Fellowship of Cosmic Fire
Commentary Semester VI Section X
TCF 689-698 : S6S10
7 – 14 February 2008
(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)
It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph. So please read an entire paragraph and then study the analysis.
1. Our study in this section of text focuses on the Fifth Logoic Principle.
2. We continue our study of the Agnishvattas.
a. The Fifth Principle.
The solar Angels are the Pitris, the builders of the body of the Ego, and the producers of individualisation or the realised consciousness, the Agnishvattas, the great devas of Mind.
3. Let us tabulate these terms for clarity, adding names which have been accumulating in our studies: The Solar Angels are:
a. Builders of the body of the Ego
b. Produces of individualization
c. Producers of realized consciousness
d. The Agnishvattas
e. The “great devas of Mind”.
f. And we can add the following names which have been accumulating:
g. The self-consciousness principles
h. The Builders of the egoic body
i. Planetary spirits
k. Solar Angels
l. Fire Dhyanis
n. “Sons of Wisdom”
o. The vehicles of the Divine Mind
p. The dhyan-chohanic forces
q. The aggregate of the Ah-hi
4. An important thing is here said: individualization is “realised consciousness”. This calls the our attention the fact that there is, indeed, consciousness before there is “realized consciousness”.
5. There is knowing before there is knowing that there is knowing.
6. There is consciousness before consciousness becomes an object of that very consciousness.
7. Knowing itself becomes an object of consciousness.
8. “I” know that there is an “I” and of that “I”, “I” am conscious.
Certain broad and general affirmations have been laid down with the purpose in view of opening up this stupendous and practical subject, and in an endeavour to link up this solar system in its fundamental manasic aspect with the past and the future.
9. Our subject is manas in the present solar system and its relation to manas in the previous solar system.
The section we are now approaching concerns the development of the divine Manasaputras, viewing them as a collective whole, containing the Divine Mind, and considering the individual Monad, who responds to Their life as a part of the body of these Dhyani Buddhas.
10. This is quite an amazing statement with many implications.
11. The “divine Manasaputras” are not the Solar Angels (who are only “Manasaputras”), though there is one reference which says otherwise:
They are the "quality names" of the Divine Manasaputras, the Agnishvattas who are ourselves. (EA 188)
13. Usually, however “Divine Manasaputras” are Heavenly Men.
The seven Heavenly Men, the seven Divine Manasaputras, or the seven types of wisdom-love. (TCF 216)
14. Collectively all the “Divine Manasaputras” are the Divine Mind (the Mind of the Solar Logos) and, in addition, there are hosts of “Manasaputras” which are expressions of the Divine Mind to be found within every planetary scheme.
15. “Divine Manasaputras”, therefore, are Planetary Logoi and are called as well, Dhyani Buddhas.
16. It is rare to find the term “Dhyani Buddhas” applied to a Being so exalted as a Planetary Logos.
17. The Monads are part of the body of the Planetary Logoi (here called Dhyani Buddhas) but are not part of the body of Solar Angels (sometimes called “Dhyanis” and often referred to simply as “Manasaputras”).
(a.) Cosmically considered. An occult sentence has its place here. It holds the key to the mystery of the fivefold Dhyanis:
18. Presumably, these Dhyanis are the Planetary Logoi but there is a possibility that DK could be referring to the Dhyanis Who are Solar Angels.
"The higher Three in cyclic unison sought to know and to be known. The lower Three (for we count not here the eighth) knew not nor saw; they only heard and touched. The fourth had not a place. The Fifth (which also is the fourth) formed at the middle point a cosmic TAU, which was reflected on the cosmic Seventh."
19. We can interpret this section from the Old Commentary in several ways:
a. In a dual solar systemic manner
i. From the perspective of the Creative Hierarchies
ii. From the perspective of the Kingdoms
b. In a microcosmic manner
c. In a devic manner
d. In a macrocosmic manner.
17. In we interpret in terms of our solar system we may have some difficulty distinguishing the kingdoms found throughout our solar system from the Creative Hierarchy of the solar system. They are not the same though, at certain junctures, one suspects they merge into each other. There is no easy way through this.
18. From the perspective of the Creative Hierarchies:
a. The “higher Three” could be the devic Lives Who are the three highest Creative Hierarchies: the Divine Flames (Creative Hierarchy I); the Divine Builders (Creative Hierarchy II; the Lesser Builders or Triple Flowers (Creative Hierarchy III)
b. The “lower Three” could be considered as the three lowest Creative Hierarchies: the lower part of the Fifth Creative Hierarchy who embody the “Human Personality”; the Sixth Creative Hierarchy or Lunar Lords; the Seventh Creative Hierarchy or Elemental Lives.
Fourth Creative Hierarchy of Human Monads existed long before the
Fifth Creative Hierarchy “also is the fourth” (a strange statement in a way)
because the Fourth Creative Hierarchy could not manifest or ‘have place’ on the
lower planes as the
e. As for the “eighth”, we may assume that there is a Hierarchy of Lives related to the past and now living below the threshold of human consciousness. DK tells us of such lower life forms.
19. From the perspective of Kingdoms we might say:
“higher Three” could be the three highest Kingdoms—the
b. The “lower Three” could be seen as the lower three Kingdoms of Nature— the animal, vegetable and mineral kingdoms.
c. The “eighth” is a group of lives, the existence of which is only hinted and which is lower than any of the evolving kingdoms.
d. “The fourth had not a place” because the fourth or Human Kingdom did not yet exist, i.e., before the intervention of the Fifth Creative Hierarchy.
e. The “Fifth” can be interpreted as the Hierarchy of Solar Angels.
“Fifth” is “also the fourth” because it participates intimately in the
manifested life of the Fourth Creative Hierarchy, and also in defining the
Self-consciousness of the fourth kingdom—the human. We must wonder why the word
“fourth” is not capitalized. If there is anything to be gained from studying
the capitalization, the term “fourth” (lower case) would refer to the
g. If, however, we use the this interpretation (and, really, anything but a truly cosmic interpretation), we cannot remain entirely faithful to this Old Commentary Section, for the reflection takes place on the systemic seventh and not on the entire “cosmic Seventh”.
20. In we interpret microcosmically, we can only interpret in part.:
a. The “higher three” are the three aspects of the spiritual triad or the three higher principles—atma, buddhi and manas.
“lower three” are the three lower principles or vehicles: lower mind,
c. The lower three did not yet see—they are evolutionary devas which touch and hear but do not see.
d. The “eighth” which is not counted is the dense physical body.
e. The “fourth” in this instance is the self-consciousness man—with a personality arising because of the individualization process.
f. Again, the “Fifth” is the Fifth Creative Hierarchy which is responsible for producing the soul and its increasingly self-conscious personality.
21. From the perspective of the devas we will have to consider the following:
a. Three higher groups of Devas who seek to know and be known. These are devas of the higher three systemic planes—logoic, monadic and atmic.
b. The “lower Three” can be considered as
i. The mental evolutionary devas (of the lower mental plane) who may or not be called lower Agnishvattas.
ii. The Agnisuryans
iii. The Agnichaitans
c. The higher Agnishvattas who are the “Fifth” can be considered as embodying the energy of buddhi and ensuring that the “fourth” or Human Kingdom emerges and has “a place”.
22. In we interpret macrocosmically, interpretation can be complete but becomes difficult:
a. The fact that there is a reflection on the “cosmic Seventh” shows the tremendous magnitude of the processes described, for the “cosmic Seventh” is the cosmic physical plane.
b. We may not be able to determine the meaning of the “higher Three” and the “lower Three”, but we are probably speaking of events which were to occur on the cosmic mental plane, and “the Fifth”, instead of being the Fifth Creative Hierarchy, may be considered the higher correspondence of that Hierarchy—those super ‘Solar Angels’ responsible for the Individualization of the Grand Heavenly Man.
c. The individualization of that great Being (and of the Planetary Logoi upon the cosmic mental plane) resulted in a cosmic physical incarnation—incarnation upon the “cosmic Seventh”.
23. There is certainly an interpretation of the Old Commentary section which involves Planetary Logoi as a “higher Three” and a “lower Three”, but one is too likely to fall into error in the process of attempting to set it forth.
24. Perhaps it is in such a higher interpretation that a “cosmic TAU” would emerge. We can think of it as three arms of a Cosmic Cross perhaps involving certain zodiacal constellations.
25. It must be stated that it is not yet possible to untangle the relationship between:
a. Creative Hierarchies
c. Orders of Devic Lives
26. They all seem to blend together at various junctures and to merge one into another.
28. What is the relation, for instance, between the Raja Deva Lords (of the higher three systemic planes) and Their substance-planar subordinates to the three highest Creative Hierarchies and to the three highest Kingdoms? They do not appear to be the same (i.e., their origin is quite different as is their function) but they seem to focus on some of the same systemic planes and yet we do not know enough truly to distinguish them).
29. Let us close by saying that all these types of lives are involved in a great interplay upon the cosmic physical plane. Each group of lives, it seems, undergoes processes which are somewhat parallel to each of the other groups. The parallels exist between:
a. Planetary Logoi
b. Creative Hierarchies
d. Devic Lives of the planes and subplanes
e. The principles of man
30. We can conclude that the sentences from the Old Commentary are not easy to interpret and have, as well, several possible layers of interpretation.
H. P. B. states27,28 [S.D. I, 200, 201; & S.D. I, 201; II 251, 252]
that the individualised Monad has more spiritual consciousness than the monad itself on its own plane, the second.
31. We must certainly try to understand the meaning of this statement. Much will depend upon the meaning of the words “spiritual consciousness”. Certainly for the Monad, individualization is a form of limitation (even though it offers opportunity on lower planes).
32. It seems that HPB often associates the word “spiritual” with individuality.
33. Perhaps we must consider “spiritual consciousness” to be a limitation on the state of “monadic awareness” (the consciousness of the Monad on its own plane—which cannot be negligible).
34. HPB gives the impression that the human Monad is passive. This is not the same impression received from DK.
It must be remembered here that the planetary Logoi are only in physical incarnation in our system,
35. In our solar system…which does not extend to the cosmic astral plane and beyond.
36. The physical incarnation of the Planetary Logoi is taken on the cosmic physical plane.
their bodies of individualisation being on the cosmic mental plane,
37. “Bodies of individualisation” are causal bodies or egoic lotuses of the Planetary Logoi.
therefore full expression for them [Page 690] is impossible during manifestation.
38. This is equivalent to saying that full manifestation is impossible for a human being upon the systemic physical plane because there is so much more to the man than can possibly manifest on that level.
39. When we spoke above of the cosmic or macrocosmic interpretation of the section of the Old Commentary under consideration, it was right to speak of the involvement of the cosmic mental plane and of a kind of “Fifth” which would be active in relation to the cosmic mental plane and not only to the systemic mental plane.
40. The kinds of Solar Angels involved with the human being have their cosmic Counterparts.
Relatively therefore, during manifestation, man is able to express himself fully when he attains the "consciousness of the high places."
41. For man, this would mean that he had achieved causal consciousness.
42. Given the stage of development of the Solar Logos and of our Planetary Logoi, this is not yet cosmically possible. Even the Solar Logos has not achieved the cosmic third initiation and thus does not have cosmic causal consciousness. This is even more the case for the Planetary Logoi Who—most of Them, it would seem—are working towards the cosmic second initiation in the series of initiation which pertain to Planetary Logoi.
43. The series of initiations which pertain to Planetary Logoi and the series which pertains to Solar Logoi may not be (in fact, probably are not) identical. Just as the series of initiations through which man passes (even when man begins to pass through what are called “cosmic initiations” is almost certainly not identical with the “cosmic” initiations of Planetary Logoi and Solar Logoi.
It should, therefore, be pointed out at the very beginning of our study of this fifth principle that the divine Manasaputras on their own plane must be considered from the standpoint of physical incarnation,
44. Again, we are speaking of Planetary Logoi as “divine Manasaputras” and not of the “Manasadevas” or Solar Angels.
45. This is as far as our limited understanding will permit us to go, and even then, only with the help of a super-mind such as Master DK.
46. Human consciousness cannot reach higher than the heights of the cosmic physical plane (and even that is only possible for the highest Chohans that the Fourth Creative Hierarchy produces). We cannot, therefore, know anything at all (experientially, that is) of our Planetary Logos or Solar Logos as They express Themselves on the cosmic astral plane and cosmic mental plane.
whereas man can be considered from what is, for him, a spiritual aspect.29
47. When we consider the heights of the cosmic physical plane, we are considering planes upon which man unfolds spiritually.
48. We are learning that it is possible to know much more about man spiritually than it is to know about the Divine Manasaputras spiritually.
Kingdom . . . . . . . . . . . . . . . . . . . . . . . . . . . . Principle.
This has a cosmic and systemic significance and to throw light upon that occurrence which concerns our own scheme, the Stanzas on the coming of the Lords of Flame should here be studied.
49. The diagram above has, apparently, both a cosmic and systemic significance. To understand the cosmic significance one must study the lesser significance.
50. The Lords of the Flame interposed themselves between the numbers four and five in the diagram above.
51. The “5” represents lower manas; the “6”, the astral nature; the “7”, the etheric nature and the “8” the dense physical body.
52. The numbers 1, 2, 3, and 4 represent beings and occurrences upon the cosmic ethers of the cosmic physical plane.
53. We can apply the diagram to either the systemic planes (i.e., the cosmic physical plane) or to the cosmic planes, in which case the “8” will represent the dense physical body of the Solar Logos.
Human individualisation, or the emergence of the self-conscious units on the mental plane, is involved in a larger development,
54. We recall that the activation of the heart of the Planetary Logos is the cause of human individualisation.
55. We are interested in the planetary perspective. What does “human individualization” mean to the Planetary Logos?
for it synchronizes with the appropriation of a dense physical body by the Planetary Logos; this body is composed of matter of our three lower planes.
56. As that body was always present, we have to think carefully about the meaning of “appropriation”.
57. There is probably a parallel between the process through which individualized man begins the process of cyclic incarnation through a dense physical plane and the process by means of which the Planetary Logos appropriates a dense physical body.
58. We may say that the higher principles and vehicles of either type of “man” become related to the lower principles and vehicles.
As the etheric centres of the Manasaputras on the fourth cosmic etheric plane become vitalised,
59. Again, we are probably speaking of the lower centers of the Manasaputras, as suggested in Chart VIII, TCF, 817.
60. Notice that here DK is not bothering to call the Divine Manasaputras divine, but simply Manasaputras.
they produce increased activity on the systemic mental plane, the cosmic gaseous, and the consciousness of the Heavenly Man and His life energy begins to make itself felt.
61. Here we have the study of the transference of activity from a plane to the most proximate lower plane.
62. From this (and from the perspective of the present day), we can gather that the activation of Ashrams upon the systemic buddhic plane produces activation of the egoic groups upon the systemic higher mental plane and also in the human chakra which are found on the fourth level of the systemic mental plane.
63. Of course, we are mainly speaking of an individualization process which occurred long ago and so this type of activation on the systemic buddhic plane occurred long before the Ashrams, per se, had been transferred there.
64. We are talking about the manner in which the Heavenly Man makes His presence felt on those planes which for Him are not a principle.
Simultaneously, under the Law, mind force or manasic energy pours in from the fifth cosmic plane, the cosmic mental.
65. There is a direct connection between the systemic mental plane and the cosmic mental plane.
66. The Solar Angels which relate themselves to the human Monads are also related to greater Solar Angels Who are their (the Solar Angels’) higher correspondences on the cosmic mental plane.
67. The point third initiation gather is that cosmic planes are involved in what appears to be the process of human individualization.
This dual energy,
68. The energy of the etheric centers of the Planetary Logos and the energy from the cosmic mental plane…
contacting that which is inherent in the dense physical body of the Logos itself,
69. The three lower systemic subplanes and the systemic mental plane especially…
produces correspondences to the centres upon that plane and the egoic groups appear.
70. The egoic groups are correspondences on the systemic higher mental plane of the chakras (on the buddhic plane) of the Planetary Logos.
71. Clearly, then, the different human egoic groups have different chakric functions.
72. Who knows to what cosmic structures on the cosmic mental plane the egoic groups on the systemic mental plane correspond? By analogy we can imagine that on the cosmic mental plane there are also super Egoic Groups in which the egoic lotuses of Planetary Logoi constitute such groups.
73. We must remember that it is not a foregone conclusion that all etheric chakras of the Planetary Logos are found upon the buddhic plane. Other of His chakras may be found on the atmic plane and the monadic plane. The basic point of reference for this assertion is Chart VIII, TCF 823.
74. If we are speaking of the etheric chakras of the Solar Logos, there are lesser and greater of these chakras. The Planetary Logoi (in Their cosmic etheric aspect), may serve as greater chakras in the etheric body of the Solar Logos and perhaps it is on the monadic plane that we should look for these chakras. As for lesser chakras within the etheric body of the Solar Logos, there are certainly to be found on the buddhic plane and probably (depending on what type of chakra we are considering) on still higher cosmic ethers such as the systemic atmic plane. As for chakras on the systemic logoic plane—this too is a possibility.
They blend in latency the three types of electricity, and are themselves electrical phenomena.
75. It would seem that we are still speaking of the egoic groups formed by the impact of planetary logoic chakric energy and energy from the cosmic mental plane upon the matter of the systemic higher mental plane.
76. The three types of electricity are:
a. Positive electricity
b. Equilibrizing or neutral electricity
c. Negative electricity
77. In every egoic lotus (and in egoic groups of egoic lotuses) the three aspects of divinity are represented.
78. Within the human egoic lotus, for instance, the Jewel in the Lotus represents the first aspect, the members of the atomic triangle the third aspect and the petals of the egoic lotus the second aspect.
79. All chakras on etheric planes are likewise are threefold. This being the case, it is reasonable to consider that they too blend in themselves the three types of electricity.
They [the egoic groups] are composed of those atoms, or types of lives, which are a part of the fourth [Page 691] Creative Hierarchy, the aggregate of purely human Monads.
80. We appear to continue speaking of “egoic groups”.
81. The egoic group are composed of the egoic outposts of the human Monads (which, themselves, go to the constitution of “centers” within the Planetary Logos).
82. The human Monads are not within the egoic groups as Monads but, rather, as egoic projections of the Monad.
83. We remember however that the centers (perhaps all or perhaps only certain centers) in the Planetary Logos are composed of atoms/lives/Monads which—as Monads—are part of the Fourth Creative Hierarchy.
84. We do remember, however, that the chakras of a Planetary Logos also have deva Monads, forming part of their constitution.
Similarly, this triple force, produced by this conscious appropriation by the Heavenly Man,
85. We are speaking of a conscious appropriation of a dense physical body and of the three types of electricity to be found within the egoic groups as the Planetary Logos begins to express Himself upon the systemic higher mental plane.
animates deva substance and the dense physical body of the planetary Logos is manifested objectively.
86. One wonders whether DK is speaking of the first and fiery manifestation of the dense physical planet, or whether the dense physical planet had long been manifested before the Planetary Logos (in His higher aspects) decided to connect with His own lower objective manifestation.
87. It is through the animation of deva substance of the systemic lower three planes that the Planetary Logos is able to manifest objectively, but, again, we must be cautious about the meaning of the words “manifested objectively”. We have to choose between:
a. Raw appearance
b. And the informing and permeation of that raw appearance.
This is what is meant by the statements that devas are found only in the three worlds.
88. DK is qualifying an enigmatical statement He made earlier in the text.
89. He still is referring to the devas of the three lower systemic planes.
90. There are, of course, higher devas, but for the moment He seems to be reserving the term “devas” for the lower expressions of devic life.
It is a statement analogous to the one that humanity is only found in the three worlds;
91. This statement is not literally true because a member of the Fourth Creative Hierarchy is considered human even when the stage of Mastership is reached, and Masters and fourth degree initiates need not be ‘found’ within the three lower worlds.
92. Yet, the human being is characterized by successive incarnations in the lower three worlds and when the end of the strictly human phase of development is being reached, the evolving unit no longer finds it necessary to incarnate in the three worlds.
93. Further, DK may be using the term “humanity” in a special and limited sense, not taking into consideration (at least in this context) the higher reaches of human nature.
nevertheless, the human Monads in their seven types are found on the plane of spirit—as it is the plane of duality—the deva monads are likewise found there.
94. We are given to understand that there are seven types of Monads. They are found on the “plane of spirit” (which, in this case, means the monadic plane).
95. While there are “seven types” of Monads there are only three major types.
96. Since the “plane of spirit” is the second subplane of the cosmic physical plane, it is a plane of duality. Love and Wisdom are there found in expression and both sound and light are potent factors.
97. Regarding this duality on the plane of Spirit, both life and consciousness are strongly represented.
98. As well, the duality of the plane is represented by the presence of both human and deva Monads. As important centers of the Planetary Logos are to be found on the monadic plane, it is easy to see how both human and deva Monads go to the constitution of those centers.
99. When we speak here of deva Monads, we are speaking of the Monads of evolutionary devas, but it is not necessarily the case that the Monads of the “returning Nirvanis” (i.e., the Solar Angels) find their monadic ‘home’ on this plane. It is entirely possible that their Monads will find on the cosmic astral plane the “Father’s Home”.
Students should ever bear in mind that these occult subjects can be expressed in a twofold manner:
In terms of the three worlds, or from the standpoint of the logoic dense physical body.
100. We are dealing here with material expression, considered both microcosmically and macrocosmically.
101. When we speak of the three worlds we are speaking largely in human terms. These are, at this time, the three worlds within which human consciousness is focussed.
102. This same material expression can be considered macrocosmically as to the lowest aspect of the Solar Logos, apparently—His dense physical body.
103. We are not sure here whether DK is here referring to the Planetary Logos or the Solar Logos. Usually, when the term “Logos” is used by itself, the Solar Logos is meant.
104. However, the “three worlds” usually do not include the higher mental plane and if they do not, then DK is speaking of a Planetary Logos, for the dense physical body of a Planetary Logos do not include the higher mental plane.
In terms of force or energy, or from the standpoint of the logoic body of prana or vitality, the four cosmic ethers.
105. This is the higher perspective, the perspective of the arupa planes of the cosmic ethers.
106. So we have two perspectives:
a. The material perspective
b. The ethereal perspective
What we understand by the fifth principle is but the expression on the causal plane of that force or energy which emanates from the logoic causal body on the fifth cosmic plane, via the logoic correspondence to the mental unit.
107. It becomes evident that the Logos has a mental unit. This lifts the existence of the mental unit from being a special instance applicable only to the human being.
108. We have to learn whether the mental unit of the Logos appears in a manner analogous to the appearance of the mental unit of humanity (a mental unit which appears on the fourth subplane of the mental plane as “instinct approximates mentality”). If the analogy holds good on the cosmic planes, we will have to speak in terms of cosmic instinct and cosmic mentality.
109. We are given an excellent definition of the “fifth principle” and we see that it has a cosmic source.
110. The human mind is simply an extension of cosmic mind.
111. Who, then, really is the Thinker?
(These correspondences involve a concept far in advance of what is possible even to an initiate at this time).
112. By an initiate, DK means an initiate of the third degree, at least.
113. We are given a correspondence involving the cosmic mental plane, but for us it must remain only a correspondence, the factual nature of which is entirely beyond our range of immediately possible experience.
In the fifth round, the inner significance may become more apparent to the disciple.
114. What is suggested is that the relationship between man and the Solar Angels may be much greater in the fifth round than it is now. In that case, an understanding of the fifth principle, as it originates from the cosmic mental plane, will probably be clearer.
115. The numerical resonance then in effect will facilitate this understanding.
As the logoic will is gradually transmuted into desire and thus the physical incarnation is produced,
116. We note the sequence for the production of incarnation—will/desire/incarnation.
a tremendous downflow of vitalising force from the fifth cosmic plane takes place, until it arrives at our fifth plane, the mental.
117. We are seeing that not only is human individualization a planetary event involving the Planetary Logos but, apparently, a solar logoic event.
118. There is no certainty whether the term “Logos” (in the past few sections of text) has meant Planetary Logos or Solar Logos. Maybe the term “the three worlds” gives the clue.
119. It probably does not make that much difference as it can be inferred that because the Solar Logos is undergoing a type of fourth initiation through our Earth-scheme, He is probably involved in the initiation undergone by our Planetary Logos as human individualization takes place and a dense physical plane is appropriated.
This force it is which—at the correct cyclic moment — causes certain eventualities in time and space and in the three worlds, His dense physical body.
120. The “force” of which we are speaking is the force from the fifth cosmic plane, emanating form the logoic causal body.
121. We wondered whether DK had been talking of the appearance of the objective vehicle of a Logos or of the infusion of the already present lower vehicles of that Logos by the higher principles of that Logos. The latter option seemed to be correct. When we think of how the coming of Sanat Kumara is described, His coming pertains to the second process.
122. DK now seems to be switching between solar logoic and planetary events and will be speaking of the actual tangible appearance of the physical body of a Logos—whether solar or planetary.
123. From what is said in the section immediately following, it appears that we will first be speaking of the Solar Logos and then of Planetary Logoi.
The first of these events is the appropriation by the Logos of that dense physical vehicle, and the flashing into manifestation [Page 692] of the physical Sun and the physical planets.
124. We are speaking of certain great cosmic/systemic events.
125. We are definitely speaking of the objectification of the solar system of the Solar Logos. This is the literal appearance of the dense physical plane.
126. We had also been speaking of another kind of appropriation which was equivalent to a greater presence or focus of consciousness by a Logos in His lower vehicles.
127. For the Solar Logos, this “appropriation” must be a type of initiation just as the appropriation of a dense physical body by our Planetary Logos is a type of initiation.
128. Even the physical Sun does not flash into manifestation without an impulse from the logoic egoic lotus on the cosmic mental plane.
Though this, from our standpoint, covers an inconceivably vast period of time, to the Logos it is but the brief period of gestation which all bodies undergo.
129. The Hindu Chronology indicates to us how long a solar system may last—100 Years of Brahma. Much of the duration of a manifestation of a Solar Logos occurs ‘above’ the cosmic physical plane and certainly above the dense layers of the cosmic physical plane.
130. The process here discussed has probably occurred a number of times—once for each incarnation of our Solar Logos.
131. We are speaking of a kind of cosmic birth which, naturally, must be preceded by a cosmic gestation process.
132. The cosmic gestation process must occur on planes other than those on which the physical body of a Solar Logos (or Planetary Logos) appears.
133. To the perception of man such a process would be invisible and would occur on the cosmic ethers, on the cosmic astral plane and also the cosmic mental plane.
A second momentous occurrence is the appropriation by the various Prajapatis,30 or Heavenly Men of their physical bodies—again at varying times and according to their evolutionary stage.
134. In answer to our questions above regarding the focus of DK’s thoughts (whether solar logoic or planetary logoic), it appears that we are speaking about both solar logoic processes and planetary logoic processes.
135. DK is speaking of the way in which these great Beings appropriate bodies and how They flash into objectivity.
136. To review—there may be at least two approaches to appropriating a dense physical vehicle:
a. In the first of these approaches the focus is on the way in which the dense physical vehicle of the Logos or Planetary Logos appears, or flashes into objectivity.
b. In the second of these approaches, the focus in on the way in which Logos or Planetary Logos creates an especially focal presence within the already objectified dense physical vehicle. This, too, is called “taking an incarnation”.
137. We note that not all Prajapatis appropriate a physical body at the same time. The time of appropriation depends somewhat on Their evolutionary status, though there is not necessarily an easy formula to determine this and to compare evolutionary status to any easily understood sequence of planetary manifestation.
138. When we speak of the physical body of a Prajapati, we realize that we are not only speaking of the manifestation upon the systemic dense physical plane, but upon the cosmic dense physical plane, which includes the systemic astral and mental planes.
30: Prajapatis. The Progenitors; the givers of life to all on this
earth. They are seven and then ten corresponding to the seven and ten Sephiroth.
139. The numbering of the Prajapatis is related to the Tree of Life.
140. As we have often stated, in occultism, whenever there is a seven there is implied a ten.
141. The Progenitors give life not only to “this earth” but to all the planets which are Their vehicles.
Cosmically, they are the seven Rishis of the Great Bear;
142. The Seven Rishis correspond to the Seven Planetary Logoi. There are systemic Prajapatis (the seven major Planetary Logoi) and cosmic Prajapatis (the seven Rishis of the Great Bear).
143. We might think of the Seven Rishis as giving life to each of the "Seven Solar Systems of Which Ours is One" as well as to the lesser Prajapatis—the Planetary Logoi.
systemically they are the seven planetary Logoi, and from the standpoint of our planet they are the seven Kumaras. [see S.D. I, 109, 122, 459, 661; II, 33, 36; note 80.]
144. We are given some important correspondences: The Seven Rishis are reflected in the Seven Planetary Logoi, Who are reflected (on our planet at least) by our “Seven Kumaras” of which Sanat Kumara is One (the First Kumara as well as the Fourth Kumara).
This is of later date for the seven than for the three.
145. Are we speaking here of the appropriation by Prajapatis of dense physical bodies?
146. We seem to be given certain hints about the moment of objectification of the Heavenly Men.
147. Is it here suggested that the three greater Heavenly Men appropriate Their dense physical bodies earlier in the solar systemic process than the lesser Planetary Logoi (even thought they may unfold later in the solar systemic process than the lesser Planetary Logoi).
148. Since, however, the planet Venus lasts throughout the mahamanvantara, a complication arises, since Venus is, obviously, not one of the synthesizing planets or of the true Greater Three. It is however the conduit for one of the three super-principles at this particular phase of solar systemic development.
An idea of the meaning of this distinction can be gleaned by the student, as he studies the process of the incarnating ego.
149. When matters become abstruse, we must resort to the clarifying power of analogy. We focus on what we can grasp in the attempt to fathom the dimension outlines of what we cannot yet grasp.
What do we consequently find? First of all, impulse, or the will-to-be, emanating from the mental plane; then desire, emanating from the astral plane, producing manifestation on the dense physical.
150. This is the normal manifestational process which occurs within the microcosm.
151. The will-to-be is followed by desire which, in turn, is followed body the manifestation of the dense physical body.
This idea must be extended to the three Logoi or logoic Aspects and we then have the key to the mystery of the nine Sephiroth, the triple Trimurti.
152. We are speaking of the logoic Trinity surrounding the Solar Logos.
153. The “three Logoi or logoic Aspects” do not express through only one planet, but through three at a time.
154. We might wonder whether the objectifications of the Planetary Logoi, per se, begin to appear as the “three Logoi or logoic Aspects” move towards manifestation.
155. To clarify these thoughts we should consult EP II, 99.
156. The three great Lives which each express through three of our usual planets are, it seems, involved with the nine Sephiroth and the “triple Trimurti”.
157. The three groups are:
a. Earth, Mars and Saturn for the Third Ray Life
b. Venus, Jupiter and Uranus for the Second Ray Life
c. Vulcan, Neptune and Pluto for the First Ray Life
d. Mercury, the Divine Intermediary, links all together and is not associated with any one of these Great logoic Lives.
158. Given what we know about the mahamanvantaric duration of Venus, however, it is difficult to say that the planets appear in order of the appearance of the Three Logoi containing them (in the usual three, two, one sequence).
159. What we are suggesting is that the third aspect of divinity usually manifests first in the threefold sequence, followed by the second aspect and finally by the first aspect.
The other event might be noted,—the appropriation at a still later period in time and space by the individual Monads of their bodies of manifestation.
112. We continue to discuss “certain eventualities in time and space”.
113. We are dealing with three periods of appropriation:
a. The appropriation of the Solar Logos of a body of manifestation
b. The appropriation by the Planetary Logoi or Prajapatis or Progenitors of a body of manifestation.
c. The appropriation by the “individual Monads” of a body of manifestation.
114. We note, here, that the Monads are called “individual”—a term usually reserved to the individualized aspects of them expressing through egoic lotuses.
The pouring in of this force of energy, emanating from the fifth logoic Principle, brings about two things:
The appropriation by the sevenfold Logos of His dense physical body.
The appearance on the fifth systemic plane of the causal bodies of the human Monads.
160. These two statements are in the nature of a review of what has been stated in the foregoing sections of text.
161. The two occurrences are separated by a vast period of time.
162. This appearance of the causal bodies does not, as we have studied, occur at the same time with regard to all the Planetary Logoi.
163. Once the Solar Logos has flashed forth into physical manifestation through the physical Sun and the dense physical bodies of planets, it will be a very long time before the causal bodies of the human Monads appear on the fifth systemic plane. A number of systemic, scheme and chain rounds must run their courses.
164. Intermediary between these processes is the process of the appearance of the dense physical bodies of the Planetary Logoi.
For the greater Life it was incarnation.
165. We are learning that the appearance of the dense physical body of the Solar Logos should not be called “Individualization”. Perhaps the time of that type of cosmic individualization occurred five solar systems ago when He Who is now the Solar Logos expressed in a completely physical incarnation—a cosmically Lemurian incarnation.
For the lesser lives it was individualisation.
166. The pouring in of force from the fifth cosmic plane causes these two events (really three, if the appropriation of a body of manifestation by the Planetary Logoi is considered), but the events take a long time to occur. That which is caused, is caused in sequence and not simultaneously, although in The Secret Doctrine we are told that the Sun and His seven Brothers appeared more or less simultaneously—as comets!
167. It is probable that for each type of conscious L/life there is a period and type of individualization unique to the nature and scope of that L/life.
168. A human Monad has its own kind of individualization; so does a Planetary Logos (an Individualization of a cosmic nature). A Planetary Logos did not individualize as a human Monad but as a planetary logoic Monad. A Solar Logos also has its own kind of Individualization (also of a cosmic nature).
169. This means, for instance, that although the units of life (Monads) which go to the formation of the centres of a Planetary Logos undergo a type of microcosmic individualization, the Planetary Logos as a group Being consisting of many microcosmically individualized Monads, undergoes a kind of cosmic Individualization which is far in advance of the individualization undergone by a human Monad. An extension and elevation of this process can be applied to the individualization of a Solar Logos.
170. The matter is not easy to solve. Microcosmic individualization and cosmic Individualization (experienced by Planetary Logoi, Solar Logoi and Cosmic Logoi) are each of a very different nature, and each of these type of Individualization is distinct.
This needs pondering upon.
115. We can do that, but the entire question will remain obscure until we understand how groups of Solar Angels ‘become’ Planetary Logoi and how groups of Planetary Logoi ‘become’ Solar Logoi, etc.
116. What might be called the ‘cosmic, pyramidal, amalgamative group process’ must be fathomed.
117. The trouble lies with our understanding of the principle of hierarchy in a cosmic sense. Is it built up from below or does it descend from above or both?
It will, therefore, be apparent to all thinkers why this fifth principle stirred the third aspect into self-conscious activity.
171. DK has been explaining how it happened.
172. It seems that a dual stimulation (both systemically-buddhic relating to the chakras of the Planetary Logos or Solar Logos, and cosmically mental) was applied, and that causal bodies arose simultaneously with a bridging initiative (towards the third aspect) from the Fifth Creative Hierarchy which represents the far greater energy from the cosmic mental plane.
(b.) Hylozoistically considered.31
31: Hylozoism:—From Greek "ule," matter; "zoon," animal; and "ism." Ism is a suffix embodying the doctrine or abstract idea of the noun to which it is attached. Hylozoism is the doctrine that all matter is endowed with life.
173. It is most needed that this doctrine enter modern thought. Its entry would end the illusory split in men’s minds as they consider that which appears to them as ‘alive’ or organic and that which appears ‘dead’ or inorganic—animate and inanimate substance.
"When we have attained to this conception of hylozoism of a living material universe, the mystery of nature will be solved."—Standard Dictionary.
118. The universe is to be considered one great, animated, living ‘body’.
119. The Doctrine of Hylozoism helps us overcome the “Great Heresy of Separateness”.
In continuing our consideration of the fifth logoic Principle, we will now view it in its hylozoistic aspect. We have seen that it can be regarded as the force, the energy or the quality which emanates from the logoic mental unit on the cosmic mental plane;
174. If analogy holds, the logoic mental unit will be found on the fourth cosmic subplane of the cosmic mental plane.
175. We suspect, however, that the energy pouring through the logoic mental unit must originate within the logoic causal body or egoic lotus. There does not seem to be any good reason to exclude the cosmic higher mental plane as the Source of the fifth principle or of logoic manas.
176. In fact, Sources can be inferred upon the Super-Cosmic Planes.
this necessarily has a definite effect on the fifth systemic plane,
177. Presumably, on the entirety of the fifth systemic plane.
and on the fifth subplane of the physical plane, the gaseous.
178. On the entirety of the systemic gaseous plane and not on four sevenths of it.
Before taking up the subject of the Agnishvattas in detail, there are three points which should be borne in mind.
First, it should be remembered that all the planes of our system, viewing them as deva substance,
179. This means that we view our systemic planes as both elemental substance and the substance of the evolutionary devas.
form the spirillae in the physical permanent atom of the solar Logos.
180. This is another of those very important statements. Systemic planes are solar logoic spirillae.
181. We know that the degree of activation of the spirillae of the permanent atoms of the human beings correspond with the stage of evolution at which a human being stands. We can analogically infer that the degree of activation or stimulation of the systemic planes relates to the evolutionary stage at which a Planetary Logos or Solar Logos stands.
This has earlier been pointed out, but needs re-emphasising here. All consciousness, all memory, all faculty is stored up in the permanent atoms, and we are consequently dealing here with that consciousness;
182. We are dealing with the consciousness, memory and faculty of a Planetary Logos or Solar Logos, as that consciousness, memory or faculty applies to the cosmic physical plane.
183. Let us compare the memory chips of modern computer technology with the incomparably more sophisticated ‘memory chips’ represented by the permanent atoms.
the student should nevertheless bear in mind that it is on the atomic subplanes that the logoic consciousness (remote as even that may be from the Reality) centres itself.
184. DK may also be saying that the solar logoic consciousness expresses itself through the systemic atomic planes of the systemic planes—at least through the atomic subplanes of the cosmic ethers.
185. If we are speaking cosmically, then the subplanes have to be considered from the cosmic perspective.
186. The logoic subplane of the cosmic physical plane is the atomic subplane for the cosmic physical plane. The Solar Logos will express especially through the logoic physical permanent atom on the logoic level of the cosmic physical plane.
187. We could wonder about solar logoic expression on the atomic subplane of the cosmic astral plane. It may be that the Solar Logos is not yet developmentally ready to work with the permanent atom found on the atomic level of the cosmic mental plane.
188. The Reality of the Solar Logos is far from even His highest level of etheric expression—i.e., His expression through His physical permanent atom.
This permanent atom of the solar system, which holds the same relation to the logoic physical body as the human permanent atom does to that of a man,
189. We are speaking of the logoic physical permanent atom on the first or logoic cosmic subplane of the cosmic physical plane.
190. In this case the analogical relationship between man and the Solar Logos is closer than that between man and the Planetary Logos.
is a recipient of force, and is, therefore, receptive to force emanations from another extra-systemic source.
191. We must be cautious when we encounter the term “extra-systemic”. It can simply mean a source which is ‘above’ the cosmic physical plane. It can also mean a source which is entirely beyond the ring-pass-not of the entire aura of the Solar Logos.
Some idea of the illusory character of manifestation, both human and logoic, may be gathered from the relation of the permanent atoms to the rest of the structure. Apart [Page 694] from the permanent atom, the human physical body does not exist.
120. The physical permanent atom has engendered the entire etheric-physical body of the human being. The physical permanent atom is, at least, relatively permanent, whereas the physical body, per se, is extremely transitory, a maya, an illusion.
121. DK has referred to the physical body as a “congestion”:
the dense physical vehicle is not so much the result of their work as it is the result of the meeting of the seven streams of force or electricity, which causes that apparent congestion in matter that we call the dense physical planes (the three lower subplanes). This apparent congestion is, after all, but the exceeding electronic activity or energy of the mass of negative atoms awaiting the stimulation that will result from the presence of a certain number of positive atoms. This needs to be borne in mind. (TCF 321)
Again, forms differ as do kingdoms according to the nature of the force flowing through them.
122. It is the interplay of forces which produces the form and the appearance of that form.
123. Forces and forms will make a worthy study. Through the form of each kingdom diversified forces flow. Which and why?
In the animal kingdom that which corresponds to the permanent atom responds to force of an involutionary character, emanating from a particular group.
124. We seem still to be speaking of the physical permanent atom.
125. Let us assume that DK is speaking of the physical permanent atom (though it would also make sense, in this case, to speak of the astral permanent atom).
126. The physical permanent atom of the animal directs its physical nature in a manner which holds the animal within the lower worlds of form.
127. We might ask the nature of the “particular group” which DK mentions. Group of what?
The human permanent atom responds to force emanating from a group on the evolutionary arc
128. DK is still ambiguous about the “group” which stimulates various kinds of permanent atoms—in this permanent atom of the animal kingdom and the permanent atom of the human kingdom.
129. We could assume that He is referring to groups of devas. We already have discovered that the permanent atoms of man are stimulated by various kinds of evolutionary devas.
130. Are there involutionary lives which stimulate the permanent atoms of the animal kingdom and the other lower kingdoms?
131. Is there a good reason, however, for supposing that there are no evolutionary devas (of the Agnichaitans or Agnisuryans type) stimulating the permanent atoms of the members of the animal kingdom? The animal kingdom is, as we know, an evolutionary kingdom.
and the Ray of a particular planetary Logos in Whose body a human Monad as a definite place.
132. Each human Monad has place within the body of a particular Planetary Logos.
133. Although each of us as Monads can be said to hold place within a particular center of the Planetary Logos of the Earth-scheme, it is inferred that, as Monads, we also have a definite place in another and greater Planetary Logos (probably one of the Planetary Logoi working through a sacred planet).
134. We are not told which Ray of the Planetary Logos stimulates the permanent atoms. Is it the personality ray? This would be likely when we consider the lower permanent atoms. Or is it the soul ray, which might be more likely in relation to the higher or triadal permanent atoms?
135. With respect to the animal kingdom, we are not told that its permanent atom is stimulated by any ray of the Planetary Logos but only by an involutionary group. Animals are evolving, but not evolving self-consciously.
Secondly, it must be noted that in view of the above it will be apparent that we are, at this period of manasic inflow and development, concerned with the coming into full vitality and activity of the fifth logoic spirilla;
136. If systemic planes are spirillae for the Solar Logos, can we infer that it is fifth spirilla (counting from above) that is coming into full vitality? Or should we think that it is the spirilla that corresponds to the systemic atmic plane?
137. We must remember that a Solar Logos is a cosmic Initiate of the second degree and has not yet taken His third cosmic initiation.
138. Man has four spirillae activated and when He begins to come under the influence of his soul ray, it is his fifth spirilla that is activated and then, also under the egoic ray, the sixth.
139. If the analogy holds good, and the Solar Logos is pushing towards His cosmic third initiation, it should be His fifth spirilla which is coming into full vitality (that fifth spirilla being higher than His fourth, and thus correlating with the atmic systemic plane).
140. These conclusions are drawn upon the basis that for the Solar Logos, systemic planes are spirillae.
141. Yet, the text below indicates the importance of the mental plane in connection with the fifth spirilla, and when a man has his fifth spirilla stimulated, he is entering the fifth kingdom (the Kingdom of Souls) and thus for him, the higher mental plane and the lower mental plane as well, are coming into intense stimulation.
142. So, perhaps, for the Solar Logos, the counting is done from ‘above’ to ‘below’ and the fifth spirillae is, indeed, the systemic mental plane.
143. From another perspective, it is unlikely that the logoic atmic plane would be achieving full stimulation because the Solar Logos is not yet a sufficiently high cosmic Initiate to warrant such stimulation.
144. Perhaps only when the Solar Logos is a Cosmic Master will the atmic plane (as a spirilla) be stimulated.
this vitalisation shows itself in the intense activity of the mental plane, and the threefold nature of the electrical phenomena to be witnessed upon it.
a. The atomic subplane...manasic permanent atoms...Positive
b. The fourth subplane....mental units........................Negative
c. The egoic groups........causal bodies......................Equilibrium or neutral
145. The egoic groups must be especially connected with the third kind of electricity—equilibrizing electricity even though they contain within them all three types.
146. The triangle of force to be found upon mental planes (whether systemic or cosmic) display the archetypal relationship between positive, negative and neutral (harmonizing or equilibrizing).
147. We may also infer that the energy of the sign Libra has much to do with the egoic groups as the type of electricity concerned brings equilibrium.
This is in process of demonstration during the course of evolution.
148. Upon the mental plane, Sprit, soul and body are all represented.
149. The three types of electricity are unfolded in manifestation sequentially.
We are dealing here with the substance aspect and considering energy in its various manifestations. The response of deva substance to the inflow of force on the mental plane has a threefold effect in connection with the Logos or the Septenate:
150. We are still dealing with the Solar Logos and that which is taking place within His body of manifestation.
1. It produces a greatly increased vitality in the logoic centres on the fourth cosmic ether, due to reflex action, which is felt both above and below the plane of activity.
151. We are speaking of the inflow of force from the cosmic mental plane to the systemic mental plane.
152. The main recipient of force from the cosmic mental plane is the systemic mental plane, the plane below the buddhic plane.
153. But as we see, the reflex action here discussed “is felt both above and below the plane of activity”.
154. We have a feedback loop created. Those chakras of the Planetary Logos or Solar Logos found upon the fourth cosmic ether cause stimulation on the systemic mental plane and the stimulation coming to the systemic mental plane from the cosmic mental plane causes stimulation in the fourth cosmic ether, the buddhic plane.
2. It stimulates the efforts of the highest specimens of the third kingdom, and a dual effect is produced [Page 695] through this, for the fourth kingdom in nature makes its appearance on the physical plane and the Triads are reflected on the mental plane in the causal bodies to be found thereon.
155. Stimulation from the cosmic mental plane as it affects the systemic mental plane, stimulates the highest specimens of animal man and also causes the appearance of the fourth kingdom.
156. We have a very clear statement telling us that the spiritual triad is reflected in the causal body. Chart X, TCF 961, shows the triad (the higher Ego) reflected in the Ego as it expresses on the higher mental plane.
157. It stands to reason that the spiritual triad antedates the establishing of the causal body.
3. As earlier said, the dense physical is linked and co-ordinated with the etheric bodies of the solar logos and of the planetary Logos. Therefore, the lower three planes are synthesised with the higher four, and the devas of an earlier mahamanvantara or solar cycle are brought into conjunction with those of a newer order who were awaiting just conditions.
158. It is quite obvious that a kind of ‘marriage’ is taking place—the old is being merged with the new under the influence of Libra, the sign of the “just”.
159. It is reiterated that the devas of the lower three planes are from an earlier mahamanvantara.
160. We read of the reflex action above and below. The synthesizing of which we are here speaking pertains to the reflex action applying to planes below the systemic higher mental plane.
The physical incarnation of the Logos is completed
161. The linking of the four and the three constitutes the physical incarnation of the Solar Logos.
162. We discussed, above, two types of incarnation for the Solar Logos. This is the second kind. In this type of incarnation, the dense levels of the cosmic physical plane already exists, but a linking process occurs allowing the Presence of the Solar Logos to be focussed in relation to those lower, non-principled planes.
The lower three kingdoms, being negative to the higher force, the mutual attraction of these two and their interaction bring into being the fourth or human kingdom. The three fires of mind, Spirit and matter are brought together and the work of full self-consciousness begun.
163. We can see that to produce self-consciousness it is not enough to link solar fire with fire by friction. Rather, all three fires must be brought together. The Monad/Spirit is definitely involved.
164. The Monad, as we realized, establishes its presence as the “central flame” within the egoic lotus.
Finally, the student should very carefully study here the significance of the numbers three, four and five in the evolution of consciousness.
are the number which most concern the development of three kingdoms—our own and
the kingdoms most proximate to ours, the animal kingdom and the
166. We are not speaking as much of the evolution of form as of consciousness. The three numbers suggest animal consciousness, human consciousness and soul consciousness.
167. As well, certain of the Creative Hierarchies are also brought into close cooperation via these numbers.
a. The Fourth Creative Hierarchy of Human Monads
b. The Fifth Creative Hierarchy of Solar Angels
c. The Third Creative Hierarchy of “Triple Flowers” Who are instrumental in relaying the Christ Consciousness to the developing human being.
168. We notice that the three numbers sum to twelve, which is a number of completion and the number of all heart centers
Numerology has hitherto been studied primarily, and rightly, from the substance aspect, but not so much from the standpoint of conscious energy.
169. We might say the same of astrology, for it is the personal astrology which has so much occupied the attention of those who might be interested.
The Triad, for instance, is usually looked upon by our students as the triangle formed by the manasic-buddhic and atmic permanent atoms; the cube stands for the lower material man, and the five-pointed star has frequently a very material interpretation.
170. The triangle, the cube and the five-pointed star also have correspondences in consciousness.
171. The triangle represents liberated consciousness—liberated from the confines of the egoic nature on the higher mental plane. Essentially full triadal consciousness is liberated consciousness.
172. The cube represents consciousness within the limitations of the three worlds of illusion.
173. The five-pointed star represents transfigured soul consciousness.
All these angles of vision are necessary, and must precede the study of the subjective aspect, but they lay the emphasis upon the material rather than upon the subjective; the subject nevertheless should be studied psychologically.
174. As human beings develop they pass through various stages of consciousness represented by various numbers.
175. Psychology has much to do with the state of consciousness in which a man finds himself and how to relate that consciousness to the environment in which he finds himself.
In this solar system, the above numbers are the most important from the angle of the evolution of consciousness.
176. This is a solar system in which the soul aspect of the Solar Logos is emerging into prominence. The numbers three, four and five (central numbers) are associated with that emergence—the emergence of the “Middle Principle”.
[Page 696] In the earlier system, the numbers six and seven held the mystery hid.
177. The previous system (or systems) was involved with the development of the irrational part of the Solar Logos—the desire aspect and the physical activity aspect.
178. We should not expect to see the mental aspect missing as it was a very mental and intelligent solar system. The number five can be conceived as important to that kind of evolution, but it would be five as applied to the lower concrete mind.
179. In addition to stimulation from the cosmic physical plane, there must have been stimulation from the cosmic astral plane in that earlier solar system.
180. We notice that the numbers progress: 7,6,5,4,3.
In the next system, it will be two and one.
181. Thus, the sequence will be complete.
182. The suggestion is that the monadic and logoic planes will be strongly involved in the next solar system.
This refers only to the psychical development.
183. If the numbers refer to psychical development or the development of consciousness, we will have to relate these numbers to the seven principles, numbering from below.
184. There may or may not be a one-to-one correspondence of these numbers to the numbering of the planes.
Let me illustrate: The five-pointed star on the mental plane signifies (among other things) the evolution, by means of the five senses in the three worlds (which are also capable of a fivefold differentiation) of the fifth principle, the attainment of self-consciousness, and the development of the fifth spirilla.
185. In this section of text and following we are discussing the difference of meaning to be assigned when comparing the five-pointed star upon the mental plane to the star of initiation as it flashes forth on the buddhic plane when the initiations of manas are begun.
186. We may remember from earlier studies (cf. TCF 185-202) that each of the five senses were discussed in terms of their correspondences on five planes—physical, astral, mental, buddhic and atmic.
187. Let us tabulate that which the five-pointed star represent in relation to the mental plane.
a. The evolution of the fifth principle through the development of the five senses in the three worlds
b. The attainment of self-consciousness
c. The development of the fifth spirilla
188. We see that the same symbol means different things in relation to the same plane and naturally in relation to different planes.
On the buddhic plane, when flashing forth at initiation, this number signifies the full development of the fifth principle or quality, the completed cycle of the Ego upon the five Rays under the Mahachohan,
189. The star flashes forth at each of the first three initiations. The appearance of the star also occurs at later initiations but the initiate has different relationship to it than as a witness.
190. The flashing forth here described definitely suggests the first initiation as, at that time, the cycle of development is complete with respect to the five brahmic rays (at least as they apply to the personality and its aspects). The Ego completes the cycle here described by working on the five brahmic personality rays. Rays one and two on the level of personality are not part of this completed cycle for one cannot have them as personality rays until one begins to tread the Path.
191. From the first initiation onwards, the ray of the Bodhisattva is the focus. Approach is being made to the soul after the cycle of personality has been mostly fulfilled.
192. We remember that the fifth principle has been referred to the mental unit and thus to the lower concrete mind.
193. Yet it is problematic to think of the “full development of the fifth principle or quality” not including the fifth principle as it expresses on the higher mental plane. A “full development” defined in this way would suggest the third initiation.
and the assimilation of all that is to be learned upon them, and the attainment—not only of full self-consciousness, but also of the consciousness of the group wherein a man is found. It infers the full unfoldment of five of the egoic petals, leaving four to open before the final initiation.
194. We see how much is conveyed by the flashing forth of a symbol and how careful one must be in assigning interpretations.
195. While we might expect that the five-pointed star would flash forth on the mental plane at the third initiation and that a flashing forth of the buddhic level would suggest the experience of the fourth initiation, a closer reading reveals that this is not the case.
196. The flashing forth of the star at initiation, it appears, always occurs in relation to the buddhic plane even at the first initiation.
197. We cannot restrict to the fourth initiation alone the flashing forth of the star of initiation on the buddhic plane. If it were only at the fourth initiation that the star flashed forth upon the buddhic plane, it would not be possible that four petals of the egoic lotus would still remain to be unfolded when first the star flashed forth. In fact, all of them are unfolded by the time the third initiation is taken.
198. So lesser initiations will have to be included in relation to the flashing forth of the star of initiation on the buddhic plane.
199. What, then, is the meaning of the “final initiation” in this context? It would appear to be the third initiation, at which time nine of the petals of the egoic lotus are fully opened.
200. DK seems to be suggesting that by the time the first initiation is taken five of the petals of the egoic lotus are in “full unfoldment”, even though work is being done upon the sacrifice tier of petals.
201. The unfoldment of the seventh petal at the first initiation may not be full unfoldment but simply unfoldment (to be become complete unfoldment by the time the third initiation is taken).
202. Perhaps by the time of the second initiation, the sixth petal experiences full unfoldment, just as, apparently, at the first initiation, the fifth petal is fully unfolded.
203. By the time the third initiation is taken all the nine petals of the egoic lotus are fully unfolded. The final stages of unfoldment, therefore, must occur very rapidly, with the full unfoldment of the final tier occurring as the third initiation is being taken.
204. Let us tabulate for the sake of clarity. On the buddhic plane the flashing forth of the five-pointed star means the following:
a. The full development of the fifth principle or quality
b. The completed cycle of the Ego upon the five Rays under the Mahachohan
c. The assimilation of all that is to be learned upon those rays
d. The attainment of full self-consciousness
e. The attainment of consciousness of the group in which the man is found. (Note, this is probably not full consciousness of the group.)
205. Again, the attainment of full self-consciousness must be questioned. Can this be achieved at the first initiation? Even full self-consciousness as a personality? Yet it does not make sense to think of four more of the nine petals needing to be unfolded if the initiation at which the star flashes forth on the buddhic plane is the third initiation!
The five-pointed star at the initiations on the mental plane flashes out above the head of the initiate.
206. We are not told here whether the star of initiation appears on the mental plane or the buddhic plane. It is not necessarily a foregone conclusion that a star of initiation cannot flash forth on the buddhic plane when the initiate is taking the first three initiations on the mental plane.
207. Now let us think of the word “head”. If the first three initiations (and even the fourth, to a degree) are taken in the causal body, how can a “head” be involved. The causal body, per se, has no head.
208. We may be able to interpret the appearance of the initiate’s head in these circumstances, by imagining that the candidate stands before the Initiator in all his subtle vehicles—these vehicles being included within the periphery of the causal body of the initiate.
209. It seems that the Initiator, as He faces the candidate, must have access not only to the petals of the egoic lotus but to all the chakras of the subtle vehicles and that, the subtle correspondence to the head must be involved. This correspondence would necessarily be etheric.
This concerns the first three initiations which are undergone in the causal vehicle.
210. This makes sense. Since, however, the causal body is also involved at the fourth initiation (for its destruction is then precipitated) and still exists until the completion of the fourth initiation, it would seem that at least certain parts of that initiation are taken “in the causal vehicle”.
It has been said that the first two initiations take place upon the astral plane and this is correct, but has given rise to a misunderstanding.
211. If the statement is correct (to a degree) we must discover exactly the manner in which it is correct.
They are felt profoundly in connection with the astral and physical bodies and with the lower mental, and effect their control.
212. The main effect of the first three initiations are felt, respectively, in the physical-etheric body, the astral body and the lower mental body. However, even the first initiation, we are told, has a profound impact upon the astral body.
The chief effect being felt in those bodies, the initiate may interpret them as having taken place on the planes concerned,
213. And by this, DK would mean, only on one of the planes concerned:
a. The first initiation only in the physical-etheric body (and, therefore, upon the systemic physical plane).
b. The second initiation only in the astral body
c. The third initiation only in the lower mental body.
for the vividness of the effect, and the stimulation works out largely in the astral body.
214. Even though the first three initiation are, respectively, correlated with the physical-etheric body, the astral body and the lower mental body, the astral body is affected by the greatest “vividness of effect” when dealing with the first two initiations, especially.
these initiations are given by the Christ Who is
But it must ever be remembered that the major initiations are taken in the causal body or—dissociated from that body—on the buddhic plane.
216. The five initiations with which we are most familiar are here called “major initiations”. This, however, is not always the case. Sometimes it is said that the major initiations begin only with the third.
217. If the fourth and fifth initiations are here numbered as major initiations (which they are), it could be said that both of them are taken in a state of consciousness dissociated from the causal body. In the case of the fourth initiation, the causal body still exists. In the case of the fifth initiation, the causal body has been destroyed and so the dissociation from it is complete (unless some ‘debris’ still remaining from the destruction which occurred at the fourth prevents complete dissociation).
At the final two initiations, which set a man free from the three worlds and enable him to function in the logoic body of vitality and to wield the force which animates that logoic [Page 697] vehicle, the initiate becomes the five-pointed star, and it descends upon him, merges in him, and he is seen at its very centre.
218. The final two initiations are, in this context, the fourth and fifth initiations, because it is the taking of these initiations which set a man free from the dense physical body of the Solar Logos and allow the man to function upon the cosmic etheric planes.
219. At the fourth and fifth initiations the man can not only wield forces which affect the dense physical body of the Solar Logos (and the dense physical body of the Planetary Logos), but can wield forces which animate the logoic etheric body.
220. At these two initiations, the initiate has a different relation to the five-pointed star which he has seen at the first three initiations. At these latter initiations, the initiate becomes the five-pointed star. In this respect he becomes a consciously functioning aspect of the Planetary Logos.
221. Let us tabulate the processes which relate the initiate to the fourth and fifth initiations:
a. The initiate becomes the five-pointed star
b. The five-pointed star descends upon the initiate
c. The five-pointed star merges in the initiate
d. The initiate is seen at the very center of the five-pointed star
This descent is brought about through the action of the Initiator,
222. In the cases of the fourth and fifth initiations we are dealing with Sanat Kumara.
wielding the Rod of Power, and puts a man in touch with the centre in the Body of the planetary Logos of which he is a part; this is consciously effected.
223. If it is the Monad of a man which forms a part of a specific center in the Planetary Logos, then at the fourth and fifth initiations a man is put in touch with his Monad, otherwise he could not be purpose en rapport with that center in the Planetary Logos of which he is a part.
224. To be in quite intimate touch with the Monad at the fourth and fifth initiations is not unreasonable as such a touch is established even at the third degree.
225. The particular center in the Planetary Logos of which the initiate (as a Monad) forms a part may be a question of the Monadic ray.
226. It is clear that we have been speaking of the fourth and fifth initiations as DK undertakes to discuss the sixth and seventh in the next section of text.
The two initiations, called the sixth and seventh, take place on the atmic plane;
227. Since, in this context, the sixth and seventh initiations are said to take place on the atmic plane, we may infer that the fourth and fifth initiations take place on the buddhic plane and all earlier initiations on the higher aspects of the mental plane.
228. However, the sixth and seventh initiations also relate to the sixth and seventh systemic planes (as is shown in other contexts).
the five-pointed star "blazes forth from within itself" as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters into the Flame.
229. The description of the processes occurring at the sixth and seventh initiations is extremely occult.
230. Let us tabulate the processes occurring at these two exalted initiations:
a. The five-pointed star “blazes forth from within itself”. The star must have a center and that center must be the Monad. The Monad in relation to the five planes of which the atmic plane is the highest, could be seen as the Monad within a five-pointed star.
b. The five-pointed star becomes the seven-pointed star. One would imagine that this would take place especially in relation to the seventh initiation.
c. The seven-pointed star descends upon the initiate
d. The initiate enters into the flame. What
is the “flame”? Can we think of it as the essence of the Monad? As that, which at the seventh initiation, is liberated into the "
Initiation and the mystery of numbers primarily concern consciousness, and not fundamentally "ability to function on a plane," nor the energy of matter, as might be gathered from so many occult books.
231. DK differentiates consciousness from activity. In relation to activity He lists the following factors:
a. “Ability to function on a plane”
b. The “energy of matter”
They deal with the subjective life, life as part of the consciousness and self-realization of a planetary Logos, or Lord of a Ray, and not life in matter as we understand it.
232. We are being given hints about the value of occult numerology and its relationship to consciousness.
233. The consciousness and self-realization of a Planetary Logos concerns the arupa systemic planes.
234. “Life in matter” is activity. Consciousness, per se, is not that.
A Heavenly Man functions in His pranic vehicle, and there His consciousness is to be found as far as we are concerned in this system; He works consciously through His centres.
235. Whereas DK has sometimes said of the human being that there is no etheric consciousness, He does not say this of a Planetary Logos.
We now come to one of the most abstruse and difficult of all the rules for initiates; yet at the same time it is one of the most practical in application and of the greatest usefulness. It concerns the etheric levels of activity. I would have you note that I did not say the etheric levels of consciousness, for there is no such thing as consciousness upon the etheric planes. The four planes which constitute the etheric levels of the physical plane are the lowest correspondence to the four planes whereon the Monad and the Spiritual Triad are active, and—as I have oft told you—upon those levels there is no such thing as consciousness as we understand it. (R&I 178)
236. It can be questioned whether for a Planetary Logos the first ether begins on the systemic buddhic plane or on the higher mental plane. For the Solar Logos, we know the first cosmic ether begins on the buddhic plane.
237. We note the phrase “as far as we are concerned”. This suggests that the consciousness of the Planetary Logos is also to be found on other levels which do not concern us.
To sum up: There is a stage in the evolution of consciousness where the three, the four and the five blend and merge perfectly.
238. We could say that this “stage” is the stage of initiation.
239. At the third degree we have this perfect blending. By the time we reach the fourth degree, there is no longer the number three (in the lower sense). Consciousness within the three lower worlds is no longer necessary.
240. However, if the three represents the atmic plane, the three becomes increasingly prominent.
241. There is a way to view the three, four and five in such a way that the mental plane and the fifth principle are the lower factors—numerologically.
Confusion on this point arises from two causes which are the point of individual achievement of the student. We interpret and colour statements according to the state of our own inner consciousness.
242. This coloring is inevitable. It is very difficult to understand the limitations of the stage of consciousness in which one is immersed.
H. P. B. hints at this32 when dealing with the principles;
243. We have already seen that according to the stage of evolution, so will be the way of enumerating the principles of man.
also the interpretation of these figures varies according to the key employed.
244. We have a number of “keys” to the Secret Doctrine. Within each key, numbers will have different meanings.
245. We have to be able to manipulate sequences so that either end of a limited sequence may represent the beginning or the conclusion.
246. Number blinds are some of the principal blinds used in occultism. The patterns to which the numbers may refer must be understood if the numbers are to be used meaningfully.
The fifth or spiritual kingdom is entered when the units of the fourth kingdom have succeeded in vitalizing the fifth spirilla in all the atoms of the threefold lower man;
247. This is a most important statement. The threefold lower man consists of the physical-etheric body, the astral body and the lower mental body.
248. We can interpret the statement:
a. In relation to the permanent atoms of the atomic triangle
b. In relation to all the atoms of the threefold lower man
249. Looking at the first interpretation, we may say that in connection with this lower man, the sources of vehicular generation are the physical permanent atom, the astral permanent atom and the mental unit—the so-called “atomic triangle”.
250. Within this triangle, there are only two full permanent atoms with seven spirillae.
order to enter the
252. We might question what degree of activation there is for the third and lowest spirilla of the actual manasic permanent atom—for it has only three spirillae. It would seem that in order to enter this kingdom some activation of the manasic permanent atom would have to occur. The activation of the third spirilla of the manasic permanent atom would be like a fifth mental spirilla, if the four spirillae of the mental unit were counted.
253. From another perspective, however, we may not be talking of permanent atoms particularly but of all the atoms in the vehicles of the threefold lower man. Atoms on the lower mental plane, then, may be exempt from the structural deficiencies of the mental unit and may, indeed, have seven spirillae.
when they [Page 698] have unfolded three of the egoic petals and are in process of unfolding the fourth and fifth and when they are becoming conscious of the pranic force of the Heavenly Man.
254. We have some very important information given here and it must be linked up with the information given earlier in the text when studying more closely the petals of the egoic lotus.
255. Let us include again the following stated earlier in the text:
On the buddhic plane, when flashing forth at initiation, this number signifies the full development of the fifth principle or quality, the completed cycle of the Ego upon the five Rays under the Mahachohan, and the assimilation of all that is to be learned upon them, and the attainment—not only of full self-consciousness, but also of the consciousness of the group wherein a man is found. It infers the full unfoldment of five of the egoic petals, leaving four to open before the final initiation. (TCF 696)
reminder, we are speaking of entering the
a. The fifth spirilla will be awakening in all atoms of the lower threefold man
b. The fourth and fifth petal will be unfolding. In the reference immediately above we read of the “full unfoldment of five of the egoic petals”.
c. The disciple will become aware of the pranic forces of the Heavenly Man (coming presumably from the cosmic ethers)
d. The disciple will be completed a cycle of the Ego concerned with the rays of Brahma and the personality
e. The disciple will be achieving full self-consciousness
f. The disciple will be attaining consciousness of his group
257. We must bear in mind that even as the fifth petal is fully unfolding, work is being done within the sacrifice tier and that that full unfolding of petal five is accompanied by the application of the Rod within petal seven and its unfoldment if not full unfoldment.
258. We are discussing the unfoldment of the petals of the egoic lotus in relation to the stages of man’s evolution. We must be careful of the meaning of “unfolding” and “unfoldment”. By these words several stages in the general process of petal-opening can be indicated.
possible that the
261. The same can be said of the entire second tier when the second initiation is taken—the petals within it are related to each other in a new way which concerns the entire tier of petals as a tier.
262. While later unfoldments are taking place in the second tier, the first initiation has been taken and some degree of petal unfoldment in the third or sacrifice tier has occurred in response to the application of the Rod.
263. It is important to realize that man is always working ahead of the unfoldment of the petals. The human being vitalizes and organizes the petals before unfoldment can occur and this is his chief labor. Unfoldment is not his labor. To realize this and also that the initiate is initiate before he is initiated will have deep implications when regarding the timing of petal unfoldment.
264. Therefore it is very possible that the first initiation can be taken, signifying work going on in the third tier and also the application of the Rod to that tier (enabling the seventh petal, for instance, to begin to unfold) while in the second tier the fourth and fifth petal are achieving full unfoldment.
265. Unless there is full unfoldment of the fifth petal, it does not seem reasonable that the first initiation can be taken. While full unfoldment of the fifth petal occurs, as least some unfoldment of seventh petal can be occurring through the application of the Rod. As for the sixth petal, it will be, generally, more unfolded that the seventh petal but less so than the fifth.
266. We may infer that the full unfoldment of the fifth petal is to be associated with the at least partial unfoldment of the seventh petal through the application of the Rod at the first initiation. As well, the full unfoldment of the sixth petal would be associated with the at least partial unfoldment of the eighth petal through the application of the Rod at the second initiation.
267. These things are probably very difficult to describe in words unless a kind of ‘time-lapse’ photographic process of the unfolding lotus can be seen in action.
268. As the fourth and fifth petal of the second tier are unfolding, man is becoming aware of the “pranic force of the Heavenly Man”. This force is coming either from the higher mental plane or the buddhic plane or both. The pranic force of the Solar Logos comes definitely and only from the cosmic ethers, of which the first is the buddhic plane.
269. As the fourth and fifth petals are unfolding, and especially as the fifth is unfolding, the influence of the soul on the higher mental plane is making itself felt in the consciousness and energy apparatus of the human being.
270. This is as it should be, for an orientation towards the soul is possible at the fifth petal, and the ability to become at least dimly aware of the higher aspect of the pairs of opposites is mentioned in relation to the fourth petal.