Fellowship of Cosmic
Fire
Commentary Semester VI
Section X
Part I
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
j.
Asuras
k.
Solar
Angels
l.
Fire
Dhyanis
m.
Manasadevas
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:
12.
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.
c.
The
Fourth Creative Hierarchy of Human Monads existed long before the
d.
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:
a.
The
“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.
f.
The
“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.
b.
The
“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
b. Kingdoms
c. Orders of Devic Lives
26.
They
all seem to blend together at various junctures and to merge one into another.
27.
For
instance, the
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
c. Kingdoms
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.
1.
2.
3.
4.
Kingdom
. . . . . . . . . . . . . . . . . . . . . . . . . . . . Principle.
5.
6.
7.
8.
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.
or
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?
[Page 693]
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.
165.
These
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.
215.
As
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.
251.
So in
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)
256.
For a
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.
259.
Generally
speaking, the
260.
It is
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.