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.
FOOTNOTE 93:
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.
FOOTNOTE 94:
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.
FOOTNOTE 95:
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.
FOOTNOTE: 96
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.
and
(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.
FOOTNOTE 97:
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.
FOOTNOTE 98:
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.
FOOTNOTE 99:
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.