be here said that at the present point in evolution of the logoic centres, Venus, Earth and Saturn form one triangle of great interest. It is a triangle that is at this time undergoing vivification [182] through the action of kundalini; it is consequently increasing the vibratory capacity of the centres, which are becoming slowly fourth-dimensional. It is not yet permissible to point out others of the great triangles, but as regards the centres, we may here give two hints:
First. Venus corresponds to the heart centre in the body logoic, and has an inter-relationship therefore with all the other centres in the solar system wherein the heart aspect is the one of greater prominence.
Second. Saturn corresponds to the throat centre, or to the creative activity of the third aspect.
As evolution proceeds, the other centres attain a more pronounced vibration and the fire (circulating triangularly) will bring them into greater prominence; the two above mentioned, however, are of prime importance at this time. These two, with the lesser triangle of our chain, constitute the focal point of energy viewed from our planetary standpoint.
In addition to these some hints in connection with the microcosmic and macrocosmic centres, we might here give the cosmic correspondences at which it is possible to hint.
The Cosmos. Our solar system, with the Pleiades and one of the stars of the Great Bear, form a cosmic triangle, or an aggregation of three centres in the Body of HIM OF WHOM NAUGHT MAY BE SAID. The seven stars in the constellation of the Great Bear are the correspondences to the seven head centres in the body of that Being, greater than our Logos. Again, two other systems, when allied with the solar system and the Pleiades, make a lower quaternary which are eventually synthesised into the seven head centres in much the same way as in the human being after the fourth initiation. [183]
1. The base of the spine.
2. The solar plexus.
3. The heart.
4. The throat.
The sevenfold head centre in its turn finds ultimate expression in the gorgeous twofold centre above the top of the head and surrounding it. Equally so, beyond the above named constellations is still another cosmic centre. The name of this centre is one of the secrets of the final initiation, the seventh. These are the only correspondences that may as yet be imparted. What lies beyond the solar ring-pass-not may be of intellectual interest, (S. D., I, 545,726; II, 581, 582, 654.) but, for the purposes of microcosmic evolution it is a matter of no vast import.
3. The Centres and Kundalini.
As stated, it is not possible to impart much about kundalini, or the serpent fire. It might be of value, however, briefly to enumerate what has been said:
a. Kundalini lies at the base of the spine, and, in the normal average man, its main function is the vitalisation of the body.
b. Kundalini makes three at-one-ments during the period of evolution:
1. With the radiatory fires of the body or prana at a point between the shoulder blades.
2. With the fires of mind at a point at the very top of the spine, in the centre of the back part of the throat.
3. With the fire of Spirit at the point where these two united fires of matter and of mind issue from the top of the head.
c. Each of the three channels within the spinal column have for specific purpose the blending of these threefold fires. We need to bear in mind that the [184] fires circulate, and that, at the moment of achievement, every triangle in the body is vivified, every centre is fully functioning, and a threefold path of fire can be seen extending the entire length of the backbone.
d. When kundalini has blended with the pranic fire, the centres become three-dimensional. When it blends with mind or solar fire and the two fires are perfectly united, the centres become fourth-dimensional. When it blends with the electric fire of pure Spirit after the third Initiation, they take on two more dimensions.
e. Kundalini, as it is aroused, steadily increases the vibratory action, not only of the centres, but of every atom of matter in all the bodies—etheric, astral and mental. This quickening of activity has a dual effect of great interest:
1. It causes the elimination of all matter that is coarse and unsuitable, and casts it off in exactly the same way as a rapidly rotating wheel casts off or rejects from its surface.
2. It sweeps into its sphere of influence matter that is keyed to its own vibration, and builds it into its vibratory content. This is but a reflection of the action of the Logos in sweeping into differentiation the matter of the solar system. Kundalini is likewise the fire or force of matter, and therefore the life of the third Logos.
f. Kundalini has two effects upon the etheric web, as it is called.
1. By its gradually increasing action it purifies that etheric form and cleanses it from “dross,” as the Christian expresses it.
2. Eventually, after the two fires of matter and the fire of mind have begun to blend (a slow and gradual process), the web itself is destroyed [185] and by the time the third Initiation is reached, the man should have continuity of consciousness. This is so unless for certain work and for certain specific ends, the man consciously and willingly foregoes the burning of the web, a thing which can be brought about by the conscious action of the will.
4. The Centres and the Senses, Normal and Supernormal.
Before at all dealing with the centres and their relationship to the senses, it will be necessary first of all to point out certain facts of interest in connection with those senses, (79) and so clear the ground for further information.
[186] What are the senses? How many are there? And what is their connection with the indwelling Man, the Thinker, the Divine Manasaputra? These are questions of vital moment, and in their due comprehension comes the ability wisely to follow the path of knowledge.
The senses might be defined as those organs whereby man becomes aware of his surroundings. We should perhaps express them not so much as organs (for after all, an organ is a material form, existent for a purpose) but as media whereby the Thinker comes in contact with his environment. They are the means whereby he makes investigation on the plane of the gross physical, for instance; the means whereby he buys his experience, whereby he discovers that which he requires to know, whereby he becomes aware, and whereby he expands his consciousness. We are dealing here with the five senses as used by the human being. In the animal these five senses exist but, as the thinking correlating
faculty is lacking, as the “relation between” the self and the not-self is but little developed, we will not concern ourselves with them at this juncture. The senses in the animal kingdom are group faculty and demonstrate as racial instinct. The senses in man are his individual asset, and demonstrate:
a. As the separate realisation of self-consciousness.
b. As ability to assert that individualism.
c. As a valuable means to self-conscious evolution.
d. As a source of knowledge.
e. As the transmuting faculty towards the close of life in the three worlds.
As we know, the senses are five in number and in order of development are as follows:
a. Hearing.
b. Touch.
c. Sight.
d. Taste.
e. Smell.
[187] Each of these five senses has a definite connection with one or other plane, and has also a correspondence on all planes.
Let us first take up each of these senses, point out some interesting facts in connection with them, and suggest their subplane correspondence.
PLANE SENSE
1. Physical Hearing.
2. Astral Touch or feeling.
3. Mental Sight.
4. Buddhic Taste.
5. Atmic Smell.
In the two lower planes in the three worlds—the astral and the physical—the five subplanes of human endeavour are the five highest. The two lowest subplanes, the sixth and seventh, are what we might express as “below the threshold,” and concern forms of life beneath the human altogether. We have a corroborating analogy in the fact that the two earliest root-races in this round are not definitely human, and that it is the third root-race which is really human for the first time. Counting, therefore, from the bottom upwards it is only the third subplane on the physical and the astral planes which mark the commencement of human effort, leaving five subplanes to be subdued. On the mental plane the five lower subplanes have to be subjugated during purely human evolution. When the consciousness is centred on the fifth subplane (counting from below upwards) then the planes of abstraction—from the standpoint of man in the three worlds—supervene the two subplanes of synthesis, demonstrating through the synthesis of the five senses. In the evolution of the Heavenly Man we have exactly the same thing: the five planes of endeavour, the five lower planes of the solar system, and the two higher planes of abstraction, the spiritual or monadic and the divine, or logoic. [188]
MICROCOSMIC SENSORY EVOLUTION
Plane
Physical 1. Hearing 5th gaseous
2. Touch, feeling 4th first etheric
3. Sight 3rd super-etheric
4. Taste 2nd sub-atomic
5. Smell 1st atomic
Astral 1. Clairaudience 5th
2. Psychometry 4th
3. Clairvoyance 3rd
4. Imagination 2nd
5. Emotional idealism 1st
Mental 1. Higher clairaudience 7th FORM
2. Planetary psychometry 6th FORM
3. Higher clairvoyance 5th FORM
4. Discrimination 4th FORM
5. Spiritual discernment 3rd FORMLESS
Response to group vibration 2nd FORMLESS
Spiritual telepathy 1st FORMLESS
Buddhic 1. Comprehension 7th
2. Healing 6th
3. Divine vision 5th
4. Intuition 4th
5. Idealism 3rd
Atmic 1. Beatitude 7th
2. Active service 6th
3. Realisation 5th
4. Perfection 4th
5. All knowledge 3rd
It can be noted that we have not summed up the two planes of abstraction on the atmic and the buddhic planes, the reason being that they mark a degree of realisation which is the property of initiates of higher degree [189] than that of the adept, and which is beyond the concept of the evolving human unit, for whom this treatise is written.
We might here, for the sake of clarity, tabulate the five different aspects of the five senses on the five planes, so that their correspondences may be readily visualised, using the above table as the basis:
a. The First Sense . . . . . . Hearing.
1. Physical hearing.
2. Clairaudience.
3. Higher clairaudience.
4. Comprehension (of four sounds)
5. Beatitude.
b. The Second Sense . . . . . . Touch or feeling.
1. Physical touch.
2. Psychometry.
3. Planetary psychometry.
4. Healing.
5. Active service.
c. The Third Sense . . . . . . Sight.
1. Physical sight.
2. Clairvoyance.
3. Higher clairvoyance.
4. Divine vision.
5. Realisation.
d. The Fourth Sense . . . . . . Taste.
1. Physical taste.
2. Imagination.
3. Discrimination.
4. Intuition.
5. Perfection.
e. The Fifth Sense . . . . . . .Smell.
1. Physical smell.
2. Emotional idealism.
3. Spiritual discernment.
4. Idealism.
5. All knowledge.
[190] Let us now proceed to take up each of these senses in detail:
a. Hearing. This, very appropriately, is the first sense to be manifested; the first aspect of manifestation is that of sound, and necessarily therefore we would expect sound to be the first thing noticed by man on the physical plane, the plane of densest manifestation, and of the most marked effects of sound, regarding it as a creating factor. Pre-eminently the physical plane is the plane of hearing and hence the sense ascribed to the lowest plane of evolution, and of each of the five planes. On this seventh or lowest plane man has to come to full cognisance of the effect of the Sacred Word as it is in process of sounding forth. As it reverberates throughout the system, it drives matter into its appointed place, and on the physical plane finds its point of deepest materiality and of most concrete demonstration. The key for man to discover and turn, concerns itself with the revealing of the mystery of:
a. His own sound.
b. His brother’s sound.
c. His group sound.
d. The sound of that one of the Heavenly Men with whom he is connected.
e. The sound of the Logos, or the sound of nature; of the solar system, of the Grand Man of the Heavens.
Therefore, we note that on the physical plane a man has to find his own note, finding it in spite of the density of the form.
a. On the physical plane he finds his own note.
b. On the astral plane he finds his brother’s note; through identity of emotion he comes to the recognition of his brother’s identity. [191]
c. On the mental plane he begins to find his group note.
d. On the buddhic plane, or the plane of wisdom, he begins to find the note of his planetary Logos.
e. On the atmic, or spiritual, plane the note logoic begins to sound within his consciousness.
I am differentiating thus for the sake of clarity. In evolution itself, due to the parallelism of nature, the distinctions are not so sharply made, and a man’s ray, point of development, the work earlier accomplished, his temporary limitations, and other causes create a seeming confusion, but in the great scheme as seen from above downwards, the work proceeds as described.
Hearing on the astral plane is commonly called clairaudience, and means the ability to hear the sounds of the astral plane. It is a faculty that demonstrates throughout the entire astral body, and a man hears all over his vehicle and not only through the specialised organs, the ears, the product of physical plane action and reaction. This would necessarily be so, owing to the fluidic nature of the astral body. Man on the physical plane hears at the same time a certain range of sounds, and only a small and particular gamut of vibrations impinges upon his ears. There are many of the lesser sounds of nature which entirely escape him, while the major
group sounds are not differentiated at all. As evolution proceeds and the inner sense of hearing becomes acute, these other physical plane sounds will likewise swing into his ken, and he will be acutely conscious of all sounds on the astral, and the physical plane—a thing, which if possible now, would result in the shattering of the body. If the note of nature, for instance, were to strike but once upon the ear of a man (a note made up of the totality of vibrations produced by all dense material forms) his physical body would be completely disrupted. [192] He is not ready yet for such a happening; the inner ear is not duly prepared. Only when the threefold hearing is consummated will completed hearing on the physical plane be likewise permitted.
Hearing on the mental plane is simply an extension of the faculty of differentiating sound. The hearing dealt with on all these planes is the hearing that has to do with the form, that concerns the vibration of matter, and that is occupied with the not-self. It has not to do with the psyche, or the telepathic communication that proceeds from mind to mind, but with the sound of the form or that power whereby one separated unit of consciousness is aware of another unit who is not himself. Bear this carefully in mind. When the extension of hearing becomes such that it concerns the psyche, then we call it telepathy or that wordless communication that is the synthesis of hearing on all the three lower planes and which is known by the Ego in the causal body on the formless levels of the mental plane.
On the buddhic plane, hearing (now of the synthetic quality called telepathy) demonstrates as complete comprehension, for it has involved two things:
1. A knowledge and recognition of individual sound,
2. A similar knowledge of group sound,
and their complete unification. This causes the most perfect comprehension, and is the secret of the Master’s power.
On the atmic plane this perfected hearing is seen as beatitude. Sound, the basis of existence; sound, the method of being; sound, the final unifier; sound therefore realised as the raison d’être, as the method of evolution, and therefore as beatitude. (80)
A Treatise on Cosmic Fire Page 16
