Cycles: the Puzzle of the Familiar

by Terence S. Chivers

Cycles manage to be both familiar yet puzzling, at one and the same time. They are familiar in all our lives: night and day, the tides, the seasons, etc. They are familiar to disciples via a morning meditation, an evening review, other daily observances such as at noon, or 5 p.m., or the larger ebb and flow of the full moon and new moon meditations 1. But how do we explain these forms of regularity? There seems to be a need for a deeper consideration of the issues involved. What light can the writings of the Tibetan throw on the matter?

Cycles, He explains, consist of the periodic repetition of active matter and moulding spirit.2  Matter is seen as “active” because, in its own way, it is considered to be alive. Spirit is seen as “moulding” because it brings to matter the power of purpose, one which, through manifestation, constitutes a process of change towards particular goals. We are told that the context is the solar system and that the Plan belongs to three such systems. The goals change according to which of the three solar systems is under consideration. The first one developed active intelligence. The second, which is the present one, is concerned with the development of love and it is this system about which most of the Tibetan’s work relates. The third solar system will develop synthesis.

Cycles occur in this second system, under the dominant laws of Attraction and Repulsion, while the law of Periodicity, which is governing if all three systems are considered overall 3 becomes subsidiary.4 Within manifestation, spirit is attracted to spirit, whereas form repels form–hence the consciousness of separatism at our human stage. In total, there are four stages. In the first–involution--form dominates. In the second, evolution begins, and is characterised by the repulsion of form by spirit: the conflict of spirit and matter of the human world. In the third, spirit is attracted to spirit as withdrawal from form commences on the Path. In the fourth, there is domination by spirit on the higher planes.5

Motion characterises all life. Hence motion relates to spirit working out through the periodic stages just outlined. Periodicity results from the amalgamation of three types of motion. All three types of motion occur in all three systems, but in each system one motion dominates. In outlining the motions, the Tibetan adds the three Aspects--the fundamental Trinity of manifestation. System I is dominated by the rotary motion of matter, or Brahma Aspect. System II is dominated by the cyclic motion of love-wisdom or Vishnu Aspect. System III is dominated by the spiral motion of synthesis, or Shiva Aspect. In the second system, spiral motion blends with cyclic motion to produce spiral-cyclic motion. When this motion meets matter, dominated by rotary motion, the result is rotary-spiral-cyclic of the Ego leading it to reincarnate.6

The nature of cycles is bound up with repetition. The purpose behind this is to develop consciousness and induce its responsiveness.7  The explanation of repetition involves several forms. First of all there is repetition within space–the three solar systems. This is bound up with karma, which is passed on from system to system. There is also repetition in time with cycles of differing length, such as a day or year of Brahma, schemes, chains, rounds, etc.8  Further, there is repetition of each plane made up of the forms on that plane which leads to the perpetuation of environments and vehicles.9 Repetition is thus built into the nature of intelligent matter and therefore cycles, which take the form of a gradual “ever-ascending spiral.” 10

If one pursues this analysis at the group level, as suggested by the Tibetan,11 one comes to the two types of cycles: rotation on the axis and rotation around an orbit.12 The first of these might be exemplified by the earth turning on its axis, or the rotation of the Ego as its personality moves through a life meeting other people, being attracted by some and repelled by others, a situation to be transcended with the overcoming of form consciousness.13  The second is the movement of each planet around its central sun, or the movement of its various personalities around each soul.

To help in the recognition of the importance of cycles, we might turn to the case made for the New Education. In this connection, the Tibetan emphasises the importance of 10-year cycles, seven years for learning and three for application. In his view the first 10 years of a child’s life should be devoted to the exploration and use of the senses. In the following 10 years, the mind should become dominant, and moral development take place with the learning of values. In this second ten-year cycle, He mentions history as a medium for the interpretation of that which might be considered desirable and essential. This means that the child must read the history books but, at the same time, learn to sift for the real causes behind events in dealing with the phenomenal world.14  Such a process would lead to a new history, one concerned with the working out of divine purpose instead of the present exclusive concern with human distortions.15

The crucial role of cycles in the present era is concerned with resurrection. This has to do with learning how to live when the old ways of war and selfishness are abandoned and the new ways of selflessness and group goals emerge. From the Twentieth Century onwards, there has been a progressive development of the cycle of conferences. Mankind has learned that there has to be consultation, negotiation and consideration of needs and interests between states. The same can be seen happening within societies too, with conferences across all kinds of activity. Thus there are local council meetings, Parliamentary sessions, social workers’ case conferences, gatherings of professional groups and trade unionists, and so on. The Tibetan refers to this in terms of “the unique development of group consciousness.”16

Let’s move on now to consider the working out of cyclic progress within any one life. This retains the group orientation of analysis provided we place the Ego, with its group consciousness, at the centre of consideration. For example, we might discuss the ebb and flow within any one life. The disciple is aware that he must bring the lower self into alignment with the soul. Perhaps hitherto, most of the life has been experienced in the flow of the personality, while the ebb was confined to the period after death when the life was assessed. Now, the flow must be towards the soul, as he gradually learns to stand in spiritual being.17  As this change of consciousness takes place, the personality is left with the ebb, concerned with those times when he has no need to focus on his spiritual work.

A summing up may help to clarify the case which has been made. Cycles are the nature of the motion which dominates our lives during this solar system. They are everywhere but largely taken-for-granted. Yet they represent a puzzle since we seldom stop to think about their meaning. This is partly due to the abstruseness of the subject and partly to the low stage of present human intelligence.18  Abstruse they are because we little recognise them in terms of number, sound and colour.19 Yet such a challenge can prove helpful to us in the development of our thought and intuition.

Conclusion

In one way or another, cycles are always present. They are valuable since we may use their presence to look for and learn about the inner world of meaning and spiritual purpose behind events. We should seek to identify them and comprehend what we can about them.

References

1.  Alice Bailey, A Treatise on White Magic, (New York, Lucis Publishing Company, 1951), p. 64

2.  Alice Bailey, A Treatise on Cosmic Fire, 1951, p. 275

3.  Ibid., pp. 5-6

4.  Ibid., p. 275

5.  Ibid.

6.  Ibid., pp. 1032-34

7.  Ibid., p. 276

8.  Ibid., p. 301

9.  Ibid., pp. 273-74

10. Ibid., p. 274

11.  Alice Bailey, Education in the New Age, 1954, p. 326

12.  Alice Bailey, A Treatise on Cosmic Fire, p. 277

13.  Ibid., p. 280

14.  Alice Bailey, Education in the New Age, pp. 8-9

15.  Alice Bailey, Esoteric Astrology, pp. 327-28

16.  Alice Bailey, The Reappearance of the Christ, 1948, p. 25

17.  Alice Bailey, A Treatise on White Magic, p. 245

18.  Alice Bailey, A Treatise on Cosmic Fire, p. 281

19.  Ibid., p. 7