Fellowship of Cosmic Fire
Commentary Semester
VI Section VI
10 December – 24 December 2007
Version 1
(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.
Our work continues
with a close examination of the deva kingdom in relation to several orders
of ”man”.
2.
Point “a.” (in
the previous commentary) offered a discussion on the following:
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.
b. The
Functions of the Devas.
Having predicated certain basic facts about the
devas, viewing them as the sum total of the energy of substance and of
substance itself, we come down to more technical details and to the
more detailed consideration of these building forces as they construct the
thought-form of the Logos, the solar System.
3.
Substance itself
is energy-force. We should not think of substance as matter only, and energy-force
as that which animates matter. The devas we are studying are substance considered
as energy-force.
4.
We remind ourselves
that the thoughtform of the Solar Logos is the solar system.
From this
consideration of them certain practical knowledge will eventuate:
First. Knowledge of how to build in mental matter
in the three worlds, and how to employ the devas of the gaseous plane of
the cosmic physical.
5.
This is the beginning
(for us) of the white magical process. This process is extensively considered
later in this book and also in A Treatise on White Magic.
6.
We remind ourselves
that the systemic mental plane is the gaseous plane of the cosmic physical
plane.
Second. Realisation of how to
combine the pairs of opposites, and thus give body and form to concept.
7.
Essentially the
pairs of opposites are Spirit and matter. The pairs of opposites here referenced
are the thought (i.e., the concept) and the thing—the product
of the systemic mental plane and of the systemic etheric-physical plane.
8.
The true form
is found upon the etheric plane and its building begins on the plane of
thought, then augmented on the plane of sentiency.
Third. Materialisation upon the physical plane
of the embodied idea.
9.
This third point
references the art and science of precipitation.
10.
Not all forms
upon the physical plane are embodied ideas. Some are embodied thoughts.
We may, however, suppose that thoughts are derivative of ideas even if the
one engaged in the act of precipitation is not accessing the originating
idea but only its representative thought.
1. Manifestation of the Logoic Aspects. This is achieved through
the close consideration of the laws of being, and of the method pursued
by the Logos in giving His conception form, thus working out His purpose,
or will, through that form. In the three planes of man's endeavour we
have reflected the three aspects of the Logos as they produce manifestation:
11.
DK is referencing
the “laws of being”. We must determine whether the word “being” is being
used in a general sense, or whether He is referring to a very high set of
laws related to the central life of the Solar Logos:
The Mental
Plane...reflection
of the first aspect.
12.
The will consistently
works through the mind. Manas and purpose are (according to definitions
given in this treatise) inseparable.
The plane of concept, of the union of
Father-Spirit-Will and Mother-Matter-Energy.
13.
The substance
of the mental plane is “Mother-Matter-Energy”. The “Father-Spirit-Will”
aspect shapes substance upon the mental plane into concepts.
14.
In a way, concepts
represent the “Son” aspect of divinity.
This is the work of the Logos, and this
union produces the Son, for Divine Thought takes form. The body of the
Ego is there found.
15.
From this perspective,
the body of the Ego is both a “son” and a concept.
16.
The true “Ego”
is consciousness. That which arises in substance upon the higher mental
plane is the body of the Ego.
Astral
Plane...reflection
of the second aspect, the Son. Materialisation proceeds through desire,
and the form grows and evolves, becoming more adequate.
17.
DK is dealing
in essence with the white magical process.
18.
Upon the astral
plane the initial mental form grows and is filled out.
19.
Just as the mind
reflects the Monad and the astral body reflects the second aspect, the soul
aspect.
Physical
Plane...Manifestation.
The thought-form (of man or the Logos) appears in activity.
20.
The third aspect
is the activity aspect and is the primary influence upon the physical
plane. Activity brings about manifestation.
The Son is born on the physical
plane, the thought of the Thinker (divine or human) becomes an entity, separated
[Page 621] from its originating source, yet energised by the vitality emanating
from him.
21.
This is the “Birth
of the Christ” to be understood in various ways.
22.
The “Divine Son”
is “the thought of the Thinker”.
23.
It is important
to grasp that the “entity” (which the “thought of the Thinker” has become)
is both separate from its originating source and, yet, connected
to its originating source which vitalizes it.
24.
Man upon the physical
plane finds himself exactly in this position—separated from and yet connected
to his source the systemic higher mental plane.
All this becomes possible—speaking now from the
human standpoint—through the action of the devas who are that which
embodies thought, and that which give it its separated energy,
as distinct from the purpose which will work out to fruition as the form
becomes adequate as a medium of expression.
25.
We can gather
that two functions of the devas here mentioned (i.e., the function of embodying
thought and the function of providing the substance-energy apparently separated
from the sustain source of energy) are the means through which the purpose
works out to fruition in the apparently separated form upon the physical
plane.
2. Deva force substance. As we consider the devas
of the seven planes of the solar system, and especially as we consider
those who work in the three worlds, we must bear in mind the following
statements:
26.
Although the higher
devas are of essential importance to the outworking of logoic purpose through
man, the devas with which man is most intimately concerned are those of
the three worlds—including (if we wish to be complete) those Agnishvattas
which influence the higher mental plane through the building and maintenance
of the egoic lotus.
The First Statement. They are the devas who are the dual force-substance
of the lowest cosmic plane, the cosmic physical.
27.
Just as the systemic
(or solar) physical plane is divided into two portions, the same is true
of the cosmic physical plane. It is divided into the etheric body of the
Solar Logos and the dense physical body of the Solar Logos.
28.
On the cosmic
physical plane there are devas which are particular concerned with the dense
physical body of the Solar Logos and those concerned with His etheric body—found
upon the higher four systemic planes of the cosmic physical plane.
As regards the three worlds, they are the deva
force and substance2 which compose the dense physical body of
the Logos, hence man is limited, as he works on these planes, to
those devas who are primarily regarded (from the higher levels) as having
no part in the seven principles of the Logos;
29.
This is a most
important statement. From this perspective, man is working within substance
which is inherited from the previous solar system—unprincipled substance.
30.
The tendencies
of such devas conditioned by the patterns of the previous solar system do
not correlate with the program of the Solar Logos which was conceived specifically
for this second solar system. During the redemptive process which the Logos
must, perforce, undertake in this solar system, these tendencies must be
repatterned.
31.
Below are other
ways of describing these same devic lives.
to those devas who form the gaseous, liquid, and
concrete form of the Logos, the devas of concrete fire, of water
and of earth in its densest aspect;
32.
We note that the
devas of the lower mental plane are called “devas of concrete fire”. It
is hard to find specific names for these devas. Whether they are to be called
“Agnishvattas” of a lower kind is still not ascertained though all indications
point in that direction.
33.
The devas of water
are astral devas.
34.
We note that the
earth devas here referenced are related to the “densest aspect” of the physical
plane and, apparently, not to the etheric levels which are considered to
be in a separate category.
35.
The descriptions
of the lower devas continues.
to those devas who are the automatic, subconscious
builders, carrying on the work of the dense physical vehicle of the
Logos in the same sense as the builders in man's body work automatically
and unconsciously, producing the cells and energising the bodily functions.
36.
It is important
to note that these devas are definitely unconscious and automatic
in their response.
FOOTNOTE 2:
The Solar Angels are dual in Nature.
"Manas is dual—Lunar in the lower,
Solar in its upper portion."—S. D., II, 520, 675.
37.
Here is a most
important statement. Usually, Solar Angels are considered as expressing
only through the higher mental plane. In this footnote, we are led
to believe that the devas of concrete mental fire can be called Solar Angels
(or Agnishvattas).
38.
From another perspective,
the fire (agni) of the Agnishvattas is not always solar fire.
39.
We are told that
the Fifth Creative Hierarchy is dual. Does this duality consist of
the devas of the higher mental plane and those of the lower mental plane?
40.
We cannot, however,
call the devas of concrete mental fire “returning Nirvanis”.
a. The solar aspect is attracted towards
Buddhi.
41.
We are speaking
of the solar aspect of mind or “solar fire”.
b. The other descends into, or is attracted
by the lower animal.
42.
Here we are speaking
of concrete mental fire or lunar fire.
43.
There is a close
connection between all things lunar and the animal kingdom.
c. The Solar Angels form the "Soul"
or Second Aspect.
44.
Soul is always
present, but what is here referenced is that condition of consciousness
characteristic of the higher mental plane.
45.
The Solar Angels
here concerned are not the lunar Agnishvattas (if such can be said to exist=.
d. The chief "Soul" is Manas,
or mind."—S. D., II, 521.
46.
There are many
forms of “soul”—i.e., many forms of consciousness . HPB is saying that the
chief form of consciousness (for man, at least) is that which is qualified
by and limited by manas.
This is the basis of the danger to man
in tampering with these forces. He is too close to them in many ways; he
identifies himself with them and until [Page 622] he has attained the consciousness
of the Ego, and has with full knowledge established his identity with the
Spirit aspect and not with substance, he is liable to be swept into the
line of blind force, and become a lost soul should he trespass ignorantly,
and curiously, into their domain.
47.
Here is a potent
warning. We see that the danger discussed lifts when the level of man’s
identification changes and his normal consciousness becomes that of the
Ego on the systemic higher mental plane.
48.
Some have wondered
how the fate of “lost soul” may befall. Here we learn that it is not only
selfishness which may lead to this dire consequence, but foolish tampering
with forces which cannot yet be controlled by man who is not egoically polarized.
49.
An important point
emerges: that with which we identify has power over us. When we disidentify
from it, the power subsides.
50.
Man is other
than the devas which express the dense physical body of the Solar Logos.
He must realize this factually before it is safe for him to deal
directly with these lower energies and forces.
He is concerned also with those devas who are as
yet animated by the life and purpose which distinguished the evolution
of the first solar system.
51.
The powers of
the past are still, with respect to man, overpowering. Humanity is
still subject to patterns and purposes which should have been outlived—probably
in the first solar system. It is not yet ascertained whether human tendencies
from the first solar system were Plan-intended to be transferred to this
solar system.
That life is the life of God, and that purpose
is the working out of His will, but it is evil from our present standpoint,
for it is superseded as far as man is concerned by a different purpose and
goal.
52.
Evil is always
related to an identification with the past. God (the Solar Logos) has had
a number of incarnations as a Solar Logos. To be unduly influenced by His
own agenda in the previous solar system cannot help but mean identification
with what, from the perspective of our present solar system, must be considered
evil.
Therefore, identification with that which is
past, retrogression and the methods of the old are for a man a return along
the path of self-conscious evolution,
53.
This means that
man, who should be emerging into group consciousness, would (if treading
the path of evil) re-identify with egoist consciousness, thus allowing himself
to be motivated by first solar system influences and objectives.
and lead eventually to a loss of the egoic principle,
or of ego-ism, which distinguishes a man (human or heavenly) from the rest
of evolution.
54.
An identification
with lower ego (which is not true Ego) will result in the animalization
of human consciousness. This will ultimately mean a dissociation from the
Solar Angel and, thus, a loss of inspiration from that spiritual source
higher than the human personality. Man would again become the plaything
of the lunar lords and would fail to establish himself within the solar
consciousness.
The Second Statement. The hope for
the devas and for the form aspect lies in the fact that each of the subplanes
of the cosmic physical plane comes under the direct influence of cosmic
forces, originating on the six other cosmic planes.
55.
This is quite
an amazing statement. In effect we are being told that redemption comes
from the six cosmic planes ‘higher’ than the cosmic physical plane.
56.
We are also being
told that each of the systemic planes (the subplanes of the cosmic physical
plane) is under the direct influence of one of the higher cosmic planes.
57.
This will mean
the following:
a.
The systemic astral
plane will be under the direct influence of the cosmic astral plane.
b.
The systemic mental
plane will be under the direct influence of the cosmic mental plane.
c.
The systemic buddhic
plane will be under the direct influence of the cosmic buddhic plane.
d.
The systemic atmic
plane will be under the direct influence of the cosmic atmic plane.
e.
The systemic monadic
plane will be under the direct influence of the cosmic monadic plane.
f.
The systemic logoic
plane will be under the direct influence of the cosmic logoic plane.
58.
The means of this
transmission or direct influence must remain mysterious to us as we know
little of the originating sources on the higher cosmic planes. We simply
grasp the fact of the analogy.
Of these forces everything is unknown and inconceivable,
except the vague and general indications of these currents and forces as
they may be felt as emanating from the cosmic planes.
54.
Chart V in TCF
gives us some idea of the kinds of Beings which can be found on various
of the cosmic planes, but of Their true nature we really know nothing.
55.
Such Beings as
the Solar Logos expressing through His causal body; the Logoi of the Pleiades;
the Logoi Who are the Seven Rishis of the Great Bear; and Logoi of far greater
scope and power are the ‘Residents’ of these higher cosmic planes.
The cosmic mental plane. This manifests
for us in the three types of force to be seen on the systemic mental
plane. These three types have not been sufficiently studied, and are:
56.
That which we
find manifesting on the systemic mental plane has its origins, we are told,
on the cosmic mental plane. We are not yet told on what level or levels
of the cosmic mental plane.
a. The force which plays through all the
manasic permanent atoms, and which produces basically that manifestation
which we call the three worlds.
57.
It is suggested
that the manasic permanent atom on the first subplane of the systemic mental
plane is the source of all manifestation in the three worlds. This makes
sense when we realize the importance of the manasic permanent atom in the
creation of the egoic lotus. The ray of the manasic permanent atom and the
ray of the causal body or egoic lotus are the same. (cf. EPI, 168-169)
b. The force which animates those groups
of "lotuses" [Page 623] which we call egoic groups or centres-aggregations
of causal bodies.
58.
Groups of causal
bodies or egoic lotuses are also “lotuses”.
59.
It would be of
great interest to understand the modus operandi by which lesser lotuses
combine to become still greater lotuses.
c. The force which vitalises all the mental
units and which is distributed thence to all the other permanent atoms.
56.
Even the force
animating the mental units of the systemic mental plane originates from
the cosmic mental plane.
57.
It has yet to
be established whether mental units are always found present in the development
of the different types of “men”—human, heavenly and solar. The indications
point to the existence of a mental unit as part of the equipment of a Solar
Logos.
These three types of force deal with the substance
aspect—permanent atoms, causal vehicle, and mental units, and are therefore
directly impressing themselves upon the devas who build these forms out
of their own substance, and thus develop the divine plan.
60.
We are considering
both forces and forms, even though forms are really aggregates of forces.
61.
The source (as
here discussed) of the three forces we are considering is the cosmic mental
plane. That cosmic mental forces naturally become attenuated as they ‘descend’
onto lower planes. These forces and their attenuations impress themselves
upon the devas who build the manasic permanent atoms, the causal bodies
and the mental units out of their own substance.
These three types of force affect substance,
but with a psychic intent, being themselves swayed and actuated according
to divine purpose, and from high levels.
62.
It is clear that
when DK is speaking of the “three types of force” He means not the very
highest cosmic forces, but the systemic attenuations of cosmic forces
which are directly responsible for building the forms of the three structures
we have been considering—mental permanent atoms, causal bodies, and mental
units.
63.
The term “psychic
intent”, as here used, means that the descending forces are divinely, cosmically
purposeful.
They emanate from the concrete levels of the
cosmic mental plane (being therefore the force flowing through the
mental unit of the Logos), and are concerned with the force centre which
focalises the logoic mental body.
64.
Here the analogy
between the forces of the cosmic mental plane and those of the systemic
mental plane seems to break down. One would expect that the forces which
build the systemic egoic lotuses would emanate from the egoic lotus of the
Solar Logos and that the forces building systemic mental permanent atoms
would emanate from the very highest levels of the cosmic mental plane, those
on which the solar logoic manasic permanent atom would be found.
65.
In fact, however(at
least at this point in the text), we are told that all these forces which
eventually appear on the systemic mental plane emanate from the concrete
levels of the cosmic mental plane.
66.
Later, it will
be indicated that the concrete levels of the cosmic mental plane are not
the ultimate source of these forces.
67.
There are force
centers which focalize the logoic mental body. These centers many be considered
the mental aspects of certain of the Planetary Logoi.
68.
Even though the
three types of cosmic forces which eventually impress and condition the
systemic mental plane, may emanate from the mental unit of the Solar Logos,
it is conceivable that two of the forces originated on the higher levels
of the cosmic mental plane before focusing within the solar logoic mental
unit. Later text seems to bear this out.
They are the force of Agni in His first aspect.
69.
This statement
implies that Agni has a second and third aspect, for the effects of which
we must be watchful.
70.
We can see that
first ray force enters the systemic mental plane via the cosmic mental unit
on the concrete levels of the cosmic mental plane.
71.
We remind ourselves
that the mind is ever the conveyor of the first aspect. The first and third
aspects are really inseparable.
He is that fire which is distinctive of the cosmic
mental plane,
72.
Here is it not
specified whether Agni is the fire distinctive of all levels of the
cosmic mental plane. In other references Agni seems to be the entire personality
of the Solar Logos which embraces the eighteen lowest cosmic subplanes.
If this is the case (i.e., if Lord Agni is another name of the solar logoic
personality), His jurisdiction would extend no higher than the concrete
levels of the cosmic mental plane.
73.
Yet, what shall
we call that Being Who is the Fire of the higher levels of the cosmic mental
plane? Is such cosmic higher mental fire an aspect of the energy of Cosmic
Vishnu? Or as later suggested, shall the name “Surya” be applied?
reflected in the cosmic gaseous subplane of the
cosmic physical plane—our systemic mental plane.
58.
It is always helpful
to remember the equivalence between the gaseous and mental states.
59.
Perhaps we can
say that the energy of Agni is most distinctive of the cosmic mental
plane (especially its lower levels) but that it includes the demonstrations
of devic fire on the cosmic astral plane and the cosmic physical plane.
The Cosmic Astral Plane. The force from this plane
plays through our systemic astral plane, the cosmic liquid physical sub-plane,
and it is practically subject only to two differentiations, each
of them occultly embodied in two great groups of devas:
60.
The differentiation
about to be made is most significant and occult.
First. The devas who are the substance
or force of the astral plane, viewing it as the sumtotal of desire,
of feeling and of sensation.
61.
Three words are
given which characterize astral force:
They are, therefore, the nerve centers, or nerve
plexi, of the logoic physical body, for the systemic astral plane provides
the nervous system of the logoic physical body.
62.
We must remember
that the logoic dense physical body consists of the lower twenty-one subplanes.
63.
Within these subplanes,
the astral devas are to be considered nerve centers or nerve plexi.
64.
These astral devas
are, from the logoic standpoint, densely physical. They are not etheric.
When thinking of the analogy which DK here proposes, we must remember this.
65.
For the human
being, the nervous system is dense and the nadis are etheric. Within
the lower twenty-one subplanes, nothing corresponding to the nadis are to
be found; logoically, we must enter the cosmic ethers to found the higher
correspondences to the etheric nadis in the human being.
66.
We may consider
the astral devas as related to logoic responsiveness—the sensitive
responsiveness of the logoic nervous system.
It is the body of intensest vibration from the
physical standpoint,
67.
I.e., from the
standpoint of the logoic physical body.
68.
In our astral-buddhic
solar system, the solar logoic astral body is, temporarily, the Logos’ most
potent personality vehicle.
and the vehicle through which all is transmitted
to that portion of the logoic physical body which corresponds to the brain
[Page 624] in man.
69.
When thinking
of the logoic physical body (its dense aspect), we may imagine that the
logoic dense brain is to be found on what we call the systemic mental plane.
70.
In man, the nervous
system transmits impulses to human brain. We may conceive that the systemic
astral devic force is the means of transmission to the dense logoic brain.
71.
There is also
a logoic etheric brain which will be found (if analogy holds) on the cosmic
etheric planes.
I can elucidate this no further, but the few
words here imparted open up a tremendous range of thought, and give the
key to much which transpires and which is distressing in solar evolution
as well as human.
72.
The analogies
just opened are new to the thought of many.
73.
When the terms
“distress” or “distressing” are used, we may presume that the astral body
(whether human, planetary logoic or logoic) is involved.
74.
Can the distress
be related to the intensity of vibration felt within the logoic astral body
and maladjustment in the process of transmission of systemic astral impulses
to the logoic brain? Much pondering will be required of us.
75.
Distress is caused
by a lack of balance, and, clearly, the intensity of the logoic astral body
is out of balance with the intensity of the Logos’ other vehicles.
Second. Those devas who are
the sumtotal of the astral light. They are the agents of the karmic
lords, who are in themselves deva entities of an inconceivably advanced
evolution
76.
It is important
to realize that karmic lords are devic.
77.
When, on the Way
of Higher Evolution one becomes a karmic lord, one is becoming a higher
deva.
78.
We recall that
the Path of Absolute Sonship leads to the dharma of Lipika Lord. Thus Their
inconceivable advancement of which DK speaks.
79.
The responsiveness
of those systemic astral devas who embody desire, feeling and sensation
is of a lower order than those systemic astral devas who embody the astral
light and who are directly responsible to the Karmic Lords.
80.
The distinction
being offered is not much discussed and bears much pondering.
81.
Can the difference
in these devas be partially related to their sub-planar focus on the systemic
astral plane?
82.
We are discussing
the manner in which karma is imposed upon the astral plane through the agency
of those systemic astral devas who are the force of the astral light.
83.
The term “astral
light” is usually used in a number of ways. It sometimes refers to etheric
substance.
and who, in their own substance,
2. Produce effects from cause.
84.
It is the high
Karmic Lords Who record, produce effects from cause
85.
We are reminded
that desire is such an important force in determining the nature and direction
of karma.
86.
DK is speaking
of three powers of high Karmic Lords emanating from Sirius. These Lords
of Karma work through the lower devas of the astral light, producing, may
we say, the ‘images of fate’.
87.
The substance
of the devas of the astral light is an extension of the substance of the
great Deva Lords.
This particular group of devas emanate from a great
force centre which we generalise by calling it by the name of the sun
Sirius.
88.
This is a very
peculiar statement. In these commentaries we have sometimes spoken of the
Cosmic Logos Who is Lord of the Sirian System, in which the Logos of the
star Sirius is simply a participant (one of seven major participating Solar
Logoi). Could DK be hinting at the existence of the Logos of the "Seven
Solar Systems of Which Ours is One" and saying that we generalize this
Cosmic Logos and His system under the name “Sirius”?
Sirius-kama-manas—the cosmic astral plane—and
the systemic astral plane—make a close interlocking chain, and form the
line of least resistance for a particular type of negative force
to pour through.
89.
Why negative?
By this term do we mean “feminine”? Or are we referring to true cosmic negativity,
since the real Black Lodge is focussed on the cosmic astral plane?
90.
The factors listed
are as follows:
c.
The cosmic astral plane
d.
The systemic astral plane
91.
We see that for
all its association with manas, Sirius is also closely associated
with kama-manas and with astrality. This is fitting as, within the
listing of the three great constellations, Sirius is placed in relation
to the second divine aspect and the destination of those Monads who
tread their ay to Sirius is he cosmic astral plane.
92.
Further, if the
Sirian System is really the solar plexus center of our local "One About
Whom Naught May Be Said", we can understand the close association of
the Logos of the Sirian System with kama-manas.
93.
Perhaps the star
Sirius, itself, is less kama-manasic than the entire sevenfold system
“which we generalise by calling it by the name of the sun Sirius”.
The Cosmic Physical Plane. This
is the force (external and internal) of the solar system itself, and of
its environing space.
94.
The cosmic etheric
part of the cosmic physical plane is the “internal” force. The force of
the dense aspect of the cosmic physical plane is the external force.
95.
Our solar system,
per se, does not extend beyond the cosmic physical plane.
It might be regarded as the pranic forces, pouring
through the logoic etheric body (our four higher subplanes) which are positive
to the lower three, impregnating these lower three planes (a reflection
in substance, or in the Brahma aspect, of the union of Father-Mother) and
producing the purely concrete manifestation.
96.
Cosmic prana is
not to be considered “purely concrete”.
97.
The “purely concrete
manifestation” is a kind of “Son” in lower or Brahmic substance.
98.
Prana is always
positive to that which is a purely concrete manifestation.
99.
It is implied
that the true solar system is etheric and that is force is pranic force.
The dense physical body of the Solar Logos is simply an aggregated reflection
of higher principles.
This is why the physical vehicle has such control
during long stages of man's evolution, for the force of this type of energy
is necessarily felt more strongly than any other.
100.
That which is
concrete is of long duration. That which is most identified with the third
aspect of divinity endures for a longer period than that which identified
with the second or first aspects of divinity.
101.
This type of concrete
force is the matter-substance in which man’s consciousness is primarily
(though temporarily) focussed.
102.
Eventually towards
the more spiritual arc of his career in consciousness, man outgrows this
focus within the logoic concrete manifestation.
It is deva force, and substance, which is so
close to us as powerfully to delude us.
103.
In relation to
that which is very close to us, we have little objectivity. That which we
cannot see objectively and understand, can delude. The main delusion is
that such matter-substance seems more important than it really
is. Essentially, and from the perspective of the principles which are under
development in this second solar system, this lower type of deva force or
substance is un-real.
Here lies the mystery of maya, and here is to
be found the secret of illusion.
104.
Maya is a term
equivalent to illusion. Maya/illusion is focussed in the dense physical
plane of the Solar Logos. This means that even the higher mental plane is
a plane of maya/illusion.
Here exists for man the first great stage of the
battle for full Self-consciousness, and for identification with the God-aspect,
and not with the [Page 625] matter-aspect.
105.
When man can extricate
his consciousness from the matter aspect (solar logoically considered) he
can (by identifying with the higher aspects of himself) enter the realm
of the cosmic ethers and begin to live.
Here lies the occult reason why man is called
by his father's name and not his mother's.
106.
This process of
naming is sometimes considered arbitrary or purely conventional. It is neither.
If man is to fulfill his destiny, he must learn to identify with his “Father”
aspect.
When man has dominated the deva essences of the
physical plane, he controls next those of the astral and dominates the mental
essences.
107.
All these dominations
occur progressively within the solar logoic dense physical body.
108.
Achieving control
is, we see, a gradual and sequential process. Each ascending layer of deva
essence is harder to subdue than the previous layer.
Having achieved this in his own nature he can
then safely become a magician and contact, control and work with, the devas
in connection with the plans of the Heavenly Man.
109.
It is by now a
truism that man must learn to control himself (as a microcosm) before he
can possibly control devic substance in the wider, environing sphere.
In the realisation of the three types of force,
will be found for man the key to the mystery of his centres.
110.
Each center is
primarily an expression of one of the three types of force expressing within
the logoic dense physical body but originating, of course, on logoic etheric
planes and beyond.
The secret of the note of the
head, the heart, and the throat centre is found here and their blending
with the lower centres so that the note of the higher sounds out, and the
lower produces only harmony.
111.
We observe that
the term “note” is singular rather than plural. Is the note of each of these
centers the same or are they different (and does their sounding together
produce one, greater composite note)? This is a probability.
112.
The three major
centers are the head, heart and throat. These three set the tone (or chord)
to which the lower centers must harmoniously respond.
113.
The higher must
blend with the lower but the blending must be harmonious.
114.
The three notes
of the three higher centers when sounding together produce a chord. The
chord of the lower centers must come to sound in harmony with the higher
chord.
115.
We observe that
the note of the three higher centers is a “secret” note. Will each of the
centers have a specific note? It would seem so. Perhaps the chord formed
through the sounding of these notes is, itself, considered a higher form
of note for often notes have many ‘partials’ or subsidiary aspects. A note
is not necessarily monochromatic.
116.
The note or notes
sounding through the three higher centers may be secret because derived
from the nature and note of the Monad.
Upon the note of nature the Logos has to superimpose
a higher note.
117.
The art and science
of the superimposition of higher notes upon lower are critical for an understanding
of hierarchy, integration and magic.
118.
The “note of nature”
is usually considered to be FA, or F, the green note. The Solar Logos has
for His soul note the note SOL, the blue note of the second ray.
To the natural note of the centre (which is found
through the development of the lower centre, which is its reflection or
correspondence)
119.
Every note has
a “natural note”. Perhaps we can call this note the “tonic” or base note.
120.
The method of
finding the natural note of a higher center is most interesting.
It seems that one must work first through a lower (and corresponding) center
to find the natural note of the higher center.
121.
This is like saying
that in order to find the natural note of the heart center one must first
work through the solar plexus center. Equally to find the natural note of
the throat center one must work through the sacral center. The same would
apply in relation to the head center and the base of the spine center. The
greater centers are really qualitatively inclusive of their lower corresponding
centers.
must be added the dominant note of the
higher centre, and, in the dual harmony the centre vibrates as desired.
122.
The term “dominant”
is a technical term in music and indicates a note which is a fifth (or five
notes—three whole tones and one semi-tone) ‘above’ the tonic or base note.
123.
In each of the
higher centers two notes must sound, the tonic and the dominant. This will
produce, when correctly tuned, a perfect fifth which is the musical interval
correlated with soul expression.
124.
For a center (especially
a higher center, so it seems) to vibrate as desired, two notes (or an interval)
must be sounding harmoniously.
125.
Another way of
saying this is that the center must respond to soul energy as well as to
its own fundamental energy. The “fundamental” is another way of denoting
the tonic or base note.
The note is the result of correct activity.
126.
What does DK mean
by “the note”? Does He mean the correctly sounding interval, or does He
mean only the “dominant” of the higher center?
127.
If the latter,
we can see that the emergence of the “dominant” would occur through that
form of correct activity which allowed the soul to express through the personality.
That is why the lower centres of man are (in
the early stages of his career) the controlling factor. He has to learn
their note, and from it to attain the key of the higher.
128.
At first man is
controlled from below. When the wheel is reversed, this control is gradually
challenged until the higher centers become the controlling factors.
129.
Each note can
serve as the tonic, base note or fundamental of a given key in music.
The key is named after the note itself.
130.
For instance,
the note C forms the tonic for the key of C. The note D forms the tonic
for the key of D, etc. Different keys (or scales), however, can be based
on the same note. For instance, if the tonic is the note D, then the key
may be either D major or D minor (and a number of minor keys are possible—such
as the melodic minor, the harmonic minor, the natural minor, etc.).
131.
In any case, in
early days of evolution, man is controlled from his lower centers. Eventually
through the principal of resonance, he has to come into cognizance of the
functioning of the higher center to which the lower center is correlated.
When he can do this he attains the “key of the higher”.
132.
When dealing with
the keynotes of the corresponding lower and higher centers, those keynotes
will be initially harmonious even if not yet perfectly attuned.
133.
From another perspective,
the keynotes of corresponding centers may sound in a octave relationship
to each other. In other words, the note of the higher center will be the
same as the note of the lower center, but it will sound (for example)
a higher octave of the note of the lower center.
Then the higher takes the prominent place, and
the lower only serves the purpose of providing that which is understood
as occult "depth."
134.
From choral and
orchestral music we know the value of tonal depth. We want to avoid a shallow
sound which is superficial and unpleasant to the ear.
135.
Depth of tone
is the analogy to “occult depth”. Occult depth arises when higher principles
resound within the lower substance, conditioning that substance and rendering
it harmonious with the higher, originant tone.
Why is this? Because in these notes those groups
of devas who are the force and energy of the centres (which are centres
in substance) are contacted and controlled.
136.
When the lower
devas (lower substance) work in harmony or in unison with higher devic forces
a full sound with occult depth is achieved. God’s Plan (as known on the
higher planes) is reflected accurately in the lower planes.
137.
The notes of Nature
are naturally lower than the notes of higher planes and subplanes. That
which is to be achieved is a harmonious coordination of the two kinds of
notes—i.e., the two types of devas, the two types of force-substance.
138.
We see that the
lower devas are subdued and controlled through the power of sound—through
music, essentially. This could give a new perspective on the “Army of the
Voice”.
Through their activity, directed through the
centres, the material sheaths—physical, astral and mental—are built.
139.
When the devas
which are the force and energy of the centers (higher and lower) are rightly
harmonized and, thus, the lower controlled, the vehicles or sheaths which
these centers animate can be properly built.
140.
It also seems
necessary to include in this model the permanent atoms (higher and lower),
for the vehicles are actually built by the lower permanent atoms.
141.
It is probable
that the lower permanent atoms must be sonically subdued by the notes of
the higher permanent atoms. Yet, as well, one can imagine that the notes
of the lower permanent atoms must be tuned to sound either in harmony or
in octaval-unison with the notes of the higher permanent atoms to which
they correspond.
142.
These considerations
give new depth of meaning and greater specificity to such subjects as “attunement”—a
term so often very loosely used in spiritual circles.
143.
It is coming to
seem that music is a great agent of control in building and maintaining
any system in cosmos.
These ideas of force and the sheaths are
the basis of the astrological teaching that is one of the keys to the Secret Doctrine.3
[The
Astrological Key is referred to in the S. D., Vol. II, 26.]
144.
Various sheaths
are clearly vibrating to different musical notes and these notes (and combinations
of note) are clearly to be correlated with astrological influences.
145.
There is an archetypal
“harmony of the spheres”. These spheres eventually control all subsumed
within them through the factors of sound and music.
We should therefore bear in mind that [Page 626]
the Deva Lords, Agni, Varuna, Kshiti,4 represent in the exoteric
teaching the substance aspect of the dense body of the Logos
146.
These are the
Raja Deva Lords of the three lower subplanes of the cosmic physical plane.
whilst the force aspect as flowing through the
etheric body of the Logos is considered under various names, such as Shiva,
Surya, Brahma.
147.
We are being given
the names of great Raja Deva Lords—those Who manifest through the cosmic
etheric plane of the Solar Logos.
148.
“Surya” is a name
which means “Sun”. It is to be correlated with the second aspect of divinity.
In this case it appears that Surya and Vishnu are interchangeable.
149.
Earlier we asked
whether there was a name for the Deva Lord Who manifested through the cosmic
higher mental plane. Perhaps “Surya” could be considered an appropriate
name. On this plane the causal bodies of great Logoi are to be found. The
causal body is a reflection of the Sun and “Surya” means Sun.
150.
From this perspective,
if we were to name the Raja Deva Lords of the cosmic physical plane (both
in its etheric and dense aspects) we would have, numbering from above to
below:
e.
Plane 5, upper part, Surya
f.
Plane 5, lower
part, Agni
Yet the two aspects are but one.
151.
DK is careful
to prevent us from creating an artificial cleavage in our minds. Both the
etheric and dense levels are physical.
FOOTNOTE 4: Agni, the God of Fire in the
Veda; the oldest and the most revered of the Gods in India. He is the triple aspect of Fire
and therefore the sum total of manifestation. He is regarded also as the
Lord of the mental plane (the 5th plane) whose symbol is Fire.
152.
While Agni is
the Lord of the mental plane (systemically considered) He is also more—the
Lord of the lower cosmic mental plane and of the entire solar logoic personality.
153.
From the perspective
given above, i.e., that of the cosmic physical plane, Agni embodies fire
by friction, solar fire and electric fire.
Varuna, the God of Water, in the sense of
the waters of space, or the waters of matter. He is regarded also as the
Ruler of the astral plane (the 6th plane) whose symbol is water.
154.
Just as there
is a systemic Varuna, it is probable that a cosmic Varuna related to the
cosmic astral plane must also be considered.
155.
All of “matter”
is considered, occultly, “water”. Even the substance of the lower eighteen
cosmic subplanes would, from this perspective, be considered cosmic
“water”.
Kshiti, the God of the Earth in the sense
of dense substance, and not a planetary body; he is the God of the physical
plane, the seventh plane.
156.
Kshiti is both
the Lord of the systemic physical plane as well as of the cosmic physical
plane.
157.
How shall we consider
the distinction between “dense substance” and the “planetary body”? May
we say that the substance ruled by Kshiti extends far beyond the planetary
body. Its extent is, in fact, system-wide.
158.
These cosmic Raja
Deva Lords probably have still higher correspondences on super cosmic planes
and beyond.
The Third Statement. The final
point I seek to make here is that in connection with these three lower
planes and their many groups of devas it must be remembered that their
polar opposites are to be found in the great devas of the highest three
planes.
159.
All lower devas
have their polar opposites or higher correspondences. Sometimes they are
called by the same names, as in the case of agnisuryans (agnisuryans of
the astral plane and their higher correspondences, the agnisuryans of the
buddhic plane).
160.
We note that there
are many groups of devas on the lower planes. We note, too, that,
thus far, DK has not enumerated or named them. Throughout the book, however,
some of these deva groups are brought to our attention.
161.
Immediately below
we speak of the highest three planes of the cosmic physical plane and their
corresponding lower planar forces.
162.
We note that the
divine plane corresponds to the mental plane; the monadic plane to the astral
plane and the atmic plane to the physical plane.
163.
In some sets of
correspondences we begin with the atmic plane which corresponds to the mental
plane; the buddhic plane then corresponds to the astral and he higher mental
plane corresponds to the physical plane.
164.
There are also
mirror image sets of correspondences which are more reflections than superimpositions.
An example of one such would be the reflection of the atmic plane in the
physical plane, the reflection of the buddhic plane in the astral; and the
reflection of the higher mental plane in the lower mental.
Divine........1st Cosmic.......Primordial
ether..............Fire...........Mental
Plane.....Fire.
Monadic....2nd Cosmic.....Akasha......Astral
Plane......Astral
or Atmic...3rd Cosmic.......Aether......Physical
Plane...Ether
165.
Here we are speaking
of the Raja Deva Lords Who go under the names: “Shiva”, “Vishnu” and “Brahma”.
The particular type of differentiated force which
they embody, when brought into union with each other is that which causes
concretion, or the appearance, in space and time, of the dense physical
body.
166.
We are being told
that all concretion or appearance (of a dense physical body) is the result
of the union of the three highest forces of the cosmic physical plane.
167.
Concretion, therefore,
has its origins on levels of cosmic vibration which are not, technically
considered, concrete.
This should be carefully considered, along with
the very interesting fact that on the fourth plane of our system (the fourth
cosmic ether, or buddhic plane) we have the sphere of certain occult
happenings which cannot be more than hinted at, because their
true significance is one of the secrets of initiation. They are
an aspect of the plan of the Logos which can be contacted direct by
those who have expanded their consciousness adequately.
168.
Now we are speaking
of the realm of Indra, the God of the systemic buddhic plane.
169.
Concretion within
the lower worlds may originate in the interaction of Shiva, Vishnu and Brahma
but without the functioning of Indra (through those solar logoic chakras
found on the systemic buddhic plane) that concretion could not occur, just
as dense physical concretion in human terms requires the action of the fourth
systemic ether (analogous to the buddhic plane) and the human chakras found
thereon.
The buddhic plane, or fourth cosmic ether, is the
plane whereon:
a. The sacred planets function.
170.
We must be careful
in our analysis of the word “function” for the planets corresponding to
the chakras found on the fourth systemic ether are not (in some principal
charts) sacred planets.
171.
We could say,
however, that every sacred Planetary Logos has coordinated His buddhic vehicle
whereas the non-sacred Planetary Logoi are more strictly manasic.
b. Man will eventually function freed from
the triple lower man.
172.
To function on
the fourth cosmic ether or systemic buddhic plane requires the passing of
the fourth initiation.
c. The true meaning of the words "Divine
Hermaphrodite" is there to be comprehended.
173.
On this plane
the potencies of Venus and Mercury are blended. Venus is a Logos Who has
achieved a great measure of buddhic expression. Mercury is one of the rulers
of the buddhic plane.
d. It is predominantly the plane of life-force,
and one of the planes of generation.
174.
Are all cosmic
etheric planes, planes of generation?
175.
Perhaps the buddhic
plane is most focally a plane of generation because through the action of
its chakras the dense physical body of the personality is precipitated.
This applies to both the human and solar logoic spheres.
176.
In any case it
is reasonable to assume that cosmic prana flows on the cosmic buddhic plane
(but also on others of the cosmic etheric planes).
177.
It has often been
stated in these commentaries that man does not begin to live until
he achieves the consciousness of the cosmic buddhic plane.
e. Here man will for the first time understand
and utilize his relationship with the devas.
178.
The following
quotations are important for understanding the relationship here referenced:
It is in the vegetable kingdom that we find one
of the first and temporary approximations between the evolving human Monad,
and the evolving deva Monad. The two parallel evolutions
touch in that kingdom, and then again follow their own paths, finding their
next point of contact on the fourth or buddhic level, and a final merging
on the second. (TCF 589)
Further, the
two great evolutions (human and deva) find their group unity on the buddhic
plane, and portions of both hierarchies blend and merge so as to form the
body of the divine Hermaphrodite.24,25 (TCF 328)
Earlier, at
certain fixed points, they may temporarily approximate each other. On the
buddhic plane definite and permanent alliance may be seen. (TCF 328-329)
The fourth plane is the
plane of at-one-ment for certain deva and human units, and certain groups
(the fourth Creative Hierarchy and the sixth Deva Hierarchy) have a pronounced
karma to work out together. One can now see the supreme importance of the
human Hierarchy, the fourth in this sequence of planes and ideas. (TCF 432)
f. It will see the fruition of the combined
evolutionary process of the two solar systems.
179.
Before the possibility
of focusing on the buddhic plane, the two evolutionary processes cannot
combine and merge.
180.
The unifying of
the human and devic kingdoms on the buddhic plane is symbolic of this merging.
181.
Fire by friction
is characteristic of life within the logoic dense physical vehicle. By the
time we reach the systemic buddhic plane, solar fire (as an aspect of Agni)
is in increasing expression and thus the merging of the two aspects can
occur.
g. It is the plane from whence all planetary
avatars emanate.
182.
This is an important
statement. Can it be said that the Christ and the coming seventh ray Avatar
both emanate from the buddhic plane? Certainly there will be much
of buddhi (the quality of Hierarchy) in Their expression but especially
in the expression of the Great Avatar, the Christ.
h. The Heavenly Men take the first Initiation
on this plane.
183.
This is a profound
occult hint. The coming of the Lords of the Flame may have had much to do
with the first initiation of our Planetary Logos in Lemurian times. These
great devas (as “hearts of fiery love”) were imbued with the quality of
buddhi and implanted not only manas, but the qualities of latent buddhi
and latent atma in animal man. The so-called “spark of mind” was triple.
184.
There came a time
when the opening of the planetary heart was the order of the day. We can
correlate this opening with the individualization of man and the first initiation
of the Planetary Logos.
185.
All first initiations
require the infusion of the quality of buddhic energy.
i. On this plane the true inner significance
of the "Sun" is apprehended.
186.
Here we are speaking
of the Heart of the Sun, the true subjective Sun expressing the second
aspect of divinity.
187.
Only those human
beings who can focus on the buddhic plane truly understand what it means
to be a “Son of God”. They are directly in touch with the Christ Aspect,
which is buddhi.
More I cannot say, but careful study of that which
is here given may open up much that is of significance in the study of the
macrocosm and the microcosm.
188.
Yes, the Tibetan
has offered some profound occult hints which will be found as instrumental
pieces of knowledge in bringing closure to patterns in consciousness which
await closure.
c. The
Devas and the Planes.
Preliminary Remarks. We have considered
in broad and general terms the various types of force which animate deva
substance, and its origin.
189.
We have been considering
cosmic forces from cosmic planes higher than the cosmic physical
plane as these forces animate lower deva substance.
190.
We have also considered
lower types of deva forces found on the lower systemic planes. These forces
are extensions or attenuations of the energies from the higher cosmic planes.
Now we can study more specifically the deva entities
in their various groups, having laid down the fundamentals in connection
with them.
191.
This is ever the
way of proceeding in occultism—from the general to the particular.
In this particular section students must remember
that we are not considering those builders of involutionary development
which are spoken of in theosophical and occult literature as the elemental
essences.
192.
Though some devas
may be unconscious as are the elemental essences, devas and elementals are
not equivalent.
193.
Devas, at least,
can become self-conscious; elementals must become devas before this transition
to self-consciousness is possible.
We are discussing those who are on the
evolutionary arc, and who are the agents of cosmic force, whilst the lesser builders are the agents specifically
of solar and of lunar force.
194.
We are considering
self-conscious deva forces, though there are deva forces which are
unconscious.
195.
Are there 140,000,000,000
of such evolutionary devic units? This is a figure applied to the number
of deva Monads in our solar system, but it not stated whether it applies
to both self-conscious and un-self-conscious devas, or only to the self-conscious
kind.
196.
We note that lesser
builders can be agents of not only lunar force but of solar
force as well.
197.
There are a number
of types of manasic devas which are the substance of the egoic lotus. Are
these to be considered lesser builders which are specifically agents of
solar force? Probably their nature, imbued with “I-ness” is too high.
Solar force implies the various differentiations
of the threefold cosmic force as it manifests within the solar [Page 628]
system.
198.
DK is careful
to define the nature of “solar force” within the present context.
199.
Cosmic forces
are primarily threefold in nature. When such forces manifest “within the
solar system” they are to be considered solar forces.
200.
It may be that
such forces manifest (at first) specifically through the objective sun.
Solar force can also (as far as the creative
or building faculty of man is concerned) be termed planetary force,
for every human being (be he Adept or ordinary man) builds and creates his
thought forms—consciously or unconsciously—within the planetary spheres
in the three worlds.
201.
When solar force
is further transformed or attenuated such that it expresses within the planetary
sphere, it is to be termed “planetary force”.
202.
We can see that
both solar and planetary forces are essential cosmic in origin.
203.
When DK speaks
of planetary force, does He mean “lunar force”? He does not say.
204.
When human beings
create thoughtforms, they are working with planetary force, which is, more
essentially, solar force and originally, cosmic force.
We shall now come to a considerable amount of tabulation,
for all that it is wise and possible to give at this time are certain facts,
names and outlines which can only be demonstrated through the law of correspondence.
205.
DK will present
in such a manner that some degree of clarity can enter our minds. He is
careful, however not to divulge too much at this early stage of our understanding.
From the presented tables and correspondences we must deduce and intuit
what we can.
The key to comprehension is always this
law.
206.
As we have studied
TCF, have we realized the power of the Law of Correspondences? We should
be gaining increased facility in working with this law.
207.
DK does not tell
us merely that one of the keys to comprehension is the Law of Correspondences,
but that this law is always the key.
The basic differentiation in the solar system is
as follows:
Agni........Electric fire.........Spirit......Central
Spiritual Sun..Energy
Surya......Solar fire............Vishnu....Heart
of the Sun.........Light
Brahma...Fire by friction..................Physical
visible Sun....Fohat
208.
We note the apparent
equivalence of Surya and Vishnu. It is interesting that in these enumerations
“Surya” is consistently substituted for “Vishnu” in the usual sequence “Brahma-Vishnu-Shiva”.
209.
As well, Agni
which is usually associated with the mental plane or with the cosmic mental
plane is here designated as electric fire or Spirit. The term Spirit, however,
may refer to Spirit as it manifests on the systemic planes (the subplanes
of the cosmic physical plane) and not Spirit as it manifests on the cosmic
planes.
210.
Energy is also
put into a position superior to both “Light” and “Fohat”.
211.
In some ways it
makes sense to correlate Agni with Fohat.
212.
We note that the
triplicity of “Spirit-Vishnu…” is not completed.
213.
In general there
is a mixture of terms in this tabulation, but the mixture can offer new
insights.
214.
We are speaking
of the differentiated expressions of the Solar Logos.
As electric fire the Logos manifests as
the seven aspects of Will, spiritual impulse or purpose.
215.
The seven aspects
of will are those aspects manifesting on the cosmic physical plane, but
they also manifest on the cosmic astral plane and on the lower subplanes
of the cosmic mental plane.
216.
Probably we are
not yet speaking of cosmic electric fire as it manifests through the solar
logoic Monad.
217.
Will, spiritual
impulse and purpose are equated. They can be associated with the energies
of the seven stars (or, rather, Logoic of the Great Bear) expressing in
their will aspect.
As solar fire He manifests as the seven
Rays, or as the Light of Wisdom, the Consciousness, radiating through the
form.
218.
Let us look at
the equivalences:
c.
Consciousness radiating through the form.
d.
The seven rays can manifest through a first
aspect and also through a second aspect. The first aspect manifestation
of the rays relates to will and purpose; the second aspect manifestation
relates to consciousness. There is also a third aspect of the rays which
relates to intelligent activity and form.
e.
The Great Bear is associated with the will
aspect of the seven rays; Sirius (the Sirian System) and (on a higher turn
of the spiral) the Little Bear are associated with the consciousness aspect
of the seven rays; the Pleiades are associated with the intelligent activity
aspect of the seven rays.
As fire by friction He manifests as the seven
Sons of Fohat, the seven great fires, or the active heat of intelligent
substance.
219.
Upon the cosmic
physical plane, the “seven Sons of Fohat” manifest especially on the five
lower subplanes, and yet active intelligent substance exists on all seven
subplanes of the cosmic physical plane.
220.
Note the association
of heat, activity, intelligence and substance.
221.
Since the personality
of the Solar Logos includes all the lower eighteen cosmic subplanes, the
thee modes of manifestation apply to all of these cosmic subplanes.
222.
All these modes
of manifestation are considered to occur within Agni considered as the personality
of the Solar Logos (i.e., the Being expressing through the lower eighteen
cosmic subplanes).
These three aspects of the God of Fire, and
of the fire of God, are the three Entities of the logoic Trinity, and
each in turn manifests through seven other Entities Who form their total
manifestation.
223.
We continue to
speak of Shiva, Surya and Brahma; of Energy, Light and Fohat.
224.
Each of three
cosmic aspects manifests through seven subsidiary Entities or Fires. Such
secondary Entities are emanated mind-born “Sons”.
225.
We are speaking
of the three aspects of the Solar Logos as these aspects manifest through
the three vehicles of Agni but especially upon the cosmic physical plane
(which is the plane on which our spiritual development is, perforce, focussed).
226.
We can correlate
these three cosmic aspects of the Solar Logos with the three energies emanating
from the solar logoic mental unit which animate the mental permanent atoms,
egoic lotuses and mental units on the systemic mental plane.
227.
There are different
ways to understand the term “logoic Trinity”. The lower mode of understanding
sees the logoic Trinity expressing through Agni as the personality of the
Solar Logos. A higher way of understanding the logoic Trinity places Agni
as the lowest aspect of the Trinity, the solar logoic Ego as the second
aspect and the solar logoic Monad as the first aspect.
228.
The twenty-one
Entities, seven representing each of the three Persons of the logoic Trinity,
are named below.
Sevenfold electric fire. The seven
types of spiritual existences, or the seven Spirits before the Throne in
Their essential essence; the dynamic force or will lying back of all
manifestation.
229.
There are a number
of “Thrones”; the Throne of Shamballa is one. The Throne of the Solar Logos
is another.
230.
The Ray Lords
of Earth are Spirits before the Throne of Shamballa.
231.
The planetary
Ray Lords (cosmic Beings within our solar system) are the Spirits before
the Throne of the Solar Logos.
232.
When the phrase
“in Their essential essence” is used, we must wonder whether DK is referring
to the cosmic monadic plane.
233.
And yet, the focus
may not be that high, as “all manifestation” occurs within the body of expression
of Agni, the personality of the Solar Logos expressing through the lowest
eighteen cosmic subplanes.
234.
From this perspective,
the higher levels of the cosmic mental plane may also lie “back of all manifestation”.
We know that planes still higher (such as the cosmic buddhic plane, or cosmic
atmic plane, etc.) definitely do.
235.
Let us tabulate
the names of these seven Existences related to the first aspect of divinity:
a.
Sevenfold electric fire
b.
The seven types of spiritual existences
c.
The seven Spirits before the throne in Their
essential essence
d.
The dynamic force of will lying back of all
manifestation
They form on their own plane in a peculiar
sense the logoic "Jewel in the Lotus," and [Page 629] hence
are inconceivable to our intelligence in this solar system, as They are
not revealed until the "Son be made perfect," or the logoic consciousness
is fully awakened.
236.
This is a highly
esoteric section. Microcosmically, we usually understand the Jewel in the
Lotus as focussed on the systemic higher mental plane. If we are speaking
in cosmic terms, then the Jewel in the Lotus should, analogously, be a structure
found on the cosmic higher mental plane.
237.
We know that Jewels
in the Lotus are sevenfold, i.e., they have seven facets.
238.
Each one of the
Spirits of Darkness can be considered a radiation of the logoic Jewel in
the Lotus on the cosmic higher mental plane.
239.
BUT, the true
source of the Jewel in the Lotus is the Monad, which, itself, has been suggested
as a “Jewel”.
When the adept enters through the "luminous door" he has before
him four very peculiar and esoteric IDENTIFICATIONS. This entrance takes
place after he has passed the fifth Initiation and has demonstrated his
fitness so to do through a long period of service in connection with our
planetary evolution. These identifications eventually bring about
within the jewel, which is essentially the true spiritual unit, a momentous
happening, and are undergone within the monadic consciousness after the
transcendence of the atmic sheath. (TCF 1246)
240.
From the above
it is obvious that the “jewel” as represented in this paragraph is monadic
in nature because the Jewel in the Lotus on the higher mental plane has
long ago (well before mastership is attained) been destroyed.
241.
Therefore, we
may be forced to think of the true monadic Jewel in the Lotus as also sevenfold,
and of the causal Jewel in the Lotus as the sevenfold reflection of the
sevenfold monadic original.
242.
From this perspective,
the Seven Spirits of Darkness may be related not only to the cosmic causal
plane (the cosmic higher mental plane) but also to the cosmic monadic plane
which may well be the source of the sevenfold radiations known as the Spirits
of Darkness.
243.
If we consider
this higher source of the Spirits of Darkness, then we would designate the
logoic Trinity as the Monad, Ego and personality of the Solar Logos.
244.
The “Son made
perfect” (presumably our Solar Logos at His fifth initiation or, minimally,
at His fourth= will not appear until after the causal body of the Solar
Logos is destroyed. Therefore, the seven Spirits of Darkness cannot be sourced
only in the causal body of the Solar Logos, but must necessarily
have Their source above that plane.
They are esoterically the "Spirits of Darkness."
245.
We may often have
noted that when the term “esoteric” is used, it has reference to the Monad.
246.
This may be established
on EP I 420, in which the three planets expressing the three major rays
“esoterically” are tabulated—Uranus, Neptune and Saturn. It is obvious that
DK is speaking of monadic rays.
Sevenfold solar fire. The seven Heavenly Men,
the sumtotal of Light, the seven Rays of manifestation of the Spiritual
Sun.
247.
If the seven Heavenly
Man are the Planetary Logoi, what are the Spirits of Darkness? Can they
be considered the seven monadic aspects of the seven sacred Heavenly
Men?
248.
What also is the
“Spiritual Sun”? The term “Central Spiritual Sun” is not here used, so we
are not necessarily speaking of the monadic aspect of the Solar Logos. Probably
we are speaking of the soul aspect of the Solar Logos. From this perspective,
the seven Rays can be thought of as emanating from the solar logoic Heart
of the Sun (the logoic egoic lotus).
249.
We also know that
there are a number of higher sources of these Rays. Probably they have emanative
sources within the Central Spiritual Sun and also, as we have been taught,
within the seven stars of the Great Bear. Their true Sources lie even beyond
the Bear.
250.
Let us tabulate
the names of these seven Beings Who represent the Vishnu aspect of the Solar
Logos.
d.
The seven Rays of manifestation of the Spiritual
Sun
e.
The seven Rays of Light
In time and space these seven Rays of Light become
the nine (the major three, with the third demonstrating as seven) and are
thus esoterically the nine petals of the logoic Ego as He manifests in His
physical vehicle.
251.
If we reference
Chart VI, TCF 373, we shall see the nine here discussed. Each one of the
planetary schemes depicted is an expression of one of the seven or nine
Rays of Light.
252.
Nine is the number
of the third ray. This ray is particularly related to physical manifestation—in
this case cosmic physical manifestation.
253.
The Rays of Light
are clearly expressions of the nine petals of the logoic Ego. For our purposes,
they are to be understood primarily as they manifest in the physical vehicle
of the Solar Logos. This physical vehicle (consisting of both its etheric
and dense physical parts) is located on the cosmic physical plane.
They are esoterically the "Sons of Light."
254.
The “Sons of Light”
are the mind-born Sons of Brahma, the Prajapatis. They are also known as
the Planetary Logoi.
Sevenfold fire by friction. The
seven brothers of Fohat. The seven manifestations of electricity, or of
electrical phenomena. These are the seven Raja-Lords or Devas of the seven
planes; they are the seven Fires, or those seven states of activity through
which consciousness is expressing itself. They are the vehicles of consciousness
and the seven vibrations. They are esoterically the "Brothers of energy."
255.
The “seven brothers
of Fohat” are connected especially with the cosmic physical plane. They
are the Raja Deva Lords of the seven systemic planes.
256.
Let us look at
some of their names:
a.
Sevenfold Fire by Friction
b.
Seven “Brothers of Fohat”
c.
Seven manifestations of electricity or of
electrical phenomena
d.
The Raja Deva Lords of the seven systemic
planes
f.
Seven states of
activity through which consciousness is expressing itself
g.
Vehicles of consciousness of the seven vibrations
257.
How shall we consider
Fohat? Is He not equivalent to Agni considered as the personality of the
Solar Logos? If so, the range of expression of the “seven brothers of Fohat”
(or also the ‘seven sons of Fohat’) must be higher than only the cosmic
physical plane (though this plane is the principal focus of our present
thought).
Therefore it will be apparent that the sumtotal
of logoic manifestation as it can be seen in existence in time and space
is:
Seven Spirits...............sevenfold will.
Seven Rays.................sevenfold quality
or psyche.
Seven Deva Lords......sevenfold form.
258.
What is the realm
of time and space? Different reasonable answers might be as follows:
a.
The realm of humanity’s physical brain consciousness
b.
The eighteen lower subplanes
c.
The entire cosmic physical plane
d.
The lower eighteen cosmic subplanes
259.
DK seems largely
to be confining His focus to the cosmic physical plane even though the origin
of the Energies and Entities He is discussing is obviously higher than the
cosmic physical plane.
260.
From one perspective,
the Seven Deva Lords, the Seven Rays and the Seven Spirits are all to be
understood in relation to the cosmic physical plane and yet, if we do not
consider still higher cosmic planes, we shall never be able to trace the
true origin of these Entities.
261.
From a higher
perspective, while the Seven Raja Deva Lords are to be understood in relation
to the cosmic physical plane, the Seven Rays and the Seven Spirits have
a definitely higher focus as well as Their focus on the cosmic physical
plane. The Monads of all three types of these Beings must certainly be located
on cosmic planes higher than the cosmic physical plane.
262.
We recall that
the Seven Rays are expressions of the ninefold logoic causal body and that
the Seven Spirits are expressions of the logoic Jewel in the Lotus (both
in its causal and its monadic ‘locations’).
The
latter are literally the seven spirillae, or force vibrations within the
logoic physical permanent atom. This needs to be carefully borne in mind and
pondered upon.
263.
Here we have an
idea of profound importance—that the seven Raja Deva Lords are really spirillae
“within the logoic physical permanent atom”.
264.
We must put this
idea together with the thought that “Saturn is in fact the correspondence
to the logoic physical permanent atom”. (TCF 406)
265.
The two ideas
are not easy to unite. We might say that while Saturn is the correspondence
to the logoic physical permanent atom, it is not the logoic physical
permanent atom. That logoic physical permanent atom seems to have a systemic
extension far greater than that of Saturn for the Raja Deva Lords are found
everywhere without our solar system and are not confined to a particular
systemic location or orbit.
266.
What we have to
grasp is that the Raja Deva Lords are at once logoic spirillae and vibrations.
The seven Rays are the sumtotal of the psychic
nature of the Logos, as it radiates through His physical form—His seven
qualities, the aggregate of the expression of His desire, or love nature.
267.
The “seven Rays”
are psychic in nature. Here They are related to the physical form of the
Solar Logos, but They express His desire or love nature.
268.
It seems reasonable
to think that ‘above’ the Logos’ physical form (which is found on the cosmic
physical plane) these Rays would still be called “Rays” and would still
have a psychic and qualitative effect—for instance on the logoic astral
body (on the cosmic astral plane) and on the logoic mental body on the
logoic mental plane.
269.
While this may
be the case, we are confining our consideration primarily to the cosmic
physical plane.
The seven Spirits are the sumtotal of His Will-to-be
aspect, the synthetic Life of His total manifestation, that which causes
the persistence [Page 630] of the form, and its evolution for as long as
the logoic Ego seeks physical existence.
270.
The true plane
of the “seven Spirits” is obviously not the cosmic physical plane. We are,
however, speaking of the effect of these Spirits on the cosmic physical
plane, causing the “persistence of the form, and its evolution for as long
as the logoic Ego seeks physical existence”.
271.
Upon what cosmic
plane is the cosmic “Will-to-be” found? If we are considering the “Will-to-be”
in cosmic physical manifestation then the cosmic “Will-to-be” emanates
from the plane of the solar logoic Ego (the cosmic higher mental plane).
272.
If we are considering
the “Will-to-be” as impulsing both cosmic egoic and cosmic triadal expressions,
then it will emanate from the cosmic monadic plane.
273.
But it must be
born in mind that during this second ray solar system, it is unlikely that
anything like pure solar logoic Will can be expressed or experienced. Thus,
for practical purposes, the solar logoic “Will-to-be” should be considered
as emanating from the cosmic higher mental plane on which the logoic Ego
can be found.
To carry the simile, or analogy, even further back
and thus bear in mind the resemblance between microcosmic and macrocosmic
development we have:
1. The seven Spirits who find Their originating
incentive on:
a. The cosmic lower mental levels.
b. The logoic "Jewel in the Lotus."
c. The cosmic atmic plane.
274.
DK now shows definitely
that it is legitimate to think of the originating incentive of the seven
Spirits on planes higher than the cosmic lower mental plane (i.e., within
the mind nature of cosmic Agni).
275.
If we were to
be entirely accurate, we would carry the incentive back to the cosmic monadic
plane. Chart VII on TCF 817 shows that whatever emanates from the atmic
permanent atom is directly related to the highest aspect of the human Monad.
We can extend the analogy, imagining that the cosmic atmic plane is directly
connected to the cosmic monadic plane.
2. The seven Heavenly Men are in the line of force
from:
a. The cosmic astral plane.
b. The logoic nine-petalled lotus.
c. The cosmic buddhic plane (the seven Rishis
of the Great Bear).
276.
Again as is suggested
in the Chart V , TCF 344, the “seven Rishis of the Great Bear” are associated
with the cosmic buddhic plane, and yet on TCF 1162, the true plane of the
seven Rishis is hinted as the cosmic atmic plane, for it is the Pleiades
(presumably seven or nine of them) that are given as representatives of
cosmic buddhi.
277.
It is interesting
and important to realize that a stream of energy has a number of sources,
each higher than the next. We cannot reasonably imagine that the highest
of the sources here listed is the ultimate source.
3. The seven Sons of Fohat find their vital force
emanating from:
a. The cosmic physical plane.
b. The logoic permanent atoms (within the
causal body).
c. The cosmic higher mental levels.
278.
The very sources
for these energies which seemed to be implied in the foregoing pages are
at last given explicitly, though probably not completely.
279.
We now see that
although the expression of the “seven Sons of Fohat” on the cosmic physical
plane is the main focus of the foregoing pages, the origin of these energies
is much higher, including the logoic permanent atoms (the cosmic physical
permanent atom, the cosmic astral permanent atom and the logoic mental unit)
and also, presumably, the manasic permanent atom on the higher cosmic mental
plane—an aspect of the logoic spiritual triad (which seems to be implicated
in the descent).
280.
Apparently, the “seven Sons of Fohat” have sources
that rise no higher than the manasic nature of the Solar Logos. Given, however,
that Cosmic Brahma extends all the way to the cosmic atmic plane, and that
atma is intelligence as well as will, we may be justified in tracing
the source of “seven Sons of Fohat” to that cosmic plane on which cosmic
Brahma is most fully represented—the cosmic atmic plane.
Yet these three are but the expressions of One
Existence, for behind the Logos in physical incarnation is to be found the
logoic Monad, expressing Itself through the logoic Ego, and its reflection,
the logoic Personality.
281.
While taking pains
to carefully differentiate one aspect from another, the Tibetan always closes
such a discussion on note of unity. The factors which has been differentiated
are yet, essentially, all expressions of One Existence.
282.
Here we see DK
having recourse to the ultimate logoic Trinity—the logoic Monad, the logoic
Ego and the logoic Personality. There are, as previously stated, a number
of logoic Trinities, the lesser of them contained within the greater.
All these spiritual Essences are individualised
self-conscious Identities, and the "Fiery Lives" are real, and
conscious, vital Existences. Thus we see the Logos manifesting as One
Unity yet Three in One; we see the threefold Unity differentiating
into the seven great Lives, containing within Themselves all lesser lives.
283.
Here is a synthetic
statement. DK speaks of the Great Existences as real, individualized, self-conscious
“Fiery Lives”.
284.
The differentiation
proceeds from the One to the Three and ,thence, to the Seven—every member
of the Three differentiating into a Seven, just as the One differentiated
into a Three.
285.
DK affirms the
reality of the logoic Trinity and yet its essential oneness.
286.
All the lives
in our solar system are contained within the One Existence, its threefold
differentiation, and the twenty-one fold differentiation arising from the
Three.
287.
Truly the great
“Fiery Lives” are within us (as human beings) tiny though we are. In fact,
we are, in essence, those very Fiery Lives. Can we in any way feel
this?
Another broad differentiation must next be touched
upon:
288.
DK proceeds with
still further differentiations, for the “seven Fires” are each to be differentiated
into forty-nine.
a. The seven Fires form the forty-nine Fires.
289.
From the perspective
above the cosmic physical plane, the forty-nine fires would each of them
be associated with one of the forty-nine systemic subplanes of the cosmic
physical plane.
b. The seven Heavenly Men manifest through
forty-nine lesser Rays.
290.
Each of these
forty-nine lesser rays is to be considered as a subray of one of the major
seven Rays.
c. The seven Spirits shew forth as forty-nine
Existences.
291.
When DK uses the
term “Existences” it is usually always to denote a Being of considerable
stature.
292.
Another way of
looking at the forty-nine Existences, is as monadic subrays of the seven
major monadic types. Although, ultimately, there are only three principal
monadic rays, from the planetary logoic standpoint there are seven monadic
rays to be expressed. Each of these seven can, apparently, have seven subrays,
though usually only the subrays of the three principal monadic rays are
emphasized. (cf. TCF 176)
In connection with the Spirit aspect it will prove
unprofitable to carry the thought any further. Of Spirit per se we can
know nothing, and beyond predicating the forty-nine5 solar Manus
(each of the Heavenly Men is expressing Himself on the physical plane through
seven Manus) it is impossible to go.
293.
The Manus through
which each Heavenly Man expresses Himself is considered a solar being.
294.
A Manu is typically
at least a sixth degree initiate and thus a direct expression of a Monad.
Each of the seven Manus is not only a human Monad in expression, but is
a differentiated expression of the Monad of a particular Heavenly Man.
295.
Since we are speaking
of Manus expressing on the physical plane we are probably speaking of Manus
associated with rootraces.
296.
DK advises that
we can carry this speculation no further. We do see that sevenfold differentiations
apply not only to the “seven Rays” as qualitative and psychic emanations,
but also to the Spirit aspect.
FOOTNOTE 5:
The forty-nine Manus. They are the patrons or guardians of the race cycles
in a manvantara, or Day of Brahma. There are seven races in a world period,
and there are seven world periods.
297.
Each of the forty-nine
solar Manus can be related to a planetary logoic chain. There are also lesser
Manus related to each globe. There are still lesser Manus related to the
rootraces. It may be that the lesser of such Manus are to be considered
as overshadowed by greater Manus who Whom they correspond. Perhaps, when
dealing with the highest type of Manus, the phenomenon of being mind-born
may come to apply.
298.
A manvantara (in
this context) is one seventh of world period or that portion of a round
(manvantara) which passes through a particular globe.
299.
From a higher
perspective, a world period can be considered a chain period in relation
to a scheme round. Such a world period would be one seventh of a complete
scheme round or that portion of a scheme round which passes through a particular
chain within a planetary scheme.
Therefore, in discussing these abstract questions,
we will concern ourselves only with the seven Rays of Light, or Heavenly
Men, and the seven Fires.
300.
We are confining
ourselves to a discussion of the second and third aspects, leaving the first
aspect temporarily to the side.
Each of the seven Rays of Light differentiates
into seven making the forty-nine aspects of the logoic psychic nature,
as it shews itself on the cosmic physical plane, and each of the seven Fires
manifests as seven lesser Fires, making the forty-nine Fires referred to
by H. P. B. in the Secret Doctrine.6 [See
S. D., I, 567.]
301.
Again our attention
is drawn to the cosmic physical plane and the forty-ninefold differentiations
of energy upon that plane.
302.
The forty-nine
aspects of the logoic psychic nature are forty-nine modes of consciousness,
or forty nine subrays.
303.
The forty nine
Fires are forty-nine modes of activity on the cosmic physical plane.
The seven Heavenly Men
manifest each through seven lesser Entities, Who form the psychic centres
in Their body
304.
Such lesser Entities
can be considered as Chain Lords Who are qualitatively different from each
other and have differing modes and scopes of consciousness.
in the same manner as They—in Their turn—form
the psychic centres in the logoic vahan or vehicle.
305.
The Seven Heavenly
Men are psychic centers in the logoic vehicle. The logoic consciousness
is qualitatively sevenfold. The consciousness of each of the Seven Heavenly
Men is also sevenfold.
306.
We can see that,
taking into account all differentiations, the solar logoic consciousness
is essentially forty-nine fold, though when lesser differentiations are
admitted the differentiations of consciousness become far more complex.
307.
Psychic centers
(according to their qualitative nature) are centers of conditioned consciousness.
The one solar logoic consciousness is qualified and limited through
each of its major seven and minor forty-nine psychic centers. After these
major differentiations, the differentiations of solar logoic consciousness
become multitudinous.
Each of the seven Fires, or Deva Lords, of a
plane manifest through seven lesser devas, who form the central fire, and
consciousness of the substance of a subplane.
308.
We are given the
structure of the seven major systemic planes and seven subplanes associated
with each of the seven systemic planes.
It is with their mutual interplay and work that
we are now concerned, or with the study of matter as it is affected and
built into form through the medium of Divine Thought or Will.
309.
The interplay
of matter and consciousness is our concern.
310.
We note that Will
is not left out of the picture as (in our solar system) it is ‘contained’
within the second aspect.
Of the higher Fires (the Lords of the four higher
planes) I do not seek to deal, for it only profits us to [Page 632] study
the construction of thought-forms in the three worlds through the medium
of deva essences;
311.
Our focus is still
the cosmic physical plane as especially its densest dimensions. The four
higher systemic planes (in this context) are the planes comprising the cosmic
ethers.
312.
The Lords of the
four higher planes are Shiva, Vishnu/Surya, Brahma and Indra.
313.
DK is confining
His attention to purposeful form-building as it works out in the dense physical
body of the Solar Logos.
314.
Basically, the
forms in the three lower worlds are thoughtforms. It is in this magical
context that we will study form creation.
315.
In the lower three
worlds, thoughtforms are composed of structured devic essences and, as well,
of elemental essences.
these are vitalised and manipulated by the Builders,
the Dhyan Chohans, the Heavenly Men through the force of Their Life, through
Their knowledge of the logoic Will or purpose, and through the power of
Their psychic nature.
316.
We are speaking
of the magical work of the Seven Heavenly Men.
317.
They are called
by the following terms:
a.
The Seven Heavenly Men
318.
We are speaking
of the building and manipulation of thoughtforms in the three lower worlds.
That manipulation, impulsed by the Heavenly Man, occurs through—
a.
the force of Their life
b.
their knowledge of the logoic Will or purpose,
c.
the power of Their psychic nature
319.
We see that thoughtform
building is accomplished through planetary logoic life, through the knowledge
or logoic Will or purpose, and through the planetary logoic psychic nature.
320.
Life can be placed
at the center of a triangle with will-purpose, psychic quality and manipulative
activity at the vertices.
Thus They are occupied in building the logoic
physical body, and in carrying out His plans in that body, in this way fulfilling
the purpose for which He incarnated.
321.
From this perspective,
the Heavenly Men are the Greater Builders involved in carrying out the will
of the Solar Logos as that will is intended to be expressed in the logoic
physical body.
Their work is infinitely greater than this, for
it lies primarily on cosmic levels,
322.
This is a point
never to be forgotten, but it is seldom referenced because there is so little
we can know of what a Heavenly Man accomplishes on the cosmic astral plane
and cosmic mental plane.
but this is what concerns us, and all that we
can, in any way grasp.
323.
Now the parallel
will be offered comparing the work of man to the work of the Heavenly Man.
Man in the three worlds of human endeavour works
at two things:
First. The building of his
body of manifestation, a threefold body.
324.
This must not
only be built but refined. Man as Ego accomplishes this with every new incarnation.
Second. The construction
of thought-forms, which he builds of mental matter and vitalises by desire,
and which he holds within his aura, thus constructing a tiny system of his
own.
325.
Man thereby is
learning to become a creator. Man is a created being but also a lesser
creator.
326.
Actually, it is
possible to say this of every self-conscious B/being. All such are both
created/emanated beings and creators.
Both man, and the Heavenly Men, work in deva substance;
both co-operate with the devas; both manifest will, psychic quality and
intelligent activity as they pursue their work but a difference lies,
not only in degree, but in consciousness. Man works usually unconsciously.
327.
The parallels
are clear but the major distinction must be held in mind.
328.
Man should be
a conscious builder but, instead, he is mostly unconscious as he
builds. The more soul conscious he becomes, the more his building in devic
substance will become conscious.
The Heavenly Men, on cosmic levels, work for the
most part consciously. Herein lies a hint as to the stage
of evolution of our Logos.
329.
Our Solar Logos
is a cosmic initiate of the second degree, working gradually upon His third
cosmic initiation.
330.
May it be said
that man, when he becomes at least an initiate of the second degree, will
be known for his conscious building?
331.
The principal
lower aspects of man are unconscious and lunar; the principal lower aspects
of a Solar Logos are definitely self-conscious and solar.
332.
Both the Solar
Logos and the Planetary Logoi are group conscious Beings. This reveals much
about their spiritual status on Their respective Paths of Cosmic Initiation.
This matter is of real difficulty, for the subject
is abstruse and profound.
333.
Though this is
the case, we can be grateful that DK is introducing the subject to us.
334.
We note that there
is a distinction in the meaning of the terms “abstruse” and “profound”.
Much of real simplicity (and accessibility) can be profound. If something
is abstruse as well as profound, it is far removed from what we normally
call simplicity. Rather it is recondite, quite inaccessible and hard to
grasp.
We will now leave these basic ideas, and deal more
specifically with the devas with whom we are immediately concerned, or
with the three groups I have outlined—the Agnichaitans, the Agnisuryans,
and the Agnishvattas. They are concerned primarily with the evolution
of the dense body of the Logos, the liquid, gaseous and dense subplanes
of the [Page 633] cosmic physical, or the three worlds of human endeavour;
with the magnetic radiation of the Logos through His physical
vehicle, and with the radiatory emanations of the particular
Heavenly Man Who is expressing Himself through our planet.
335.
It has sometimes
been questioned whether the term “Agnishvattas” refers only to the Solar
Angels or to the devas of the lower mental plane as well.
336.
From what is said
above it seems like the term “Agnishvattas” is to be applied to the entire
gaseous subplane of the cosmic physical plane.
337.
The “magnetic
radiation of the Logos through His physical vehicle” seems to concern the
second aspect as it manifests through all lower twenty-one systemic subplanes.
338.
The “radiatory
emanations of the particular Heavenly Man Who is expressing Himself through
our planet” seem to emanate from a source higher than the three lower worlds.
339.
In general the
term “magnetism” refers to the second aspect of divinity and “radiation”
to the first. We see, therefore, all three aspects of divinity represented
in the section of text above.
340.
Although the Agnichaitans,
Agnisuryans and Agnishvattas are here related more focally to the lower
twenty-one subplanes (i.e., the dense physical body of the Solar Logos),
the Agnisuryans and Agnichaitans may have higher correspondences of planes
higher than the systemic mental.
341.
Within this paragraph
we are actually being given an extended view of the arena of expression
of these devic lives.
Finally they are concerned with the evolution of
consciousness7 in the three worlds, and particularly with the
individualisation of the human unit of consciousness, and with the vitalisation
of the centres in the body of the Heavenly Man with Whom we are peculiarly
connected.
342.
These three orders
of devic lives are not related only to the activity aspect. They contribute
to the development of human consciousness.
343.
If they also contribute
to the vitalization of the centers in the body of a Heavenly Man, they are
concerned as well with the cosmic etheric planes on which the centers of
a Heavenly Man can be found. Therefore, their effectiveness cannot be limited
to the lower three systemic planes.
344.
Let us tabulate
the areas in which the Agnichaitans, the Agnisuryans and Agnishvattas are
influential:
a.
The evolution of the dense physical body
of the Logos or Planetary Logos
b.
The magnetic radiation of the Logos through
His physical vehicle. This obviously concerns the egoic nature of the Planetary
Logos.
c.
The radiatory emanations of the particular
Heavenly Man Who is expressing Himself through our planet. May we say that
“radiatory emanations” concern the Spirit nature of the Planetary Logos?
d.
The evolution of consciousness in the three
worlds
e.
The individualization of the human unit of
consciousness
f.
The vitalisation
of the centres in the body of the Heavenly Man with Whom we are peculiarly
connected
345.
If we survey the
scope of influence of these devas, we shall see that it both wide and diverse.
They may well be active on all five lower systemic planes of the cosmic
physical plane.
FOOTNOTE 7:
The Lunar Angels have to reach the plane of the Solar Angels.—S. D., I,
203.
346.
This will happen
only very gradually as the tabulation on TCF 844 shows. The Lunar Angels
have first to become animal and then human before they can become Solar
Angels.
They have to win immortality.—S. D., III,
518, 519.
347.
Immortality is
a matter of consciousness. It is not about the preservation of a single
form.
Self-consciousness is their goal.—S. D.,
I, 205; II, 622.
348.
This stage, too,
will not be achieved immediately.
The subject of our consideration now is the fire
devas of the physical plane, those great building devas who are working
out the purposes of the Logos in his dense, physical body.
349.
When we consider
the “physical plane” we shall have to perceive it from the perspective above
of the Solar Logos. The dense physical body of the Solar Logos includes
the lower twenty-one systemic subplanes.
350.
When we learn
that we are seeking to understand “fire devas” we are alerted to
the fact that the name of each of the devas under discussion begins with
the Sanskrit word for “fire”—i.e., “Agni”.
Let us get our ideas as clear as possible on this
matter; in the following tabulation, the status of these devas will be apparent
at a glance:
Name
Cosmic Plane Plane Nature Ruler
Agnichaitan.......7th subplane.....Physical...........Densest........Kshiti
cosmic physical
concretion
Agnisuryan.......6th subplane......Astral..............Liquid..........Varuna
Agnishvatta......5th subplane......Mental............Gaseous........Agni
351.
The higher form
of Agnisuryan is not mentioned, nor the (hypothesized) higher form of Agnichaitan.
352.
Again, we do not
see that the devas of the lower mental plane are excluded from the category
of Agnishvattas.
353.
We note as well
that each of these devas works within the cosmic physical plane.
The Agnichaitans. These are the
devas who construct, and build in matter of the densest kind in connection
with logoic manifestation. They function on the seventh subplane of the
cosmic physical plane, and are the producers of the greatest concretion.
354.
There are less
dense forms of concretion. The lowest Agnichaitans concern the densest form
of concretion—that which is to be found upon the seventh and lowest systemic
subplane.
355.
Agnichaitans in
general are found on all the seven systemic physical and etheric subplanes.
In the planetary body of our planetary Logos
they are the builders of the Earth, His densest form, and throughout the
entire solar system they are the sum-total of that activity and vibration
[Page 634] which demonstrates through what we call "solid substance."
356.
They are also
concerned with systemic etheric manifestation.
357.
It is important
to remind ourselves that apparently “solid substance” is not “solid” at
all and really a condition of atomic congestion.
Therefore, it will be apparent that under the law
they will have a peculiarly powerful effect on the lowest subplane of
the systemic physical plane; hence their esoteric appellation of the
"Agnichaitans of the inner or central heat."
358.
The Agnichaitans
have a wider range of effect than is emphasized in this section of text.
Here they are most related to the very densest of all the systemic subplanes—the
forty-ninth and lowest systemic subplane.
359.
The inference
to be gathered is that the “inner or central heat” is to be found within
matter of the very lowest kind—that found upon the lowest subplane of the
systemic physical plane.
360.
This “inner or
central heat” is a form of “latent fire”, as we have studied in the earliest
sections of this treatise.
They are the totality of the lowest vibration
in the cosmic physical vehicle.
361.
We are not here
discussing the possibility of a category of matter even lower in vibration
than the seventh and lowest physical subplane. Speculations about an eighth
(and lower) level of matter are reasonable and hints about such a level
are given in the text.
362.
We must remember,
however, that although the very lowest subplane of the systemic physical
subplane is emphasized in relation to the Agnichaitans, they are active
and influential on all the seven dense and etheric subplanes (and perhaps
in relation to the systemic atmic plane).
The Agnisuryans are the builders on the sixth subplane
of the cosmic physical plane, our systemic astral plane.
363.
We note that the
Agnisuryans are spoken of in relation to the entire sixth subplane
of the cosmic physical plane, and not just its lowest level.
They represent, as I have before hinted, the
sympathetic nervous system in the logoic physical body, just as their brothers
of the seventh vibration represent the sumtotal of the circulatory or
blood system.
364.
Let us tabulate
the hinted relationship:
a.
Agnisuryans—the sympathetic nervous system
in the logoic physical body
b.
Agnichaitans—the circulatory or blood system
365.
The following
quotation from EH, 143, may shed some unexpected light upon the relationship
between the devic brothers of the sixth and seventh orders.
1. The etheric vehicle from the circulatory angle,
is governed by the Moon, as it veils Vulcan.
2. The nervous system is ruled by Venus.
3. The endocrine system is governed by Saturn.
4. The blood stream is governed by Neptune. (EH 143)
366.
The Agnichaitans
are particularly associated with Vulcan and we do see Vulcan here associated
with etheric circulation.
367.
The circulation
of the blood however is governed by Neptune, a planet
far more closely related to the Agnisuryans (in both their astral and buddhic
expressions) than to the Agnichaitans.
A hint to the student who is interested in the
physiological key lies in the relationship between the two great groups
of devas who build and construct the most objective portion of logoic manifestation,
and the two groups of corpuscles which in their mutual interaction hold
the body in health;
368.
It is suggested
that we study both the white and red corpuscles of the blood in order to
understand the relationship between the Agnisuryans and Agnichaitans.
369.
Perhaps we can
relate the white corpuscles to the Agnichaitans and the red corpuscles to
the Agnisuryans.
there is an analogy also in the relationship
between the devas of the astral plane, and the motor and sensory nerves
of the physical body. I will not enlarge upon this angle of vision.
370.
We can leave the
elucidation of this analogy to the medical students of this treatise.
371.
From a qualitative
angle, however, we do know that the astral plane is associated with the
guna of “rajas” or mobility.
372.
Is DK suggesting
that there are two kinds of devas of the astral plane? Earlier He mentioned
devas associated with desire, feeling and sentiency and those related to
the astral light. Are these the two categories of devas under discussion
and are they related to Venus and Mars—the devas of the astral light to
Venus and he devas of desire and feeling to Mars?
373.
In one of the
references from EH immediately above, we find Venus related to the nervous
system, presumably to its sensory aspect. It makes sense to consider Mars
(so influential in relation to the astral plane) as the planet conditioning
the motor nerves.
These devas have to do, in a very esoteric sense,
with the nerve plexus in the:
a. Solar system. (Physical Sun)
b. Planetary scheme. (Dense Planet)
c. Human physical body. (Dense Body)
374.
In the human physical
body the nerve plexus concerned is that which is associated with the solar
plexus center.
375.
We know the location
of the nerve plexus in the human physical body but not within the dense
planet and certainly not within the physical sun.
376.
The nervous system
itself is a dense physical construct underlain by etheric nadis. The responsiveness
of the nervous system, however, seems to have much to do with astral forces.
377.
The nature of
our planet as a living being is now slowly coming into human consciousness.
The parts of our planet which correspond to the human physical body will
gradually be discovered. Humanity is probably not yet ready for such sensitive
knowledge.
and are therefore a powerful factor in the eventual
vitalisation of the centres in man.
378.
DK seems to be
suggesting that all the centers in man owe much to the astral devas in the
matter of their vitalization.
379.
We do know that
aspiration (a largely astral activity) plays a significant role in the activation
of the centers.
The etheric centres, or the focal points of force
of a Heavenly Man are on the fourth cosmic ether, the buddhic plane.
380.
As Chart VIII
in TCF shows, this is true as regards some of the etheric centers,
but probably not all, if the analogy between the positions of the
human etheric centers and those of a Planetary Logos is to be maintained.
The astral plane is closely allied to the buddhic,
and as the etheric centres of our Heavenly Man, for instance, come into
full activity, the force is transmitted through the astral correspondence
[Page 635] to the fourth physical ether, in which the centres of man exist.
381.
Again, a number
of these centers in man do exist within the fourth physical ether, but not
all.
382.
The paths of transmission
are governed by the principle of numerical resonance. We do not know, however,
the exact method of transmission.
383.
The etheric centers
of a Heavenly Man may be considered as Ashrams containing the higher principles
of the human being. We certainly do not bring our lower principles into
the Ashram.
The Agnishvattas are the builders on the fifth or gaseous subplane of the cosmic
physical, and—from the human standpoint—are the most profoundly important,
for they are the builders of the body of consciousness per se.
384.
The lower mental
body is, apparently, also considered an aspect of the body of consciousness.
385.
The egoic lotus
on the higher mental plane is for most human beings the destined body of
consciousness per se. Meanwhile the lower mental body serves this function.
From the psychic standpoint of occult physiology,
they have a close connection with the physical brain, the seat or empire
of the Thinker, and as at this stage all that we can know must be viewed
kama-manasically, it will be apparent that between the sympathetic nervous
system and the brain is such a close interaction as to make one organised
whole.
386.
The implication
is that the kama-manas and the sympathetic nervous system are closely allied.
387.
Agnishvattas (apparently
of two main varieties—one solar and one lunar) are closely related to the
human physical brain.
388.
We have a further
implication that man, presently, is a very kama-manasic being and finds
his thought process almost inextricably entangled with kama.
389.
The relationships
expressed in this section of text are reflections of the very close relationship
between Mercury (manas) and Venus, (kama-manas).
This microcosmic correspondence is of interest,
but in studying these groups of devas at present we will view them principally
in their work as systemic and planetary builders, leaving the student
to trace out for himself the human analogy.
390.
If we study carefully,
we will be equipped to trace the human analogy.
He will learn thereby. Having indicated certain
lines of thought, we will now take up these groups one at a time and consider
them.
391.
The general outline
has been presented. We are given a view of the Agnichaitans, the Agnisuryans,
and the Agnishvattas in their role as planetary builders.
392.
We will now learn
something more specific about them.