Fellowship of Cosmic
Fire
All Text,
MDR & Groups Commentary,
Questions and Study Hints Combined
Semester 1 Section IV
S1S4 : TCF 55-68
Version 2
: 05 May 05
1st combined Version
(Most
of the Tibetan’s text is put in font 16, to provide better legibility when
projected during classes. Footnotes and references from other AAB Books and
from other pages of TCF are put in font 14. Commentary appears in font 12.
Underlining, Bolding and Highlighting by MDR)
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MDR
Commentary in BLUE
OTHER
Commentary in VIOLET
QUESTIONS
or STUDY HINTS in GREEN (MDR’s=#A)
CONFLICTS
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GOOD
IDEAS in PINK!
[Page 55]
DIVISION A - THE INTERNAL FIRES OF
THE SHEATHS.
1.
p55Q1: “Internal fires” should include both latent and active, correct? “Interior” fires are usually considered only
latent.
I. The
three channels.
II. Fire
elementals and devas.
I. THE THREE CHANNELS FOR THE FIRE
From the
very use of the term "sheath"
it will be noted that we are considering those fires which manifest through the
medium of those externalities, of
those veils of substance which hide and conceal the inner Reality.
2.
This
is a definition of the term “sheath”: “…those externalities, of those veils of
substance which hide and conceal the inner Reality.”
3.
We
confine ourselves to the lower sheaths.
In
studying this section we need to continuously bear in mind that we will be
dealing with the third fire as it penetrates to the three externalities veiling
the inner reality. Those external
sheaths dealt with here are, the physical in its two aspects, etheric
and dense, the emotional or astral body, and the mental sheath. Another
important point to remember here is that the mental and emotional sheaths are
also material and are also animated by the triple fire as is the physical.
We shall
not here take up the subject of the sheaths on the higher planes, [even the monad has a sheath—the “Temple
of Ezekiel”] but simply deal with the fires that
animate the three lower vehicles,—the physical body in its two divisions
(etheric and dense), the emotional or astral body, and the mental sheath. It is frequently overlooked by the casual
student [which we may avoid
being] that both the
astral and the mental bodies are material, and just as material in their own
way, as is the dense physical body, and also that the substance of which they
are composed is animated by a triple fire, as is the physical.
4.
Note
the term “triple fire”. Earlier we saw how the two fires of the physical plane
were really three. Often when there is such a division, the second member of a
pair is divided again, producing three in all. (cf. DINA II 518, in relation to
the division of the second ray).
5.
The
triplicity of lower fires are:
- Interior fires, latent heat
- Radiatory fires, active heat
- And essential fire related to the elementals and devas. This fire
may be, in fact, the basic fire of the three (as earlier hinted).
6.
I
suggest that both the astral fires (not much discussed so far) and that mental fires are also threefold (the division
corresponding to the fires animating the lowest four subplanes, the second two
and the highest or atomic subplane).
7.
The
term “sheath” suggests that which is external.
8.
The
materiality of the astral and mental bodies is stressed.
In the
physical body we have the fires of the lower nature (the animal plane) centralised at the base of
the spine. They are situated at a spot which stands in relation to
the physical body as the physical sun to the solar system. This
central point of heat radiates in all directions [like the Sun], using the spinal column as its main artery, but working in close connection with
certain central ganglia, wherever located, and having a special association
with the spleen.
9.
p55Q2: What is the “animal plane”? Human and animal
have this in common. May the entire physical-etheric nature be considered the
“animal plane” because it is the vehicle given to movement or ‘ani-mation’?
10.
We
note the analogy of a spot in the base of the spine to the physical sun. This
is obviously a deeply esoteric “spot”. The real secrets of esoteric anatomy
(even of the physical body) are far from fully disclosed.
11.
The
point or “spot” in the base of spine is related to nerve plexi, spinal column
and the spleen.
12.
We
note one of the major functions of the spinal column—to form the “main artery”
of the spinal column.
13.
Thus
our physical Sun has a relation to
the base of the spine center in our solar system.
14.
The
eventual function of the Earth as the center at the base of the spine for the
Solar Logos is to be connected with this “spot”. In a way, the base of the
spine and this “spot” are the ‘union’ of the Sun (physically considered) and
the Earth. The graphic symbol for the base of the spine and the Earth are the
same.
15.
It is
clear that this “central point of heat” in the base of the spine is closely
related to the kundalini power.
16.
In
any threefold system, there are three suns
which operate through the base of the spine, the heart and the crown center of
the head.
These
fires are expressed in the physical body, by the fires of the lower nature by a
point at the base of the spine having a correspondence to the central physical
sun, and radiating in all directions using the spine as it main artery and
having a special association with the spleen. In the etheric body itself, which
is an exact replica of the physical, we have the organ of active and Radiatory
fire, the vehicle of Prana.
[Page 56]
[CHART I —
EVOLUTION OF MATTER]
[Page 57]
In the etheric body, which is an exact replica of
its denser counterpart, we have the organ of
active or radiatory fire, and, as is well known, the vehicle of prana.
17.
p57Q1:
Is this replica really exact? Atom
for atom? Or is every atom in the etheric body somehow represented in the atoms
of the dense physical (gaseous, liquid and earthily dense)?
18.
The
etheric body is considered an “organ”—the “organ of active or radiatory fire”.
Its function is to store up the rays
of radiatory light and heat which are secured from the sun, and to transmit
them, via the spleen, to all parts of the physical body.
19.
The
function of the etheric body can be understood as
- Storage
- Transmission
- The potential for each type of action must vary with the health
and potency of the etheric body concerned.
20.
Physically,
the spleen is as a tiny Sun, conveying vitality to the human system.
P57Q2: Now we have a fourth assignment to a ‘sun’
within the body. Are all the centres suns? How can we see the base of spine and
the spleen related to the Sun and each other?
Hence in
the future it will come to be recognised that the spine and the spleen are of the utmost importance to the
physical well-being of man, and that when the spinal column is duly adjusted and aligned, and
when the spleen is freed from congestion and in a healthy condition, there will
be little trouble in the dense physical body.
21.
What
is the function of the spine? It seems to be a channel of relationship and of
distribution?
22.
It is
interesting that the spine has a Leo rulership, just as the spleen must be
related to the Sun. Clearly, Leo and the Sun are connected to vitality and
prana.
23.
To
recognize the fundamental importance of the spine and spleen to the physical
well-being of man would mean great simplification in the medical approach.
24.
In
alignment we see the importance of ‘strict geometry’ to the correct and
vitalizing flow of energy. The seventh ray will bring promote the realization
of the value of the geometrical relationship between the various organs—both
physical and etheric.
25.
Interesting,
the seven ray is associated with posture; seventh ray people tend to stand more erect. This erect
stance will, we see, increase vitalization in the seventh ray age.
26.
A
class member drew attention to the related importance of the wind/fire
relationship in Chinese medicine.
27.
From
what is said here, we can note the importance of etheric therapies—acupuncture,
knowledge of and stimulation of various meridians. Chiropractry, as well, is
very important.
28.
When
we think of Chinese medicine we must realize how closely related it is to the
etheric and physical bodies through the soul sign and personality ray of
29.
Moon
veiling Vulcan rules the etheric circulation (EH 143) “1. The etheric vehicle
from the circulatory angle, is governed by the Moon,
as it veils Vulcan.” Here is hinted the importance of Taurus (of which Vulcan
is the esoteric and hierarchical ruler) in relation to the etheric body and its
prana.
30.
The
Age of Aquarius could be called from the medical angle, the ‘Age of
Decongestion’. ‘Flow’ is a major dynamic of Aquarius and the Aquarian energy
finds all manner of methods to promote flow; the removal of congestion is
obviously one.
When the
physical furnace burns brightly and when the fuel of the body (pranic rays) is
adequately assimilated, the human frame will function as desired.
31.
We
are given a picture of the twofold mechanism—a physical furnace in which the
latent fires burn, and the fuel which sustains the
burning is the prana.
The subject
of the blending of these two fires, which is complete in a normal and healthy
person, should engross the attention of the modern physician.
32.
First,
however, the recognition of radiatory fire must occur which is, as yet, far
from generally the case.
He will then concern himself with the removal of
nerve congestion or material congestion, so as to leave a free channel for the
inner warmth.
33.
Congestion
in the nerve channels caused by irritation. Master M calls this irritation, “imperil”. It precipitates as a poison on
the walls of the nerve channels. How shall never congestion be removed? Nerve
congestion is connected with rajas! Because rajas is Mars!
34.
Nerve
congestion arises through etheric congestion and demonstrates, eventually as
physical congestion.
35.
“Inner
warmth” is life. Congestion is the result of the negative Saturnian influence.
36.
Aquarius
is on of the rulers of the etheric body. Aquarius is also the sign of ‘free
flow’, instrumental in re-establishing the “Divine Circulatory Flow”.
37.
Master
M tells us that “cosmic perception” wears away imperil. Aquarius is the sign of
universalism. A consciousness conditioned by an attitude of universalism
reduces irritation and congestion.
This blending, which is now a natural and usual growth
in every human being, was one of the signs of attainment or of initiation in an
earlier solar system.
38.
We
are told of an initiatory attainment in an earlier solar system. It may have
been the solar system immediately preceding our own, or a still earlier solar
system corresponding to a stage in which our Solar Logos was physically
focussed.
39.
In
the Lemurian Civilization, this earlier attainment was recapitulated and the control
of the dense physical body by the etheric body was mastered.
40.
The
factor of blending or union is reflected in the word yoga. Progressive blendings and unions
are indicative of progressive initiations.
Just as
initiation and liberation are marked in this solar system by the blending of
the fires of the body, of the mind and of the Spirit, so in an earlier cycle attainment was marked by
the blending of the latent fires of matter with the radiatory or active fires,
and then their union with the fires of mind.
41.
We
may be speaking of the difference in initiatory attainments in the first and
second solar systems. However, since our solar system is said to be not only
the “second” but the “fifth”, one must not be too eager to make the assumption
that the union of latent and radiatory fires occurred in the solar system
immediately preceding our own.
42.
The
blending of latent and radiatory fires could
have occurred four solar systems ago, whereas the blending of latent and
radiatory fires with the fires of mind could have occurred in the solar system
immediately preceding out own.
43.
In
the solar system immediately preceding our own it is reasonable to conclude
that the union of the latent and radiatory fires (of matter and ether
respectively) with the fires of mind was the climax of the initiatory process. The triangle had been created.
44.
In our
present solar system (the second or fifth),
the five pointed star of the pentagram is the symbol of initiatory attainment.
45.
Whereas
in what we usually call the first solar system (but perhaps the fourth) we
arrive at the symbol of the triangle,
and in the second solar system at the five-pointed
star, for the third solar system, the figure may be the Seal of Solomon
plus its center, or, as an alternative symbol, a seven-pointed star. [See p. 573 for other references on the systems’
symbols, interlocking circles and 10-armed swastica.]
46.
The
solar system immediately preceding our own was symbolized by the number five;
the second solar system by the number seven. The symbolical number of the third
solar system will be nine—indicating
the completion of the initiatory process.
In the
earlier period the effects in manifestation of the divine Flame were so remote
and deeply hidden as to be scarcely recognisable, though dimly there.
47.
In
this solar system, the “Divine Flame” is not expressive through non-sacred planets
like Earth, Mars, Pluto and the two non-sacred planets veiled respectively by
the Sun and Earth’s Moon.
48.
Likewise,
the monad is not expressive through ‘non-sacred human beings’ (though essentially as human beings are sacred).
49.
We
remember that the “Divine Flame” is
the flame of the monad, whereas the “Divine Ray”
is the Ray of Love-Wisdom.
Its
correspondence can be seen in the animal kingdom, in which instinct holds the
intuition in latency, [Page 58] and the Spirit dimly overshadows. Yet all is part of a divine whole.
50.
Another
analogical ratio is as follows: the monad/non-sacred human being = the
intuition/animal-driven-by-instinct.
51.
We
learn that even in the case of the animal, the “Spirit” is overshadowing — even
if dimly.
52.
It is
a fascinating formulation of words: “instinct hold the intuition in latency”.
This seems to say that when instinct functions, intuition cannot. [Could we then say Mars holds Mercury in
latency?]
53.
Points Emerging in Group Discussion:
- Sensitive children can reflect the chaos from the environment.
- Harmony is the key; Sattva is harmony. Venus, the planet of the
soul, represents harmony, and is, thus, the planet of Sattva. Venus and
Saturn correct Mars. What about Mercury?
- We may say that tamas is related to the earth element; rajas is
related to fire; The element of water may be
divided equally between tamas and rajas.
54.
If
one is to correlate the three gunas with the four elements, the following is a
possibility:
- The physical and etheric bodies could be correlated to tamas (and especially the dense
physical).
- The astral body of lower mind (forming
- The soul and the buddhi to sattva
(restoring balance and harmony with the Divine.)
- We are matching three
against four.
- Speaking of three against four, when three beats are articulated
in the same space of time as four beats are articulated, a rhythm
correlated to the note FA (the fundamental tone of our solar system) is
created.
- When two beats are articulated in the same space of time as three
beats, a rhythm correlated to the note SOL (the soul note) is created.
- It may be that the use of rhythm in this way may be used to induce
certain states of consciousness.
The subject
of the radiatory heat of the macrocosmic and microcosmic systems will be dealt
with in detail in a later subdivision.
Here we will only deal with the latent interior fire of the
a. Sun.
b. Planet.
c.
d. Atom.
55.
Latent
interior fire is the lowest fire. There is a difference between “interior fire”
(which is latent) and the “internal fires” which are both “latent” and “active”. {advancing question vsk: would earth be as
latent interior then, the lowest? We know of the triangle of these three, and
two of the assignations: Mercury kundalini active and Mars kundalini latent.}
56.
p58Q1:
Why are these four entities of “four atoms” isolated for particular study? There are other and higher entities that
could be considered, but, for man (and his limited comprehension), the Solar
Logos is the macrocosm, just as for the atom, Man is the macrocosm.
57.
These
four have a close enough relationship to have that relationship somewhat
grasped by the limited mind of man. If we went to the level of the Logos of the
Seven Solar Systems or to the greater Logos of the Seven Constellations (the
most frequently cited “One About Whom Naught May Be
Said”, then we could not hope to comprehend.
We must
remember that in both the astral and the mental sheaths there exist the counterparts of the centres as found in the
physical body.
58.
p58Q2: Is Master DK speaking only of the chakras or
of the chakras and glands? Technically,
there are no chakras in the dense physical body, but glands [and ganglia or plexi, which are
physical? What are these distinctions and how clear the counterparts?].
59.
When
the term “physical body” is used one must be alert to whether the use means
“dense physical” only, or “dense physical and etheric”.
We
are reminded here that the mental and emotional sheaths have centres in the
same way that we have them in the etheric body. There are however controlling
centres in the Sun the Planets, Man and the Atom, which each centre is a
central cavern of fire extending to all its sphere of influence by means of a
threefold channel.
The sun has in its very heart a sea
of fire or heat but not a sea of flame. This central heat radiates its warmth
to all parts of the system by means of a triple channel or rays of approach,
expressing in their totality the heat of the sun.
These
centres concern matter and its evolution.
One fundamental statement can be laid down anent the internal fires of
all these four (sun, planet, man, and atom):
60.
The
chakras found in the etheric, astral and lower mental vehicles concern matter
and its evolution.
61.
Notice
the location of the chakras in the physical, astral and lower mental bodies. In
the lower two bodies, four chakras are on the fourth subplane, and the three
higher chakras are distributed one each on the higher three planes. On the
mental plane, however, the four lower chakras are found on the fourth subplane,
and the egoic lotus provides the higher chakric correspondences.
62.
The
following diagram makes this clear:
63.
We
note, however, that the ajna center is not given a place on the subplanes
There exists in the
Sun, in the planet, in man, and in the atom, a central point of heat, or (if I
might use so limiting and inappropriate a term) a central cavern of fire, or nucleus of heat, and
this central nucleus reaches the bounds of its sphere of influence, its
ring-pass-not by means of a threefold channel.17
64.
Attention
is drawn to a threefold channel by means of which inner heat reaches the outer
bounds of influence of any of the four “atoms” we are studying.
65.
The
terms cavern, vault and cave are equivalent. Note the spot in the base of the
spine center, which is an analogy to the physical sun. (TCF 55, bottom.) and also to the “central sphere” of the planet.
66.
Note
the French anagram of “alpine cave” = pineal avec. J
The microcosmic resemblance to the great Life of the planet
is seen in the fact that both forms are but outer sheaths or frameworks, sheltering an inner "vault";
both forms are hollow, both have their negative and positive
extremities, their poles, so to speak, and internally much proceeds affecting
the outer evolutions. (TCF 897)
67.
Both
forms, of man and planet have a “central cavern” and it is filled with fire.
68.
Both
forms are considered “hollow”—a very interesting proposal.
69.
The
proponents of the “hollow Earth theory” (after the purported writings of Master
Hilarion) will be interested in this quotation.
70.
investigation into the various ventricals and vital airs in the head, as seat
of the soul, by various sources down the ages would pay research.
(17: "The divine essence that, pervading the entire
universe of millions of solar systems, is caught up by our sun and passed out
in a manifested form to the utmost boundaries of our solar system, so that this
manifested essence may be the basic soil of the growth, preservation and
destruction of our worlds, that divine essence is simple Nadam of our yogic philosophy and that
Nadam or OM subsequently manifests itself as seven streams. The unmanifested is manifested by or borne by
the subsequent ramifications. These streams are the seven
vowels or seven notes. These
seven vowels and notes must have special correlations with the seven vedic metres, since in the Vishnu Purana, Parasara describes
the vedic metres as the coursers of the solar essence."—Some Thoughts on
the Gita, p. 74.)
71.
The
“divine essence” here discussed is entirely universal, cosmic. Our Sun specializes a small portion of it and shares it along with
the expression of its own essence. This divine essence is not matter.
72.
We
are speaking here of the Divine Word as “Nadam” or the
73.
NADAM
as anagram of manad, as monad; nomad; daman-damon.
74.
The
notes are considered “vowels”. The vowels carry the power to animate form and are more connected with subjective life
than are the consonants which are related to the form. Sound can easily be
conceived as related to the first ray and light to the second. Alternatively
light has a second ray association and sound a third.
75.
So in
relation to the factor of sound:
- Sound is related to life. What
is sound, per se, without any vowel or consonant formulation?
- The seven vowels are the seven qualities
- The consonants are ‘stops’ and are related to form or appearance
76.
Solar
essence is really cosmic essence adapted by the Solar Logos.
77.
The
hint to be gathered is that the “seven vedic meters” can induce ray qualities.
78.
We
must study the seven vowels, seven vedic meters, [seven
words of power], and seven notes to induce ray effects.
a. The Sun. Within the sun, right at its very heart, is a
sea of fire or heat, but not a sea of flame.
Herein may lie a distinction that perhaps will convey no meaning to
some. It is the centre of the
sphere, and the point of fiercest internal burning, but has little relation to
the flames or burning gases (whatever terms you [Page 59] use) that are
generally understood to exist whenever the sun is considered.
79.
It
would seem that we are speaking of the “interior fires” and “latent heat”, but
must watch for the presence of “active heat” or “radiatory heat” in this
description.
80.
In
this context, it appears that the “sea of fire or heat” is more subjective than
“flame” as here considered. We see
that DK, in this context, is considering flame as objective.
81.
DK
seems to be suggesting that the Sun is not just made of gas. It suggests the plasma state and a “fire” which is more
refined than flames caused by the burning of gasses.
82.
Perhaps
“flames” is properly anagramic then to the “f-male”; showing a duality of the
fire at this stage of material divisioning.
It is the point of fiercest incandescence, and
the objective sphere of fire is but the manifestation of that internal
combustion. This central heat radiates its warmth to all parts
of the system [the solar
system] by means
of a triple channel, or through its "Rays of Approach" which
in their totality express to us the idea of "the heat of the sun."
83.
The
“objective sphere is fire” is that which manifests as “flame”. The “point of
fiercest incandescence” is not.
84.
The central
heat” leaves the Sun by means of a “triple channel” and manifests to that which
receives it as “Rays of Approach”.
85.
The
totality of the “Rays of Approach” is experienced by the receivers as the “heat
of the sun”.
86.
p59Q1:
Are both fires (latent and active)
involved in the “sea of fire” at the heart of the physical sun?
87.
p59Q2:
Does the “triple channel” relate to the meridian called the “triple warmer”, or
“triple burner”?
88.
The center
or vault of such a sphere is analogous to the spot or center in the base of the
spine of man from which radiates heat, as heat is radiated from the Sun. The
triple channel of the Sun warms the body of the solar system.
89.
The
column up the spine of man connects with the chakras of man.
90.
The
term “Rays of Approach” is a way of describing the “active fire” of the Sun.
1.
The akasha, itself vitalised
matter, or substance animated by latent heat.
91.
This
is another specialized description of
“akasha”. It is not the akasha which is the fire plus substance found on the
second subplane of the cosmic physical plane or the monadic plane.
92.
p59Q3: While the term “akasha” does not mean matter
of the second subplane of solar system here. Could akasha mean sub-atomic
matter—matter of the second ether?
93.
Note the
following statement relating to the
akasha of man: it reveals something of the function of akasha in relation
to the Sun.
1. Bodily warmth, the channel along which the heat radiates
and which finds the goal of its attention to be the heating of the corporeal frame. This vitalisation of the dense matter of the
body finds its correspondence in the systemic akasha, and in planetary productive substance. (TCF 61)
94.
Akasha
as used in the examples of the Sun and the Earth (discussed shortly below) is matter vitalized by heat (latent heat).
16A. p.
61: How would you define the word "substance"? What are at least two
significant and contrasting definitions of this word?
2. Electricity, substance
of one polarity, and energised by one of the three aspects logoic. To express it more occultly, substance
showing forth the quality of the cosmic Lord Whose
energy it is.
95.
This
is an arcane description of electricity with, it would seem, a number of veils.
(We may ask why DK seems to veil so much in this explanation.)
96.
When
a cosmic lord energizes substance, the quality of that cosmic Lord is conveyed
to the substance. “Polarity” (positive, negative or neutral) arises from the
quality of the energizing cosmic Lord.
97.
p59Q4: Is this substance related to the second ray,
or the Third? Note the reference to Electricity correlated to the Pleiades, p.
156. And in this regard, can we similarly correlate Akasha to the Great Bear,
and Sirius to Prana? Are these three the cosmic triple channel?
98.
p59Q5: Are we being told in this section that there
are three polarities, and that electricity is of three kinds, depending upon
the cosmic Lord which is energizing substance?
99.
We
are dealing with substance-energy. Electricity is etheric—etheric energy of one
polarity or another (although DK says only “one polarity” and not “one polarity
or another”). Still we know that there is positive and negative electricity,
and some substances that are electrically neutral.
100.
p59Q6: Does electricity connect with the
super-etheric subplane, the third subplane?
101.
Electricity,
itself, has a special connection with the number three.
102.
It
is related to Pleiades, and the third aspect.
103.
Note
the following excerpt which speaks of three kinds of electricity and the
relation of these three types of different types of Agnichaitans:
a. Those
which embody the positive aspect, or positive electrical phenomena.
b. Those
which embody the negative aspect.
c. That
group which—in time and space—is the union of the two aspects and which—during
evolution—demonstrates the third type of electrical phenomena. (TCF 654)
104.
This
suggests that electricity or electrical phenomena involve three polarities. Positive – negative – and equilibrising. Does this sequence relate for each of the
three segments of the 7? That is, 1,2,3 – 3,4,5 – 5,6,7. So 3 in the first segment is
culminating/unifying role in the first system or segment. It, the THREE,
becomes positive to begin in the second system of a septenate; and thus again,
5 being equilibrising or unifying in the 2nd, and in the final or
third system, FIVE is the positive basis for the 5,6,7
– the 5 being the result of 2+3.
105.
Note the
following statement relating to the
electrical fluid of man: it reveals something of the function of electrical
fluid in relation to the Sun.
2. Nervous response.
This is the vitalising
tenuous fluid which applies itself to the stimulation of the nervous
centres, and which creates electrical response to
contact between the nerves and the brain.
It should now be more closely studied. It corresponds to systemic electricity, and
to planetary electricity. [TCF 61]
3. Light Rays of pranic aspect, some of which are being now
recognised by the modern scientist. They
are but aspects of the latent heat of
the sun as it approaches the Earth by a particular line of least
resistance.
106.
p59Q7: There are occult hints in this third
description. What may be the “particular line of least resistance” through
which the latent heat of the Sun approaches the Earth? May this “line” be the
threefold channel which is found in the four types of “atoms” we are studying?
107.
These
“light rays of pranic aspect” are part of the “Rays of Approach” mentioned
above.
108.
They
are definitely related to “latent heat” (as here stated) but they are also
definitely radiatory fire or active heat. So we must be alert to that perhaps
transformative process which relates “latent heat” to “active heat”.
109.
p59Q7: Do light rays connect with the fourth ether?
And yet the following is given: “2. That Light, physical plane light, has a close connection with,
and uses, as a medium, the second ether.” (TCF 319-320)
110.
p59Q8: The terms “akasha”, “electricity” and “light”
seem sequential here. Do they, then, relate to the etheric subplanes, two,
three and four?
111.
The
order in which the three are listed—akasha, electricity and prana places akasha
[Sirius] in the first position, electricity [Pleiades] in the second, and prana
[Great Bear] in the third. There may be ray correspondences in this placement.
112.
There
is the reference to these three in exactly this order, and to Sirius, Pleiades,
and the Great Bear; see p. 156. There must be head, heart, and throat
correspondence to each triangle.
113.
However,
when dealing with the three currents, we must notice that they seem to become
progressively less material. (At
least this conclusion can be gathered when studying the three currents in a
human being.) Thus, there
would be a problem with relating them, respectively, to subplanes two, three
and four; rather, they may be related to subplanes four, three and two!—the
akashic current to subplane four, the electrical current to subplane three, and
the pranic current (related to light) to subplane two.
114.
Would
this sequence 4-3-2 work for Sirius, Pleiades and Great Bear?
115.
Therefore,
the association of akasha with the number two, may
have to be suspended when dealing with the triple channel.
The
three channels or rays of approach for the solar system are:
1.
The Akasha, substance animated by latent heat.
2.
Electricity, substance of one polarity animated by one of the three aspects
logoic.
3.
Light rays of pranic aspect, aspects of latent heat of the sun as it approaches
the Earth by a particular line of least resistance.
When the
term "channel or ray of approach" is used, it means approach from the centre of solar
radiation to the periphery.
116.
Watch
again for the implied process by means of which latent fire and radiatory fire
are blended. When we think about them, we separate them, but they seem blended
into one process by which the heat of the Sun reaches that which is included in
the solar system.
What
is encountered during that approach—such as planetary bodies, for instance—will
be affected by the akashic current, the electrical current, or the pranic
current in some way, but all of these currents are
only the internal fires of the system when viewed from some other point in
universal, though not solar, space.
117.
This
is the elucidating section.
118.
Remember
that we are dealing with three currents—“the
akashic current”, “the electrical current” and “the pranic current”.
119.
These
three, from within solar space would be considered, specifically, as “active
heat” or “radiatory heat”.
120.
But
when viewed from a more universal point of view, they are simply considered
part of the “internal fires of the system”—our
system.
121.
The
point of view is what determines how we classify these various fires.
It is, therefore, obvious that this matter of fire
is as complex as that of the rays.
122.
Complexity
arises through division [or
multiplication or addition; seems only subtraction is simplifying?].
123.
Remember
the possibilities of division: into two, into three, into seven. It would
appear that the three fires can each be divided into seven expressions,
although such divisions are not clearly enumerated.
124.
We
have to learn to view systems as wholes
and also in their divisions.
The
internal fires of the solar system become external and radiatory when
considered from the standpoint of a planet, while the internal fires of the
planet will affect a human being as radiation in exactly the same way as the
pranic emanations of his etheric body affect another physical body as
radiatory.
125.
An internal fire of a greater being will be
considered radiatory by a lesser
being who is affected by it.
The point to be grasped in all these [Page 60]
aspects is that one and all have to do with matter or substance, and not with
mind or Spirit.
126.
Realizing
the obscurity of what He is trying to elucidate, and so we do not become lost
in categories and complexities, DK simplifies the question and gives us the
main point to grasp — that we are dealing with matter or substance and not with
the fires of mind or Spirit.
b. The Planet. Deep in the heart of the
planet—such a planet as the Earth, for instance—are the internal fires that occupy the central sphere, or the
caverns which—filled with incandescent burning—make life upon the globe
possible at all.
127.
The
term “heart” is here used to indicate a deep interiority.
128.
This
is the image to have in mind: “the central sphere or the caverns … filled with
incandescent burning”
129.
Compare:
Of the cavern in the Sun He says: “central cavern of fire,
or nucleus of heat,…” (TCF 58)
130.
When
studying the various kinds of atoms (solar, planetary, human and the atom of
substance) we seek to keep the analogies clear.
The
internal fires of the moon are practically burnt out, and, therefore, she does
not shine save through reflection, having no inner fire to blend and merge with
light external.
131.
It is
noteworthy that the fires of the Moon are not entirely burnt out. Perhaps when
they are entirely so, the Moon will disintegrate. This is to be expected at the
end of a seventh round, but it is not specified which type of round—a chain-round (involving only one
particular planetary chain, such as the Earth-chain) or a scheme-round involving the entire Earth-scheme.
132.
The
merging here discussed is between “inner fire” and “light external”. The “light
external” appears to relate to “radiatory fire” (or that which is experienced
as radiatory fire—but is really the “internal fires” of the solar system
experienced by the planets as radiatory fire).
These inner
fires of the earth can be seen functioning, as in the sun, through three main channels:
133.
Inner
fires always need “three main channels” for expression as they travel from the
inner cavern to the periphery.
134.
It
would seem that each of the three channels carries a particular type of
current—akashic current, electrical current or pranic current being the prototypes.
135.
The
three currents are called by different names in relation to the planetary and
human atoms and the atom of substance.
These
three channels or rays of approach are the expressions in a threefold manner of
the latent heat of the sun from the centre to the periphery. That latent heat can be seen as latent from
the universal aspect but from within the solar system angle that heat is sensed
as radiatory. We need to remember that we are dealing here with matter or substance
and not with mental or spiritual energy.
The
planets internal fire also operates through three channels:
1.
Productive substance, or matter of the planet vitalized by heat; this is the
correspondence to the solar Akasha and acts as the mother of all that
germinates and all that dwells on and in the planet.
2.
Electrical fluid or animal magnetism, the distinctive quality of the atmosphere
of a planet or electrical ring-pass-not. This is the opposite pole to the solar
electrical fluid. The unrealized goal of all scientific endeavours is the
contact between these two fluids and their correct manipulation.
3.
Planetary Prana, This is the fluidic planetary emanation acting directly on the
physical body absorbed through the skin where the pores are the lines of least
resistance.
1. Productive substance, or the matter of the planet
vitalised by heat. This heat and matter
together act as the mother of all that germinates, and as the protector
of all that dwells therein and thereon.
This corresponds to the akasha, the active vitalised matter of the solar
system, that nourishes all as does a mother.
136.
“Planetary
productive substance” has its analogy in systemic akasha.
137.
Akasha,
as described in this section of the book, is related to the power to nourish. Note that Akasha is usually
associated with the second subplane
of the cosmic physical plane, which plane is ruled by Virgo (the “Mother” and
nourisher).
138.
Akasha
as used in the examples of the Sun and the Earth is matter animated by heat and vitalized by heat (latent heat). The
term “animated” applies to the Sun and “vitalized” to the Earth.
Note the
following statement relating to the akasha of man: it reveals something of the
function of akasha in relation to the Earth.
1. Bodily warmth, the channel along which the heat radiates
and which finds the goal of its attention to be the heating of the corporeal
frame. This vitalisation of the dense
matter of the body finds its correspondence in the systemic akasha, and in planetary productive
substance. (TCF 61)
139.
“Productive
substance” which is “the matter of the planet vitalized by heat” is like
“active vitalized matter of the solar system”.
140.
A
seed is ruled symbolically by ray one
and the unfolding process by ray two.
2. Electrical fluid, a fluid which is latent in the
planet though as yet but little recognized.
It is perhaps better expressed by the term "animal
magnetism." It is the distinctive
quality of the atmosphere of a planet, or its electrical ring-pass-not. It is the opposite pole [consider its relation
to Pleiades] to the solar electrical fluid,
and the contact of the two and
their correct manipulation is the aim—perhaps unrealised—-of all scientific
endeavor at this time. [What
is needed is the correct manifestation of divinely intended patterns; the
scientific magician will do this]
Note the
following statement relating to the electrical fluid of man: it reveals
something of the function of electrical fluid in relation to the Earth.
2. Nervous response.
This is the vitalising
tenuous fluid which applies itself to the stimulation of the nervous
centres, and which creates electrical response to contact between the nerves
and the brain. It should now be more
closely studied. It corresponds to
systemic electricity, and to planetary electricity. [TCF 61]
141.
The
term “fluid” is used and should be researched.
142.
Solar
electric fluid and planetary electric fluid are here contrasted as opposites.
143.
Is
this “electrical fluid” related to the atmic plane? The atmic plane is the
third plane and electricity is most often associated with the third aspect.
144.
Atmic
plane is a plane of “water” [EA p. 35]
145.
Reference
to water and fire as blue and orange, both frequently mentioned as ‘to be blended
and merged’. The colours are opposites, but both also considered to be colours
of the Lords of Flame [see LOM colour chapter]. Thus blue and orange are both
colours of the 5th ray, of fire of mind or solar fire.
146.
There
will be a relation between these two types of “electrical fluid” and the
expression of the “electric fire” of will.
147.
Fohat
as “Eros”.
148.
Animal
magnetism can be seen as related to the third ray, and the animal kingdom is
the third kingdom.
149.
Animal
magnetism is in many respects sexual magnetism—that which attracts on the
physical level producing the herd instinct and attraction between bodies. ‘Ani-mal’ magnetism animates—but is related more to the soul of matter than to
consciousness.
150.
Note
the pole of the Earth’s electrical fluid being the opposite pole of the “solar
electrical fluid”.
151.
This
suggests earth as a cool ball of blue water to the the sun’s fiery hot orange
fire (or flaming fluid. Is
this flaming fluid the nature of plasma, which suggests the 4th
etheric matter we know the sun is demonstration?
152.
There
is very strong hint about the true nature of the scientific endeavor. The
mastery of energy to be achieved by the fifth ray types is largely the mastery
of solar and planetary electrical fluids.
1. All physical phenomena as we understand the term have an
electrical origin, and an initial vibration on the first
sub-plane of the physical plane.
2. That Light, physical plane light, has a close connection with, and uses, as a
medium, the second ether.
3. That sound
functions through the third ether.
4. That colour
in a peculiar sense is allied to the fourth ether. (TCF 319-320)
153.
It
will be important for us to discriminate the various currents of energy and the
particular ethers through which they are conducted.
154.
There
is always a relation to be considered between the first and third (vibration
and sound) as between the second and fourth (light and colour).
3. That emanation of the planet which we might term Planetary Prana. It is that which is referred to when one
speaks of the health-giving qualities of Mother Nature, and which is back of
the cry of the modern physician, when he wisely says "Back to the
Earth." It is the fluidic emanation of this prana
which acts upon the physical body, though in this case not via the etheric
body. It is absorbed [Page
61] through the skin purely and the
pores are its line of least resistance.
155.
Note
the two methods of absorption—spleen and the skin.
156.
A
clear distinction is being made between the solar pranic current and its mode
of reception and the planetary pranic current. The first is absorbed through
the human etheric body and is distributed through the spleen. The planetary
pranic current is absorbed through the skin and its pores. This is indeed a
significant difference.
157.
This
planetary prana is vitally important
for the human being; the Tibetan endorses the wisdom of the “Back to the Earth”
movement.
c. The
As in all the other “atoms”,
there are three channels in the human
atom.
158.
The
exact location within the base of the spine is not given. If “interior” fires
are involved, the location has to be physical
as well as etheric.
159.
That
there are three channels in the etheric spine is a well known aspect of the
teaching. The teaching implies that there are three channels “recognisable in
the spine”—presumably the physical
spine.
160.
Suggests
the spine as a single ‘spoke’ out from the base. In man as a 3-D
seems to tie in with the ideas of rotation and revolution about one’s sphere.
Like we have our pole, north and south and centre (base), and we rotate within
our system according to sets of ray cycle frequencies. Interesting to think of
it as the one ‘densest’ line out from the centre, and that there are ‘phantom’
spokes of various densities-time dimensions that all radiate out. How many would these be? 7 x 7 x 7? How
many spokes could be archetypally suggestive within a coherent sphere.
The
important points to remember here is that we are dealing with the third aspect
or the matter/substance aspect demonstrating in the physical, mental and
emotional aspects, not to be confused with the spirit or mental aspects with
which the two latter sections of the treatise will deal.
1. Bodily warmth, the channel along which the heat
radiates and which finds the goal of its attention to be the heating of the
corporeal frame. This vitalisation of
the dense matter of the body finds its correspondence in the systemic akasha, and in
planetary productive substance. [TCF 61]
161.
Bodily
warmth relates to a basic fire. Virgo (akasha) is one of the earliest signs
related to the earlier solar system. A very material sign.
162.
This
suggests then a connection to Sirius and akasha to Virgo, Jupiter and the
Monadic Plane. Blue or indigo is strongly represented in this line.
163.
The
term “productive” should be related to this type of current. It seems to
produce the condition which makes cellular production and, also, reproduction
possible.
164.
Since
human beings are “cells”, planetary productive substance must sustain the
physical integrity of the human atoms.
165.
From
one perspective, this type of current is the most material of the three currents, even though it is mentioned first.
166.
This
current (in a human being) must be remembered at that which is responsible for
the “vitalisation of the dense
matter of the body”.
167.
The
solar akashic current must, by analogy, vitalize the dense matter of all
planets.
2. Nervous response. This is the vitalising tenuous fluid which applies itself to the stimulation
of the nervous centres, and which creates electrical response to contact
between the nerves and the brain. It
should now be more closely studied. It
corresponds to systemic electricity, and to planetary electricity. [TCF 61]
168.
This
is a physical fluid.
169.
It is
related to chemical electricity; i.e., electricity which is generated by
chemical reaction. [Much research here has been done by contemporary science.]
170.
The
electricity jumps the gap in the synapse and is analogous to the antahkarana.
171.
Let
us keep our correspondences in mind: this “vitalising tenuous fluid”
corresponds to “systemic electricity and to planetary electricity”.
3. Pranic emanation. The emanation, via the
etheric body, which corresponds in man to solar prana and to planetary prana. This demonstrates principally in the health
aura and has naught to do with magnetic qualities, as generally
interpreted when considering a personality, or man as a unit. I make this repetition as it is very necessary that no mental confusion exists between that
magnetism which is a spiritual emanation and that which is purely animal.
172.
The health
aura is a “purely animal” emanation and may be considered magnetic in a purely
physical way.
173.
DK
seeks to discriminate higher magnetism from lower.
174.
The
higher magnetism, as here discussed, is considered a “spiritual emanation” and
has naught to do with animal magnetism.
175.
It
would seem that both types of prana (solar and planetary) are distributed by the
etheric body of the man. [This is addressed in subsequent sections, speaking of
man as receivor of golden solar prana and distributing it TO the earth as
violet terrestrial prana.]
176.
Note
that solar prana is absorbed in the spleen and planetary prana through the
skin:
From Planetary Prana: It is the fluidic emanation of this
prana which acts upon the physical body, though in this case not via the
etheric body. It is absorbed [Page 61] through the skin purely and
the pores are its line of least resistance.
c Man
The
three channels expressing the latent fire in man are as follows:
1.
Bodily warmth, vitalizing the physical body and finding correspondence in the
systemic Akasha and planetary productive substance.
2.
Nervous response, the vitalizing tenuous fluid stimulating the nervous centres,
creating electrical response to contact between the nerves and the brain. Corresponding to the systemic and planetary electricity.
3.
Pranic emanation, the emanation, via the health aura corresponding to solar and
planetary Prana. Demonstrating as the animal health aura not
to be confused with spiritual magnetism.
177.
For
facility in comparing the internal fires of the Sun, Earth and Man, the
following table may assist:
|
Internal Heat in relation to the Sun |
Internal Heat in relation to the Earth |
Internal Heat in relation to Man |
|
1. The akasha, itself vitalised matter, or
substance animated by latent heat. |
1. Productive substance, or the matter of
the planet vitalised by heat. This
heat and matter together act as the mother of all that germinates, and as the
protector of all that dwells therein and thereon. This corresponds to the akasha, the active
vitalised matter of the solar system, that nourishes
all as does a mother. |
1. Bodily warmth, the
channel along which the heat radiates and which finds the goal of its
attention to be the heating of the corporeal frame. This vitalisation of the dense matter of
the body finds its correspondence in the systemic akasha, and in planetary
productive substance. |
|
2. Electricity, substance of one
polarity, and energised by one of the three aspects logoic. To express it more occultly, substance
showing forth the quality of the cosmic Lord Whose energy it is. |
2. Electrical fluid, a fluid which is
latent in the planet though as yet but little recognized. It is perhaps better expressed by the term
"animal magnetism." It is
the distinctive quality of the atmosphere of a planet, or its electrical
ring-pass-not. It is the opposite pole
to the solar electrical fluid, and the contact of the two and their correct
manipulation is the aim—perhaps unrealised—-of all scientific endeavor at
this time. |
2. Nervous response. This is
the vitalising tenuous fluid which applies itself to the stimulation of the
nervous centres, and which creates electrical response to contact between the
nerves and the brain. It should now be
more closely studied. It corresponds
to systemic electricity, and to planetary electricity. |
|
3. Light Rays of pranic aspect, some of
which are being now recognised by the modern scientist. They are but aspects of the latent heat of
the sun as it approaches the Earth by a particular line of least resistance. |
3. That emanation of
the planet which we might term Planetary
Prana. It is that which is
referred to when one speaks of the health-giving qualities of Mother Nature,
and which is back of the cry of the modern physician, when he wisely says
"Back to the Earth." It is
the fluidic emanation of this prana which acts upon the physical body, though
in this case not via the etheric body.
It is absorbed [Page 61] through the skin purely and the pores are its
line of least resistance. |
3. Pranic emanation. The
emanation, via the etheric body, which corresponds in man to solar prana and
to planetary prana. This demonstrates
principally in the health aura and has naught to do with magnetic qualities,
as generally interpreted when considering a personality, or man as a unit. I make this repetition as it is very
necessary that no mental confusion exists between that magnetism which is a
spiritual emanation and that which is purely animal. |
It might be wise here to point out that this triple manifestation of fire demonstrates in the
astral and mental bodies likewise, having to do with the substance of those bodies.
178.
We
are dealing with internal fire in a triple manifestation (through three
currents).
179.
In
speaking of the astral and mental bodies, we are talking about the material
aspect of those bodies. Substance is substance-energy, matter-energy, matter-force. i.e., not the quality that passes through
those bodies.
15A. p. 58-62: Consider
the one fundamental statement which can be laid down anent the internal fire of
four entities——a sun, planet, man and atom. Review the expression of the
internal fires as they express in each of these entities. What patterns or
parallelisms stand out to you?
We might express this fire in its triple manifestation
as the sumtotal of the essential fire,
or life activity of the third Logos.
180.
p62Q1: What does “essential fire” mean in this context? Every type of Logos has an
“essential fire” or “life activity”. The three fires described are three
aspects of the essential fire of the third Logos.
181.
“Essential”,
as here used, seems to be an inclusive term. This would mean that it does not
refer only to category three of the lowest type of fire (i.e. to the fire
elementals).
182.
A
Reminder: “Latent fire” is the most materially based fire and relates to the
dense physical body (of whatever entity) with its three layers—earthly, liquid
and gaseous; “active fire” is radiatory, and relates to the etheric vehicle.
183.
Both
latent fires and active fires are internal
fires.
It should
be carefully borne [Page 62] in mind that the manifestation of the work of the
three Logoi is the expression of the mind of some cosmic Entity.
184.
Our
Solar Logos is a “cosmic” Entity and expresses through three Logoi (as the
chart on TCF 1248 makes plain).
In the same
way, the seven planetary Entities, the seven Heavenly Men, are seven Logoi
(likewise cosmic Beings) Who in Their totality form the Body of the threefold
Logos.
185.
It is
an important statement that the “seven Heavenly Men” are “cosmic” beings.
186.
A
principle is brought forward: seven form the body of three. When faced with a
ten, three are always superior and seven are considered the more material
expression of the three.
We
are here returned to the greater picture in order to re-orient ourselves and
understand the latent fire in its right place and proportion and its greater
relation with the other two fires.
1.
The undifferentiated Logos – a cosmic Entity.
2.
The Logos, threefold in manifestation:
a.
The cosmic Lord of Will Power.
b.
The cosmic Lord of Love Wisdom.
c.
The cosmic Lord of Active Intelligence.
3.
The triple Logos, sevenfold in manifestation, i.e. the seven planetary
Logoi.
We have,
therefore:
1. The undifferentiated Logos—a cosmic Entity.
2. The Logos, threefold in manifestation:
a. The cosmic Lord of Will Power.
b. The cosmic Lord of Love and Wisdom.
c. The cosmic Lord of Active Intelligence.
3. The triple Logos, sevenfold in manifestation.,
i.e. The seven planetary Logoi.18,19,20
187.
It is
clear from the tabulation immediately above that we are considering the various
levels of our Solar Logos.
188.
Our
Logos is an undifferentiated Being when considering
the Logos monadically.
189.
But
every unity has three primary differentiations, and these three correspond to
God the Father, God the Son and God the Holy Spirit.
190.
The
Trinity of aspects has a sevenfold expression through the seven major Heavenly
Men.
191.
This
structure of 1—3—7 can be applied to all entities and will be found clarifying,
and what is said immediately above can be applied to many, many Logoi
(including man-as-logos).
Footnote18:
T. Subba Rao says on page 20, of Esoteric Writings: "As a general rule, whenever seven
entities are mentioned in the ancient occult science of India in any connection
whatsoever, you must suppose that those seven entities came into existence from
three primary entities and that these three entities again are evolved out of a
single entity or monad.
192.
The
principle is exactly stated.
193.
Another
familiar version of this division is:
- Man the unity
- Man manifesting through three periodical vehicles and three
super-principles
- Man manifesting through seven principles (no matter how they are
counted)
To take a familiar example, the seven coloured rays in the
solar ray are evolved out of three primary coloured rays; and the three primary
colours co-exist with the four secondary colours in the solar ray. Similarly the three primary entities which
brought man into existence co-exist in him with the four secondary entities
which arose from different combinations of the three primary entities."
194.
This
is an interesting and peculiar way of speaking: “three primary entities which
brought man into existence”. It would seem as if “entities” and “principles”
are being equated.
In Christian terminology these are the three Persons of the
Trinity, and the seven Spirits which are before the Throne. Compare "Our God is a consuming
fire." Heb: 12.29.)
195.
p62Q2: An ongoing questions
posed by esotericists is the following: are the super three included within the
seven or do they exist in their own right ‘above’ the seven?
Footnote19:
"I have already said in speaking of this Logos, that it was quite possible
that it was the Logos that appeared in the shape of the first Dhyan Chohan, or
planetary Spirit, when the evolution of man was recommenced after the last
period of inactivity on this planet, as stated in Mr. Sinnett's book, Esoteric Buddhism, and after having set
the evolutionary current in motion, retired to the spiritual plane congenial to
its own nature, and has been watching since over the interests of humanity, and
now and then appearing in connection with a human individuality for the good of
mankind.
196.
Another
rather extraordinary thought is presented. What is being described is a the Planetary Logos as a kind of “Silent Watcher”.
197.
It
might be asked, “In what way does the Logos appear in
connection with a human individuality?
- Perhaps in relation to the initiation of very higher initiates.
- Perhaps as an over-shadowing Avatar? It would seem that the
Planetary Logos is the over-shadowing Presence in the case of Sanat
Kumara. It would be hard to conceive of the Logos overshadowing a “human
individuality”.
198.
Note
that the evolution of man is “recommenced”!
199.
The
term “Dhyan Chohan” like that of “Kumara” or “Manasaputra” can be interpreted
on a more than one level, one of which is planetary and another of which is
intra-planetary.
Or you may look upon the Logos represented by
200.
The
He speaks of the sapta Rishis and of the Manus as his
manasaputras, or mind-born sons, which they would be if he was the so-called
Prajapati, who appeared on this planet and commenced the work of
evolution."--The Theosophist, Vol. VIII, p. 443.)
201.
We
may judge that the “sapta Rishis” or seven Rishis is also a generic term
capable of application to different classes of entity, for it is an
impossibility for a Prajapati (i.e., a Planetary Logos) have for His mind-born
sons the Seven Rishis of the Great Bear!
Footnote 20:
The following tabulation should be borne in mind:
Seven branch races make one
subrace
Seven subraces make one
rootrace
Seven rootraces make one
world period
Seven world periods make one
round
Seven rounds make one
chain period
Seven chain periods make one
planetary scheme
Ten planetary schemes make one
solar system
202.
We
note that in the last two equivalences the term “period” or “round” is dropped.
Yet there are, apparently, scheme-rounds
as well as chain-rounds.
203.
A
“world period” as here given, is one seventh of a complete round, or the
duration of a round as it affects a particular globe or world.
204.
There
are many hidden mysteries in this little tabulation.
- To what Being are the planetary schemes as chains?
- To what Being are the planetary schemes as globes or “worlds”.
- On the solar systemic level, what is the equivalence to a world
period, a round or a chain period?
205.
If we
could answer these questions, we might know something more about the dynamics
of the solar system and the interaction of the planetary schemes.
206.
We
are given a kind or order of the planetary chains in the Earth-scheme. Which
planetary schemes actually correspond to these planetary chains? Some
suggestions are given, but nothing definitive.
[Page 63]
Each of
these cosmic Entities is, in His essential essence,
Fire; each manifests as fire in a threefold manner. In point of time the cosmic Lord of active Intelligence, considered
from the standpoint of cosmic evolution, is more evolved than His two
Brothers. He is the life of matter, its latent internal Fire. His is the fire essence that lies at the heart of the Sun, of the
planet, and of man's material forms. He
is the sumtotal of the Past.
Each
of these cosmic entities in His essential essence is Fire and manifests in a threefold manner. We are further told that
the third Logos of active intelligence is more evolved than His brothers. He is
the life of matter, its latent internal Fire; the fire essence lying at the
heart of the Sun, the planet and of man material forms; the sum-total of the
past. The second Logos the Lord of cosmic love expressing the present and
embodying conscious existence. The Lord of cosmic Will holds hid the future
within His plans and consciousness. Those are the three Sons of the one Father
and no difference exists between them from the standpoint of the Eternal Now,
no one is greater or lesser than the others.
207.
The Life
of Third Logos should be more than
the “latent internal Fire”. In this
description, it would seem that “latent fire” and “active fire” are being
combined, for the Third Logos is surely, also, the radiatory or active fire of
matter.
208.
“Heart”
(as here used) means the “center”, and not the “Heart of the Sun” (causal body
of the Solar Logos).
209.
We
note the often confusing analogous references to ‘centre’ and base and heart;
we also recognize how the heart and base are also related to the 4th
ray, and humanity, etc.
210.
A
Logos is a “fire essence”. A Logos if a “Fire”. These are an important
definition.
211.
The
Lord of active Intelligence is, from what we can here gather, the soul of matter.
The Lord of Cosmic Love now seeks union with His Brother,
and, in point of time, embodies all the Present.
212.
The
Lord of Cosmic Love embodies the present.
The Lord of Active Intelligence embodies the past.
He is the
sumtotal of all that is embodied; He is conscious Existence. He is the Son divine and His life
and nature evolve through every existent form.
213.
The
Lord of Cosmic Love is identified with the consciousness aspect of divinity.
The
first Lord or the Fire of spirit of Will blends with the fire of the second
logos of love and demonstrate as Soul utilizing for purposes of manifestation
the aid of the third logos. In this fourth round on this fourth globe of our
planetary scheme, the fires of the third logos of intelligent matter are fusing
somewhat with the fire of cosmic mind expressing will and power and animating
the Thinker on all planes. The object of their co-operation is the perfected
manifestation of the cosmic Lord of Love.
The Lord of Cosmic Will holds hid the
future within His plans and consciousness.
214.
The
Lord of Cosmic Will, will be the future.
He exists now, but is far from fully manifest.
They are all three the Sons of one Father, all
three the aspects of the One God, all three are Spirit, all three are Soul, and
all three are Rays emanating from one cosmic centre. All three are substance,…
215.
p63Q1: Who is the One Father—the “Undifferentiated
Logos”?
216.
We
note that we cannot easily divide these Logoi saying that one of them is
Spirit, one Soul and one Body—for all three of them together are Spirit, Soul
and Body.
217.
p63Q2: Is the term “Rays” (as in “Rays emanating
from one cosmic center”) to be associated with either “Spirit” or “Soul”, or is
it an inclusive term? This must be pondered.
218.
The
“cosmic center” is, very reasonably, the Solar Logos considered as a whole.
219.
It is
important to realize that all three
of these Entities are “substance” as well as Spirit and Soul.
but in
the past one Lord was the elder Son, in the present another Lord comes to the
fore, and in the future still another.
220.
We
are dealing with the Science of Triangles. The term “elder” means “dominant”.
Each member of a trinity rises to the apex of the triangle.
221.
Part
of our task then, individually in terms of our service, and collectively in
terms of our study, is to discern which is the apex at
any one moment. At this time, with this body of work, or our sphere of
influence, what is our apex or calling?
But this is
so only in Time.
222.
A
“standpoint” is a point of vision, a ‘point of view’, a
‘place’ from which a perspective can be gathered.
223.
There
is a standpoint from which Time seems real. There is another standpoint from
which the Eternal Now is the only ‘temporal reality’ (if I may use an
apparently contradictory phrase.
From the
standpoint of the Eternal Now, none is greater nor less than another, for the last shall be
first, and the first last.
224.
This
idea must absolutely be remembered, for it is always the case that the first
aspect is considered greater than the second and the first and second aspect
greater than the third; In fact they are spiritually equivalent.
225.
It is
literally true that the last in order shall be first or dominant, and that the
first in order shall be last or subservient.
226.
When
dealing with the three primary colors, we cannot say that red, or blue or green
is superior to its brother colors. They simply co-exist and have distinct
functions.
227.
When
differentiation is negated it is always Now. Where
differentiation is seen as reality, temporal sequence exists.
228.
To
the concrete mind, the term Eternal Now is puzzling. To the triadal
consciousness, it begins to make sense.
Out of manifestation time is not, and freed from
objectivity states of consciousness are not.
229.
The
“philosophy of consciousness without an object” is suggested. There is one
inclusive consciousness.
230.
The
three worlds are subject to the illusion of Time and Space.
231.
Identification
is the key to free oneself from objectivity.
232.
When
“states of consciousness are not”, consciousness, itself, still exists.
233.
p61Q3: Does the state suggested in DK’s sentence
immediately above refer to pralaya? Or to an intermediate state, cosmically
considered? For instance, after the Logos has experienced through all three
solar systems?
234.
p61Q4: How do we free ourselves from “objectivity”?
May we say, “through identification”? What if we knew
ourselves to be the object, and thus
the object became the Self? We would feel the oneness of all objects and would
feel ourselves to be the oneness. We would be freed from objectivity.
The fire of Spirit is the essential fire of the
first Lord of Will plus the fire of the second Logos of Love.
235.
A
vital statement. The spirit, microcosmically, is the monad. But in the monad
there is an important combination of first and second rays. To this end, it is
said that the monad is “atma-buddhi”.
236.
And
what about Shamballa? Shamballa has a second ray essence and a first ray
expression.
237.
What
about Sanat Kumara? He is the highest example of the Teaching Ray on our
planet, the greatest Saviour.
These two
cosmic Entities blend, merge, and demonstrate as Soul, utilising for purposes
of manifestation the aid of the third Logos.
238.
Found
within the soul body (causal body) are the “jewel in the lotus” (representing
the first ray) and the petals of the
lotus (representing the second).
239.
At
our present stage of evolution (and particularly in our solar system) there is
no manifestation of pure spirit without soul.
240.
It
should be remembered however, that spirit (on its own level) has soul and
body). Every member of the Trinity is threefold.
The three
fires blend and merge. In this fourth
round and on this fourth globe of our planetary scheme, the fires of the third Logos of intelligent matter
are fusing somewhat
with the fires of cosmic [Page
64] mind, showing as will or power,
and animating the Thinker on all planes.
241.
The three
fires may be conceived as coming from the cosmic mental—the Fire of Intelligent
Will from the highest subplane of the cosmic mental plane; the Fire of
Intelligent Love also from the higher subplanes of the cosmic mental plane; and
the Fire of Intelligent Activity from the lower four subplanes of the cosmic
mental plane.
242.
Term
“somewhat” is important, for much remains to be done.
243.
We
note that will and mind are united.
244.
It is
not that will shows forth as will, but that mind shows forth as will—at least
in our present solar system and under the limitations to which our planet is
subject.
245.
Notice
another name for the Third Logos: “the third Logos of intelligent matter”. This
name should be compared with the Fire of Intelligent Activity or the Logos of
Active Intelligence.
246.
What
is really happening on our globe with respect to these three fires.
The fires of mind (representing love) are fusing with the fires of matter. But
the fires of mind represent not only love but will, and so cosmic will is
somewhat involved in this fusing, however incompletely and imperfectly.
247.
From
the microcosmic point of view what this means is that although we, at present,
are learning more fully to love, we are also learning something about the will.
248.
It is
also suggested that the Thinker (the soul aspect) is animated by both love and
will.
The object
of Their co-operation is the perfected manifestation
of the cosmic Lord of Love. This should
be pondered upon for it reveals a mystery.
249.
The
lowest fire is required to combine with the Fire of Love (the Fire of Cosmic
Mind) if there is to be the perfected manifestation of the cosmic Lord of Love.
250.
What
is suggested is that in our solar system, the manifestation of love is closely
allied to the manifestation of mind.
251.
It is
also suggested that it takes a degree of will
if the Lord of Love is to be manifested perfectly.
Pondering the mystery The
mystery is hidden in the interaction between the three logoi in manifestation
and the assistance provided by two logoi when out of manifestation to the one
who happens to be manifesting at any particular time. It is hidden in the
co-operation and infallible demonstration by those lives for which the goal is
the purpose hidden in the activity of intelligence, love and will permeating
the whole of creative manifestation.
The mystery is not a mystery at all when one
realises that all is moving according to will and purpose even though to our
undeveloped eyes, they appear to travel in the opposite direction. It is only
in man that conflict by its own three aspects with each other which appear
during manifestation. But even this if we only knew it, has a purpose leading
to the establishment of the purpose.
The
blending of the three fires, the merging of the three Rays, and the
co-operation of the three Logoi have in view (at this
time and within this solar system) the development
of the Essence of the cosmic Lord of Love, the second Person in the
logoic trinity. Earlier it was not so,
later it will not be, but now it is.
252.
There
is always the cooperation of the three, though depending upon time the cooperation will be equal or
unequal.
253.
The
present form of cooperation between the three Logoi will lead to the perfected
expression of the Lord of Cosmic Love in our solar system. This is here
referred to as the “development of the Essence of the cosmic Lord of Love”.
254.
Earlier
the three conspired for the emergence of the Lord of Cosmic Intelligence into
perfected activity and later their cooperation will bring about the emergence
of the perfected expression of the Lord of Cosmic Will.
The
blending of the fires is a hint to aid the realisation of the working out of
the above mystery in the present temporary system of love and its relation and
dependence upon the previous system of intelligence and upon the coming system
of Will.
When viewed
from the cosmic mental plane [higher] these Three constitute the PERSONALITY
OF THE LOGOS, and are seen functioning as one.
255.
The personality
of Solar Logos is called Agni or the Holy Spirit.
256.
Lord
Agni is the Lord of the Logoic Personality. Within the Lord Agni are the three
aspects represented by Agni, Varuna and Kshiti.
257.
We
are to view the Logos from the higher levels of the cosmic mental plane.
258.
The
monad expresses through the mind; the soul through the astral body; and the
personality through the physical body.
259.
The
physical nature of the Logos expresses through the cosmic physical plane.
Hence the secret (well recognised as fact, though not understood) of the
excessive heat, occultly
expressed, of the astral or central body of the triple personality.
260.
Humanity
has a ‘hot’ astral body.
261.
Our problem is cool down the astral body and warm the heart.
Again
262.
In
our solar system, we may infer that the solar logoic astral nature is
characterized by excessive heat. We may infer that this is true for the
Planetary Logos and for man.
It animates
and controls the physical body, and its desires hold sway in the majority of
cases; it demonstrates in time and space the correspondence of the temporary
union of spirit and matter, the fires of cosmic love and the fires of matter
blended.
263.
This
is a very interesting idea. The astral body demonstrates a correspondence
between the union of spirit and matter. The fires of cosmic love are equated
with spirit (a very interesting equivalence and perhaps surprising), and the
fires of matter with matter itself.
264.
In one
way this is reasonable. There is a close relation between the spirit in man
(the monad) and the astral plane, for the astral plane is the sixth counting
from above and the monadic plane whereon the monad is found is the sixth
counting from below.
265.
This
means that our spirit is closely allied to the principle of love.
A similar analogy is found in the
heat apparent in this second solar system.
266.
p64Q1: We might ask, “In what manner is this heat
apparent?” Perhaps it is not yet apparent to human investigation and science,
but is to the science of the Masters.
267.
As
inferred, our Planetary Logos (a being analogous to our Solar Logos in a number
of ways {cf. TCF 384} should also be demonstrating an overplus of heat).
268.
The kind of “heat” here referenced suggest fire by friction rather
than the clear cold light of the soul, induced by the second aspect of
divinity. It would seem that all three kinds of atoms are struggling with
transmuting a preoccupation with fire by friction (each on its own level) into
solar fire.
d. The Atom. The inner fires of the atom can likewise be
seen functioning along similar lines, their demonstration being already
somewhat recognised by science. This
being so there exists no necessity for further
elaboration.21
269.
The
inner substance of the atom should be compared to systemic, animated akasha, to
“planetary productive substance” and to that current of vitalization within the
human body which assures bodily warmth.
270.
We
are talking here of that which ‘heats’ the atom. Since heat is measured through
the relative frequency of vibration, the existence of subatomic particles may
be inferred.
Footnote 21: "It should be remembered that the mere
scale does not matter, for greatness and smallness are essentially relative.”
271.
This
is an extraordinarily important statement. There is no absolute greatness or smallness. To be called “great” or “small” a
thing must be compared to another thing.
The destiny of each atom is to create a brahmanda. Brahmandas like or smaller or larger than
ours, held together by a sun, are present in every atom.
272.
The
term “Brahmanda” seems to mean a “universe”—large or small.
273.
From
a certain perspective (and one used occasionally in TCF) a universe and a solar
system are equivalent.
Vishvas, great world-systems, exist in an atom, and atoms again
exist in these vishvas.
274.
One
wonders how many ‘sub-atomic universes’ exist within an atom.
275.
Somewhere
there must be a limit, or we enter the impossibility of the actual infinite
divisibility of matter (however theoretically
possible such infinite divisibility may be).
This is the significance of 'many from one'; wherever we see
the one we should recognise the many also, and conversely. After securing the ability of, and then
actually, creating a brahmanda, the next step is the creation of a jagat, then
a vishva, then a maha-vishva and so on, till the status of maha-vishnu is
reached." —Bhagavan Das in the Pranava Vada, p. 94.)
276.
The
terms here used must be defined. We know that “maha-vishnu” is effectively the
first aspect of divinity.
277.
p64Q2: What type of evolution is Bhagavan Das
suggesting for the atom?
278.
In
summary, the Solar Logos considers 21 systemic subplanes as densely material
and the Planetary Logos considers 18 systemic subplanes as densely material.
The man considers 3 systemic subplanes as densely material. We remind ourselves
that the word “dense” includes the densest earthly, the liquid and the gaseous
layers. The entire mental plane is considered gaseous.
279.
p64Q3: What is the distinction between the
gaseousness of the lower four subplanes and that of the higher three?
[Page 65]
II. FIRE ELEMENTALS AND DEVAS
We might
now briefly consider the subject of the fire elementals and devas, and then
deal with the relation of the Personality Ray to this internal fire of the
system in its threefold manifestation.
Certain
facts are known in connection with the fire spirits (if so they may be termed).
280.
The
term “spirits” is being used here as that which is capable of causing movement
or animation. It does not mean “spirit”, or the highest aspect of an entity.
The
fundamental fact that should here be emphasised is that AGNI, the Lord of Fire,
rules over all the fire elementals and devas on the three planes of human
evolution, the physical, the astral, and the mental, and rules over them not
only on this planet, called the Earth, but on the three planes in all parts of
the system.
281.
Agni
is a cosmic being operating throughout the solar system.
282.
p65Q1: What about the different Agni(s) on other
planets? They are emanations of a
greater Lord Agni.
283.
Since
the Lord Varuna rules over the water elementals and the Lord Kshiti over the
earth elementals (as given elsewhere) it must be assumed that the Lord Agni
includes or embraces the Lord Varuna and the Lord Kshiti.
284.
A
tabulation might be offered as follows:
- Lord AGNI rules over:
i.
A
lesser Lord Agni
ii.
Lord
Varuna
iii.
Lord
Kshiti
- There are still greater Lord AGNIs
He is one
of the seven Brothers (to use an expression familiar to students of the Secret
Doctrine) Who each embody one of the seven principles, or Who are in Themselves
the seven centres in the body of the cosmic Lord of Fire, called by H. P. B. ."
285.
Fohat
is the Cosmic Lord of Fire. Agni is one of the seven “Sons of Fohat”.
286.
p65Q2: Could the seven Sons of Fohat be called:
Kshiti (earth), Varuna (water), Agni (fire-mental), Indra (air-buddhic), Brahma
(Aether-atmic), Vishnu (akasha-monadic), Shiva (
287.
Perhaps
only the first four are to be called “Raja Lords of the planes”, and the latter
three by another name. And yet, even the three higher systemic planes have
their material aspect and would thus, it seems, have to be ruled by a great
Deva or Raja Lord.
He [Fohat or Agni?] is that active fiery Intelligence, Who is the basis of the
internal fires of the solar system.
288.
p65Q3: Does He continue to speak of Fohat as “the
cosmic Lord of Fire” or of Agni?
289.
For
Fohat and His “Seven Sons” are the basis of the fires
of matter (matter of all kinds).
290.
As
there is matter on all the seven
systemic planes, internal fires hold sway on all seven.
291.
It is
also conceivable (from the cosmic point of view) to call the fires of the first
two and a half cosmic planes “internal fires”.
On each
plane one of these Brothers holds sway, and the three elder Brothers (for
always the three will be seen, and later the seven, who eventually merge into
the primary three) rule on the first, third and the fifth planes, or on the
plane of adi, of atma22 and of manas.
292.
p65Q4: Why are the Brothers “elder”? Did they
develop their potency in a previous solar system?
293.
We
seem to be dealing with a ten—for the
seven merge into the primary three.
294.
p65Q5: We are confronted with a mystery: “Why should
the three elder Brothers rule on the adic, atmic and manasic planes”?” Are
these planes of cosmic Mahat related to the material/mental aspect?
17A. p.
65: What is the definition of Agni? Does this term have more than one definition?
It is
urgent that we here remember that They are fire viewed
[Page 66] in its third aspect, the fire of matter. In Their totality these seven Lords form the essence of the cosmic
Lord, called in the occult books, Fohat.23
295.
Fire
viewed in terms of being is the Seven
Spirits of Darkness. Fire viewed in terms of consciousness is the Seven Rays. Fire viewed in its third aspect
and in terms of matter is the Seven Sons of Fohat.
296.
We
are told that the three “elder Brothers” are on the first, third and fifth
planes. We are speaking of the systemic
planes.
297.
Is DK
numbering from below? No, because He uses term of “adi” which is the topmost
plane of the cosmic physical plane.
298.
The
“elder Brothers” seem to be associated with the “hard line” and with hard-line
rays and planes.
299.
The
elder Brothers may be related to the
first solar system (the one immediately before our own). In that system green
and orange were active, convening rays three and five, correlating with the
atmic and manasic planes. But red was not active.
300.
The
Masters of the Black Lodge are largely first ray Masters who developed during
the first solar system and responding to the first ray, they would be sensitive
to the plane of adi and to the Brother who rules on that plane.
301.
All
seven Sons of Fohat are the Fires of Matter.
Footnote 22: Atma [does he mean the Atman, which is the
true Self?] means as you all know the self or the ego or an
individualised centre of consciousness around which all worldly experiences in
their dual aspect of subjective and objective cluster and arrange themselves.
302.
In a
way, our self, or ego or individualized centre is simply an emanation of the
monad (from a plane higher than the atmic).
303.
From
this perspective the “Atman” is equivalent to the Monad, but “Atma” is not.
It is as it were one of the foci
from which emerge rays of light to illumine the cosmic waters and in which also
converge the rays sent back by those waters.
In Theosophical writings, it is called the selfconscious individuality
or the Higher Manas. From this point of
view, you will see that the Higher Manas is the most important principle or the
central pivot of the human constitution or the true soul.
304.
Our
salvation depends upon relating properly to the “Higher Manas” (which also
involves the spiritual triad).
It is the thread which ought to be caught hold of by one who
wants to know the truth and lift himself out of this conditioned existence.
305.
This
is a practical statement, and simply means that humanity is and should be
focussed on soul development.
To this it may be objected that Atma represents the seventh
principle of the theosophical septenary and that the Manas is far lower in the
scale. But the plain answer is that the
seventh principle is the ultimate state attainable by the self after crossing
the ocean of conditioned existence or samsara."—Some Thoughts on the Gita,
p. 26.)
306.
The
Buddha attained to Nirvana, and the atmic plane is called the “Nirvanic Plane”.
The Buddha crossed the “ocean of conditioned existence or samsara” and may thus
be thought to have attained to “Atma”.
307.
In
fact, it is likely that the Buddha’s attainment was monadic (thus relating more
to the “Atman” than to “Atma”.) It is reasonable to think that He achieved the
sixth initiation relating Him to the monad before the Christ did, and the
Christ achieved it in
Footnote 23: Fohat,
or electricity, is an Entity.
He is the primordial electric Entity S. D., I, 105.
He is Will S. D., I, 136.
He is Love-Wisdom
S. D., I, 100,144,155.
He is Active
Intelligence S. D., I, 136.
Therefore He is God S. D., I, 167.
He is the sumtotal of the energy of the seven Spirits, Who
are the sumtotal of the Logos.—S. D., I, 169.)
308.
Fohat
is a One who is a Seven.
309.
It
may be that Fohat is equivalent to a greater
Agni.
310.
One
way of considering Fohat is as the Lord of the entire cosmic physical plane.
311.
On a far higher turn of the spiral, He may be
considered as Lord of the seven cosmic planes (considering these seven as a
super-cosmic physical plane of a still greater set of seven planes).
312.
Ultimately
Fohat (noumenally) is to be associated with the Prime Mover and, even more
essentially, with the (never ending, never beginning) PRIMARY MOVEMENT which originated the universe
and all universes.
313.
Noumenal
Fohat is MOTION itself.
Plane.
As used in occultism, the term
denotes the range or extent of some state of consciousness or of the perceptive
power of a particular set of senses or the action or a particular force, or the
state of matter corresponding to any of the above.)
314.
Notice
that a plane is not considered strictly in material
terms, but also in terms of consciousness.
315.
We
have been told that a plane and a state of consciousness are equivalent.
316.
From
this point of view, a plane is a ‘sphere of perception or a ring-pass-not in which
a certain type of perception prevails.
This is so
in the same sense as the seven Chohans,24
with Their affiliated groups of pupils, form the essence or centres in the body
of one of the Heavenly
Men, one of the planetary Logoi.
317.
We
are not told what type of “centres”. It is clear that Chohans are related
largely to globes and thus might be considered as forming major centres in the
body of manifestation of a Globe Lord; minor centres in the body of
manifestation of a Chain-Lord; and minute centres in the body of manifestation
of a Scheme-Lord (i.e., a Planetary Logos).
318.
There
are a number of types of “Heavenly Men”. A Globe Lord is a Heavenly Man, but so
is a Chain-Lord and the Lord of Planetary Scheme.
Footnote 24: Chohan
(Tibetan).
A Lord or Master.
A high Adept.
An initiate who has taken more Initiations than the
five major Initiations which make man a "Master of the Wisdom.")
319.
A
Chohan is, technically, no longer a man. “They are no longer men as are the
Masters” (Rule VII, The Rays and the
Initiations)
These seven
again in Their turn form the essence of the Logos. [meaning
the Solar Logos].
320.
The
term “essence” is interesting. We can easily conceive that Planetary Logoi (and
their manifestations) for chakras or centres in the manifestation of a Solar
Logos.
321.
Does
the term “essence” relate to “principles”? Each of the Planetary Logos (if not the actual principle of a
Solar Logos) must be intimately associated with one such principle.
Each of the
seven Lords of Fire25 are differentiated
into numerous groups of fire entities,
from the Deva-Lords of a plane down to the little salamanders of the internal
furnaces.
322.
The
term “fire entities” is very broad, including great Raja Lords and tiny fire
elementals.
323.
What
shall we say about salamanders? It seems they represent a quite material fire.
Salamanders are in or are objective flame.
324.
Is
there a difference between the seven Lords of Fire (Sons of Fohat) and the
seven “Deva-Lords”?
325.
Are
Kshiti, Varuna, systemic Agni, and Indra considered “Sons of Fohat”.
Footnote 25: The seven
Brothers. See S. D., I, 105.
These seven are the seven differentiations of primordial electric energy. [i.e.,
Fohat]
326.
Fohat,
then, is “primordial electric
energy”.
327.
The
term “primordial” of course, relates to the third aspect, for the Primordial
Ray is the Third Ray.
19A. p.
66: Consider the footnote on Fohat. How can "electricity" be said to
be an "entity"?
We are not
dealing with the fiery essences of the higher planes at this stage in our
discussion.
328.
It is
important to realize that there are
“fiery essences” of the higher planes.
329.
Every
systemic plane (no matter what element might be assigned to it) has its fiery
essences. By analogy, this may also be true of cosmic planes.
18A. p. 66: Is
there a contrast between fire elementals and devas? If so what?
Having
dealt with the expression of the latent fire in its three aspects in the sun,
the planet man and the atom, we are now going to study the details and the
lives expressing the activities of that fire. The Lord Agni is the ruler of the devas and fire elementals in the solar system and in
every thing included in it. Agni is one of the seven brothers embodying each of
the seven principles and who are in themselves the seven centres in the cosmic
Lord of Fire. He is that active fiery intelligence, the basis of the internal
fires of the solar system. One of the seven brothers holds sway upon each of
the seven planes of the system and the three elder brother’s rule on the first,
third and fifth planes or on the plane of Adi, of atma and of manas. These are
the fires in its third aspect, the fire of matter. In their totality these seven Lords form the
essence of the cosmic Lord called by HPB, Fohat.
We will
only enumerate somewhat briefly some of the better known groups, as contacted
in the three worlds.
1. Physical
Plane.
330.
Listing
of fire spirits.
We
now turn to the fire elementals active upon the dense physical plane. The Salamanders or little fire elementals that can
be seen tending the fires of the hearth and the home and factory. They are also
the group of fire spirit who can be contacted deep in the fiery bowels of the
planet. The Fire Spirits latent in all focal points of heat, being the essence
of warmth and can be found in the heat of the bodily frame. The Agnichaitans
are a higher grade of fire spirit forming a vortex of fire in volcanoes and
large scale burnings. Those are the pranic elementals, those tiny fiery
essences who have the ability to permeate the texture of all the four kingdoms
of nature and who blend with the fires of the microcosmic systems. We have also under this category certain
members of the deva kingdom who ensoul certain of the great light rays and who
are the essence of the rays.
Salamanders, those little fire elementals who can be seen dancing
in every flame, tending the fires of the
hearth and the home, and of the factory.
331.
p66Q1: Are salamanders the fires or do they tend the fires?
332.
p66Q2: Does the flame pre-exist their dance? Or are they the dancing flame? How many can
dance on a flame?
They are of
the same group as the fire spirits who can be contacted deep in the fiery
bowels of the planet.
333.
The
bowels are defines as both the small and large intestine. Medically, the bowel
is the large intestine.
334.
If
salamanders are material, then the “fire spirits…in the fiery bowels of the
planet” are also material and are related to “interior” fires or the fires of
dense matter.
20A. p.
66: What insights emerge for you when you consider the five classes of fire
elementals——salamanders, fire spirits, Agnichaitans, pranic elementals and
light devas?
Fire spirits, latent in all focal points of heat, who are themselves the essence of warmth, and
can be contacted [Page 67] in the heat of the bodily frame, whether human or
animal, and who are likewise the warmth terrestrial.
335.
p67Q1: How are these “fire spirits” different from
salamanders?
336.
These
fire spirits are “latent heat”, not “active heat”
337.
Radiatory
and magnetic healing—is He using the terms in the same way as in the book, Esoteric Healing.
338.
p67Q2: Could the “focal points of heat” be the
crossing points of meridians (in a human body or the Earth)? Are there
distributing fiery points of heat in the body? Liver, in Chinese Medicine? Are
the fires spirits involves in the cultivation of Tumo Yoga—the generation of
fiery heat.
339.
p.67Q3: Are these fire spirits involutionary? Are all latent fires involutionary? Latent
fires would seem to be less evolved than radiatory fires.
The Agnichaitans, a higher grade of fire spirit, who
form a vortex of fire when viewed on a large scale, such as in volcanoes and
large destructive burnings.
340.
Thus,
they thus have a first ray association and are related to the department of the
Manu.
They are
closely allied to a still more important group of devas, who form the fiery
envelope of the sun.
341.
p67Q4: DK is listing five types of “fire entities”.
Is He starting with lower entities and moving towards higher entities?
342.
It
would seem that the Planetary Logos has its type of Agnichaitans and the Solar
Logos an allied but higher form of
Agnichaitan.
343.
It is
interesting that Vulcan (the planet ruling Agnichaitans) has sometimes been
associated (whether rightly or wrongly) with the “fiery envelope of the sun”.
344.
p67Q5: Are the Agnichaitans evolutionary or
involutionary?
345.
The
following reference tells us of possible divisions among the Agnichaitans
indicating that some of involutionary and some evolutionary.
Group
A. Agnichaitans. We have seen that on all planes the groups of
devas can be divided into three [Page 654] main groups, even though usually studied in their dual capacity of involutionary
and evolutionary force units. (TCF 653-654)
346.
There
are Agnichaitans related to the three major principles—Brahma, Vishnu-Surya and
Agni. Agni in this case seems equivalent to Shiva. The question of their
involutionary or evolutionary status might be solved by determining the Lord to
which they are related.
The pranic elementals, those minute fiery essences who
have the ability to permeate the texture of the human body, of a tree, or of
all that may be found in the human, vegetable and animal kingdoms, and who
blend with the fires of the microcosmic systems.
347.
These
are “active fire” or “radiatory fire”.
348.
Because
they permeate, they are not densely material.
349.
What
does it mean that they “blend with the fires of the microcosmic systems”? Perhaps that they are experienced as
radiatory fire, and are related to the internal heat of the Sun or the our planet.
350.
Are
they Involutionary or evolutionary? They seem involutionary.
351.
Among
elemental kingdoms which are involutionary, interestingly, the elementals of
higher planes are considered less advanced than those of the lower planes—i.e.,
closer to the mineral kingdom.
Certain of the deva kingdom who may be described as ensouling
certain of the great light
rays, and Who are in Themselves the essence of those rays. Other forms of such elemental lives and of
deva groups might be enumerated, but the above tabulation will suffice for our
present purpose.
352.
Such
devas seem evolutionary rather than involutionary. The word “ensouling” gives
this hint.
353.
What
are the “great light rays”? Can one divide light rays?
354.
Are
“great light rays” from the Sun, for instance?
355.
We
seem to be speaking of “radiatory fire”.
356.
What
you see is just a straight wave? Or do they have an undulatory motion?
357.
These
devas are not the light rays, per se, but the essence—the ensouling essence of
the light rays.
358.
Below,
for ease of study, is a fivefold tabulation containing the types of fire
entities mentioned above by DK:
|
Fire Entities |
Their Nature |
|
Salamanders |
Salamanders, those little fire elementals who can be seen dancing in every flame, tending
the fires of the hearth and the home, and of the factory. |
|
Fire Spirits |
Fire spirits, latent in all focal points of
heat, who are themselves the essence of warmth, |
|
Agnichaitans |
The Agnichaitans, a higher grade of fire spirit, who form a vortex of fire when viewed
on a large scale, such as in volcanoes and large destructive burnings. |
|
Pranic elementals |
The pranic elementals, those minute fiery essences who have the ability
to permeate the texture of the human body, of a tree, or of all that may be
found in the human, vegetable and animal kingdoms, and who blend with the
fires of the microcosmic systems. |
|
Devas ensouling great light rays |
Certain of the deva kingdom who may be described as ensouling certain of the great light rays,
and Who are in Themselves the essence of those rays. |
20A. p.
66: What insights emerge for you when you consider the five classes of fire
elementals——salamanders, fire spirits, Agnichaitans, pranic elementals and light
devas?
2. The Astral Plane.
The fiery
essences of this plane are more difficult for us to comprehend, having not, as
yet, the seeing eye upon that plane.
359.
This
assumes we have the seeing eye with respect to the
five types of fire entities just listed!
The
Astral Plane: The fiery essences of this plane are the warmth and heat of the
emotional body. They are of a low order when expressing desire and transmute
into a high order when upon the path of aspiration. These astral devas come in
many group and the most important for our purpose are those who tend the fires
that will later destroy the causal body. We are reminded that it is the
upspringing of the latent fire of matter and it’s merging with the other two
fires that cause destruction. These elementals and devas are called the
Agnisuryans and in their totality are the fiery essence of Buddhi.
They are in
themselves the warmth and heat of the emotional body, and of the body of
feeling. They are of a low order when upon the path of desire, and
of a high order when upon
the path of aspiration, for the elemental is then
transmuted into the deva.
360.
Is
the “emotional body” different from the “body of feeling”? Why?
361.
Fiery
essences have different orders; they are higher in the aspirant upon the “path
of aspiration”.
362.
Do elementals
change into deva on Path of Aspiration? This change may be considered a kind of reversal of the wheel for
these little lives. They might change then, from an involutionary being to an
evolutionary being.
363.
Being
an evolutionary being does not mean that such a being is self-conscious. It
simply means that the being is oriented towards a gradually expanding
consciousness. Involutionary beings seek a gradual contraction of
consciousness.
364.
Are
there any elementals that are
evolutionary? There are no
references to support it. But there
are references which speak of involutionary and
evolutionary devas.
365.
The
whole question of the transmutation of the elemental into the deva is
profoundly important. Elementals are always controlled; devas, eventually,
develop into those who control.
The
elementals are, in their essential essence, subhuman. The fact that they can he contacted on the
emotional plane is no guarantee that they are on the evolutionary [Page 174]
path.
366.
This
statement is made because the emotional plane is considered higher than the
physical plane.
On the contrary, they are on the
path of involution, on the downward arc. They [elementals] are to be found on all planes, and the
etheric elemental forms—such as the brownies, gnomes and pixies—are well
known. They can be roughly divided into
four groups:—
1. The
elementals of earth.
2. The
elementals of water.
3. The
elementals of air.
4. The
elementals of fire. (LOM 173-174)
367.
From
these statements, it would seem that all elementals are involutionary. They
seek further concretion and limitation. In this respect they are under Saturn,
whereas evolutionary devic life is more under Uranus (responding to the
Creative Word).
Under group 1
are found all the elementals working with the etheric doubles of men, all the
elementals forming the etheric bodies wherein is life,
and all the elementals working with the etheric counterparts of so-called
inanimate objects. These are named in
the order and the importance of their development.
368.
Three
types of elementals are given:
- Those working with the etheric doubles of men
- Those working with the etheric bodies “wherein is life”
- Those working with the “etheric counterparts of so-called
inanimate objects”.
369.
They
are named from the most advanced of this series to the least.
The violet
devas are on the evolutionary path; the elementals are on the involutionary
path, the goal for them being to pass into the deva kingdom of violet hue. (TCF
914)
370.
We
are here given the goal for the elementals—to “pass into the deva kingdom of
violet hue”. Such devas are on the evolutionary path.
a. The
devas on the evolutionary path, the great builders of the solar system, and
those under them who have passed the human stage respond to the sound of the
Word, and with conscious realisation collaborate with the one who has breathed
it forth, and thus the work is carried out.
371.
Note
that these great devas on the evolutionary path have “:passed
the human stage”. This means that they are self-conscious.
372.
One
important transition that is not sufficiently emphasized is the manner in which
devas which are not self-conscious become so.
373.
Must
devas pass through the human stage to become self-conscious, or do they have
their own methods other than human incarnation?
374.
Who
is the one who has breathed forth the “Word”? We are speaking of the Planetary Logos and in a greater
sense, the Solar Logos.
b. The
devas on the involutionary arc, the lesser builders, who have not passed
through the human stage, also respond to the sound, but unconsciously, or perforce,
and through the power of the initiated vibrations build the required forms out
of their own substance. (IHS 151)
375.
Such
devas (on the involutionary arc) may be called members of the “Army of the
Voice”. There is a difference between the “Word” and the “Voice”. This should
be noted.
376.
Must
all elemental life eventually enter the mineral kingdom?
377.
If
devas pass through the “human stage” does that alone make them evolutionary? No—devas can become evolutionary before passing through the human stage
(which makes them self-conscious) Thus, the term “evolutionary” does not
necessarily mean self-conscious.
Their
grades and ranks are many, but their names matter not save
in one instance. It may be of interest
to know the appellation applied to the devas of fire whose part it is to
tend the fires that will later destroy the causal body.
378.
It
would seem that when the word “tend” is used, we may be dealing with
self-consciousness. While this is not necessarily the case, it should be
considered.
379.
In
this case the “fires” naturally seem lower than the devas
tending them.
We need to
remember that it is the upspringing of the latent fire of matter and its
merging with two other fires that causes destruction.
380.
The
“two other fires’ must be the fires of mind and the fire of will (unitary and
still related to the mental plane, and probably mediated through the mental
permanent atom).
381.
We
note, however, that the Tibetan speaks of the upspringing of the “latent” fires
of matter, and not of the active fires, yet is certain that the radiatory or
etheric fires are involves, for the physical permanent atom is in the vibratory
realm ruled by radiatory fire.
382.
Vulcan
is a fiery destroyer as well as builder, and the permanent atoms which assume
such a destructive role in the disintegration of the causal body have a strong
Vulcanian association.
These elementals and devas are
called the Agnisuryans, and in [Page
68] their totality are the fiery essences of buddhi,
hence their lowest manifestation is on the sixth plane, the astral.
383.
Here
is given an important hint about higher devic essences on higher planes, who have lower manifestations on more concrete planes.
384.
It is
inferred that Agnisuryans can be evolutionary or involutionary. Within the
Agnisuryans are both elementals and
devas.
385.
This
thought suggests that Agnichaitans may also
be evolutionary and involutionary, and may also be devas or elementals.
386.
Thus,
following this line of thought, the lowest manifestation of Agnichaitans on the
logoic planes would be on the physical plane.
387.
The
Agnishvattas on the higher mental plane would also have a lower manifestation on the lower mental plane.
388.
Still
another arrangement is possible, in which Agnishvattas could be considered both
atmic and mental. If this were the case, it would relate certain Agnishvattas
to that Creative Hierarchy known as the Triads of Lesser Builders. This line of
speculation could be followed with profit.
389.
The
important thing to note is that higher devas seem to have their lower
manifestation through related elementals.
Further information
concerning these deva lives will be found further on in the Treatise, where
they are dealt with at some length.
390.
It is
not sufficiently realized how very much information on the deva kingdom is
given in A Treatise on Cosmic Fire.
391.
p68Q1: What are we to make of the fact that
Agnisuryans are related to both the buddhic and astral planes? Are we being
told that, in some manner, the buddhic plane includes the astral plane? Is DK
including the astral plane in the buddhic? (through the principle of overlapping).
The methods of absorption of lesser entities into greater (at the time of obscuration)
might reveal the analogical relationships.
392.
p68Q2: Along this line, might we say that Mercury is
included within Uranus and Venus within
393.
p68Q3: In summary, are Agnichaitans, in essence and
cosmo-systemically considered, found on the first cosmic subplane, the logoic,
(and reflected into the seventh)? Thus would monadic devas be a still higher
form of Agnisuryans, reflected onto the fourth and sixth, and atmic devas
(similarly, a higher form of Agnishvatta?) be reflected onto the fifth? We are
speaking of systemic planes counting from above to below.
394.
The
ordering of devic and elemental life is, no doubt, highly structured, and some
important hints have here been given about that ordering.
395.
As
well, it seems that the great categories of fire entities (i.e., Agnichaitans,
Agnisuryans and Agnishvattas) contain both elemental lives and deva lives.
396.
Note
how the term “Agni” is found in the appellation of each of these groups of
lives! All these elementals and devas are part of the life of the Lord Agni
(cosmically considered).