Fellowship of Cosmic Fire
Commentary Semester VI Section V
TCF 612 – 619 : S6S5
25 November – 10 December 2007

(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)
It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph.
1.                  In the last Commentary we discussed the complex nature of Lord Agni, the Being or Fire of the Logoic Personality, Who is also Fohat and cosmic Brahma.
2.                  Within the realm of Agni, there are many subdivisions and it is some of these that we are about to study.
I have divided the groups of devas and elementals into evolutionary and involutionary Builders—those who are in themselves positive force, and those which are negative force, the conscious and the blind workers. 
3.                  Let us categorize some descriptors of these two basic forms of lives.



Evolutionary Builders

Involutionary Builders

Positive Force

Negative Force

Conscious Workers

Blind Workers

4.                  While everything seems very clear cut in the description above, we actually find that there are some lives called devas who are also unconscious in their expression.
It is absolutely essential that students bear in mind here that we are studying the mystery of electricity and therefore must remember the following facts:—
5.                  When studying devic lives, we do so within the context of the “mystery of electricity”.
6.                  Devic and elemental lives are particularly related to the great Life of the Pleiades. The Pleiades are particularly associated with the manifestation of electrical phenomena.
The Pleiades are to the solar system, the source of electrical energy, and just as our sun is the embodiment of the heart, or love aspect, of the Logos (Who is Himself the heart of ONE ABOUT WHOM NAUGHT MAY BE SAID) so the Pleiades are the feminine opposite of Brahma.  Think this out, for much is contained in this statement. (TCF 156)
7.                  If Agni is Fohat and Brahma, there is a definite relation between Agni and the Pleiades.
8.                  The Pleiades are said to the be the feminine opposite of the Seven Rishis of the Great Bear. Are we in some way linking the Being here called “Brahma” with the Seven Rishis?
a. Introductory Remarks.
        The Mystery of Electricity.  The greater Builders are the positive aspect of substance or of electrical phenomena whilst the lesser Builders are the negative aspect.
9.                  We shall have to be careful how we differentiate these Builders.
10.             From one perspective—
a.      The “Burning Sons of Desire”(the second manifested Creative Hierarchy) are called the “Greater Builders”
b.      The “Triple Flowers” (the third manifested Creative Hierarchy) are called the “Lesser Builder”
11.             But the terms “greater” and “lesser” are quite general and can also indicate builders which are conscious (i.e., greater) and those which are still unconscious (i.e., lesser).
12.             Electricity has two dichotomous charges—positive and negative, plus a third type of electricity which we might call ‘equilibrizing electricity’.
13.             We note that DK seems to be equating “substance” with “electrical phenomena”. Substance is energy and energy, for the most part, displays a bi-polar nature.
14.             By “positive” we mean ‘impressive’ and by “negative”, receptive of impression.
Two types of force are represented in the activities of these two groups and it is their interaction and interplay which produces Light, or the manifested solar system.
15. Light, then, is the result of devic and elemental interplay—the interplay between positive and negative. The terms “deva” and “elemental” are, however, relative. When using these two terms we are not necessarily speaking of tiny lives.
16. Since light is produced by the coming together of Spirit and matter, the Greater Builders must be identified with Spirit and the lesser builders with matter—since the coming together of Spirit and matter produces light.
17. We must attend to the fact that the “manifested solar system” is “Light”.
Their sumtotal is substance in its totality,
18.             The sumtotal of the two types of force—positive and negative—is “substance in its totality”.
19.             We might also say that “their sumtotal is ‘electrical phenomena’ in its totality” since, as we learn above, “substance” and “electrical phenomena” are equivalent.
the intelligent active form, built for the purpose of providing a habitation for a central subjective life.
20. Though the form is composed of some matter which is relatively “negative”, the form itself is both intelligent and active.
21. Devic and elemental life is, in its own way, both intelligence and active, but the degree of consciousness of the various devic lives differs greatly.
They are also the sumtotal of the Pitris,91 or Fathers of mankind, viewing mankind as the race itself, the fourth kingdom in nature, the Heavenly Men in physical manifestation.
22.             The origin of mankind arises from Solar Pitris and Lunar Pitris.
23.             We can say that humanity is an aspect of the Heavenly Men in physical manifestation, but not the whole of that physical manifestation—unless we consider humanity as the macrocosm for the lower kingdoms of nature (i.e., inclusive of those lower kingdoms) which, taken together, with humanity are the physical manifestation of the Heavenly Men.
  This is a most important point to emphasise.  These deva activities in relation to Self-Consciousness (which is the distinctive characteristic of humanity) can best be studied in the large, or through [Page 613] the consideration of groups, of races, and of the life of the scheme, the manifestation of one of the Heavenly Men.
24.             The study of the devas is difficult, as this parallel kingdom is not directly visible to most human beings. DK is recommending the best method of study:
a.      Study the devas in the large
b.      Study the devas through the consideration of groups
c.      Study the devas through the consideration of races
d.      Study the devas through consideration of the life of the scheme
e.      Study the devas through the manifestation of one of the Heavenly Men.
22.             In the following footnote, the creation of the lunar bodies of early, unconscious man is described.
FOOTNOTE:  The Lunar Pitris.  "The great Chohans called the Lords of the Moon, of the airy bodies:  "Bring forth Men," they were told, "men of your nature.  Give them their forms within.  She (Mother Earth) will build coverings without (for external bodies).  Males—females will they be.  Lords of the Flame also....They went each on his allotted lands:  Seven of them each on his lot.  The Lords of the Flame remained behind.  They would not go.  They would not create."—Stanza III, 12, 13, S. D., II, 79, 81.
23.             The “great Chohans” have to be Those Who are directing the evolutionary process within the planetary scheme and planetary chain and globes.
24.             The Lords of the Moon had “airy bodies”—bodies which are more etheric and not physical in the outer sense.
25.             The denser “external bodies” are built by the physical elemental life which is attracted to the airy bodies provided by the Lords of the Moon out of the substance of their own nature.
26.             We note that the Lords of the Moon did not confer intelligence upon men. Only the Lords of the Flame could do that and they “remained behind”, “would not go” and “would not create”.
27.             At the time of this ‘creation’ by the Lords of the Moon, early pre-individualized animal men were not divided into male and females. Their ‘shape’ was altogether other than that which we now recognize as the human form. They were, in fact, hermaphroditic (“males-females”). This hermaphroditism was faint at the beginning and grew as the racial form developed through the first two and a half root races.
28.             We can see that there were seven types of early human beings of the first root race. Humanity is now of one species but did not start out this way.
 When the student brings his study of deva work down to the terms of his own individual life he is apt to become confused through too close a juxtaposition.
29.             We have encountered this confusion constantly. It is better to try to encompass our subject en large, and then begin the process of reasoned reduction to microcosmic proportions.
The greater Builders are the solar Pitris, whilst the lesser Builders are the lunar ancestors.
30.             As stated earlier, the terms “greater Builders” and “lesser builders” have many possible interpretations. In the tabulation in EA 35, the two Creative Hierarchies of lesser and greater Builders are both of them Beings of higher rank than the “solar pitris”, as usually considered.
31.             From the microcosmic perspective, the “solar Pitris” are the Solar Angels or Agnishvattas Who build the human personality of Lunar Pitris. The microcosmic Lunar Pitris which are built into form and which are composed of tiny elemental lives are naturally, compared with the solar devas, to be considered as lesser builders.
 I would here explain the occult meaning of the word "ancestor," as used in esotericism.  It means literally initiatory life impulse.
32.             The solar and lunar “ancestors” provided the “initiatory life impulse” which created two orders of vehicles—the lunar vehicles of the personality and the solar vehicle or egoic lotus.
 It is that subjective activity which produces objectivity, and concerns those emanatory impulses which come from any positive centre of force, and which sweep the negative aspect into the line of that force, and thus produce a form of some kind.  The word "ancestor" is used in connection with both aspects.
33.             An “ancestor” is a positive center of force from which emanates an impulse which sweeps a negative aspect into line with the positive force.
34.             The Lunar Ancestors (as force centers) sweep the elemental life into line with its relatively more positive force.
35.             The Solar Ancestors or Pitris (considered as force centers) sweep the lunar vehicles into line with their relatively more positive force.
36.             Since there are both solar and lunar positive centers of force, the term “ancestor” is used in connection with both categories of beings.
The solar Logos is the initiatory impulse or Father of the Son in His physical incarnation, a solar system.
37.             If we wish to have a functional definition of the occult term, “Father”, it is “initiatory impulse”.
 He is the sumtotal of the Pitris, in the process of providing form.  The union of Father (positive force) and Mother (negative force) produces that central blaze which we call the form, the body of manifestation of the Son.
38.             Here we are discussing greater and lesser Builders on a scale which can, indeed, produce a solar system—the “manifestation of the Son”.
39.             We may consider the Solar Logos as working primarily through the sumtotal of positive Pitris who, in the context we have been discussing, are relatively the “greater Builders”.
40.             Let us remember that the second aspect of divinity is the “form builder”. Form is not the substance of which the form is made.
41.             The Father is the “positive force” and the Mother the “negative force”. By coming together they produce a central blaze which is the “Son in physical incarnation”—a solar system.
42.             This solar/lunar process operates both macrocosmically and microcosmically.
43.             From a philosophical point of view, we may ask whether the Father includes the Mother. The Solar Logos is said to be the sumtotal of the Pitris. Are we to include the Lunar Pitris in this sumtotal?
44.             The Solar Logos manifesting as Agni does include the Lunar Pitris.
  A Heavenly Man holds an analogous position in relation to a planetary scheme.  He is the central germ of positive life or force, which, in due course of time, demonstrates as a planetary scheme, or an incarnation of the planetary Logos.
45.             The major incarnation of a Heavenly Man is a planetary scheme. There are a number of subsidiary incarnations of the Heavenly Man through the lesser structures within the scheme.
46.             The Solar Logos and the Planetary Logos are both “the central germ of positive life or force” for Their respective systems—one a solar system and the other a planetary scheme.
47.             In a somewhat cosmic sense, the Solar Logos and the Planetary Logos are also “Ancestors” providing vehicles of expression for many lesser lives.
A man similarly is the positive life or energy which, through action on negative force, creates bodies of manifestation through which he can shine or radiate.92,93,94
48.             A human being is meant to “shine forth”. This occurs gradually over time as the positive life or energy which he is acts upon the negative force which has been gathered into his vehicles of manifestation.
49.             The parallel is exact in all three cases.
50.             Thus far, we have listed as “positive center(s) of force”
a.      Solar Logoi
b.      Planetary Logoi or Heavenly Men
c.      Men
d.      Solar Pitris in relation to the Lunar Pitris
e.      Lunar Pitris in relation to the elemental substance of the lower sheaths
FOOTNOTE 92: The Lunar Pitris created the physical man.—S. D., I, 114, 197.
They exist in three great classes.
51.             Here we have important information from the Secret Doctrine concerning the “Lunar Ancestors” of man.
1. The most developed.  They form, in Round one, the sumtotal of the three kingdoms, and achieve a human form.—S. D., I, 203.
52.             We seem to be speaking of Round one in our chain. One question remains: “Do these Lunar Pitris actually achieve a human form in Round one, or does this happen only in Round four?”
53.             One interpretation would be as follows: the Lunar Pitris of the first round gradually achieve a human form. But we could also interpret the statement as indicating that these Pitris achieve even intuition Round one a human form which as a form represents the sumtotal of the three kingdoms.
54.             Our usual studies focus on those lunar life forms which provide a human form in the fourth round, and especially on the fourth globe of the fourth round. We have had no discussion of lunar beings who could have achieved human form in the first round.
55.             We must bear in mind that there is a distinction between becoming human and simply providing that which can be used as a human form by an individualized being.
In Rounds two and three they are the sumtotal of that which will eventually be human.
56.             Here again, we must be cautious. DK is speaking of Lunar Pitris who will “eventually be human”. This achievement would be far greater than simply providing a lunar form for the use of those who have become human.
57.             To what time period does the term “eventually” apply? We see from point 7., Tabulation VI, TCF 844, that the Lunar Pitris who have provided for man a vehicle of contact through which he can express as a human being, must first enter the animal kingdom before they can individualize.
In Round four at the beginning they form the etheric bodies of our Earth humanity.
58.             Are we speaking of our “Earth humanity” only as it appears on the fourth globe, or, apparently, as it appears from the beginning of the Round?
59.             Is there a progression possible, by means of which Lunar Pitris form one type of lunar vehicle on one globe, another on the next and another on the next—and so forth.
2. Those whose bodies are taken by the Solar Angels.—S. D., I, 203.
60.             We seem to be referring to a certain group of human forms which, in early days, actually provided a basis for the incarnation of the Solar Angels.
61.             Does it seem logical that this group of Lunar Pitris would be lower than the first group? If so, why?
3. The sum total of the three kingdoms at present known.
62.             When we think of the Lunar Pitris, we must realize that they form the vehicular basis not only for human beings but for the lower three kingdoms as well.
63.             All the lower kingdoms are composed of elemental lives and these are naturally of a lower calibre than the elemental lives constituting the lower vehicles of a human being.
The Earth gives man his body; the Gods give him his five inner principles...Spirit is one.—S. D., I, 248.
64.             By the term “body” as here used, it is probable that we mean the dense physical nature composed of the matter/substance of the previous solar system.
65.             Both types of Pitris, Lunar and Solar can, in this context, be considered as “the God”.
1. The Earth gives the dense physical.
2. The Lunar Gods give him three lower principles—
a. Etheric body
b. Prana
c. Kama—manas
66.             Do “principles” come from the “Lunar Gods” or do they provide the vehicles to house and express those principles?
67.             The etheric body is a vehicle. Prana is a principle and it is solar in nature (except for earthly prana which does not have a solar origin).
68.             If manas, as we seem to learn below, has a solar origin, then how is it that the Lunar Gods can provide kama-manas since it is a simultaneous functioning of kama and manas?
69.             As for the systemic etheric body of man, the devas of that plane are violet in color. Cancer, which is ruled by the Moon, has the color violet associated with it. Further, these devas are said to display a crescent Moon on their foreheads. So the association of the Moon with the etheric body makes sense even if the prana which animates it is solar in nature.
3. The Solar Gods give him two principles—
d. Lower mind
e. Higher mind
70.             The “Solar Gods” are the Solar Angels or Agnishvattas.
71.             It is always theorized that they give man that which serves as a higher mental vehicle from the period of individualization until the fourth initiation, but the principles, themselves, are monadic in origin—i.e., they are potencies of the Monad working through the permanent atoms.
72.             It is no easy matter to distinguish between a vehicle and the principle which informs it.
73.             There is also a question as to whether the lower mental vehicle is lunar or solar in nature. Since it is part of a threefold elemental (the personality elemental) it would definitely seem to be lunar.
74.             Is HPB in error here or must we understand her differently? For instance, the Solar Angel (through the “spark of mind”) stimulated the emerging mental unit of animal man in such a way that it could become a functional lower mind. In this sense the lower mind begins to reflect the higher mind and its activation (i.e., the activation of the lower mind) is a kind of ‘gift’ from the “Solar Gods”. If this is meant, the statement that the “Solar Gods” give the principle of lower mind makes sense.
75.             But, it would seem that the lower mental vehicle is part of the overall construction of the lunar personality vehicles and is, in that respect, lunar in origin. There is a mental elemental life which is not solar in its nature or responses.
4. The Monad is the unified two highest principles—
f. Buddhi
g. Atma
—S. D., I, 248.
76.             We might also say that the Monad is more than these two principles and stands ‘above’ them.
77.             We learned when we studied principles and vehicles (beginning TCF 259) that it was crucial to differentiate between the two. Principles are potencies and vehicles are a means of expressing these potencies on any given plane or vibratory dimension.
The totality of form.  God is "One, notwith­standing the innum­erable forms which are in Him," so is man, on earth the micro­cosm of the macrocosm.—S. D., II, 197; II, 303; III, 584.
78.             To understand the nature of man or any other composite being, the puzzle of the One and the Many must be solved.
79.             So much of the evolutionary process as it works in the mind is the necessity of overcoming the illusion of the many and of replacing this illusion with the sensed presence of the One—Presence.
Everything is comprised in man.
He unites in himself all forms.
The mystery of the earthly man is the mystery of the Heavenly Man.
80.             This theme has been developed repeatedly throughout TCF.
81.             Using the analogical faculty we can study the human microcosm and learn much about the greater Lives Who include the human.
The potentiality of every organ useful to animal life is locked up in man, the Microcosm of the Macrocosm.—S. D., II, 723.
82.             The animal tends to become man. Man is the macrocosm to the animal life. What man has developed, the animal will develop. Man’s organs and faculties are latent in animal life as the animal is the reflection of man. Organs which are latent in the animal are unfolding or unfolded in man.
The lesser Builders95 are the negative aspect and are swept into action in group formation through the play [Page 614] of positive force upon them, or through the action of the conscious Minds of the system.
The Army of the Voice, the devas in their serried ranks, work ceaselessly.  Let the disciple apply himself to the consideration of their methods; let him learn the rules whereby that Army works within the veils of Maya. (IHS 203)
83.             The term “lesser Builders” is relative. There are always greater “conscious Minds of the system” which can sweep lesser lives into action and group formation.
84.             For instance, the free will of man is very limited in relation to greater Beings. Man is swept into activity and group formation by such greater “conscious Minds” as the Planetary Logos and the Solar Logos. Man, then, becomes like a “lesser builder”.
85.             For practical purposes, however, we are speaking largely of the unconscious lives which are moved and grouped by conscious lives which act upon them.
Pitris—The ancestors or creators of mankind.
86.             We should say, “creators of the lower vehicles of man”.
 They are of seven classes, three of which are incorporeal and four corp­oreal. 
87.             It is difficult to discern what is meant. The term “corporeal” means possessing a body. Incorporeal entities do not possess a body of the same kind that corporeal beings do.
88.             We must judge that “corporeal” and “incorporeal” are, again, relative terms.
89.             If the etheric nature is considered physical, it is “corporeal”. By comparison, the Lunar Pitris who provide the emotional and lower mental vehicles would be “incorporeal”
These are usually called the Lunar Pitris or Ancestors and must not be confounded with the Solar Pitris or Angels, who give mind to man, and create the relatively permanent body of the ego, or Higher Self.
90.             The distinction between Lunar and Solar Pitris is foundational. The present problems experienced by humanity arise because this distinction is not understood or acted upon.
91.             The idea that the Solar Angels gave mind to man is only partially true. Actually, they stimulated the development of the latent mind of animal man. Mind is inherent in the Monad (and, in fact, in all Monads) and, in time, would develop even without the intervention of the Solar Angels. Their intervention, however, advanced by millions of years the process of those who would eventually become human.
At the present stage of evolution—during the period of Light — it is difficult for the human being (until he has attained the consciousness of the Ego) to differentiate between the types of force, and to work consciously with these dual aspects.
92.             Average human beings are so enmeshed in lunar forces that they do not realize that solar forces also exist. Even if they understand that solar forces exist, it is difficult for them to discriminate such forces from the more obviously present lunar forces. Presently, human consciousness is deeply veiled.
93.             At the third degree one consciously attains the consciousness of the Ego. In that far more solarized state of consciousness, it is easier to perceive the contrast between the solar and lunar forces.
94.             The phrase “during the period of Light” is not easy to interpret. From one perspective, Spirit is “darkness” and we do not yet live in that form-obliterating, difference-obscuring darkness provided by Spirit-perception. Our consciousness is still very much captivated by that which “Light” reveals. (cf. Rule IX, R&I 22, 171). We are working within substance and are enveloped by both the “Mother” and the “Son”.
95.             The meaning of the phrase may be entirely other than that proposed, but at least one interpretation is put forth.
  An Adept of the Light works with force in substance, viewing substance as that which is negative, and therefore occultly to be moved,
96.             The highest expression of “Light” per se (and in relation to the human kingdom), comes at the fifth initiation. Masters are still human beings; Chohans, technically, are not. They have entered the “Darkness”.
97.             Substance is occultly negative and exhibits the quality of inertia. It is not ‘self-moving’ and, therefore, has to be “moved”, or acted upon.
98.             The term “Adept of the Light” is used here in contrast to “Brother of Darkness”.
and He can do this because He has (in the three worlds of His endeavour) achieved unity, or the point of balance and equilibrium, and can therefore balance forces and deal with positive and negative energies as appears best in the interests of the plan of evolution.
99.             The relationship of the sign Libra to the stage of Mastership has not been much emphasized, but it is unquestionably present.
100.         The “unity” achieved by the Master is related to the sign Leo, which occultly rules the fifth degree. The realization of unity is achieved by means of solar energies. One symbol for the Master is the Sun (the circle with the central dot).
101.         The Master stands at the acme of what we might call ‘first solar system development’ (even though the Arhat initiation was the highest initiation offered in that system). The Master has mastered or dominated the substance which is residual from that earlier system. Symbolically, He stands with his foot upon the “Serpent of Matter”.
102.         He stands at the acme of intelligence and has become an intelligent manipulator of those forces. Therefore, He is an example, generically, of the triumph of the third ray. He is an Adept and can, thus, adapt matter/force to His purposes which are, of course, the purposes of the Divine Plan and Purpose (as He understands that Plan and Purpose).
The Brother of Darkness, knowing himself to be positive force in essence, works with negative substance, or with the lesser Builders to bring about ends [Page 615] of his own, incited thereto by selfish motive.
103.         We have just see that a “Brother of Light” also works in substance, regarding it as something “occultly to be moved”, but His motive and objective are entirely other than those of the “Brother of Darkness”.
104.         We can imagine that the work of the Brother of Darkness binds and enslaves the lives expressing as substance, and that the Brother of Light works in a manner which leads to the eventual liberation of these lesser lives.
 The Brothers of Light co-operate with the positive aspect in, and of, all forms—the building devas of evolutionary intent—in order to bring about the purposes of the Heavenly Man Who is the sumtotal of planetary physical manifestation.
105.         We have already seen that the Brother of Light seeks to stimulate the positive nucleus, or Spirit, within the human being. There is also a central spiritual core within every form and with this core the Brother of Light works.
106.         There is also the tendency of the Brother of Light to work with the positive aspect of forms rather than the negative aspect. He tends to work with “the building devas of evolutionary intent” rather than with the blind, elemental forces.
107.         Clearly there is a conscious and unconscious way. The "Brother of Light" promotes the ‘Conscious Way’ and the "Brother of Darkness" does all he can to promote unconsciousness (in those he wishes to enslave). When the tide of ignorance in humanity rises precipitously, the “Brothers of Darkness” are at work.
108.         We may notice that a rather special definition of a Heavenly Man seems to have been given—He is the “sumtotal of planetary physical manifestation”.
109.         Those who take exception to the equating of the terms “Planetary Logos” and “Heavenly Man” should look closely at this rather limiting definition of a Heavenly Man.
110.         Alternatively, we could be speaking of one particular Heavenly Man Who, Himself, “is the sumtotal of planetary physical manifestation”—for instance, the Globe Lord of the Earth-globe.
111.         From yet another perspective, we might ask, “Is there one particular Heavenly Man, Who is not a Globe Lord, Who is the embodiment “of planetary physical manifestation”? We probably should confine ourselves to the planetary scheme of Earth, in which case the answer becomes simpler. If we think of such a Heavenly Man as a systemic Being, we shall have to ponder the possibilities.
It can be seen, therefore, how necessary it is that the functions of the devas of all grades be comprehended.
112.         We must realize that there are a huge number of grades. In studying these grades we are studying the many diverse forces of Nature.
  It is however equally important that man should refrain from the manipulation of these forces of nature until such time as he "knows" himself, and his own powers, and until he has fully unfolded the consciousness of the ego;
113.         What are the requirements to be fulfilled before the forces of nature can be safely and wisely manipulated:
a.      Man must know himself
b.      Man must know his own powers
c.      Man must have unfolded the powers and consciousness of the Ego
114.         We have been told that intercourse with the lower devas (those of the eighteen lower sub-planes) is not initially allowed. Man may now attempt to approach the higher devas (such as Solar Angels or guardian angels), but not the lower. He does not yet know enough nor is he sufficiently ‘Self-possessed’.
 then, and only then, can he safely, wisely, and intelligently co-operate in the plan.
115.         We gather here that one very important mode of cooperation with the Divine Plan is through the manipulation of devic forces.
116.         Until the requirements for safe, wise and intelligent manipulation of such forces are fulfilled, man must find other methods of cooperating with the Plan.
 As yet, for the average man or even the advanced man this is dangerous to attempt and impossible to accomplish.
117.         DK is telling us who may safely, wisely and intelligently manipulate the devic forces of nature and who may not. When the term “nature” is used, it usually means the forces of the eighteen lower sub-planes. If “Nature” is capitalized, it can indicate the forces of the cosmic physical plane, which, cosmically are natural (i.e., pertaining to material life).
118.         It would seem that the manipulation of the unconscious devic lives is very securely guarded. Average and even advanced man (not yet initiate) may succeed in contacting them and may affect them, but cannot do so safely, wisely and intelligently and cannot thereby assist the working out of the Divine Plan. All he can do is endanger himself and possibly interfere with the correct working out of the Plan.
Now, let us add a few more statements upon which the student can ponder before we pass on to study specifically the three main groups of building devas on the three planes in the three worlds which most intimately concern man.
119.         So far we are dealing with general information and are preparing to take up a study of specific devas.
The building devas96 are the Ah-hi, or Universal Mind.  They contain within their consciousness the plan logoic, [Page 616] and inherently possess the power to work it out in time and space, being the conscious forces of evolution.
120.         The Ah-hi are solar systemic Beings. They are not simply planetary in scope.
121.         It is essential that we understand the meaning of “Universal Mind”. Our solar system is frequently referred to as a “universe” and so the “Universal Mind” would be the Mind of the Solar Logos.
122.         Thus, to ‘locate’ “Universal Mind” we might be taken to the cosmic mental plane in its two divisions.
123.         From another perspective, all of Brahma is the “Universal Mind” and Brahma, Fohat, Agni are intelligently active on all the eighteen lower cosmic sub-planes.
124.         Closer to our own level of experience, Universal Mind is reflected on the cosmic physical plane and especially on the atmic level which is ruled by Saturn and the third ray.
125.         If we study what is said in the section of text above, there are many atmic ‘signatures’.
a.      The atmic plane is especially associated with the Divine Plan, the “plan logoic”.
b.      The atmic plane is the specifically Brahmic plane (of the higher planes) and is, thus, specifically related to time and space. Its Word is the A.U.M. which is the Word of the third aspect.
c.      The forces of the Universal Mind are the “conscious forces of evolution”. The forces behind the Will-to-Evolve can be found expressing on the atmic plane. The Will-to-Evolve is the third ray expression of the Divine Will and is, thus, particularly related to the atmic plane—the third plane.
Devas.  "...he would have
(1) divided the Devas into two classes—and called them the "Rupa-devas" and the "Arupa-devas" (the "form" or objective, and the "formless" or subjective Dhyan Chohans;
126.         We see that some devic lives of a very high nature are called “Dhyan Chohans”
127.         From the perspective of the Planetary Logos, the rupa levels are found beneath the higher mental plane and the arupa levels on that plane (the higher mental) and above.
128.         From the solar logoic perspective, everything below the buddhic plane is rupa.
(2) would have done the same for his class of "men" since there are Shells and "Mara-rupas"—i.e. bodies doomed to annihilation.
129.         These are obviously lower or degenerate forms. Wherever we see the word “Mara” we are reminded of the enemy of the Buddha—the personification of the forces of glamor and illusion.
All these are:
(1) "Rupa-devas"—Dhyan Chohans, having forms.          |           Ex-men.
130.         By “ex-men” we mean those who have evolved through the human kingdom.
131.         The “Rupa-devas”, if they are Dhyan Chohans, are advanced beings. We can assume that for purposes of service, they have retained (or have generated) forms which can be used in the lower three worlds, hence the appellation, “Rupa”.
(2) "Arupa-devas"—Dhyan Chohans, having no forms.   |           Ex-men.
132.         We can conceive of these “Arupa-devas” as ‘graduate’ human beings who inhabit the cosmic etheric planes, and perhaps the higher mental plane.
133.         It would be of importance to know how these rupa and arupa devas became “ex-men”. Was it before they had mastered the spiritual curriculum, or only afterwards—once they had.
(3) "Pisachas"—(two-principled) ghosts.
134.         It would seem that there is no intelligence in these beings. They seem to be possessed of an etheric nature and perhaps of prana.
(4) "Mara-rupa"—Doomed to death (three principled).
135.         These beings (since the name “Mara” is attached to them) must have for one of their principles, “kama”. The major ‘haunt’ of “Mara” is the astral plane which is the plane of kama.
136.         Sometimes “kama” is not enumerated as a principle and is replaced by “kama-manas”.
137.         The three principles of these beings would then be: the etheric body, prana and kama or, alternatively, the etheric body, prana and kama-manas.
138.         They are doomed to death because they are not informed by the energy of higher mind which confers the immortality of the soul/Ego/Monad.
(5) Asuras—Elementals—having human form.                 |           Future men.
139.         Sometimes the term “asuras” means “demons”. This is not the case here. We are speaking of the lords of the human lunar vehicles who will, eventually, become self-conscious as they evolve into human beings.
140.         In the Secret Doctrine HPB tells us that the Solar Angels or Agnishvattas are really “Asuras”. History has slandered these great Beings, demoting their clearly divine status to demons.
(6) Beasts—Elementals second class—animal elementals.       |           Future men
141.         Animals will be individualized, eventually. Here we are speaking of the etheric/astral forms of animals.
(7) Rakshasas—(Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art.  Dead or alive they have, so to say, cheated nature; but it is only temporary—until our planet goes into obscuration, after which they have nolens volens to be annihilated.
142.         There are intelligent (often, very intelligent) human beings. They have been severed from the Solar Angel. They probably still have a causal body which is the repository of their accumulated human experience and a resource upon which they can draw—but this causal body is not animated by the Christ-Principle and a Solar Angel is no longer associated with it.
143.         It may be that we have wondered how long a demon can survive before compulsory annihilation in the “eighth sphere”. HPB tells us that their annihilation will come when our planet goes into obscuration. In this regard (since our planet—considered as a globe—following those spans known as “World Periods” goes through a number of obscurations) we must wonder whether we are speaking of a temporary obscuration of a globe or the obscuration of the entire planetary scheme.
144.         It would seem that it is the obscuration of the planetary scheme which is discussed but further research is necessary.
It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us."—Mahatma Letters to A. P. Sinnett, 107.
145.         This is a very valuable tabulation. It is probable that the average reader of TCF is not yet in a position to ‘navigate’ the subtle worlds in subtle vehicles, but the time will come and, then, the inhabitants of these worlds must be understood because they will be encountered..
They not only embody the Divine Thought but are that through which it manifests, and its actuating activity.  They are essentially motion.
146.         We are now returning to a discussion of the Universal Mind.
147.         The Ah-hi are said to be two things:
a.      They embody Divine Thought
b.      They are that through which Divine Thought manifests—the “actuating activity” of Divine Thought.
148.         We can link the Ah-hi to Agni by remembering that Agni has just been called “actuating fire” (TCF 606)
149.         It would seem that the Ah-hi have a ‘formless form’. We must remember that our arupa or formless levels are, nonetheless, rupa from a cosmic perspective. Shape and form still exists upon the cosmic etheric planes, just as it does upon the systemic etheric planes.
150.         Thus the Ah-hi are subtle cosmic etheric forms through which Divine Thought can find expression.
151.         They also actuate Divine Thought, setting it in motion as an actuating, positive force in relation to lesser and negative forces.
152.         We can see the close relation between:
a.      Agni
b.      Fohat
c.      Brahma
d.      Holy Spirit
e.      Universal Mind
f.        The Ah-hi
 The lesser builders are more partic­ularly the material form which is actuated, and in their cohorts are the substance of matter (considering substance as that which lies back of matter).
153.         The concept we are discussing is relatively simple: we are speaking of the movers and that which is moved; of that which impels and that which receives the impulsion; of positive and negative.
154.         The lesser builders are substance/matter which is acted upon by the Greater Builders. There is motion—the Greater Builders; and there is that which is moved—the lesser builders.
155.         The Masters sometimes speak of the “material” with which They have to work. Their students are this “material”; Their students are then, analogously, “lesser builders” when compared to the Masters.
156.         Note the word “cohorts” as it suggests those who affiliate, even if unconsciously. Cohorts are lives which are magnetically drawn to each other because of their virtually identical nature. To be a “cohort” however is not a very high or conscious type of association.
157.         All ‘material’ can be considered matter or substance depending on its relation to that which is above or below. What is substance from a lower perspective is matter when seen from a higher.
158.         From another perspective, substance, when acted upon, can be denominated as matter. Matter, from this perspective, is passive and receptive and substance is active and positive.
159.         Certain devas are considered substantial to matter when they act upon and manipulate it.
160.         There are other familiar contexts, however, in which substance is also considered passive and receptive to more positive forces. So, we cannot dogmatize about these two terms—matter and substance.
They are that which produces concretion and which gives form to the abstract.
161.         The lesser builders give form to that which is more abstract.
162.         As givers of concretion they must be particularly ruled by the rays which confer concretion—the fifth, sixth and seventh.
163.         If the "Law of Fixation" is the “Law of Concretion” it must be closely related to the manipulation of the lesser builders.
 The terms "rupa" and "arupa" devas are relative,97 for the formless levels and the formless lives are only so from the standpoint of man in the three worlds;
164.         DK is stating the truth I have been trying to emphasize above. It is our own human perspective which suggests to us that certain lives are either rupa or arupa.
165.         Our highest, apparently, arupa expressions are very much rupa from the perspective of those whose lives are focussed on the cosmic astral or cosmic mental planes.
 the formless lives are those which are functioning in and through the etheric body of the Logos, formed of the matter of the four higher planes of the system.
166.         This is a succinct statement yet, still, a relative one.
167.         As stated, the higher mental plane occupies a midway position between those vibratory levels which from the human perspective are considered either rupa or arupa.
Rupa          with form or body.
Arupa         formless or bodiless.
Generally speaking, the term rupa is applied to all forms in the three worlds whilst the term arupa is applied to all forms through which existences manifest on the four higher levels of the solar system and the abstract levels of the mental plane.
168.         We must be cautious when speaking of “the three worlds”. So often this phrase indicates life upon the lower eighteen sub-planes. The higher mental plane is usually not considered part of life in the three worlds. This is the case from the perspective of the Planetary Logos and is the perspective indicated in the foregoing section of text.
169.         However, from the solar logoic perspective, the three worlds include the egoic lotus and the higher mental plane.
From this point of view the mental plane provides an inter­est­ing consideration: —its three higher subplanes are positive, and centralise the positive force of the plane.
170.         The egoic lotus, resident upon the higher mental plane, is a center of positivity when compared to the lunar forces of the personality.
171.         The fourth sub-plane of the mental plane is also a subplane of relative positivity and capacity for centralization. The mental unit, let us remember, is found there.
172.         Upon the higher three sub-planes of the mental plane the positive force of the mental plane is centralized. A different kind of positive force is centralized on each of the three higher sub-planes.
  This focussing of the positive affects the negative substance of the four lower planes and brings about likewise:
173.         Here we are discussing the positive effects of that which emanates from the positive force centers on the higher mental plane. These influence of the positive focussing operates horizontally as well as with respect to the lower three worlds.
a. The formation of force centres on the causal levels, those force centres being egoic groups in their various divisions.
174.         There are many egoic groups and these aggregations are qualitatively determined. Aggregations are formed on the basis of ray concentrations and probably on the basis of the number of petals unfolded. Probably monadic type (albeit behind the scenes) has something to do with the manner of aggregation of the egoic groups.
175.         This formation of force centers is an effect that is confined to the higher mental plane and is not primarily an application of force to the lower mental sub-planes and planes still more inferior.
b. The concretion of substance, or the building of the dense physical body of the Logos.
176.         We must remember that the dense physical body of the Solar Logos includes the three sub-planes of the higher mental plane.
177.         Certain terms go together: centralization, focussing, formation and concretion.
178.         We have been studying the "Law of Fixation" and must conclude that this fifth systemic law is intimately involved in the concretion process.
On the physical plane of the solar system an analogous process can be seen taking place as regards the physical [Page 617] body of man, or his concrete manifestation.  In his case, the fourth subplane is the focal point of positive force.
179.         We have a sevenfold plane (etheric-physical) in which there are four superior divisions and a sevenfold plane (mental) in which there are three superior divisions.
180.         The focusing of positive force on the three superior sub-planes of the systemic mental plane affects the four lower mental sub-planes. The focusing of positive force, especially on the fourth of the four etheric planes of the systemic etheric-physical plane, affects the three dense physical sub-planes.
181.         If, of the four systemic ethers, there is one of them on which the focussing of positive force occurs, particularly, we could say the same of the three higher mental sub-planes. For advanced human beings and disciples who are still obliged to incarnate within the three lower worlds, the second sub-plane of the higher three mental sub-planes can reasonably be considered the “focal point of positive force”.
 On that plane are located the etheric centres of man, which have, in the evolutionary process and in the work of force direction, a relationship to his physical body similar to the relationship which groups of Egos on the mental plane have to the dense physical body of the Logos.  This is a profound occult hint.
182.         Was this statement made before or after the shift of many of the Ashrams to the buddhic plane?
183.         Four of the etheric centers are located on the fourth systemic ether, and three more located (one each) on the three higher systemic ethers.
184.         The main point to be gathered is that there is a close analogy between the four lower chakras of the human being and the groupings of Egos on the systemic higher mental plane.
185.         Just as the chakras direct and animate the dense physical body of the man, so the “groups of Egos on the mental plane” direct and animate the dense physical body of the Logos.
186.         Again, we remember that the “dense physical body of the Logos” comprises the twenty-one lower systemic sub-planes of the cosmic physical plane. So, in a sense, the “groups of Egos” are within the field being controlled. This is not the case for the etheric chakras with respect to the lower three systemic sub-planes.
187.         It is probably truer to say that there are ashramic groupings on the buddhic plane which are as chakras to the lower twenty-one sub-planes of the cosmic physical plane, and that these buddhic-ashramic groupings are a closer analogy to the human chakras found on the fourth level of the systemic etheric plane.
188.         If we speak, however, of the Planetary Logos, then the groupings of Egos on the higher mental plane are more like chakric aggregations and direct and control the eighteen lower sub-planes which are, to the Planetary Logos, as the physical body is to man.
189.         The “groups of Egos” (like the chakras) are as animating centers when compared to lower, more receptive, more inert vibratory fields.
In the words "prana and the etheric body" (or life force and form) we have the key to the mystery of the solar and lunar pitris, and a hint as to the place of the physical body in the scheme of things.
190.         DK is somewhat elaborating the hint He just gave.
191.         The etheric body is almost always listed as a principle, even though it is a vehicle. Perhaps we can gain some hint as to why this should be so.
192.         “Prana” is the solar factor and the “etheric body” is the lunar.
193.         The Solar Pitris are particularly related to the pranic aspect and the Lunar Pitris (which are form builders in the lower three worlds) to the etheric body which is lunar in nature.
194.         It has been a question as to whether the etheric body should be considered solar or lunar. Perhaps the issue will be clarified if we consider the prana which animates the etheric body as “solar” and the actual etheric structure as lunar.
195.         As the physical body is automatically and magnetically gathered upon and into the structure of the etheric body, the dense physical body is clearly lunar in its nature. It is built upon a lunar form.
196.         Let us compare solar and lunar forces:
a.      As the Ashrams on the buddhic plane are to the lower three sub-planes of the cosmic physical plane, so the chakras on the fourth sub-plane of the systemic etheric plane are to the lower three dense physical planes, so the Sun is to the Moon.
b.      As the “groups of Egos” on the higher mental plane are to the eighteen lower systemic sub-planes of the cosmic physical plane, so the chakras on the fourth sub-plane of the systemic etheric plane are to the three dense physical planes, so the Sun is to the Moon.
c.      A prana is to the structure of the etheric body, per se, so the Sun is to the Moon.
d.      As the vitality of Agni (manifesting on the cosmic etheric planes) is to the energy-forms to be found upon these higher etheric planes, so the Sun is to the Moon.
The solar Pitris and devas find their force expression most adequately through man, with all that is included in that term.
197.         This suggests that man is more than human man; the Heavenly Men and the Grand Heavenly Man are also included. There are correspondingly larger and more inclusive Solar Pitris (logoic Solar Angels) to provide solar principles to these greater types of “Men”.
198.         Compared to the animal kingdom, man has become ‘solar’. This occurred at the moment of individualization. The number four (the number of the Human Kingdom) has a very close relation to the solar number, two.
 They are the source of his self-consciousness,
199.         Self-consciousness being a solar and Venusian factor in consciousness…
 and it is their action upon the negative aspect which produces the human Ego (on a large scale, viewing them in their totality as cosmic force);
200.         The Solar Angels in Their totality are to be viewed as a “cosmic force”. We can understand this if we view Them as a stream of lives emanating from the star Sirius, where They were trained.
201.         From this perspective, “Prometheus” is a “cosmic force”.
202.         The human Ego (within the causal body) was produced from the moment of individualization. We do not know the exact timing of the process. Perhaps the causal body/egoic lotus was built on the higher mental plane before the stream of ‘light-love-power’ was shot forth towards the brain of animal man. If that ‘arrow of light’ anchored in the brain of animal man, it certainly first anchored in his etheric brain.
it is their action upon the negative or mother aspect which, on cosmic levels, produces that Self-con­scious Unity, a solar Logos, functioning through His physical vehicle.
203.         We are now speaking of higher orders of Solar Angels and of greater streams of these lives than engaged with man, the individual.
204.         Such action on cosmic levels calls for the existence of ‘Cosmic Solar Angels’.
205.         The Solar Angels engaged with man have a very strong expression of buddhic energy; the same must be true of the ‘Cosmic Solar Angels’ and these great Angels must draw sustenance from the cosmic buddhic plane.
206.         When speaking of the production of a solar system (especially the first minor solar system, some five solar systems ago) we must be speaking of a kind of logoic individualization.
207.         The Greater Solar Angel’s produce a “Self-conscious Unity” (a Solar Logos incarnating in a solar system); the lesser Solar Angels produce a “self-conscious unity” known as a “Son of Man”—a lesser solar being incarnating in a human etheric-physical body.
208.         The analogy between the processes of the Solar Logos and those of man are quite close and, therefore, very instructive.
 From the Christian standpoint, the greater Builders are the Holy Spirit, or force overshadowing and fecundating matter, whilst the negative or lesser Builders correspond to the Virgin Mary.
209.         This is quite a remarkable statement. The Holy Spirit, then, is a collection of energies (‘Agnic’ energies) from the cosmic etheric planes. The “Virgin Mary” constitutes the material, negative energies of the lower twenty-one systemic sub-planes of the cosmic physical plane. Or from the planetary logoic perspective, the lower eighteen systemic sub-planes.
210.         For man in his physical body, Holy Spirit energies are conducted particularly through the four systemic etheric sub-planes.
The lunar Pitris, and lesser builders from the systemic point of view find their fullest expression in the animal kingdom.
211.         The Moon is closely connected with the number three. The Moon-chain was the third. The animal kingdom is the third kingdom—hence the analogy.
 When they, as the initiatory impulse, had produced animal man they had performed their prime function,
212.         Each group of lives has its highest creative work. The production of the form of animal man was the highest creative work of the “lunar Pitris”.
213.         We must remember that the Moon falls in Scorpio (the sign most associated with the human kingdom and the Fourth Creative Hierarchy).
214.         The destiny of the Fourth Creative Hierarchy is, occultly, to bring about the downfall of the Moon.
 and just as (on a smaller scale and in connection with only one of the Heavenly Men) the moon is a dying and decadent world,
215.         DK seems to be hinting that the presence of a decadent Moon (of the nature of our Moon) is only the case with our own Heavenly Man.
so on a systemic scale and therefore covering a vast period of time, the work of the lunar Pitris is slowly coming to a conclusion as the power of the third kingdom, the animal, over the human is being [Page 618] superseded by spiritual power; the systemic correspondence to lunar pitric activity will occultly die out.
216.         We have three instances of dying out.
a.      The Moon of the Earth-scheme is slowly disintegrating and dissipating
b.      The “lunar pitric activity” in our solar system is slowly occultly dying out
c.      The “cosmic Moon” which is the remnant of the previous solar system, is also in process if disintegration and dissipation. (cf. TCF 1112).
217.         DK speaks of a “vast period of time” when thinking in terms of the duration of our solar system. Does He seem to be hinting at the accuracy of the huge figures appearing the Hindu Chronology?
218.         We may be speaking of the etherealization of the matter of our solar system. The animal kingdom depends upon gross bodies made of the stuff of a previous solar system. This is not the case for man, who can exist as man while focussed on higher planes.
219.         Already on our plane, man is gaining ascendancy over the animal kingdom. This is symbolic of the gradual dying out of “lunar pitric activity” upon our plane and, thus, within our planetary scheme.
220.         This dying out is also in evidence when the lower animal nature of man can no longer express.
221.         Lunar power is not “spiritual power”. Life within our Earth-chain represents the tipping point in the battle between the Sun and the Moon as it occurs within our planetary scheme.
222.         Mars and the Moon (both symbolic of the animal kingdom) are left outside the door of the Temple of Initiation.
The lunar Pitris,98,99 the builders of man's lunar body and their correspondence in the other kingdoms of nature, are the sumtotal of the dense physical body of the Logos,
223.         Lunar life is densely material. The subtle vehicles of man (built by the Lunar Ancestors) are also densely physical from the logoic standpoint.
224.         In esoteric astrology, the Moon represents the most dense of all the vehicles—the dense physical body.
225.         From this perspective, the “dense physical body of the Logos” (lunarly dense) comprises only eighteen sub-planes, because there are no lunar pitris of the systemic type to be found upon the higher three systemic mental sub-planes.
226.         If we preserve the idea that even the three higher mental systemic sub-planes are a part of the dense physical body of the Logos (and it is a sound idea), then we shall simply have to say that there is one aspect of that dense physical body which is not lunar.
227.         As the Solar Logos grows out of his dense physical body (even as man will one day have no need for his own dense physical body) so the Lunar Pitris will no longer be a part of the His form expression.
228.         From a higher point of view, there are ‘Cosmic Lunar Pitris’, all forms to be found upon the cosmic etheric planes, the cosmic astral plane and the lower cosmic mental plane are ‘Lunar’ from the cosmic perspective. This means that the lives which form these planes are negative and receptive to still higher more impulsive Lives.
 or the substance of the mental, astral and physical planes (the gaseous, liquid and dense bodies which form a unity, His physical vehicle, viewing it apart from the etheric).
229.         Much is concealed in this little section and somewhat which seems to contradict HPB when she earlier linked the principle of lower mind to the Solar Pitris.
230.         We notice how the “etheric body” is excluded from the unity. The systemic etheric plane is in an ambiguous position.
a.      It is composed of lunar substance and the devas there to be found are related to Cancer and the Moon
b.      It is a reflector of the very solar egoic lotus
c.      The prana which animates it is closely related to the Sun and to everything solar.
231.         Therefore, when dealing with the lower four systemic etheric sub-planes, we have to study the context in which they are being to discussed, to see whether they are being presented as lunar or solar factors.
232.         The best assessment, so it seems, is to consider its structure as lunar and the pranic energy which pours through it as solar.
233.         Yet when compared to the usual lunar elementals (physical, astral and mental) it is in a category of its own.
234.         The etheric body, in general can be considered a kind of ‘outpost of the Sun within the realm of the Moon’.
235.         Also, from what is said, it is clear that the lower mind is to be considered lunar in nature—i.e., as one of the lunar elementals of the human personality.
  They are the product of an earlier solar system; their activities date from there.
236.         We note that DK did not say, ‘the product of the previous solar system’, because there were a number of solar systems (preceding our own) through which the Solar Logos expressed in a lunar manner.
237.         In any case, lunar substance is ‘old’ and came from forms though which our Solar Logos manifested in cycles long past.
The Lunar, or Barhishad Pitris have the following function:—S. D., II, 99.
1.    They are the Ancestors of Man.—S. D., II, 107.
238.         “Ancestors” are positive, emanative centers of force.
2. They are the Fashioners of his form.
239.         This form being his lower form…
3. They possessed the physical creative fire.
240.         This is not the fire of self-consciousness.
4. They could only clothe the human monads.
241.         Their action occurs at a time when the Solar Angels had not yet intervened to help the Monads become Self-consciously expressive in the lower worlds.
5. They could not make man in their likeness.
242.         We have to determine whether they had mind to give. Some of the greater beings associated with them, apparently, did have mind but no love.
243.         Also, it was not intended that man should be made in their likeness.
6. They could not give him mind.—S. D., II, 82.
244.         This was the task of the Solar Pitris.
245.         The Lunar Pitris made copies of their form natures, but did not and could not convey self-consciousness.
7. They build his external form.
246.         This was a shadowing, filmy, quasi-etheric form.
8. They give the lower principle.
247.         We note that the term is not “principles”; it would seem that the Lunar Pitris gave the etheric form upon which the outer more physical form could be built.
248.         Again, it must be asked whether these ‘Creators’ give any principle whatsoever or only the vehicles through which the principles can manifest.
Temporarily they are the Conquerors of Spirit.—S. D., II, 66.
249.         The conquest is temporary and only abides so long as the World of Illusion can power over the incarnating Jiva.
a. Spirit becomes immersed in material forms.
250.         This is necessary if the Divine Purpose is to be enacted through the Divine Plan. “Except a kernel of wheat falleth in the ground and perisheth…”
b. Forms are the battle ground.
251.         Form-consciousness is separative. It does not perceive the underlying unity and hence the struggle.
c. Eventually Spirit will slay the forms.—S. D., II, 67.
252.         This occurs by means of the process of initiation.
d. Note the esoteric order.
253.         Matter/illusion slays Spirit; only later, upon the returning arc, does Spirit slay matter illusion.
—S. D., II, 88, 92, 100; II, 116.
That system stands to the present one as the lunar chain to ours.  That is why the physical body is considered no principle (either for man or the solar Logos);
254.         The past is unprincipled. A principle is an energy bearing a definite ‘unit of purposeful intent’ of a higher Creative Power. The past bears a pattern which contains no ‘unit of purposeful intent’. The purpose of past structures has been served.
 that is why the lower nature is considered evil, and why man must "slay his lunar body."
255.         World mythology is full of stories representing this perennial combat. Every time St. George slays the Dragon we have the same conflict reenacted.
256.         To follow “evil” tendencies would drag us back into fields of energy/force in the midst of which we cannot receive the intended energy endowment of the present.
257.         St. Paul certainly realized this. He was, we are told, a Scorpio individual and certainly knew what it must mean for the Moon for “fall” in Scorpio.
1   Evil is that which can be controlled and subdued but which is permitted to govern. 
258.         This is a brilliant definition of “evil”. There is no evil if negative and retrogressive forces are too strong to be controlled and subdued.
259.         But if they are allowed to govern—if the choice is made to give them scope rather than suppress them—then the will has chosen to ally itself with that which will not bring to pass the intended good. That choice would be an evil choice and the actions resulting from that evil choice would be evil.
The positive can always manipulate the negative.  When the negative line is followed and the line of least resistance to that which is no principle, is pursued, then we have evil.
260.         So the appearance of evil is a matter related to will and to capacity. When the will is present but the capacity to thwart evil is missing, there is no evil.
261.         But where the capacity to thwart the appearance of evil is present, but the will to do so is not present, then there is evil.
262.         It is all a question of choice. Thus, only those who have the power of conscious choice can be consciously evil.
In the first solar system the negative substance aspect, the Mother aspect or matter, was perfected.  The lower Pitris dominated. 
263.         These residual lives are, therefore, every old.
264.         I think we can see why any reversion to domination by the Mother aspect or by the lower devas would be evil in light of God-the-Solar-Logos’ present intentions.
In this system force activity lies in the hands of the solar Pitris or greater devas. 
265.         We are living in a very solar solar system and the lunar forces or forces of form are definitely on the wane and are considered (compared with what must be accomplished in this solar system) evil.
At the close of the mahamanvantara they will have built according [Page 619] to the plan a perfect sheath or vehicle of expression for the Divine Thought, and this through the manipulation of negative substance;
266.         We see that negative substance may still very much present and that the “solar Pitris” or “greater devas” must engage with it, using it as the substance of their building.
267.         Yet, from another perspective, there may be no lunar substance by the end of the Mahamanvantara, and the “perfect sheath or vehicle of expression for the Divine Thought” may be on a higher and more solar plane altogether, and there reach its perfection.
268.         The building of a perfect sheath may be seen to accord with attaining that level of development where the fourth initiation can be taken. Let us remember that four is a number deeply associated with perfection.
269.         Yet, we must remember that there are references pointing to the possibility that the Solar Logos will take the fifth cosmic initiation in this solar system.
270.         Whether He takes the fourth or the fifth initiation, there will come a time when the Moon “falls” systemically and when, therefore, lunar vehicles may no longer be needed. A lunar-like Mayavirupa could be built by the projective powers of the Solar Logos, but this would not be the same as original lunar vehicles. Through such a solar logoic Mayavirupa, the very highest and the very lowest could, conceivably, meet.
 they utilise the heat of the Mother to nourish the germ of the Divine Thought, and to bring it to fruition.
271.         We are speaking of nourishing the “germ of Divine Thought” in matter.
272.         The “heat of the Mother” is the sumtotal of lower fires—latent heat and active heat, and possibly mental elemental fire.
273.         The principle to be understood is that heat is needed to bring thought to fruition.
274.         Heat is associated with the atmic plane, the plane of Brahma Who is so engaged with the Mother aspect.
275.         At some time before the destruction of the solar logoic causal body, the Divine Thought will find quite full expression through the substances of the solar logoic lunar vehicles. As long as the “lowest” exists, there must come a time when, relatively, “The Highest and the Lowest Meet”.
  When the germ has developed to maturity the Mother aspect no longer has a place, and the Man occultly is freed or liberated.
276.         Even in the tiny cycle of human life this process is to be noted. There comes a time when every individual must escape the clutches of the mother. This does not mean that one cannot have a good and spiritually mature relationship with one’s earthly mother, but the mother must become a spiritual friend and not one who must continue to “take care of” the lunar nature of the child. An ideal later relationship between mother and child would be based upon solar principles and not upon lunar. Otherwise, retrogression occurs.
 This idea runs through all manifestations, and the kingdoms of nature or the form (no matter what form it may be) nourish the germ of that which is the next step on in the evolutionary process, and are considered the Mother aspect.  This aspect is eventually discarded and super­seded.
277.         That which nourishes is valued for what it has done, but must be discarded and superseded if there is to be spiritual progress.
278.         The greater kingdoms ‘feed’ on the lesser kingdoms. The lesser kingdoms are the nourishing support for the advancement of the greater kingdoms.
For example, the third kingdom, the animal, in the early stages nourishes and preserves the germ of that which will some day be a man; the personality is the preserver of that which will some day unfold into spiritual man.
279.         This suggests that the personality has at least one function as a preserver.
280.         We also have the suggestion that as the personality must be considered the composite animal aspect of man. The animal/personality guards that which will become the ‘Solar Man’, the spiritual man.
281.         Each new kingdom arises out of the one preceding.
It will thus become apparent to students how the Heavenly Man, viewing Him as a solar Deity, a self-conscious Entity, works with His negative aspect through positive force, from logoic etheric levels upon the three aspects of the logoic dense physical, thus bringing to maturity the atoms and cells of His Body, fostering the germ of self-consciousness, fanning the flame until each unit becomes fully group conscious and aware of his place within the body corporate.
282.         We remember that we hypothesized that, from the perspective of a Heavenly Man, the higher mental plane could be considered “etheric”.
283.         Even if this is the case, He still works upon the lesser lives from within the cosmic etheric planes—i.e., from “logoic etheric levels”.
284.         We will now have a comparison between the fostering power of a Heavenly Man and that of the human being.
285.         The Heavenly Man is a “solar Deity” because He is a “self-conscious Entity” and is positive to the substance contained within His body of expression.
286.         The Heavenly Man Who has self-consciousness, fosters the germs of self-consciousness in those lives He contains who have not yet unfolded self-consciousness.
287.         The Dragon of Wisdom (the Heavenly Man) is bringing into full Self-consciousness lesser units of life so they may one day be as He is now.
Each human being likewise, functioning in the three worlds, works in a corresponding way upon the conscious cells of his bodies, until each atom eventually achieves its goal.
288.         The work off the human being proceeds from the higher mental plane (or at least under very strong guidance from that plane) and, later, from the buddhic plane.
289.         The goal of human atoms is self-consciousness. But this self-consciousness is achieved, it seems, in aggregate, just as on a much higher level of development, groups of Solar Angels in aggregate achieve planetary logoic consciousness.
  The Heavenly Man works necessarily through egoic groups, pouring positive force upon them until they emerge from passivity and negativity into potency and activity.
290.         At first egoic groups can be passive and negative. This may seem a strange thought. Analogically, however, we have to remember that, at first, causal bodies are only of small development and man’s causal consciousness is practically non-existent. If egoic groups in relation to the dense physical body of the Planetary Logos are as the human causal body to the personality of man, then, at first, the causal body is not by any means fully empowered.
291.         We remember that this work by the Heavenly Man upon egoic groups takes place from “logoic etheric levels”. The work of egoic groups upon the lower three worlds takes place from the higher mental plane (which, from one point of view, can be considered etheric in relation to a Planetary Logos).
292.         The same must be true of man (i.e., he would work from systemic etheric levels, as he seeks to uplift the quality of the atoms constituent to his physical vehicle).
 Man works correspondingly through his centres upon his sheaths, and has a responsibility to the lesser lives which under the karmic law must be worked out.
293.         We remember that the etheric centers of man occur on all the systemic ethers, and not just on the fourth.
 This is the basis of the evolutionary process.
294.         This process is directed from the realm of the Holy Spirit, Agni, Fohat, Brahma and animates lesser, passive, inert, negative lives.
295.         The occultist works from above upon that which is below. He is the ‘mover’ and words upon that which must be ‘moved’.
296.         The ‘Great Ladder of Evolution’ requires that the ones who work upon shall, in their turn, be worked upon. A hand is extended upward anticipating aid even as the hand of service is extended downwards.