Fellowship of Cosmic Fire
Commentary Semester VI Section X
TCF 698-707 : S6S10
Part II
14 – 21 February 2008
(c.) The Solar Angels and the Fifth Principle. We can now study the Entities concerned with this fifth principle and their effect upon the evolution of consciousness.
1. We have seen the fifth principle associated with the mental unit of the Solar Logos. We know that the Solar Angels are carriers of the fifth principle, but shall we consider them associated only with the mental unit of the Logos or with the causal body of the Solar Logos on the cosmic higher mental plane? Certainly the higher Prototypes of the Solar Angels must be associated with the Egoic Lotus of the Solar Logos and thus, perhaps the same for Their reflections—i.e., for the Solar Angels who have associated themselves with man. Let us be alert to the possibility of answering this question.
Where man is concerned these solar Angels, the Agnishvattas, produce the union of the spiritual Triad, or divine Self, and the Quaternary, or lower self.
2. From this perspective, the Solar Angels are not concerned with the substance of the lower mental plane. They act as the bridge between the spiritual triad and the lower mental plane and are not, in this context, considered the ‘substantial’ in relation to the lower mental plane.
3. We note that the “spiritual Triad” is called the “divine Self” and the Quaternary the “lower self”. Sometimes the term “divine Ego” is used as equivalent to the “spiritual Triad” or “divine Self”.
4. From another perspective, the Monad, itself, can be called the “divine Self”.
Where the Logos is concerned, whether solar or planetary, they produce conditions whereby the etheric, and the dense physical become a unit.
5. The Solar Angels are Beings responsible for integration and fusion. They are working within the realm of systemic Agni and within the cosmic body of the greater Raja Deva Lord Who is the higher correspondence on the cosmic etheric-physical plane to the Lord Kshiti on the systemic physical plane.
A clue to the mystery lies also in the relation of this fifth group to the two contracting poles. They are the fivefold Links, the "Benign Uniters" and "the Producers of the Atonement." Esoterically, they are the "Saviours of the Race" and from Them emanates that principle which—in conjunction with the highest aspect—lifts the lower aspect up to Heaven. (TCF 1204)
6. We can see how the Solar Angels are instrumental in the appropriation of a dense physical body by a Planetary Logos and also by a Solar Logos. This appropriation is a kind of initiation for these great logoic Beings.
a. One type of initiation is the ‘Initiation of Incarnation’, simply producing physical plane appearance (considering the lower three systemic planes as the dense physical body of the Solar Logos and the lower two and a half systemic planes as the dense physical body of the Planetary Logos).
b. The later type of initiation is the ‘Initiation of the Infusing Presence’, as we can call it. This signals the ‘descent’ of the higher aspects of the Solar Logos or Planetary Logos at least into the cosmic ethers so that a new and more intimate relationship is developed between Them and their dense physical body. This is what is means for the etheric and dense physical bodies of these Beings become a “unit”.
c. We realize that when this union happens in the life of the human being it signals the first initiation. The etheric body exerts control over the dense physical body.
7. So the Solar Angels become active when the Planetary Logoi and Solar Logos are undergoing (or, perhaps, recapitulating) a certain initiation.
They represent a peculiar type of electrical force;
8. Can we call it ‘equilibrizing electrical force’? It seems associated with the neutral type of electricity which contributes to bridging and balance.
their work is to blend and fuse, and above all else they are the "transmuting fires" of the system, and are those agents who pass the life of God through their bodies of flame as it descends from the higher into the lower, and again as it ascends from the lower into the higher.
9. Here we have a vivid description of the work of the Solar Angels within the solar system.
10. What do the Solar Angels do?
a. They blend and fuse
b. They transmute
c. The pass the life of God through their bodies of flame
11. They are closely connected with alchemy. We may think of them as future Lipika Lords and in connection with the second and (eventually) seventh Cosmic Paths on the Way of Higher Evolution.
12. Through transmutation they elevate the lower fires making the ascent of these fires possible. They also modify and modulate the higher fires so the can be applied constructively in lower spheres.
13. The transmutative powers of the Solar Angels relate them to the alchemical, transmutative planet, Uranus, the planet of Selfhood.
14. We see how absorbent are the Solar Angels. They do not just manipulate fires. They offer themselves as channels or conduits for the passage of fires. They are bridging Beings, serving both a Mercurial and Venusian function. Mercury transmits and Venus transmutes.
They are connected in their highest groups with that portion of the logoic head centre which corresponds to the heart, and here is the clue to the mystery of kama-manas.
15. We have to pay careful attention as some of the mystery of the Solar Angels is slowly being revealed.
16. They manifest, just as any Creative Hierarchy does, in higher and lower groups.
17. We are being told something about connections which pertain to “their highest groups”.
18. When the word “connected” is used it may not mean the same thing as ‘resident within’. A being can focus on a lower p and be connected with centers and sources on higher planes.
19. From one perspective, they appear to be connected with the heart in the head center of the Solar Logos. If analogy from Chart VIII holds good, the heart in the head center will be found upon the logoic plane and this is probably the case for the entire logoic head center as well.
20. From another perspective, there are seven head centers within (or associated with) the major head center of the Solar Logos, and the Solar Angels here mentioned could also be connected with one of those seven head centers of the Solar Logos—the center which corresponds to the heart center.
21. We do not know which of these options is correct.
22. Whichever is correct, it would seem that the Solar Angels are necessarily connected with the logoic plane. Often we wonder about the number of higher systemic planes on which the Solar Angels are active. We know they are active on the higher mental plane, that they embody much buddhic energy and so are related to the buddhic plane, but we do not have many references which associated them with still higher cosmic ethers. We also do not know whether these Solar Angels (monadically considered) form any part of the centers of a Planetary Logos. Probably the devic Monads, who with the human Monads form part of those centers, are other than Solar Angels. This must be researched further.
23. While the Solar Angels may be active triadally (and especially buddhically) they seem to be connected with and vitalized from still higher planes.
24. The First Creative Hierarchy expresses through the logoic plane and is ruled by Leo. This rulership links them directly to the Solar Angels.
25. The planet Vulcan which can be considered a ruler of this First Creative Hierarchy is also associated with the logoic plane and thus with the Solar Angels. Vulcan, we are told, is associated with the Heart of the Sun.
26. We can see that the mystery of the origin of the Solar Angels and their association with various cosmic planes and subplanes is not easy to unravel.
2. Vulcan.—The one who reveals that which is deeply hidden and brings it up into the light. Esoterically—the heart of the Sun. (EA 393)
27. In other ways, both Uranus and Neptune have links to this First Creative Hierarchy and, thus, to the Solar Angels.
28. This is not to say that the Solar Angels (as usually described) are the First Creative Hierarchy, but the links are definitely there.
29. Some Solar Angels are connected with the Central Spiritual Sun as is the First Creative Hierarchy (of the manifested Hierarchies).
30. The heart in the head center is clearly related to the Heart of the Sun. As well, that particular one of the seven logoic head centers related to the heart center found in the ‘torso’, must also be related to the Heart of the Sun.
31.
Regarding the association
of the Solar Angels with kama manas, the head center
as a whole is related to manas and the central portion of it (the heart in
the head center) is related to
32. Both Venus and Sirius (as two great sources conditioning the Solar Angels) are said to be sources of kama-manas.
33. There is a type of mind in man which is midway between the lower concrete mind and the abstract mind. We can call it ‘unitive mind’ or the “Son of Mind”. It is the higher correspondence of what we usually call kama-manas.
2. Venus—planetary astral vehicle, or Kama-manas. (EA 362)
This particular group of devas emanate from a great force centre which we generalise by calling it by the name of the sun Sirius. Sirius-kama-manas—the cosmic astral plane—and the systemic astral plane—make a close interlocking chain, and form the line of least resistance for a particular type of negative force to pour through. (TCF 624)
34. DK tells us that there is a “mystery of kama-manas”. It is related to the “mystery” of the Solar Angels. These two mysteries are both ‘mysteries of the middle principle’ and relate to the present mystery of equilibrizing electricity.
The kamic angels are vitalised from the "heart" centre and the manasic angels from the logoic head centre, via the point within that centre connected with the heart.
35. This is an extraordinary piece of occultism.
36. We are being told something about the different orders of Solar Angels within the Fifth Creative Hierarchy.
37. It is quite clear that certain Solar Angels are connected with the solar logoic heart center (probably to be found on the systemic monadic plane), for, as we learn microcosmically on Chart VIII, TCF 817, heart centers are found on the second ether. The monadic plane is the second ether cosmically considered.
38. The buddhic plane as well would have a close relationship to the logoic heart center. Solar Angels could be principally active upon the buddhic plane yet connected to the monadic or logoic planes.
39. But DK uses the word “point” when it comes to describing the manasic angels. The heart in the head center is far more than a “point” for it has twelve petals. But, perhaps that one of the seven head center of the Solar Logos which corresponds to the heart center in the torso could be called a “point”.
40. In any case, even the manasic angels are connected with the energy of “heart”.
41. When we say that the Solar Angels are “vitalised” from these logoic centers, we are speaking, probably, of vitalization from the logoic and monadic planes. This is, again, not the same thing as saying that the Solar Angels are ‘resident upon’ the monadic and logoic planes.
42. If it is correct to say that one of the seven head centers of the Solar Logos is the source of the more manasically conditioned Solar Angels, then Vulcan (which rules the seven head centers) is definitely involved with these Angels.
43. Since Venus is one of the ‘homes’ of the Solar Angels and since Vulcan is, in Greek Mythology, the ‘husband’ of Venus, this is a reasonable association.
44. Note we may infer that these two types of Solar Angels are “vitalised” from two respective sources on the logoic and monadic planes—the first and second cosmic ethers. This does not mean that the Solar Angels actually “come” from these planes.
These two dominating groups are the sumtotal of kama-manas in all its manifestations.
45. We are being told that the Solar Angels are responsible for the appearance of kama-manas in all its manifestations.
46. Kama-manas, as we usually experience it in relation to the astral plane and lower mental plane, is something quite a bit lower than any energy which emanates from Solar Angels. We have only to understand that that which radiates from these Angels is both manasic and kamic. Since they have a definite relation to the fifth and second rays this is understandable. As well, they have a relation to the kamic sixth ray as do Venus and Sirius on a much higher turn of the spiral.
47. There may be a number of kinds of Solar Angels, but these two kinds are the “dominating groups”.
The solar angels exist in three groups, all of which are concerned with the self-consciousness aspect, all of which are energised and connected with the fifth spirilla of the logoic permanent atom, and all of which work as a unit.
48. We now begin a focal study of the groups of Solar Angels.
49. We are told certain things about these Angels:
a. All of the members of these three groups are concerned with the self-consciousness aspect.
b. All of them are energized by the fifth spirilla of the logoic permanent atom
c. All of them are connected with the fifth spirilla of the logoic permanent atom. We add to this connection the previously discussed connection of the Angels with the heart center of the Logos and a point within the logoic head center corresponding to the heart. These are all connections.
d. All of them work “as a unit”
50. If systemic planes are logoic spirillae, then the fifth spirillae should be the fifth plane.
51. Again we are faced with the problem of knowing from which direction to count—whether from ‘above’ or ‘below’.
52. It would seem that the systemic mental plane is the logoic spirilla linked to the Solar Angels. But there are references which speak of the dire fate of those to reject the “Triads”. The Solar Angels are definitely linked to these Triads (which express through the third systemic plane (counting from ‘above’) even if they are not the Triads just as they are not assumed to be the members of the First Creative Hierarchy.
It is the rejection of the Triadal lives by units in the fourth Hierarchy, that of the human Monads, which precipitates a man eventually into the eighth sphere. He refuses to become a Christ, a Saviour and remains self-centred. (EA 41)
53. Finding the exact placement for the Solar Angels (the higher aspects of the Fifth Creative Hierarchy) on the Tabulation of Creative Hierarchies is not an entirely straightforward task.
One group, the highest, is connected with the logoic head centre, whether solar or planetary.
54. This may be the manasic group (of the two “dominating groups”) which we were discussing above.
55. We know that the solar logoic head center should analogically be associated with the systemic logoic plane.
56. Is the head center of the Planetary Logos to be associated with the systemic logoic plane or with the systemic monadic plane? The Planetary Logos always seems to be focussed one level ‘lower’ than the Solar Logos.
They work with the manasic permanent atoms and embody the will-to-be in dense physical incarnation.
57. We are speaking of the highest group of Solar Angels.
58. Let us tabulate their connections:
a. They are connected with the logoic head center
b. They work with the manasic permanent atoms
c. They embody the will-to-be in dense physical incarnation
59.
We remember the
discussion concerning the entrance into the
60. Earlier in TCF we saw how the will aspect was represented on the highest levels of the systemic mental plane. All three aspects of divinity can be found expressing on the systemic mental plane (and this is probably true of the cosmic mental plane as well). The first aspect is expressive through the manasic permanent atom.
Their power is felt on the atomic subplane and on the second; they are the [Page 699] substance and the life of those planes.
61. This highest group of Solar Angels, interestingly, has an influence on both the first subplane of the mental plane and on the second. The manasic permanent atom is found on the first subplane. The causal bodies of those who have taken initiation (or are close to doing so) are found on the second subplane.
62. There is matter of a mental kind found on those subplanes, but these devas are the evolutionary devas who substand evolutionary process on those planes and who stimulate the plane to new forms of life expression.
63. It seems that this highest group is not connected so much with form as with the life which sustains and empowers those forms.
64. We fix in our minds that this group is connected with the logoic head center.
Another group is connected definitely with the causal bodies of all Egos and are of prime importance in this solar system.
65. Here we are speaking of the second of two groups of Solar Angels.
66. Even though some members of the first group were connected with the second subplane of the systemic higher mental plane, they were not directly connected with the causal bodies found on that second subplane.
67. During this solar system, the second aspect of divinity is being brought into full expression and the causal body is one of the principle vehicles in human development for the second aspect.
They come from the heart centre, and express that force.
68. Apparently, this is the second of the “dominating groups”, emanating from the logoic heart center.
69. Just as there are many type of human beings in the Fourth Creative Hierarchy, so there are many kinds of Solar Angels in the solar angelic Creative Hierarchy—ostensibly the fifth.
70. When we think of the Solar Angels sustaining the life and structures to be fond on the systemic higher mental plane, we should think of the factor of logoic sustainment—the role played by the solar logoic and planetary logoic head and heart centers in the energizing and vitalizing of these Solar Angels.
The third group, corresponding to the throat centre, show forth their power on the fourth subplane through the mental units.
71. These three groups of Solar Angels naturally correspond to the three aspects of divinity.
72. Interestingly, although it is usually thought that Solar Angels are active only in relation to the higher mental plane, we see them here definitely expressive on a subplane which pertains to the worlds of the dense physical body of the Planetary Logos.
73. Our ongoing question has been, “To what extent are the devas active on the levels of concrete mind to be called Agnishvattas?”. Here we find that some Agnishvattas are thus active.
74. This does not mean that the usual evolutionary devas of the lower mental plane are to be called Agnishvattas
They are the sumtotal of the power of the Ego to see, to hear and to speak (or sound) in the strictly occult sense.
75. Here are some very definite occult properties of this third group of Agnishvattas:
e. The power of the Ego to see
f. The power of the Ego to hear
g. The power of the Ego to speak or sound in the strictly occult sense
76. Toward of these potencies—to hear and to speak—are definitely associated with the throat center. The power to see is associated with the ajna center. Can some of these devas be associated with the logoic ajna center as well as the throat center?
77. The Solar Angels and the Ego are, technically, different from each other. We see that the power of the Ego arises from the Solar Angels. The Ego, itself, has much of man in it. It is not the Solar Angel, per se, but there is such a close blending of the Solar Angel and man on the higher mental plane, that the term Ego or soul is often used as if it were the Solar Angel.
78. What the Solar Angel does for man is rather well catalogued, but the “true plane” of the Solar Angel remains ambiguous.
A hint may here be given to those who have power to see.
79. The third group of Solar Angels is, among other things, the Ego’s power to see. Those who are developing the “power to see” are doing so in coordination with this group of Solar Angels.
80. We may be able to relate this third type of Solar Angel with the three faculties which man may develop in the higher mental plane:
a. Spiritual telepathy
b. Response to group vibration
c. Spiritual discernment
Three constellations are connected with the fifth logoic principle in its threefold manifestation:
81. The threefold manifestation is through three focal points on the systemic mental plane but are essentially cosmic in nature.
Sirius, two of the Pleiades, and a small constellation whose name must be ascertained by the intuition of the student.
82. Some have wondered whether the constellation Leo Minor is involved.
83. If we think of Leo and Leo Minor we may have pictured for ourself a constellational relationship between higher mind and lower mind.
84. We may wonder whether the small constellation has three principal parts to it, to correspond to the members of the atomic triangle.
85. Sirius, we may suppose, is connected with the higher grouping in the collection of three groups.
86. The two Pleiades may be connected with the second group as the smaller constellation (probably to be associated with the third aspect of divinity) with the third grouping.
87. This is speculative, however, and largely based upon the reasonableness of associating Sirius with the first aspect within the Sirian Solar System of seven Suns.
88. The Pleiades are usually associated with the third aspect of divinity, but, they are also closely associated with cosmic buddhi and, thus, with the second aspect, cosmically.
These three govern the appropriation by the Logos of His dense body.
89. Three constellations govern the appropriation by the Logos of His dense body. Apparently this appropriation demands work with the cosmic manasic permanent atom, with the causal body and with the members of the atomic triangle—all logoically considered.
90. We are dealing with the three aspects of the fifth principle as these aspects are used to relate the etheric body of the Solar Logos to His dense physical body.
91. The human being began the process of incarnation as a human being when the Solar Angel became involved with his inner structure. Can we say the same about a Solar Logos or Planetary Logos—did They begin to incarnate as Logoi when a superordinate Solar Angel became involved with Their inner structure—i.e., with Their mental unit and manasic permanent atom?
When the last pralaya ended, and the etheric body had been co-ordinated,
92. DK seems to be telling us something about the physical-etheric accomplishments of the last solar system.
a triangle in the Heavens was formed under law which permitted a flow of force, producing vibration on the fifth systemic plane.
93. This appears to be the very constellational triangle we are discussing.
That triangle still persists, and is the cause of the continued inflow of manasic force; it is connected with the spirillae in the logoic mental unit
94. This means that the triangle is connected with the four lower subplanes of the cosmic mental plane.
95. Could the planet Uranus be involved here?
and as long as His will-to-be persists, the energy will continue to flow through. In the fifth round, it will be felt at its height.
96. The occult, cosmological hints are profound and probably, for us, impenetrable.
97. The triangle could consist of the three constellations just mentioned.
98. Or perhaps the triangle could consist of sources of a different nature and status, such as Sirius, Gemini and Mercury.
99. Another important manasic triangle would be Leo, Gemini and Venus.
100. Does the solar logoic mental unit also have only four spirillae? If so, these four spirillae are the four cosmic mental subplanes. Energy from these subplanes would correlate with the four lower systemic mental subplanes.
101. It sounds as if the force of the triangle under discussion is responsible for sustaining the physical incarnation of the Solar Logos.
102. Because the etheric body of the Solar Logos is involved in the expression of this triangle, the constellation Gemini and the planet Mercury come to mind. They both have a strong etheric connection and are also conduits for the energy of manas.
103. In this instance, we must also remember the connection of the constellation Aquarius to “Universal Mind” (which we can regard as the Mind of the Solar Logos), and also to the etheric body in general.
104. These cosmological studies will be undertaken in the early and later fifth round! As well, those in the advanced schools of occultism (one day to emerge) will address themselves to such matters.
105. In any case, when thinking of the Fifth Logoic Principle, we can think of these three constellations. As there are seven major Pleiades as far as humanity I concerned, perhaps the Pleiads related to the third and fifth rays are the ones involved.
In considering the Entities33 who gave the manasic principle to man, we must remember that they are the beings who, in earlier manvantaras have achieved, and who—in this round—waited for a specific moment at [Page 700] which to enter, and so continue their work.
106. We now return to considering the Solar Angels—those “who gave the manasic principle to man”.
107. That the Solar Angels had achieved much in the previous mahamanvantara is often mentioned. Here a general description is given and we are told that they achieved “in earlier manvantaras”. Whether or not the achievement was in this mahamanvantara is not specified but other references indicate that this is the case.
108. When we speak of the word “round” in this context, we must know what type of round we are discussing: it could be an ordinary chain round, or perhaps a scheme round or, perhaps, even a solar round. If this latter round, it would relate to a point is solar systemic development when, from the solar perspective, it was fitting that the Solar Angels begin their work.
109. If we think only of the relationship of the Solar Angels to our Planetary Logos, then in a certain scheme round (the fourth) and in relation to a certain chain (the fourth, when it was in its fourth round), the Solar Angels undertook their work.
110. The relationship of the Solar Angels to the number four should not be overlooked for they are very buddhic beings and in the Tabulation in EA 35, they are named in relation to the fourth systemic plane.
111. Their work in connection with our planet would be but a aspect of the greater solar systemic work.
33: A very natural question might here be asked:—Why do we consider this matter of the devas of the middle system (as we might call those connected with this system and with buddhi and kama-manas) in our consideration of thought forms?
112. Our solar system is the “middle system”. The devas under discussion are connected both with kama-manas and with buddhi. There are linking devas.
113. The human being is, from one perspective, a thoughtform, and the Solar Angels are instrumental in the creation of individualized and manifesting man.
For two reasons:—One is that all that is in the solar system is but substance energised from the cosmic mental and astral planes, and built into form through the power of electrical Law;
114. This is a very succinct way of considering all happenings in our solar system.
115. All form within our solar system (on the cosmic physical plane) is, in a way, thought-form.
116. It is arresting to read that it is “the power of electrical Law” which builds form.
117. Solar Angels working within the seven systemic planes of our solar system obviously work with “the power of electrical Law”. This would also be true of the higher types of Solar Angels assisting in the individualized manifestation of the Solar Logos on the cosmic etheric-physical plane.
all that can be known is but forms ensouled by ideas.
118. From whence do ideas arise? We can hardly say that ideas have their point of origin only on the cosmic physical plane. Why not the cosmic astral plane, or even more reasonably the cosmic mental plane…or even above that level of focus?
119. We ask, “What is the birthplace of ideas?” Normally we would answer in terms of locations on the cosmic etheric-physical plane, but if we search more deeply, we shall see that the entire solar system is only a form ensouled by an idea—an idea which must have originated on still higher cosmic planes.
Secondly, that in the knowledge of the creative processes of the system, man learns for himself how in time to become a creator.
120. We are within a great Creation, and from studying and living within its patterns man learns how to create.
121. The greater is reflected in the lesser. Eventually, any capacity resident within the greater is transferred (though with much reduction of energy) to the lesser.
We might illustrate this by remarking that one of the main functions of the Theosophical movement in all its many branches is to build a form which can be ensouled, in due time, by the idea of Brotherhood.
122. The many branches of the Theosophical movement include the Theosophical Society but are not limited to this Society.
123. We in the AAB Movement are part of this building process.
124. What is “due time”? Will we have to wait as long as the third decanate of the Aquarian Age—the Age of Brotherhood under Venus? That would be a long wait.
A parallel case can be seen at the entry—in Atlantean days—of Egos from the moon-chain. The parallel is not exact, as a peculiar condition prevailed on the moon, and a peculiar karmic purpose brought them all in at that time.
125. DK is relating the entry of the Solar Angels into our planetary scheme (fourth chain and fourth globe) to the entry of Moon-chain Egos into our fourth chain and globe.
126. The Solar Angels (in relation to our planetary chain) came in during the middle of the fourth round.
127. It may be that the Egos from the Moon-chain came in during the third sub-race of the fourth rootrace of the fourth round. So the entry of the Solar Angels preceded the entry onto our globe of Moon-chain Egos.
128. In any case, entries of energy units are timed, both karmically and dharmically. Entries must serve the purposes of the E/entity within which, and in relation to which, the entry occurs.
It should here be remembered that in the moon the fifth principle of manas incubated normally,
129. The word “incubated” is suggestive. Incubation is a process in which heat is slowly applied to produce a manifestation of vitality.
130. By normal incubation, we mean a process in which there was no intervention of Solar Angels to produce the expression of the fifth principle in the animal man of that earlier sphere of activity.
and instinct gradually developed until it imperceptibly merged into manas, being of a similar nature;
131. The movement from instinct to intellect was a gradual process, not a relatively sudden on as was the case in our present solar system. Instinct is unconscious intelligence. When intelligence becomes conscious, it becomes intellect.
132. It is interesting that the two of them—instinct and intellect—were considered of a similar nature. The common denominator here is intelligence.
133. The gradual merging probably took place over an incredibly lengthy period when compared with the period in which the emergence of manas occurred in our chain.
in this round a peculiar condition necessitated extra-planetary stimulation,
134. Conditions were of a karmic nature and involved the so-called “Moon-chain failure” and the retardation of planetary development which arose due to that “failure”.
and this special group of Pitris effected a transition of the lower into the higher through a downflow of energy via the Earth's Primary from an extra-systemic centre.
135. We recall that the Solar Angels are the “transmutative fires” which, by passing higher energy through themselves, set up conditions in which that lower energy can be raised.
136. Animal man was raised into the human kingdom due to the stimulation of Venus, the “Earth’s Primary”.
137. Via the energy of Venus, an new kingdom of nature was created.
138. When we speak of “an extras-systemic centre” involved in the process, that centre is, very reasonably, Sirius.
The central three rounds, as in the planes and principles, are the most important for the evolution of the self-conscious units in this system, and this working towards perfection of the three, the four, and the five, mark, for the planetary Logos, as for man, the cycle of maturity.
139. Of seven rounds, third, fourth and fifth are “central”.
140. We are in the midst of a solar system in which the “middle principle” is up for development. This is the principle associated with the second aspect and with soul.
141. The middlemost planes are the mental, buddhic and atmic, and upon these three planes, that which we call the human kingdom undergoes its normal and spiritual development. That which distinguishes man from the animal occurs upon the third plane.
142. As for the three central principles, we may understand them as lower manas, the “Son of Mind” and higher manas. By the time buddhi and atma are pivotal expressions for the human being, he is already more than merely a human being—he is a member of the fifth kingdom of nature, the Kingdom of Souls.
The earlier and later cycles mark that of growth towards maturity, and the garnering of the fruits of earlier experience.
143. Buddhi and atma are synthetic principles.
144.
The etheric body,
prana,
The three Halls again can be here considered from this aspect, and the central period allocated to the Hall of Learning.
145. Everything about development on our planet and in our solar system suggests an emphasis on centrality.
146. The three Halls the Hall of Ignorance, the Hall of Learning and the Hall of Wisdom.
147. The Hall of Learning is naturally correlated with the love petals of the egoic lotus. The learning which occurs is not so much about the outer world of the senses as about the inner, subjective world, involving focus on the higher of the pairs of opposites as well as upon the lower.
On all the planets these manasadevas are found working,
148. We note this—on all the planets.
149. Are the manasadevas committed to intervention as on Earth, or are there other methods for them to work on the other planets?
150. The way it occurred on Earth seems to have been an emergency intervention.
ever in their three groups but varying the methods employed according to the stage of the evolution of the planet concerned, and the karma of its planetary Lord.
151. There will be differences in how they function on the different planets.
152. Yet the three groups—expressing through manasic permanent atoms, causal bodies and atomic triangles—will always be found.
153. With respect to the Planetary Logos of the Earth, the reason for the quite spectacular intervention of the Solar Angels was certainly karmic, but also had to do with the necessity for the awakening of the planetary heart.
154. We presume that as these Angels are "Hearts of Fiery Love", they would be instrumental in assisting with the awakening of all the planetary heart within all planets.
Their method of work on the Earth can be studied in the Secret Doctrine and has a most significant interest for men at this time.34 [See all earlier part of the Secret Doctrine, V. II]
155. One of the great contributions of The Secret Doctrine relates precisely to the invaluable information on the coming of the Solar Angels which it conveys.
The three groups should be carefully considered from the standpoint of their occult work, which is hinted at under the terms of:
156. It is not that the three groups discussed above are exactly those described immediately below, but there is a connection.
a. Those who refused to incarnate.
157. This group is to be associated with those who express upon the highest two subplanes of the mental plane. Work upon those planes cannot be considered incarnation in the usual sense.
b. Those who implanted the spark of manas.
158. Perhaps the second group who express through the causal bodies of man has much to do with the implantation of the spark of mind.
c. Those who took bodies and moulded the type.
159. We must see, however, whether those who work through the atomic triangle are the same as those who took bodies and moulded the racial type.
160. Type “c.” had a most distinctive method of service.
161. Let us tabulate the types of Solar Angels thus far listed looking for relationship between them:
a. Those connected to the logoic head center, and especially to a point within that head center representing the heart. These work in relation to the manasic permanent atom and upon the first and second subplanes of the higher mental plane.
b. Those connected to the logoic heart center. These work in connection with the egoic lotus.
c. Those connected to the logoic throat center. These work with the members of the atomic triangle—the mental unit, the astral permanent atom and the physical permanent atom-
d. Those who refused to incarnate. We may link them with those under “a.”
e. Those who implanted the spark of manas. Are these linked with those under “b.”?
f. Those who took bodies and moulded the type. These seem to be in their own special category.
g. Although not listed here, there are those who “fanned” the germ of intelligence—presumably the mental unit. We see below that they really belong to the second group under “e.”
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The second group, the intermediate, can be subdivided into two lesser groups:
a. Those who implant the spark of manas,
b. Those who fan and feed the latent flame in the best types of animal man,
162. This is a very important distinction relating as it does to two great classifications of human beings upon our planet
h. We are not speaking of the distinction between Moon-chain humanity and Earth-chain humanity.
i. Rather we are speaking of relatively advanced Moon-chain and normal Earth-chain humanity (on the one hand) and of those very primitive groups which consists of many of those belonging to the aboriginal races and those still remaining in the savage state.
j. Of course there are quite a number of advanced souls who have incarnated in the least developed races. The more advanced souls are those in whom the spark of mind has been implanted. Some of them may even be those who individualized on the Moon-chain and later became associated with a Solar Angel, once they begin to incarnate on the Earth-chain and who have undertaken a special piece of service in relation to the lower races.
thus again making five.
163. We have been told of three major types, with the second type subdivided into two. It seems we have four instead of five. How is the Tibetan counting?
164. Perhaps, we can find five types in the following way, by incorporating a category found in another list:
a. Those who refused to incarnate and express upon the first subplanes of the higher mental plane
b. Those who implanted the spark of mind and are associated with the development of the causal bodies of men
c. Those who fanned the spark (and, in a way, are also to be associated with the causal bodies of man).
d. Those associated with and tending the atomic triangle (this group comes from another list).
e. Those who incarnated in the racial form and moulded it. This is a particular grouping and probably very much a minority.
These statements have been accepted at their face value, but little attention is paid to the real meaning.
165. We will learn much about the different types of human beings if we understand how the various types of Solar Angels acted to stimulate them.
166. It begins to become evident that we have not just one Solar Angels working with the human being but a number of them, of different scope and status. Perhaps all of them are but emanations of a higher, superordinate type.
Much profit would come if the student would study the subject from the standpoint of energy, and of magnetic interaction.
167. DK is trying to keep us from our tendency to anthropomorphism.
168. We are not so much dealing with personalities as with energy interplay. The interplay of the Solar Angels with man is a fifth ray science.
Those who refused to incarnate or to energise with their life the prepared forms, were acting under Law, and their opposition to incarnation in these forms was based on magnetic repulsion.
169. This is an important realization and prevents us from attaching moral judgments to the ‘behavior’ of certain of the Agnishvattas. The tone of judgment, however, does seem to appear in The Secret Doctrine
They could not energise the forms provided, for it involved the opposition of that which is occultly the same. The lesser was not negative to the greater Life.
170. We recall that negativity (in this context) is equivalent to receptivity. The lower forms could not receive the impulse from the Agnishvattas associated with the manasic permanent atom because that form was not “negative to the greater Life”.
171. DK seems to be telling us that the lower life form and the Agnishvattas concerned were both electrically of the same polarity, though their relative status was vastly different.
172. It must be the case, however, that the “lesser” was negative to certain of the Agnishvattas who implanted the spark of mind.
Where the Spark was implanted we have the receptivity of the negative aspect to the positive force and therefore the progress of the work.
173. The suggestion is that the form of animal man (and, we may infer, the mental unit which arose on the fourth subplane of the mental plane through the approximation of instinct to intellect) was negative to the second order of Agnishvattas.
174. It is not easy to see why the mental unit and the manasic permanent atom (at that time) should have been of the same polarity and, thus, occultly repulsive to each other.
175. We might say, speculatively, that, with respect to animal man, the mental unit carried the energy of the first ray and that this was the case for the manasic permanent atom as well.
In every case we have deva substance of one polarity energised by another polarity with the goal in view of producing—through their mutual interaction—a balancing of forces, and the attainment of a third type of electrical phenomena.
176. How may we conceive of polarity in simple terms? Perhaps as the tendency to move out and towards (positive) or the tendency to remain ‘in position’ and receive (negative).
177. The “third type of electrical phenomena” is, we may infer, equilibrizing electricity about man knows little of anything—according to DK. We may imagine this as ‘relational electricity’.
The question of the coming of the Lords of Flame is discussed hereafter under the heading "Individualisation." At this point we are only dealing with the work of these chohanic forces in a systemic and cosmic sense.
178. There are two ways to study the coming of the Lords of Flame: one is from the macrocosmic perspective and the other in relation to man—i.e., the microcosmic perspective.
179. We note that the Solar Angels are to be considered a “chohanic forces” or as Chohans—of very high degree, so it would seem, as they are initiates of all degrees (at least with respect to man).
These solar entities, being liberated intelligent Essences were in pralaya of a secondary nature when the time came for their reappearance in manifestation.
180. Other names or terms for Solar Angels are given:
a. Solar entities
b. Liberated intelligent Essences (and we note the capitalization of the term, “Essences”). Devas are often called E/essences.
181. What is “pralaya of a secondary nature”? Were they called from Sirius or were they already in a state of suspension or pralaya within our solar system?
182. Obviously there are many kinds of pralayas, depending upon the type of B/being who has entered pralaya. A planetary pralaya is not the same as a solar systemic pralaya, or the pralaya of a Cosmic Logos or a Galactic Logos.
183. Chains, globes and rounds have has pralayas associated with them.
184. The kind of pralaya concerned is probably an inter-systemic pralaya—the kind found between the manifestation of two solar systems.
When the WORD sounded forth which produced desire in the Triad for self-expression,
185. Note, this suggests the intelligent will of the spiritual triad before the time of individualization.
186. We see the term “desire” associated with the spiritual triad, compelling us to recognize desire as a factor which may reach from below to above or from above to below.
187. The factor within the spiritual triad to be related to desire is the buddhic faculty.
188. The desire of the spiritual triad is really an extension into triplicity of the desire of the Monad.
189. The “WORD” may have been a planetary Word or a solar logoic Word, or both. The likelihood is that the “WORD” was primarily solar logoic in nature.
and when the sound of the lower manifestation had blended with it, and had risen up into the Heavens, as the occult books express it,
190. We may be speaking in cosmic terms and of events which concern the Solar Logos on His own level.
191. Such processes would, of course, have microcosmic reflections.
192. But let us confine our thoughts to the cosmic physical plane. Something is occurring within the energy system of the Solar Logos which is intended to relate His cosmic etheric nature to His dense physical body.
193. A “WORD” goes forth which evokes the blending of sounds representing different aspects of the Solar Logos’ nature. That blended sound (having arisen in response to a “WORD”) becomes invocative—apparently in a cosmic sense for it is constellations which respond to the blended sound.
[Page 702] an effect was produced which caused a response in certain allied constellations;
194. We have been given the name of certain constellations involved with the descent of the fifth principle into our solar system:
a. Sirius
b. Two of the stars of the Pleiades
c. A smaller constellation the name of which has not been given
195. Even though we may be speaking of human individualization, we must remember that the origin of such an event is both planetary and solar logoic in origin.
196. As well the three air constellations—Gemini, Libra and Aquarius—are all closely related to the manifestation of the Mind aspect within the Solar Logos.
197. One cannot forget, as well, the constellation Draco, the Dragon.
198. DK has spoken in very veiled terms about the sources of Manas to our solar system. A number of constellations or stars are either named or implied, but the differences in their functions are not elaborated.
this set loose energy which swept into the solar system, carrying with it those solar angels who "rested in the Heart of God until the hour was come."
199. We have been given an answer to the question whether the secondary pralaya in which the Solar Angels were resting was intra-systemic or extra-systemic. Since the Solar Angels were carried into the solar system, the pralaya was extra-systemic.
200. On TCF 844, it is clearly that training to become a Solar Angel is offered on Sirius.
201. From this perspective, Sirius can be considered as an extra-systemic “God” within Whom the Solar Angels rested until their time had come to enter our solar system.
202. The factor of “rest” however suggests a pralaya in which no star need be manifest. It is also possible that the Solar Angels, trained on Sirius, could have re-associated with our Solar Logos during the time that Logos was in pralaya. The causal body of the Solar Logos would not disappear during such a pralaya, but the personality of the Logos would disappear. The causal body of a Logos (whether our Solar Logos or the Sirian Logos) could be considered the “Heart of God” for the egoic lotus is a heart center within the monadic auric egg.
203. Since the manasadevas are active in relation to all planets in our solar system, we cannot call the coming of the Lords of the Flame (as described here generically) an event which pertained only to the Earth-scheme.
204. The term “God” is, in occultism, generic and applicable to many possible levels of life and consciousness. We must follow the hints if we wish to know the occult ‘location’ of the “Heart of God”.
205. Whatever this “God” may be (whether the Sirian Logos or our own Solar Logos), it is significant that the Solar Angels rested in its “Heart”. We remember, in this connection, the connection of the Solar Angels with the logoic heart center and with that portion of the logoic head center which corresponds to the heart center.
206. The Solar Angels are “Hearts of Fiery Love” and will always be associated with the heart in one way or another.
207. If the Solar Angels rested in the causal body of our own Solar Logos until their time had arrived, they had already returned to our solar system from their training on Sirius.
208. Putting a possible chronology together:
a. The Solar Angel worked as human beings in the last solar system through which our Solar Logos expressed
b. They went to Sirius for training to become Solar Angels
c. Our Solar Logos underwent a pralaya. Perhaps the Logos of Sirius also, in the interim, underwent a pralaya.
d. The Solar Angels rested in pralaya either within the pralaya of our Solar Logos or in the pralaya of Sirius
e. Our Solar Logos emerged from His pralaya and created a new solar system.
f. When the time was right the Solar Angels (now trained)
i. Either came in from Sirius into our solar system and through the Central Spiritual Sun and Heart of the Sun of our Solar Logos, thence to the planetary spheres where they were needed.
ii. Or, participated in the pralaya of our Solar Logos (after having been trained on Sirius) and remained associated with the solar logoic causal body on the cosmic mental plane, entering the planetary spheres at the right time
g. We remember that during stellar pralayas the causal body of the Logoi concerned would not disappear but would be the source from which a fresh incarnation on the lower eighteen cosmic subplanes would be generated.
Their appearance upon the mental plane brought about the union of Spirit and matter, and from this union was born a self-conscious Identity, the Ego.
209. Here is an important definition of the Ego. The Ego is not the Solar Angel but is a center of self-consciousness within the entire range of the consciousness of man. The consciousness of the Solar Angel, however, participates in the consciousness if the Ego. That solar angelic consciousness is, as it were, ‘loaned’ to the human Monad so that self-consciousness within the lower three worlds can be achieved.
210. When studying occultism we have to understand how one type of consciousness can be present within another and how a lower type of consciousness can be expanded because it focuses within the presence of a higher consciousness.
211. The Solar Angel in its own way and on its own plane is already an Ego (as are all the greater Self-conscious Beings). The Solar Angel is therefore in a position to confer upon the limited consciousness of unindividualised animal-man, ‘Egoship’.
212. The consciousness of the human Monad is confined and made individual and the consciousness of the lower man (which is essentially the unself-conscious consciousness of the Monad-in-extension), is elevated to the state of self-consciousness.
On cosmic levels,
213. This tells us that DK has been speaking of matters which transpire on the systemic plane and concern the microcosm, man.
an analogous process occurs in connection with such stupendous Identities as a solar Logos, and the septenary Lives.
214. DK is telling us of the birth of the planetary logoic Ego and of the solar logoic Ego.
215. As we study these great Entities we have to gain some idea of what it means to come to Self-realization (i.e., cosmic Individualization) as a Group Entity (i.e., a Planetary Logos) or as a Super-Group Entity (i.e., as a Solar Logos).
216. It is difficult enough for us to grasp what it means for unindividualised animal man to acquire a sense of distinct identity through individualization. What is the real meaning, in consciousness, for a Planetary Logos or a Solar Logos to acquire a higher sense of identity which corresponds to human individualization?
As the energy of a human being [the egoic energy] seeking incarnation passes down from the plane of intensive purpose, the mental plane, into the physical vehicle on the gaseous or fifth subplane, so a somewhat analogous stimulation takes place in the body logoic.
217. We are offered an analogy comparing the incarnational process of a human being and that of a Solar Logos.
218. It is illuminating to consider the mental plane as the “plane of intensive purpose”. We presume that we can include the entire mental plane in the concept of “intensive purpose”.
219. As the energy of the Solar Logos passes from the cosmic mental plane it reaches the gaseous subplane of the cosmic physical plane (the systemic mental plane) and confers the stimulation which make the individualization process possible.
220. Microcosmically, energy passes from the human Ego to the gaeous subplane of the systemic physical plane and causes a type of stimulation which makes life possible upon the dense physical subplanes—it becomes possible then to draw breath and for the dense physical plane to be vitalized by the breath.
A somewhat similar process can also be seen in connection with this energy in a human body as it stimulates the life of the individual cell, and brings about relatively its intelligent co-operation in group work, and its ability to take its place in the body corporate. It is so with the human Monads, the cells in the body logoic.
221. It is the energy of the human Ego on the higher mental plane which has, relatively, the ultimate responsible for stimulating the life of the individual cell within the human body.
222. The solar logoic Ego (via the planetary logoic Ego) stimulates, similarly, the human Monads who are as “cells in the body logoic”.
223. We may infer that the energy of life always derives from higher planes than the planes on which animation occurs.
When science recognizes this fact (which will scarcely be yet awhile) attention will be turned to the volatile essences of the body, to the heart centre particularly, and its relation to these gaseous elements.
224. The “vital airs” appear to be etheric in nature but have effects within the gaseous elements or “volatile essences” of the physical body. Perhaps when the “vital airs” contact the gaseous elements of the body, these elements become “volatile”.
225. Interestingly, the “vital airs” are pranic in nature, even though a term related to the gaseous element is used (namely “airs”) and the “volatile essences” seem to be gaseous even thought devas, which are etheric (i.e., subtler than densely physical) are often called “essences”.
The student will not go far astray if he regards the sum total of prana in the human body as constituting the vital or etheric body. This etheric body is formed entirely of energy currents, and is the substratum of living substance which underlies the dense physical form.
One term applied to this energy is the "vital airs." Prana is fivefold in its manifestation, thus corresponding to the five states of mind, the fifth principle and to the five modifications of the thinking principle. (LOS 329)
226. We should note how the words “essence” or “essences” are used both in connection with devic life (of the Solar Angels were called “Essences” as are other devas) and in relation to both pranic and gaseous flows within the body.
The heart will be found to be not only the engine which circulates the life fluids, but also the generator of a certain type of intelligent essence which is the positive factor in the life of the cell.
227. We cannot tell whether DK is speaking in strictly physical terms or whether He is including the etheric body. Is the “intelligent essence which is the positive factor in the life of the cell” to be considered etheric? In one respect, it would seem that there would be justification for this. But as He is talking about heart and not the heart center per se, it may be that the “intelligent essence” is related to the gaseous level.
228. Can we say that the dense physical body is moulded by “intelligent essence”? If “essence” is etheric rather than gaseous, then yes. It is patterned prana which moulds the dense physical body.
229. We know that the ‘morphogenic field” produces form in dense physical matter. What are the devic properties of the morphogenic field?
Some idea can be gathered from this as to the microcosmic process, for the individualization of the units is brought about through a macrocosmic happening which produces effects in the microcosm.
230. This is exactly the point. DK was speaking of large, macrocosmic events even when discussing the individualization of the human being. The process begins far ‘above’ and has an eventual microcosmic effect.
231. We are comparing microcosmic and macrocosmic methods of individualization and trying to learn about each as we examine the other.
232. We are establishing the fact that it is a macrocosmic happening which produces the microcosmic effect called the individualization of animal man.
233. This reminds us that we are definitely part of “One in Whom we live and move and have our being”.
A final point here needs emphasising. Occultly understood, the five Kumaras or the five Mind-born Sons of Brahma are the embodiers of this manasic force on [Page 703] our planet;
234. Here we are dealing with intra-planetary Kumaras. We might consider these Kumaras as the expressions of the Rays of Brahma—the third through seventh rays.
but They only reflect (in the Hierarchy of our planet)
235. Note that the Kumaras (Who are Shamballa Beings) are considered Members of the Hierarchy of our planet.
236. The idea of the Spiritual Hierarchy is not confined to the Masters of the Wisdom, the Chohans and the Christ but includes Beings Who are focused within Shamballa.
the function of the five Kumaras or Rishis who are the Lords of the five Rays manifesting through the four lesser planets and the synthesising planet.
237. Our planetary Kumaras are reflections of the solar systemic Kumaras—the Lords of the “four lesser planets and the synthesizing planet”. This synthesizing planet must be Saturn.
238. There are complications which arise when we try to determine which Planetary Logoi are the Lords of the “four lesser planets”. Uranus, in our solar system, is the Lord of the Seventh Ray, but Uranus hardly manifests through a “lesser” planet. We have dealt with these matters quite exhaustively in earlier commentaries which focussed on planetary interrelationships.
239.
In any case, each
of the planetary Kumaras reflects an extra-planetary Kumara Who is a Planetary
Logos or
240. We may be fairly certain that the Lords of Saturn, Mercury, Venus and Mars are included among these Brahmic Kumaras of the Earth-scheme. It is difficult to asses which Planetary Logos is reflected in the Earth-scheme Kumara of the seventh ray.
241. We can judge that the intra-planetary Kumaras are active at a globe level, a chain level and, as seems a necessity, at the scheme level.
242. The intra-systemic Kumaras are Planetary Logoi.
These five Kumaras are the channels for this force and one of Them, the Lord of the planet Venus, embodies in Himself the function of the fifth Hierarchy.
243. The fact that Venus is one of the extra-planetary Kumaras is confirmed.
244. The Fifth Creative Hierarchy of Solar Angels is intimately related to Venus.
245. We may look at Venus as the planetary source which stimulates the functions of the Fifth Creative Hierarchy within the Earth-scheme.
This accounts for the activity of Venus at the moment of individualisation in this round.
246. The esoteric approach of Venus to our Planetary Logos at the time of the individualization of animal man on our chain and globe parallels the lesser approach of certain members of the Fifth Creative Hierarchy (the Solar Angels) to animal man at the same time. This event, we realize, occurred during the third rootrace of our globe and during the fourth round.
247. On a macrocosmic level, we have one Planetary Logos (more developed) approaching another (less developed).
In the next round, this fifth Hierarchy will be utilising our Earth scheme in this way, and we shall then see manas in full fruition working out in the human family.
248. The work of the Fifth Creative Hierarchy relates to our entire planetary scheme.
249. Apparently the mode of approach at that time will be similar to the approach during our present round.
250. As the next round is the fifth, the factor of manas will be highly emphasized and the Fifth Creative Hierarchy will be more empowered than it is presently. We are not to expect the full fruition of manas (as the Fifth Creative Hierarchy can stimulate it) until the next round—probably during the middle of the round at the time of the "Judgment Day".
251. We have been told that Manas will reach its efflorescence in the next five hundred years, but this only concerns the present round.
and it is worth while to note particularly that as far as the evolution of manas in this round is concerned its highest efflorescence may be looked for during the next five hundred years. (TCF 498)
252. We see that “efflorescence” is not the same as “full fruition”.
This fifth Hierarchy of Agnishvattas in their many grades embody the "I principle" and are the producers of self-consciousness, and the builders of man's body of realisation.
253. The causal body is the body of self-realization.
254. We note that there are “many” grades of Agnishvattas, just as there are many grades of human beings.
255. The embodiment of the “I principle” means that the energy of these devas promotes that type of reflexive perception which reveals a center seen as an “I” in the midst of the field of consciousness.
In time and space, and on the mental plane, they are Man himself in essential essence;
256. At least this is their mode of expression. We realize that because they are “returning Nirvanis” they are far more than man.
257. For all practical purposes man is, “in essential essence” a soul. Still more essentially, He is a Monad.
258. DK is qualifying His statement, however, by telling us that it relates to “time and space” and is confined to the “mental plane”. On the planes of the spiritual triad and of the Monad man is ‘more himself’ and does not depend upon the Solar Angel to assist in the establishment of his identity as he does upon the mental plane.
they enable him to build his own body of causes,
259. Whereas the Solar Angels were responsible for the original construction of the causal body, man, through experience in the three worlds, can be said to “build his own body of causes”.
to unfold his own egoic lotus, and gradually to free himself from the limitations of the form which he has constructed,
260. He has constructed the qualitative aspect of causal body (or at least brought to it that which the Solar Angel builds in as quality) and must free himself, eventually, from this construct.
and thus to put himself—in due course of time — into the line of another type of energy, that of buddhi.
261. When the initiate is freed from the influence of the causal body, he is liberated into the world of buddhi—a world in which the realization of divine harmony becomes possible.
262. Through the conscious ministration of the Solar Angels, man is led into the realization of buddhi—a divine principle with which the Solar Angels are abundantly endowed for they are embodiments of the buddhic energy.
To word it otherwise, through Their work man can become conscious without the manasic vehicle, for manas is but the form through which a higher principle is making itself known.
263. Via the work of the Solar Angels man supersedes the need for a manasic vehicle. He still retains (for a period) the mind of the spiritual triad (the abstract mind) but focusses increasingly in the “transcendental mind” (the intuition) which transcends the faculty of abstract mind.
264. We note that formal nature of manas as simply the vehicle for a higher and formless principle.
265. As we see from the ‘positioning’ of the Fourth Creative Hierarchy, it is intended to express itself primarily upon the buddhic plane.
The life of God
266. This life is the very being of God, destined for various kinds of limited experiences through form or objectivity.
comes cyclically under the influence of the different Hierarchies or forces, all of which temporarily build for it a vehicle,
267. The Creative Hierarchies are builders. They build vehicles for the experience and expression of the Life of God.
pass it through their substance, give to it in this way a certain quality or colouring, and increase thereby its vibratory capacity until eventually the life is set free from hierarchical limitation.
268. Let us tabulate the relationship of the Creative Hierarchies to the Life of God:
a. The Creative Hierarchies bring the Life of God cyclically under their influence
b. The Creative Hierarchies build temporary vehicles for the Life of God
c. The Creative Hierarchies pass the Life of God through their own substance
d. The Creative Hierarchies impart to the Life of God a certain quality of coloring
e. The Creative Hierarchies increase the vibratory capacity of the Life of God
f. The Creative Hierarchies make possible the liberation of the Life of God from their own influence, exchanging the degree of limitation to which they have subjected the Life of God for a lesser degree of limitation under another and higher Creative Hierarchy.
It then returns to its eternal Source plus the gain of its experiences and with the increased energy which is the result of its various transitions.
269. By means of the Creative Hierarchies, the Life of God returns to its Source enriched in quality.
270. Below, we are given an important relationship between the Rays and the Creative Hierarchy. Elsewhere in TCF, however, a different and apparently quite opposite relationship is suggested.
Let us bear carefully in mind, that the Rays are the positive aspect in manifestation and pass down into [Page 704] negative matter, deva or hierarchical substance, thus causing certain evidences of activity. The Hierarchies are the negative aspect as far as the Rays are concerned and are responsive to Ray impulse.
271. In the section immediately above we are told of the positivity of the Rays when compared with “negative matter, deva or hierarchical substance”. The Creative Hierarchy are the “negative aspect as far as the Rays are concerned and responsive to Ray impulse”.
272. However, quite a different perspective is given in the following section:
There must not be confusion as to the distinction between the hierarchies of Beings and the seven Rays, for though there is close connection, there is no resemblance. The "Rays" are but the primordial forms of certain Lives who "carry in their Hearts" all the Seeds of Form. The Hierarchies are the manifold groups of lives, at all stages of unfoldment and growth who will use the forms.31 (TCF 1194-1195)
273. If we confine ourselves to the cosmic physical plane, we can associate the Rays with the monadic plane and the Hierarchies with the logoic plane. Seven primordial forms are to be found on the monadic plane.
274. From this perspective, the Rays are the Planetary Logoi and the Creative Hierarchy are the lives which are resident within the causal body of the Solar Logos.
275. Seven primordial sounds (inducing seven primordial geometrical relationships) are the “Seeds of Form”.
The Rays are vehicles and are, therefore, negative receivers. The Hierarchies are the users of the vehicles, and it is the nature of these lives and the quality of their vibration which under this great Law of Attraction brings to them the needed forms. These are the two primal distinctions, Life and Form, and these two are the "Son of God," the second Person of the Trinity in His form-building aspect. They are the Builders and equally exist in three groups with their lesser differentiations. It is not necessary here to place these groups on certain planes in the solar system. (TCF 1194-1195)
276. We will have to think very carefully in the attempt to understand how both points of view can be correct.
277. It could not be more clearly stated that “the Rays are vehicles and are, therefore, negative receivers. The Hierarchies are the users of the vehicles, and it is the nature of these lives and the quality of their vibration which under this great Law of Attraction brings to them the needed forms.”
278. In the attempt to resolve this very evident (though, doubtlessly, only apparent contradiction), we may think of the Creative Hierarchies in relation to both the third and first aspects of divinity, but not in relation to the second—except, in another context, as expressions of vibrations emanating from the second row of petals in the solar logoic lotus on the cosmic mental plane.
They are also the expression of a vibration emanating from the second row of petals in the logoic Lotus on the cosmic mental plane. (TCF 1225)
279. According to this hypothesis, when the Hierarchies represent the third aspect, the Rays are positive to them. We are then speaking of the substance aspect of the Hierarchies. The Rays, generically, always represent the second aspect of divinity.
280. When we speak of the Creative Hierarchies in their first aspect, or consider them as Monads, then they are to be considered as positive to the second aspect represented by the Rays (which, when compared to the lives, are qualitative—representing aspects and attributes of those lives).
281. The Creative Hierarchies of Monads are the Lives. The Rays are the geometrized forms used by the Monads or Lives. The Hierarchies in their substance aspect are that which the Rays geometrize, thus creating form-substance vehicles for the expression of the Creative Hierarchies of Monads.
282. We must remember that groups of lesser Hierarchies can be informed by greater Hierarchies in such a way that the lesser Hierarchies become vehicular to the greater.
283. All Hierarchies are structured by greater Rays and all Rays are the geometrical expression of still greater Hierarchies.
284. The Rays can only be simultaneously superior and inferior to the Creative Hierarchies if the Creative Hierarchies can be seen from two different perspectives.
285. We seem to have a never ending ladder of life and form, and life and form—superior Rays structuring lesser Hierarchies and greater Hierarchies informing and expressing through Rays which are lesser to these greater Hierarchies and which express them.
But within each Ray and each Hierarchy in this system a dual force again will be found. The Sons of God are bisexual.
286. Independently of the positive or negative nature of the Rays and Hierarchies with respect to each other, they are in themselves dual.
The deva substance is also dual, for the evolutionary devas are the positive energy of the atom, cell or subhuman form, for instance, while the electrons or lesser lives within the form are negative.
287. Deva substance seems to be contrasted with both the Rays and the Hierarchies and, thus, to make a third factor.
a. Evolutionary devas are the positive energy of the atom, cell or subhuman form
b. The electrons are the lesser lives within the form and are negative.
288. DK suggests that there exists a positive and negative polarity within each Ray and each Creative Hierarchy.
289. May it be that the positive aspect of the Ray is positive to the negative aspect of the Creative Hierarchy and that the positive aspect of the Creative Hierarchy is positive to the negative aspect of the Ray?
290. If we combine the three dualities we shall have a six-pointed star.
a. Rays are dual
b. Hierarchies are dual
c. The deva kingdom is dual
291. When DK speaks of devas as the positive energy of the atom, we are reminded of the following.
For purposes of clarification and of generalisation, it might be noted that the seventh Hierarchy is the life or energy found at the heart of every atom, its positive aspect, and the sixth Hierarchy is the life of the forms of all the etheric bodies of every tangible object. (EA 49-50)
292. We judge, then, that Creative Hierarchy Seven must be seen as composed of “evolutionary devas”
293. The question is far from solved. We have a few threads which we can pursue.
294. There are so many kinds of interactive lives, however;
a. We are rarely given complete a complete picture of the membership of any group of lives
b. We are rarely told how they interact with others groups of lives, of whom we have, again, only an incomplete picture
295. We emerge with the thought that for every Creative Hierarchy there will be a greater Ray or greater Rays, and for each such Ray or group of Rays, there will be a greater Creative Hierarchy which expresses through it.
296. Depending upon the perspective taken, a Creative Hierarchy can either be a vehicle to a Ray or can be the informing life of the Ray which expresses that Creative Hierarchy in form.
The mystery of the Manasaputras is hidden in this, and in the function of the fifth Hierarchy, and it is not possible to reveal more of it.
297. When DK speaks of the Manasaputras He may be speaking of the Solar Angels or of the Divine Manasaputras (the Heavenly Men). The foregoing material, however, has been mostly focussed on the Agnishvattas.
298. Every Divine Manasaputra appropriates a dense physical vehicle through the use of both lesser Manasaputras or Solar Angels and super Solar Angels or greater Manasaputras.
299. The two methods of appropriation must again be remembered:
a. When speaking of creating a physical body or appearance the super Solar Angels are required
b. When informing (with higher principles) the lower vehicles already created, the lesser Solar Angels are utilized. The body of appearance already exists; it has but to be informed with higher principles.
300. We have been through some very obscure material reminding us that the mystery of the Solar Angels is indeed, a mystery.
The secret of Buddhi, the sixth or Christ principle, which concerns these Sons of God, and the secret of the fifth Hierarchy which is the vehicle or recipient of buddhi, cannot be mentioned outside initiated circles.
301. What is being mentioned to us is not the “secret” of Buddhi or of the Fifth Creative Hierarchy, but merely the fact that there are such secrets.
302. Since mention is restricted to “initiated circles”, it would not be possible to include such material in a book which can be purchased by the general public.
303. The important thing to gather from this section of text is that the Fifth Creative Hierarchy is the “vehicle or recipient of buddhi”.
304. We are dealing with a mystery of buddhi-manas. If the cosmic mental plane is involved with the expression of the Solar Angels can the cosmic buddhic plane also be involved when dealing with the secret of buddhi of the Christ Principle?
305. Is energy from the cosmic astral plane involved in the Solar Angel’s reception and distribution of buddhi?
306. DK tells gives us a hint about where spiritual conversation may be pursued—or not pursued.
It holds hid the possibility of egoic unfoldment, and keeps secret the karma of the Heavenly Men, the five Kumaras.
307. The occultism only deepens.
308. The word “it” is used and yet there are two secrets. May we consider the “it” as referring to the combined secrets?
309. If so, then the combined secrets of buddhi and of the Fifth Creative Hierarchy “hold hid the possibility of egoic unfoldment”. This unfoldment is achieved through the steady and intensifying application (through initiation) of the principle of buddhi.
310. Every Heavenly Man has karma. The karma of even our own Heavenly Man is secret to us.
311. DK is telling us that in these two secrets (of buddhi and of the Fifth Creative Hierarchy) the karma of the Heavenly Men is concealed.
312. In this respect, we should remember that Solar Angels are agents of karma as (for our purposes) they emanate from Sirius wherefrom the Intermediary Law of Karma emanates.
313. Buddhi has much to do with the power of harmonization. Karma is to be intelligently balanced (requiring manas) and harmonized (requiring buddhi). Perhaps on the buddhic plane, there lies the secret of exactly what must be harmonized with respect to each of the Heavenly Men.
314. We note that in this section of text, the Five Kumaras are no longer intra-planetary, but, rather, Heavenly Men. The same term, “Five Kumaras” is frequently used to designate both types of Kumaras, thus it is necessary to read carefully.
The fifth principle of manas is embodied in the five Kumaras, and if the student studies the significance of the first five petals which are unfolded in the egoic lotus, he may touch upon the fringe of the mystery
315. Five of the seven Kumaras express fivefold manas.
316. We are dealing with Kumaras as Planetary Logoi.
317. Again, we have fivefold Brahma related to the unfoldment of the first five petals.
318. The complete unfoldment of the fifth petal of the egoic lotus brings us to the point where the personality is integrated and the first initiation may be taken. At the commencement of that initiation, the first state of manasic unfoldment is completed.
319. The personality is fivefold in the following manner:
c. Three lunar vehicles
d. One synthesizing lunar vehicle—the personality
e. One uniting personal-solar factor called ahamkara.
320. Leo is the fifth sign and rules, in one respect, the personality integrated in relation to the third aspect of divinity.
321. Leo can also represent a higher aspect of manas which is provided by solar angelic contact.
322. The fifth petal is both ahamkaric (selfishly solar) and unitively solar.
323. It would seem that the influence of the first five Kumaras lead man to the point of the first initiation.
. The fifth Ray, which is the Ray of the fifth Kumara, is potently responsive to the energy flowing through the fifth Hierarchy.
324. What we may grasp from the above is that the fifth ray (as if functions in the lower three worlds) is very responsive to the energy flowing through the Fifth Creative Hierarchy of Solar Angels.
325. We could also be speaking of the influence of the higher prototype of the Fifth Creative Hierarchy and its influence upon the Fifth Kumara and Fifth Ray Lord.
326. There is naturally a link between the liberated Taurus Creative Hierarchy which is associated with the fifth ray and the unliberated Capricorn Creative Hierarchy of Solar Angels which is also associated with the fifth ray. (One could therefore naturally link:
a. The Third liberated Creative Hierarchy under Pisces with the third manifested Hierarchy under Libra
b. The Fourth liberated Creative Hierarchy under Aries with the Fourth manifested Creative Hierarchy under Scorpio.
c. The Fifth liberated Creative Hierarchy under Taurus with the Fifth manifested Creative Hierarchy under Capricorn.
d. The Sixth liberated Creative Hierarchy under Gemini with the Sixth manifested Creative Hierarchy under Sagittarius.
e. The Seventh almost liberated Creative Hierarchy under Cancer with the Seventh manifested Creative Hierarchy under Aquarius.
327. There are many energy flows which can be studied through a close examination of the two charts found in EA, 34 and 35.
328. It is very clear that there is a close connection between the five liberated Creative Hierarchies (liberated from the cosmic physical plane—except for the Cancer Creative Hierarchy which is not entirely liberated), the five intra-planetary Kumaras, and the five Divine Kumaras or Heavenly Man Who were liberated from the previous solar system.
The statement has been made with entire accuracy that five Hierarchies out of the twelve have passed out and that seven remain. Of these seven, our human Hierarchy is the fourth, making it literally the ninth when counting the entire twelve. In this connection it would be well to link up the statements that have been made to the effect that the five Kumaras or Heavenly Men Who definitely embody the manasic principle (or the five Rays over which the systemic correspondence to the Mahachohan presides) developed manas in an earlier system; They passed out of the wave of manasic influence as far as their own Nature is concerned. (TCF 363-364)
329. What is the “systemic correspondence to the Mahachohan”? Can we say it is Saturn?
330. Can we definitely say that the five liberated Creative Hierarchies focussed on the cosmic astral plane—or, in one case, nearly so—are equivalent to the five intra-planetary Kumaras? This is a profound question and with no easy answer.
331. If one can link the five liberated Creative Hierarchies along with the five intra-planetary Kumaras, then one of the Creative Hierarchies is Sanat Kumara (in one of His forms of expression). Could this be the Pisces Creative Hierarchy?
332. We are told that the fifth ray is the ray of the Fifth Kumara. When we look at the Table of Liberated Hierarchies (EA 34), how can we justify the Taurus Creative Hierarchy as the fifth. We can only do so if two more Hierarchies (found above the Third Liberated Creative Hierarchy) are not designated.
333. It is not yet clear whether this line of thought is warranted. It is far from substantiated.
334. In the section below, VSK offers much food for thought. These matters will be taken up in greater detail when we reach the section of text indicated.
VSK offers some thoughts for pondering: The fifth ray Kumara is associated with the sign Taurus, and we note that its symbol (TCF1225) and the symbol of all liberated Hierarchies involve a bird. These are the only two living symbols. Taurus is “a bird with plumage dark and the eye of radiant fire”. All five taken as one is “a bird of green and gold plumage with five wings outspread” and escaping from a blazing altar. Are they not the same bird? The five is in a way an eye or way of escape and entrance for the bird, the spirit out of time and space, to enter from liberated life, back into the seventh subplane. Taurus would be the mind on the cosmic astral . Therefore, would all subplanes be controlled 'vitally' (e.g. an eye from the astral plane) -- via the mind of the cosmic astral? (Gemini then would be the sacral; Cancer base -- physical. Aries, fourth ray Kumara, the buddhic vision, and Pisces, the third ray Kumara, as the most evolved (arguably) and so that which is, third solar system excellence, third ray, or atmic running in control (for this world period.) Anyway, in some way / level Taurus is the astral midway point -- the love-love petal, which is mind. Light through Knowledge.
As the student of occultism knows, the Lord of the fifth Ray holds that place in the Septenary enumeration,
335. “That place” is the fifth place.
but under the fivefold classification, he holds the third or middle place.
1. The cosmic Lord of Will or Power.
2. The cosmic Lord of Love-Wisdom.
3. The cosmic Lord of Active Intelligence..........1.
4. The cosmic Lord of Harmony........................2.
5. The cosmic Lord of Concrete Knowledge.....3.
6. The cosmic Lord of Abstract Idealism...........4.
7. The cosmic Lord of Ceremonial Magic..........5.
336. We studied this table earlier in our commentaries.
337. It is important to realize the implications of the following relations:
f. 3—1
g. 4—2
h. 5—3
i. 6—4
j. 7—5
338. These relationships have been quite thoroughly developed in an earlier Commentary.
339. The atmic plane expresses both third and first ray energies
340. The buddhic plane expresses both fourth and second ray energies.
341. The mental plane expresses both fifth and third ray energies
342. The astral plane expresses both sixth and fourth ray energies
343. Does the dense physical plane express fifth ray energies as well as the usual seventh ray energies? Perhaps, as the fifth ray is one of the major rays of concretion. Vulcan, is much associated with the physical plane, with mineral kingdom, with the fifth ray of concretion and density and with the seventh ray of rhythm.
344. For a more thorough discussion consult the appropriate earlier commentary.
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This should be pondered on, and His close connection therefore, as a transmitter of force within the Moon chain, the third chain, in connection with the third kingdom, the animal, and with the third round, must be borne in mind.
345. DK is noting the link between the brahmic link between the Fifth Ray Lord and the number three.
346. DK links the Fifth Ray Lord to:
k. The Moon-chain—the third chain
l. The third kingdom, the animal kingdom
m. The third round
347. The relationship between the numbers five and three (in relation to the Moon) are also evident in the following:
1. Individualisation upon the moon chain took place in the fifth race of the third round. (EP II 209)
One symbol that may be found in the archaic records in lieu of His Name or description is an inverted five-pointed star, with the luminous Triangle at the centre.
348. Since this symbol stands for the Lord of Concrete Knowledge, we cannot consider it a negative symbol.
349. The inverted five-pointed star suggests concretion and is related to the most concrete of all the signs—Capricorn.
350. Two of the potentials found within the Fifth Ray Lord are indicated in this symbol:
a. The inverted five-pointed star stands for the concrete mind
b. The “luminous Triangle at the center” stands for the soul and the soul potentials which arise when the concrete mind is properly used in relation to the principle of love.
c. We must ask, however, if the triangle is also inverted? If so, the meaning could be conceived as very negative and form-bound.
It will be noted that the points involved in this symbol number eight—a picture of that peculiar state of consciousness brought about when the mind is seen to be the slayer of the Real.
351. The eight suggests Scorpio and the Black Lodge. We remember the importance of the mental planet Mercury in relation to the sign Scorpio. Mercury can stand for the concrete mind and its amoral misuse. Mercury can represent deceit and illusion.
352. However, the number eight is also the number of the Christ, showing the close relation of the Lord of the Fifth Ray (planetarily Venus) to the Christ Principle.
The secret of planetary avitchi35 is hidden here,
353. If there is a “planetary avitchi” there must also be a ‘systemic avitchi’.
354. Avitchi is the “eighth sphere” for which this eightfold symbol may stand.
355. One is plunged into planetary Avitchi when one rejects the Triads (who are the eighth Creative Hierarchy).
It is the rejection of the Triadal lives by units in the fourth Hierarchy, that of the human Monads, which precipitates a man eventually into the eighth sphere. He refuses to become a Christ, a Saviour and remains self-centred. (EA 41)
356. This inverted pentagram stands for the depth of human selfishness. When the luminous triangle is included at the center of the star, the promising prospects are offered.
357. If the downward pointing five-pointed star reverses itself and stands upright (the luminous triangle still at its center) we have a definite symbol of redemption.
358. Presumably the triangle would also be upward-pointing.
just as the third major scheme can be viewed as systemic avitchi,
359. The third major scheme can be understood as the Saturn scheme.
360. In the Agni Yoga Teaching we are told that there is a brown spot on Saturn which is prepared for the reception of those who do great evil on Earth.
361. Saturn can represent the utterly material sphere which suffocates all spiritual life.
and the moon at one time held an analogous position in connection with our scheme.
362. This is an important statement. The Moon is closely associated with the Black Lodge as is the number eight.
363. We notice that the Saturn chain (and the Saturn-scheme is associated with solar systemic avitchi) has taken the place of the Moon-chain—once the third chain even as the Saturn-chain is now the third.
364. There are seven principles plus the dense physical body (the symbol for which is the Moon). The Moon is the ‘rind of life’, standing for that level of matter which was inherited from an earlier solar system and which is both unprincipled and unredeemed.
365. Mercury and the Moon are related through the number eight and both have a close connection with the previous solar system.
366. The Moon presently is a decaying and evil presence in relation to the Earth. When we think of that which was prematurely released from captivity on the Moon-chain, could it be forms of life who were confined to Earth-scheme avitchi?
Footnote 35: Avitchi. A state of consciousness, not necessarily after death or between births for it can take place on earth as well. Literally it means "uninterrupted hell." The last of the eight hells we are told where "the culprits die and are reborn without interruption—yet not without hope of final redemption." See S. D., III, 510, 521, 528, 529.
367. The “culprits” are severed from the possibility of redemption. The Solar Angel is no longer related to them. The Christ principle can no longer permeate their substance.
368. Is this section of text suggesting that the process of reincarnation continues throughout Avitchi? If so, this thought must be correlated with the thought that the black magician has destroyed or severed his connection with the physical permanent atom and, thus, can no longer reincarnate. We are told that the true black magician is found on the astral plane and that no true black magician is found incarnating on the physical plane
Let it be remembered that the true black magician (I refer not here to a person with a tendency to black magic) is a soulless entity. He is a being in whom the Ego is - as we understand the term today - non-existent. It is oft overlooked and seldom grasped or told that they, therefore, do not exist in physical bodies.. (TWM 544-545)
What the ignorant call a black magician on the physical plane is only some man or woman sensitive to or en rapport with a true black magician on the astral plane. This relationship is only possible when there have been many lives of selfishness, low desire, perverted intellectual aspiration, and love of the lower psychism, and this only when the man has been held willingly in thrall by them. Such men and women are few and far between, for unadulterated selfishness is rare indeed. Where it exists, it is exceedingly potent, as are all one-pointed tendencies. (TWM 545)
This must be interpreted in terms of consciousness, and not of locality.
369. Localities are given (the Moon and Saturn—the “third major scheme”), but Avitchi is truly a state of degenerate, hopeless consciousness—a consciousness hopelessly imprisoned in matter—until the next cycle (whether planetary or systemic) offers new opportunity.
370. Next we are told of developments in the fifth round. This information should be put together with information on the "Judgment Day" already given earlier in the text.
In the fifth round, at its middle point, certain things will eventuate.
The fifth Hierarchy will rise to its full power.
371. By this we mean the Creative Hierarchy of Solar Angels.
This will precede the Judgment Day, and will mark a point of tremendous struggle, for the manasic vehicle "manas" (which they embody) will rebel against the translation of the life within (the buddhi).
372. We must determine which aspect of the manasic vehicle we are discussing:
a. Is it the manasic vehicle in its entirety?
b. The lower manasic vehicle?
c. The higher manasic vehicle?
373. We would expect a rebellion of the lower manasic vehicle against the influence of the Solar Angels on the higher mental plane, but would we expect a rebellion of the higher manasic vehicle against the translation of the life from the Jewel in the Lotus into onto the buddhic plane and beyond?
374. Perhaps there will be two rebellions: one at the border land between the personality and the soul on the higher mental plane, and the other at the borderland between the higher mental plane and the buddhic plane.
375. Those who are focussed on the plane of higher mind but are not yet buddhically responsive are certainly on the Path, and all those who are on the Path are allowed to remain with the Earth after the "Judgment Day".
376. Speaking of “translation” the following excerpt from Rule XI for Disciples and Initiates is relevant:
Let the group together move the fire within the Jewel in the Lotus into the Triad and let them find the Word which will carry out that task. (R&I22-23)
There will, therefore, be seen on a racial scale and involving millions simultaneously, a repetition of the self-same struggle which embroils the man who seeks to transcend mind and to live the life of Spirit.
377. We can see that the level of this struggle will be very high. Those who struggle in this way today are few and DK is speaking of a time when millions will be struggling simultaneously.
378. It is not simply the lower mind which is being transcended but the higher mind as well. The “life of the Spirit” is centered in the spiritual triad and especially in those parts of the triad which have their focus on the cosmic ethers (excluding the manasic permanent atom).
This will be the final Armageddon,
379. The suggestion is that there is more that one Armageddon. Perhaps we are entering a prelude to the final Armageddon now.
the planetary kurukshetra,
380. The earlier kurukshetra fought in Atlantean days was not planetary in scope.
and will be succeeded by the Judgment Day when the Sons of Manas will be cast out and the Dragons of Wisdom rule.
381. When we think of the “Sons of Manas”, we may also think of those who are ruled only by the concrete mind and for whom soul influence means nothing.
382. Those who remain with the Earth will minimally be “On the Path”, but there are many “On the Path” who are not living the “life of the Spirit” but are simply learning the life of the soul.
383. The following tells us something of those who will remain on our planet.
One fifth will mantrically sound the words "I am That I am. " (This suggests the sixth initiation).
Two fifths will achieve the fifth Initiation and will know themselves as "I am That." They will also be cultivating response to the higher note.
One fifth and a half will attain the third Initiation, and will know themselves as "I am That" in full consciousness. (These, however, will not be cultivating a response to the higher note of “I Am That I Am”)
The remaining units will be those who are treading the Path, and beginning to know themselves as the group. (TCF 422)
384. As we can see, all of those who remain will be minimally on the Path, but far from all will be living the “life of the Spirit” (i.e., focussing consciously in the spiritual triad).
This only means that those in whom the manasic principle is over-potent or under-developed will be considered as failures and will [Page 706] have to wait for a more suitable period for development,
385. Those in whom the manasic principle is underdeveloped cannot tread the Path. Those in whom the manasic principle is over-potent are in danger of treading the left hand path.
while those who are living the buddhic life, and in whom it is waxing stronger—spiritual men, aspirants, disciples of various degrees, initiates and adepts—will be left to pursue the natural course of evolution on this scheme.
386. We see that it is not necessary for those who remain on our planet to be focussed entirely within the spiritual triad (which may have been the impression received from reading some of the foregoing text). Even advanced human beings who have spiritual inclination will be allowed to remain.
387. It is important to realize that when soul-influence is present, the energy of buddhi is making its presence felt. From the time of the first reversal of the wheel, at the time of concentration upon the development of the later fifth petal, buddhic influence is entering the life and consciousness via the Solar Angel.
388. So if human beings of that period are responsive to the soul focused on the higher mental plane, they will be receiving buddhic impression and will be, for practical purposes, minimally, “on the Path”.
389. From this perspective, those who are called “Sons of Manas” are not recipients of buddhic energy as are aspirants, disciples and initiates.
The mystery of Capricorn is hidden in these five and in the Biblical words "the sheep and the goats."36
390. Which are “these five”? DK has just spoken of those who may remain—i.e., the “goats”:
a. Spiritual men
b. Aspirants
c. Disciples of various degrees
d. Initiates
e. Adepts
The Christian hints at this when he speaks of the Christ reigning on earth a thousand years during which the serpent is imprisoned.
391. There are many kinds of “serpents”. The “serpent” indicated here is the lower serpent of personality.
The Christ principle will triumph for the remainder of the manvantara,
392. Note, we are not speaking of the mahamanvantara, but either of the duration of the Earth-scheme or the Earth-chain, or perhaps merely of the duration of the fifth round.
and the lower material nature and mind will be held in abeyance until the next round, when fresh opportunity will arise for certain groups of the discarded, though the majority will be held over until another system.
393. The next round would the sixth round. The chain concerned would still be the fourth or Earth-chain.
394. Of course, there are also scheme rounds, and development within our Earth-scheme still requires three more such rounds. Perhaps the “fresh opportunity” of which DK speaks may be associated with such a larger round.
395. It has been suggested that 2/5ths of Earth humanity will not continue their evolution with our planet, but may be transferred to another planet (probably Mars under Aries, home of the “sheep”) for a developmental ‘curriculum’ more suitable to their qualifications.
These two fifths will pass into temporary pralaya, preparatory to their transference to another scheme, as the Earth scheme will no longer provide for them an adequate place of nurture. (TCF 391)
Something similar again will take place on the fifth chain but as it concerns a centre in the planetary Logos of which we know but little, we need not here enlarge upon it.
396. Developments within the Earth-scheme move from chain to chain.
397. We have been speaking of developments in the fourth or Earth-chain.
398. Each chain is a chakra within the Planetary Logos. The fifth chain may well be the ajna center, easily associated with the planet Mercury. The fifth chain in our Earth-scheme is the Mercurian chain.
399. It is interesting that "Judgment Days” are not limited to our own chain.
400. We can see that, though much unfoldment still lies ahead within our Earth-chain, still more unfoldment lies ahead for the Earth-scheme as a whole and this development will take place on chains other than our own.
401. Beyond our own fourth chain are three more on which, presumably, there has been little focussed expression.
The planetary chains embody centres, and as they are awakened and come under stimulation, they swing into physical incarnation certain types of manasaputras.
402. It is interesting that different types of manasaputras are associated with the different chains.
403. It is as if the manasaputras associated with the other chains are still held in a state of latency—a state which cannot be considered physical incarnation.
404. We do not know how many types of manasaputras there are, but we know we do not know them all. We are, after all, dealing with a complete Creative Hierarchy consisting of billions of units. We know how complex humanity is and the Fourth Creative Hierarchy, so we can only try to imagine the complexity of the Fifth Creative Hierarchy.
The type dominated by the fifth chain energy is little known as it is yet in process of evolution within another scheme, the fifth, so it is waste of our time to consider it.
405. The fifth scheme is the Mercurian scheme just as the fifth chain is the Mercurian chain.
406. DK is telling us that the manasaputras (are they to be called Solar Angels?) which will focus within the fifth chain of the Earth-scheme are still evolving within the fifth scheme of the solar system.
407. We certainly see the connection between schemes of a certain number and the chains and globes (of other schemes) which share the same number.
408. How interesting that those who will be manasaputras on various schemes grow and develop on certain specific schemes before they emerge into their roles. Various planets, then, can be considered nurseries for manasaputras.
409. Let us say that Venusian development within our solar system will climax (at least with respect to our scheme, the fourth) before Mercurian development will be the focus. However, the Venus-chain within our scheme is the second. In any case, development on Mercury, though Mercury is older, is behind that of development upon Venus.
It is connected with the unfoldment of the fifth egoic petal of a planetary Logos on His Own plane and consequently with the activity of the fifth spirilla.
410. Are we speaking of the Planetary Logos of the planet Mercury?
411. We recall from earlier text that the complete unfoldment of the fifth petal (for man) signified the first initiation, at least as an individual achievement even if not yet confirmed by the application of the Rod in the seventh petal.
412.
A Planetary Logos
of this type would be entering the
413. Yet, since Mercury is a sacred planet, it would certainly seem that it had taken the first initiation.
414. Can this be said of the Planetary Logos of Mars, however? Qualitatively, Mars does not seem quite correct, but there is much fifth ray energy in Mars.
415. One can look ahead to the days of the advanced schools and see the intensive pondering which will be required to move a little closer to solving these abstruse issues.
When the hour strikes, these units of energy will "come in" from another scheme on a stream of cosmic energy which will swing through a particular systemic triangle, just as when the egos came in this round.
416. We are speaking of the entry of certain manasadevas into the fifth chain of our Earth-scheme.
417. The stream of cosmic energy may still be Sirian. As for the systemic triangle, it will involve three planets.
418. Would it be reasonable to think that Mercury and Venus would be involved, or Mercury and Saturn. We are speaking of the Earth as a major point of reception, and specifically of the Earth’s fifth chain.
It might here be pointed out that the solar Angels concerned with the fifth Hierarchy are naturally a potent factor in the evolution of the fifth or spiritual kingdom;
419.
The Fifth Creative
Hierarchy and the “spiritual kingdom” or
420.
The members of the
Fifth Creative Hierarchy have a much greater spiritual status than do the
members of the
they are that which make it possible, for they not only [Page 707] bridge the gap between the fourth and third kingdoms, but bridge that found between the fourth and fifth.
421. The Solar Angels are active in relation to the human being for many millions of years. First of all, they create the human being; at least this is the case in our chain and on our globe. Secondly, they help the being who is well established in the fourth kingdom of nature to reach towards participation in the fifth kingdom. The members of the fifth kingdom (especially those of the first, second and third initiations) are particularly inspired by them.
422. In a way then, the Solar Angels help that member of the Fourth Creative Hierarchy who becomes man, to span almost two kingdoms—the fourth and (in terms of years spent within a kingdom) the greater part of the fifth.
We need not consider any further this question of the fifth principle, for two reasons:
First, that the subject has been sufficiently covered for our purpose in an earlier section,
423. Yet repetition seems to be necessary.
and secondly, that the full revelation in connection with cosmic manas and the entities who come in on that influence may not further be revealed at this moment.
424. When we speak of “cosmic manas” we are speaking of Intelligences of a cosmic kind such as Planetary Logoi and Solar Logoi. Particular Logoi are more related to cosmic manas, per se, than others. Sirius, as a stellar God, is one such—certainly more related than is our Solar Logos.
That which is given in the Secret Doctrine, and supplemented here by further details, will suffice for the investigations of students for another generation.
425. Do we know the true meaning of the term “generation”? Can DK mean the usual twenty-five years or so? Or can He mean a “generation of enquirers”, a kind of ‘crop’ of enquirers spread out over many centuries.
426. Some of the material given in this book will, He says, not be studied with widespread interest until the early part of the fifth round.
Each generation should produce those able to ascertain subjective fact for themselves; they will utilize that which is exoteric and known as stepping stones on the path to perfect knowledge.
427. Exoteric knowledge is to be used as the basis for esoteric approach. Knowledge, per se, is not the objective of the quest. Knowledge is meant to further realization and identification.
They will know, and they will give out, and only the next cycle of fifty years after their work is accomplished will see the recognition by the many of the truth revealed by the few.
428. Have we entered the period in which recognition by the many is now possible? Certainly there are many who recognize as reasonable and probably true that which is presented in this book. This does not mean, however, that they recognize as true that which they recognize as reasonable.
In the case of H. P. B. this is apparent. On the tide of the present endeavour, the Secret Doctrine will be vindicated and her work justified.
429. DK is saying that the second dispensation of the Teaching given by Him through AAB will vindicate the work of HPB in The Secret Doctrine.
430. We may ask whether this has occurred. Certainly there are many believers throughout the world. Has The Secret Doctrine, however, been vindicated in the minds of the intelligentsia? Certainly, not completely so.
431. The next twenty or so years, however, may confirm much that has been awaiting confirmation.