Fellowship of Cosmic Fire
Commentary Semester VI Section VIII
TCF 658 - 679 : S6S8
Part I
8 - 23 January 2008
(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)
It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph. So please read an entire paragraph and then study the analysis.
Agnisuryans—Astral Plane Devas.
We start here upon a consideration of those groups of devas who are the substance of the astral plane, the Agnisuryans.
1. We are to remember that this group of devas is also found on the buddhic plane.
They may be considered in the following manner, and by the employment of synonymous terms, some general idea of their function may be arrived at before we begin to differentiate them into groups
2. The principle of order is required in this exacting study. The devas are typified by orderly action and a correct approach to understanding them will have to body done in an orderly manner.
and study their relation to:
1. The various entities who are the soul of the differing kingdoms, or groups, such as the animal kingdom, the human kingdom, and higher in the scale of consciousness than men—the planetary Logos.
3. We will study the relation of the Agnisuryans to great ensouling Entities—i.e., in relation to the ensouling consciousness of groups.
2. Man himself.
4. This is man considered as the microcosm.
5. The manifestation of man is inseparable from his interplay with the deva kingdom.
3. The plane as a totality.
6. We may be considering the astral plane or other planes in relation to the astral plane.
7. The evolutionary devas we are considering are the positive forces of the planes.
We might consider these devas:
First, as the substance of the astral plane in its seven grades.
8. Each systemic subplane is distinct grade of substance. There are seven systemic subplanes in one systemic plane.
9. The Agnisuryans are particularly the energy-force-substance of the astral plane. They are not, however, the involutionary, elemental essence of that plane.
Second, as that aspect of logoic manifestation which corresponds to the liquid subplane in the systemic physical plane.
10. The systemic astral plane is the liquid subplane of the cosmic physical plane. When we think in strictly systemic terms and look for the liquid subplane of the systemic physical plane, our focus is upon the subplane above the lowest of the forty-nine systemic sub-planes—either the second subplane or the forty-eighth depending on whether one is counting from below or above.
11. DK is telling us that the astral plane (in which the Agnisuryans are the positive devic substance) is a liquid plane and corresponds (cosmically and logoically) to the liquidity of the sixth subplane (counting from above) on the solar systemic physical plane.
12. The word “substance” is sometimes difficult to understand. It can mean
a. Essential Being, as in the ABSOLUTE DEITY is the ONLY SUBSTANCE—THAT WHICH SUBSTANDS ALL-
b. Energy substanding force
c. Force substanding matter
d. Matter
13. When we encounter the word “substance” in discussing the devas we have to think of it principally as energy-force.
Third, as the vehicle of the deva lord Varuna.
14. Each of the subplanes of the cosmic physical plane is ruled by a great Deva Lord—a Raja Deva Lord. We are not given the names of these system-wide Raja Deva Lords.
15.
The Lord Varuna
is the Raja Deva Lord of the systemic astral plane of our Planetary Logos.
The Lord Varuna (allied to
16. Above Him stand the Solar Lord of the system-wide astral plane and the Cosmic Lord of the cosmic astral vehicle of the Solar Logos.
Fourth, as the animating lives of that involutionary matter of the astral plane which we call the elemental essence, and as the vitality energising the desire elementals of all that is sentient.
14. Let us be clear—the Agnisuryans are not the involutionary matter of the astral plane called “elemental essence”.
15. Rather, the Agnisuryans are the “vitality energizing the desire elementals of all that is sentient”.
16. We may say that the (lower) Agnisuryans, though unconscious, are on the evolutionary path and the elemental essence of the astral plane (the desire elementals) is not.
Viewed in this aspect in connection especially with man, they are the correspondence on the astral plane to the "devas of the shadows," for the desire bodies of all human beings are composed of matter of the second, third and fourth subplanes of the astral plane.
17. The “devas of the shadows” are found, apparently, on all the four systemic ethers of the etheric-physical plane. Thus, we may infer because they are described in four classes of four differing shakes of violet.
18. However, it appears that the astral bodies of all human beings are composed of matter of the second, third and fourth subplanes of the astral plane.
19. This is somewhat surprising, as only the sixth and seventh subplanes of the astral plane are considered inappropriate for the human constitution and for human focus and the fifth astral subplane (counting from above) is not.
20. In this connection, the following references must be compared as it seems to give an alternative indication:
Another cause of difference can be due to the polarization of the bodies. Unless this too meets with recognition in dealing with people lack of comprehension ensues. When you use the term: "a man polarized in his astral body"—you really mean a man whose ego works principally through that vehicle. Polarity indicates the clarity of the channel. Let me illustrate. The ego of the average [Page 113] man has its home on the third sub-plane of the mental plane. If a man has an astral vehicle largely composed of third sub-plane astral matter, and a mental vehicle mostly on the fifth sub-plane, the ego will centre his endeavour on the astral body. If he has a mental body of fourth sub-plane matter and an astral body of fifth sub-plane, the polarization will be mental. (TWM 112)
Counting, therefore, from the bottom upwards it is only the third subplane on the physical and the astral planes which mark the commencement of human effort, leaving five subplanes to be subdued. (TCF 188)
When it is realised that the physical body is not a principle but that the kama-manasic principle (or desire-mind principle) is one of the most vital to man then the period or cycle in which a man functions on the fifth subplane of the astral (the fundamentally kama-manasic plane) will assume its rightful place. (TCF 303)
Etc.
21. It is clear that the fifth sub-plane in this instance is reached counting from above to below. The fifth subplane is lower than the fourth which reveals that the fifth does not really mean the third.
22. We appear to have a contradiction. When DK writes of “all human beings” does He seek to distinguish the human being from the more animal type of man? This could be one explanation. Yet, kama-manas is not a principle for animalistic man. His manas is too undeveloped.
23. In any case, it is clear, from some references at least, that some human beings have a majority of fifth subplane astral substance in their astral bodies.
24. Interestingly, on the astral plane, the fourth through first subplanes constitute what we can call the ‘astral ethers’. All systemic planes have a portion of their subplane structure which corresponds to the etheric subplanes of the etheric-physical plane. On such subplanes of the various systemic planes, the chakras of those systemic planes are found. (CF Chart VII, TCF, 817)
25. An initiate of the fourth degree has an astral body composed mostly or even entirely of atomic matter. Why, then, is the first subplane of the astral plane eliminated when describing the astral bodies of human beings? Is it because once a person has one hundred percent astral atomic subplane matter in his astral vehicle, he is no longer to be considered a human being? This is most unlikely, as even an Master of the Wisdom is considered a human being.
26. Sometimes, given what we know and our present interpretations of what is written, it is impossible to resolve the contradictions we think we perceive.
This is a point which should be closely considered, and the analogy between the etheric body, the vehicle of prana vitalising the dense physical, and [Page 659] man's astral body, and the method of its vitalisation will be found illuminating.
27. If the higher four planes of the etheric-physical plane vitalize the lower three, “dense” subplanes, can we say that the higher four ‘etheric’ subplanes of the systemic astral plane vitalize the lower three (which then would be considered astrally ‘dense’? It is certainly true that the higher three mental subplanes vitalize the lower four. The fourth mental subplane is in an ambiguous position.
28. Are the higher four subplanes of any systemic plane the most pranically sensitive of the seven subplanes of any systemic plane.
29. We can look for parallels between the etheric nature and the astral nature, especially if we focus on the higher three or four subplanes of the astral plane.
30. In both cases however, it is difficult to find any good reason why the atomic astral plane (etheric or astral) should be excluded from our consideration.
31. For one thing the head center of all human beings is located in the atomic etheric solar plexus. This should be analogically true of the astral head center.
32. As well, a translucent lavender is given as the color of those devas of the shadows who inhabit the etheric atomic subplane. So man definitely uses all four systemic ethers. Why not all four of the higher astral subplanes of the systemic astral plane?
33. In other words, if we are to analogize from the four systemic ethers to the four higher subplanes of the astral plane, there should be a one-to-one correspondence and the highest astral subplane should not be left out of the picture.
34. When apparent contradictions of this nature seem to appear, we must simply suspend judgment until we know more.
Fifth, from the standpoint of the physical plane, as the sumtotal of material activity (even though subjective) which produces that which is tangible and objective.
35. DK is telling us that the Agnisuryans (who are subjectively “material” because they are part of the dense physical plane of the Planetary Logos and Solar Logos) are a form of “material activity” which produces that which is tangible and objective on the outer physical plane.
36. He justifies this (below) by tracing objectivity to desire (which the Agnisuryans embody).
37. Let us remember that from the cosmic perspective of the Solar Logos (and also the Planetary Logos), the activity of the Agnisuryans takes place within the liquid aspect of His dense physical body and is thus “material activity”.
38. Note the use of the word “subjective” here. In esotericism the term “subjective” (in contradistinction to its use in modern psychology) is usually used to refer to the soul level, but here it is used in relation to one of the “subtle” bodies. This may be important to consider when we come to defining the nature and ‘location’ of the “subjective Sun”
Just as the solar system is a "Son of Necessity," or of desire, so the physical bodies of all that exist are the product of the desire of some greater or lesser entity within the system.
39. Physical bodies are the product of desire. It is interesting that the sacral center (which produces physical bodies) has six petals—the number six corresponding to the sixth ray and to the form-making activity of the sacral center.
40. In some respects, the number six is considered the number of form.
41. We cannot, it seems, divorce physicality from astrality. The planet Mars is powerfully involved in both materiality and the desire which produces material conditions.
It might be apposite here to point out the lines along which energy—whether manasic, pranic, or astral—enters the system and reaches a particular plane, thus finding its way to all units of consciousness, from an atom to a solar Logos.
42. DK is an expert in tracing lines of energy transmission. Much can be learned from these lines. They can be meditatively and imaginatively utilized to promote enhanced energy flows. In the section on the Techniques of Fusion in EP II, He does just this.
The dense physical plane itself is energised via:
a. The planetary etheric body.
b. The mental plane, or the cosmic gaseous subplane.
c. The atmic plane, or the third cosmic ether.
d. The plane of adi, or the first cosmic ether.
43. Here is the 1—3—5—7 line of energizing. When tracing lines of energy downflow or inflow, numerical resonance is definitely to be considered.
44. We note that in this context DK is putting the systemic planes in a cosmic context. Thus the highest systemic planes of our cosmic physical plane become ethers.
and inferentially (by means of the logoic permanent atom) a similar flow of force enters from cosmic levels.
45. This entry from cosmic levels would, presumably, also occur along a hard-line concatenation.
46. We can infer that the cosmic mental plane would be involved in this downflow from cosmic planes, and one could attempt to trace still higher cosmic planar sources.
47. When it comes to dealing with the actualities of the cosmic planes, inference is the only tool we have.
The astral plane is energised via:
a. The buddhic plane, the fourth cosmic ether.
b. The monadic plane, the second cosmic ether.
c. The cosmic astral plane, and thus to the Heart of all Being.
48. The line of descent is along the 2—4—6 line.
49. DK seems to relate the cosmic astral plane to the “Heart of all Being”. Is that “Heart” to be found ‘there’ or within the causal body of the Solar Logos—the Heart of the Sun.
The mental plane is energised via:
a. The atmic plane, the third cosmic ether.
b. The plane adi, the first cosmic ether.
c. The cosmic mental plane, beyond which it is unnecessary for us to go.
50. Again, the line is determined by numerical resonance.
51. The connection between the cosmic mental plane and the adic plane is to be remembered. There is much of what we interpret as will descending from the cosmic mental plane, thus to see the plane of adi in line with this descent is reasonable.
52. DK rarely discusses anything beyond the cosmic mental plane. Chart V (TCF 344) takes us (visually and symbolically) beyond the cosmic mental plane, as does a mention of the cosmic buddhic plane and cosmic buddhi (TCF 1162) but the direct references are rare.
53. We can understand why this must be the case; the great majority of us are not even conscious on the higher levels of the systemic mental plane.
It will be noted by the careful student that these planes might be looked at in connection with the three worlds [Page 660] as demonstrating two types of force,
—first, a force which tends to differentiation such as on the mental plane (the plane of inherent separation) and on the physical plane (the plane of actual separation);
54. The force which tends to differentiation obviously involves the odd numbered planes.
55. The name used for the mental plane is arresting—“the plane of inherent separation”.
56. The seeds of separation which are actualized on the physical plane are sown on the mental plane.
secondly, a force which tends to unity, such as on the astral plane, and on the plane of essential harmony, the buddhic plane.
57. Planes on the even line of energy are planes of unity.
58. We are given an excellent name for the buddhic plane: “the plane of essential harmony”. By the time consciousness is focussed on the buddhic plane, conflict (in the ordinary human sense) has been superseded.
59. Harmony is considered the higher aspect of the fourth ray and conflict, the lower.
It must be remembered that we are considering force as it flows through, or permeates, deva substance.
60. The Agnisuryans are the substance through which higher energies flow.
61. We must bear in mind however that deva substance comes in two grades—one positive and evolutionary and the other negative and involutionary. Not always is the term “deva” differentiated from the term “elemental”, even though there is a very great difference.
62. How ‘flow-through’ or permeation really occurs is one of the mysteries of occult physics. There is much more to the problem than meets the eye.
A hint as to the truth lies in the fact that at present the astral body of man is positive to the physical plane, negative to the mental, and positive to the buddhic plane. As evolution proceeds, the astral body should become positive to the mental, and thus prove incapable of being swayed by thought currents, and the separative processes of that plane, and negative to the buddhic plane, or receptive to the forces from that plane.
63. When we analyze this section of text we have to define very carefully the words “positive” and “negative”. In this case, “positive” means resistant, repellent of energies which would influence. “Negative” means receptive, capable of being influenced.
64. We see that the astral body resists the influence of the physical plane (and that is as it should be) but is negative to the mental plane, thus is constantly swayed by thought currents, as water is roiled by the wind.
65.
The astral body
is positive or presently resistant to the harmonious currents of the buddhic
plane. This is especially true when Mars rules the astral body. When
66. Our goal is to be positive to the mental plane and negative to the buddhic plane. We are to swayed by buddhic love rather than separative thought.
67. It would be advisable for us to ponder these polarities, as a clear understanding of them will help us orient properly to higher and lower energy fields.
68. And, of course, we can and should evaluate the condition of our vehicles—their positivity or negativity to each other, and ponder ways of inducing the type of polarization which DK suggests as desirable.
When it has attained equilibrium, and the forces are evenly balanced, the astral body should become the transmitter from the buddhic plane, the fourth cosmic ether, via the gaseous, to the dense physical plane.
69. Libra is the sign of equilibrium and so we may infer that the influence of Libra is very important in bringing equilibrium to the forces of the astral body. The forces which disrupt the astral body, rendering it turbulent, emanate from Mars (a planet which, interestingly, is weakened in Libra). Through Libra and other planetary influences (Venus, the ruler of Libra among them) the subduing of the Martian forces in the astral body is accomplished.
70. We have been given a very interesting statement. It is well known that the astral body is eventually to transmit buddhic energy; the necessary correspondence is present. However, we notice that this transmission is to reach the dense physical plane “via the gaeous”.
71. We have to pause to interpret this and the correct interpretation will not be long in coming. We must question the word “gaseous” as relating only to the systemic, physical plane.
72. The Tibetan may not entirely bypass the mental plane (especially, the higher mental or soul plane which is, through its second ray conditioning—the Venusian influence) resonant with the astral plane. We have long been told that just as the personality expresses through the physical body, and the Monad through the mental body, so the soul expresses through the astral body.
73. If DK were discussing in a cosmic context, the mental plane would be considered as cosmic “gaseous” plane.
74. We should also bring into this discussion the fact that in occultism, the buddhic plane is considered the plane of “air”; this is the element (of the four elements) which rules this fourth level of the cosmic physical plane.
75. Naturally buddhic rulership by “air” relates it to the cosmic gaseous plane and, very likely, to the systemic gaseous plane, for “air” is a “gas”.
76. But it is not primarily the cosmic gaeous plane upon which DK is focusing (even though at a point of achieved mental polarization it can easily be seen as part of the transmission).
77. The word “via” suggests that buddhic energy is transmitted to the astral body and to the dense physical plane “via” the gaeous subplane of the system physical plane.
78. Notice how DK keeps us questioning. He does not follow the word “gaseous” with a noun, thus rendering “gaseous” an adjectival noun. It is for us to determine the meaning of “gaseous”—whether cosmic or systemic.
79. We have determined that in this context, it is the systemic gaseous.
This thought should be studied in connection with the burning of the etheric web of the planet, thus illumination may come.
80. We have been given conditions under which we may expect progress in the burning of the etheric web. The alignment suggested above provides those conditions. It may be that the application of buddhic energy to the ethers (‘from the other side’ as it were) facilitates this burning.
81. When the etheric web is burned, the energies of the astral plane (and other higher planes) can reach the dense physical vehicle. They are not blocked by the etheric web.
82. In this burning process the systemic gaseous plane is involved. Certain breathing exercises (summoning the fire) promote the burning of the etheric web. There is one breathing exercise called the “Breath of Fire”.
83. In one respect, when the etheric web of the planet is burned, illumination will surely come, because forces obstructive to illumination will be eliminated. But DK is speaking of the illumination which may come to our mind if we ponder his points.
84. It seems we should extend the alignment until it looks something like this:
a. Buddhic plane
b. Higher mental plane (cosmic gaseous)
c. Mental plane (still cosmic gaseous)
d. Astral plane
e. Etheric subplanes
f. Systemic gaeous plane
g. Dense physical plane
85. The occult properties of the systemic gaeous plane (the forty-seventh or third subplane) and its role in the enfiring of the ethers has much to be studied.
86. The etheric web is burned through aspiration and also through the evocation of soul and triadal energy. Once the antahkarana is built, the process of burning will be hastened, as contact with the fiery will aspect is facilitated.
87. As well, how is the “breath” related to the acquisition of buddhic energy? There must be a connection between the systemic gaseous subplane and the systemic plane of air, the buddhic plane. Certain rhythms of breathing may facilitate access to the intuition.
Literally, there is no such division on the astral plane as we find on the mental or on the physical planes.
88. If we study the various charts carefully, Chart VIII of TCF, 817, for instance, we will see this to be the case. A separating dotted line appears on both the systemic mental and systemic physical planes.
On both those planes, we have a division into two: the mental plane being divided into higher and lower, rupa and arupa, concrete and abstract, and the physical plane into the etheric levels and the dense subplanes.
89. VSK suggests, “This relationship of astral to buddhi may be hinted at in the meditation work prescribed in LOM on colour; by bringing yellow into the astral”.
There is, therefore, a correspondence between these two.
90. The correspondence is obvious—the abstract mind corresponds to the etheric subplanes, and the concrete mind to the dense physical subplanes. But the correspondence is not numerically correct, for the ratio is three to four and four to three.
The reason for this apparent division (considering the question apart from the states of consciousness of a human being) is due to the stage of development of the great devas who embody the plane, who ensoul it, and who manifest through it as a man manifests through his body.
91. Usually we explain the divided systemic mental and physical planes in terms of the microcosm.
92. Here we are offered a far more profound reason. The Raja Deva Lords Who ensoul the various systemic planes are at various stages of development.
Varuna, the Lord of the astral plane, has achieved a more unified conscious control than His brothers of [Page 661] the mental and physical planes.
93. Since Varuna has “more unified conscious control” than Lord Kshiti or the lesser Lord Agni, He has managed to integrate the substance of the astral body of the Planetary Logos. The other two Raja Deva Lords have not yet managed this, though integration is now in process.
94. We must pause to realize that sometimes Lord Varuna is considered the Raja Deva Lord Who ensouls the astral body of our Planetary Logos and sometimes He is given dominion over the entire systemic astral plane, as in the following quotation:
We should therefore bear in mind that the Deva Lords, Agni, Varuna, Kshiti,4 represent in the exoteric teaching the substance aspect of the dense body of the Logos whilst the force aspect as flowing through the etheric body of the Logos is considered under various names, such as Shiva, Surya, Brahma. (TCF 625-626)
95. Here the opposite is given:
Agnisuryan.......6th subplane......Astral..............Liquid..........Varuna
cosmic physical (TCF 633)
The Raja-Lord of the Plane, the great deva Varuna, Who is the central Life of the substance of the astral plane of our planetary scheme. (TCF 676)
The Raja Lord of the astral plane, Varuna [Page 913] and his brother Kshiti, have been called to the council chamber of the Hierarchy for specific consultation, and just as the Masters are endeavouring to prepare humanity for service when the World Teacher comes, so these Raja Lords are working along similar lines in connection with the devas. They are arduous in Their work, intense in Their zeal, but much obstructed by man. (TCF 912-913)
96. Perhaps there are greater and lesser Varunas.
97. In this section He is considered mostly in relation to our Planetary Logos and the systemic astral body of that Planetary Logos.
He comes into manifestation in connection with one of the Heavenly Men, Who is the Lord of a major Ray.
98.
We are given a potent
occult hint. From the excerpt below, we understand that Lord Varuna is an
emanation of the planet
One of the most occult of the planets,
99.
Usually, however,
Neptune is considered to be the Lord of a minor Ray, unless there is
a very thorough search of the qualities of
100.
In EP I, 420, we
find that the “esoteric ray” (i.e., the monadic ray) of
101. Not only is the second ray a “major ray”, but it is, for our solar system, the “major Ray”.
102.
The fact that Varuna
emanates from
103.
Something about
the (perhaps unsuspected) strength of
104.
Even if it is not
the case that Neptune is more advanced than Saturn and Uranus, it may well
be that
105.
Yet, from another
perspective,
The other two are linked up with the Lords of a minor Ray. There is a suggestive hint for students in this information.
106. We are here told that Kshiti and lesser Agni are linked with Lords of minor Rays. (This does not mean that They could not also be linked with the other two synthesizing planets.)
107. I call the Agni who rules the systemic mental body of our Planetary Logos “lesser” because the Great Lord Agni expresses through the entire personality of the Solar Logos!
108. Uranus (although the monadic Lord of the First Ray) is, from another perspective, Lord of the Seventh Ray, and, thus, has a Kshiti connection.
109. He is known as the Lord of the Seventh Ray (a minor Ray), yet since He is Lord of the First Ray (monadically) He can be related directly to Agni (who always seems to connect with first ray expressions).
110. Saturn, however, cannot easily be linked with a minor ray and is, definitely, connected with the systemic physical plane and with the cosmic physical plane as well.
111. Neptune, Uranus and Saturn stand together and are not easily separated.
112. We cannot ascertain exactly which planets DK is hinting when mentioning that the Lord of the planetary physical plane and the Lord of the planetary mental plane are related to Lords of minor rays.
113. Kshiti could be directly related to Earth which, from one perspective, is a Lord of a minor or non-sacred planet—though its personality ray is the third—a major ray..
114. Agni fits with few if any planets other than Uranus, who, in one respect is a Lord of a minor Ray (as the seventh ray conditions the soul of Uranus). Uranus also has much of the fifth ray which fits with the fact that lesser Agni conditions the mental body of the Planetary Logos.
115. We will leave this subject having offered some speculations which can be pondered.
116. One thing to consider—whereas we are told that Varuna is an “emanation” of Neptune, we are told merely that the other two Brother are “linked up” with “the Lords of minor Ray”. To be “linked up” may not be the same as to be an emanation.
117. In other words, Kshiti could be an emanation of Saturn and Agni an emanation of Uranus, and yet these two Raja Deva Lords could still be “linked up” with other Ray Lords of minor Rays.
We may justly ask why, if this is so, it should apparently manifest so disastrously in connection with man?
118. The question is, if Lord Varuna, Who presides over the lesser Deva Lords of the planetary astral plane and over the Agnisuryans of our planet in general is linked up with a planetary Lord Who expresses a major Ray, why does the astral plane manifest so disastrously in the life of man and the planet at this time?
There are several reasons for this, one being that the force flowing through the vehicle of the great deva, the plane,
119. Is “the plane” to be considered “the force flowing through the vehicle of the great deva”?
is consequently stronger than in the other two cases,
and this is owing to His more advanced stage of development and also to the fact that the Logos Himself is polarised in His astral body.
120. The disastrous effect of the astral plane, we are told, has to do with the excessive potency pouring through it because of the great potency of Lord Varuna (as well as the astral polarization of the Solar Logos)
121. In occultism, overstimulation is often a greater danger and threat than under-stimulation.
122. Man, our Planetary Logos and our Solar Logos are all wrestling with potent astral bodies. We can say that man’s problem arises because of the astral polarization of the Planetary Logos, and the Planetary Logos’ problem arises because of the astral polarization of the Solar Logos, but is there another Being (a Cosmic Logos) Who is also astrally polarized and Whose astral polarization greatly stimulates the astral polarization of the Solar Logos?
123. There is reason for thinking this may be the case, for our Solar Logos may be a member of a Cosmic Logos Who expresses the solar plexus center in the "One About Whom Naught May Be Said".
124. In any case, when judging the strength and relative ungovernability of the astral plane on our pt, we have been told that the greater development of Lord Varuna and the astral polarization of the Solar Logos account for this condition.
125. Another reason is now given.
Another reason is that he has a peculiar link with the Ruler of the animal kingdom, and as the human being has not yet dissociated himself from, nor learnt to control, his animal nature, he too comes under the influence of this tremendous force.
126. The animal kingdom (in its upper brackets at least) is a kamic kingdom. The principle of desire is paramount.
127. The explanations above grow only more occult. It would seem that the Lord of the Animal Kingdom is a great and turbulent Being with Whom Lord Varuna is associated, just as man is associated with his animal nature.
128. The lunar lords are closely associated with the astral plane and ruled by the planet Mars, a sixth ray planet, just as the astral plane is the sixth plane. (cf. EA 35)
129.
Eventually, Neptune/Varuna
are to subdue the passion of Mars, but this is not
yet the case. The Martian element of the astral plane is still strongly in
control, and thus presents a problem to the higher
130. Just as the astral body of our Planetary Logos has to come under the sway of Neptune rather than Mars, what, do we suppose, is the great Constellational Lord under Whom the astral body of the Solar Logos must re-conditioned? The analogies ascend.
There are other reasons hidden in the karma of our Heavenly Man, but the above reasons suffice.
131. Some such reasons may be found in the Moon-chain disaster.
132. Other reasons relate to the karma of personality to which our Planetary Logos is subject.
1. The Function of the Agnisuryans. The devas of the astral plane are those with whom man is very specially connected at this time owing to his astral polarisation, , and to the place desire and feeling play in his development.
133. An understanding of the Agnisuryans is, therefore, at this time in human development crucial.
134. The majority of human being are still astrally polarized and, thus, Atlantean in their consciousness.
Consciousness expands through contact, through intelligent appreciation of that which is contacted, and through realisation of that which is to be gained through a specific contact.
135. This is a valuable section of text. We often speak of the expansion of consciousness. Here we are given the manner in which consciousness expands:
a. Consciousness expand through contact. That which is contacted has something additional to that which contacts it. That which it (i.e., that which is contacted) has is absorbed by that which contacts.
b. Consciousness expands through intelligent appreciation of that which is contacted. This is another way of say that the planet Venus is integral to the expansion of consciousness since Venus is uniquely the planet of “intelligent appreciation”.
c. Consciousness expands through realization of that which is to be gained through a specific contact. This requires the activation of foresight and the sense of purpose. Thus, forethought expands the consciousness.
That which is contacted depends upon reciprocal vibration,
136. If there is going to be intelligent appreciation of that which is contacted, and a realization of that which is to be gained through contact, then reciprocal vibration (a feedback process, an interplay between that which contacts and that which is contacted) is necessary.
and the place therefore of desire (which is the going out after sensation) and of feeling (which is the reflex of that desire) is of real importance; they put man constantly in touch—even though he realises it not—with deva substance of some kind or another.
113. Important definitions are given here:
a. Desire is the going out after sensation. Desire is always for the sake of contact. Desired contact is made in the anticipation of fulfillment.
b. Feeling is the reflex of that desire. Feeling arises through mutual impression between that which contacts and that which is contacted.
114. Both desire and feeling put a man constantly in touch with deva substance of some kind.
115. One cannot live within the three worlds without be constantly in touch with deva substance of some kind. We live in a veritable ocean of devic substance.
Even when man has reached a relatively high stage of evolution, the demonstration of that point of attainment is seen in the type of not-self which he contacts;
116. It is interesting to realize that there is a vast multiplicity of types of “not-self”. According to the nature of one’s desires, such is the nature of that toward which desire will extend itself and will, therefore, be contacted.
117. The Law of Attraction is intimately involved in the process of what we may call the ‘direction of desire’. We are dealing with the attraction between substances of various qualities.
118. A simple way of looking at this is to say that our contacts reveal our point of spiritual attainment.
it is only when he is an initiate that [Page 662] he begins to approximate, and to know the meaning of the essential unity which lies at the heart of Being, and to comprehend the oneness of the Universal Soul, and the Unity of that subjective Life which secretes itself behind form of every kind.
119. This is a beautiful description of the consciousness of the initiate.
120. Great ideas expressing the realization of the initiate are suggested:
a. Essential Unity
b. The Heart of Being
c. The Oneness of the Universal Soul
d. The Unity of the subjective Life. It is a hidden unity, secreting itself behind forms of every kind.
It should never be forgotten that the matter aspect is found on all planes;
121. Does this apply to cosmic planes as well? Certain plans are designated as “prakritic” planes. Such are the seven systemic planes of the cosmic physical plane. We have to question whether and in what way such planes as the cosmic astral plane or the cosmic mental plane may be “prakritic”. From the super-cosmic perspective, they certainly must be.
122. Can there be form without matter (or “prakriti”)? This question has profound implications.
123. Another related question: “Is all matter particulate?”
also that forms are ever to be found, until the solar ring-pass-not is transcended and the Logos escapes from His present limitation.
124. Form exists on all levels of the cosmic physical plane (even the so-called “formless” levels, the arupa planes). If such form is to exist until the Logos’ fourth initiation (the initiation at which He escapes from His present limitation and the solar system manifesting on the cosmic physical plane ceases to exist) the factor of desire which impels the creation of form will remain potent in the solar system until that time. This says something about the perpetuation of solar logoic sacral center energy and also solar logoic throat center energy.
125. In this context, DK seems to be pointing especially to the forms which are found on the systemic physical plane. These, too, will exist until the Solar Logos escapes from His present limitation for physical incarnation is a necessity until the fourth initiation is reached.
Owing to this the devas of the astral plane assume a very important place in the three worlds.
126. Why should this be the case? It is the devas of the astral plane which are the material activity (material within the dense physical body of the Solar Logos) which is responsible for the appearance of form. The impulse form creation.
127. In other worlds, without the form-impulsing activities of the Agnisuryans, the solar system cannot remain in manifestation until the Day of Liberation—which it must.
Previously, we considered them in a fivefold aspect, dividing them into five groups. At this point we will limit our consideration to the relationship of self-conscious units such as Man and the planetary Logos to this deva substance.
128. The subject can be studied by differentiating and categorizing the various groups of Agnisuryans and other devas. We can also discuss the relationship of Man and the Planetary Logos to the Agnisuryans. This seems to be the method we will now pursue.
A great distinction exists between man and his prototype, a Heavenly Man.
129. There are compelling analogies between the two, but the Planetary Logos is a Dragon of Wisdom, having developed much of the love nature, whereas a human being is simply working on the development of manas which the Planetary Logos developed mahakalpas ago.
The astral plane plays a very real part in the evolution of man, having a close connection with one of his principles.
130.
We can assume this
principle to be
131. But principle of buddhi is also closely connected to the astral plane.
Astral matter and vibration is one of the controlling factors in the lives of the great majority of people.
132. Perhaps this is the case for eighty to eighty-five percent of the people and, at this time, for the majority of Earth-chain humanity, and some of Moon-chain humanity.
To the Heavenly Man, astral matter corresponds to the liquid portion in the physical body of man, and is for Him therefore no principle.
133. This is clear. For the human being the liquid portion of his physical body is not a principle, and thus it is for the Planetary Logos in relation to the systemic astral plane.
The astral plane is man's principal battle-ground and the area of his most intense field of sensation,—mental sensation (esoterically understood) is for him as yet only a possibility.
134. Sensation is the registration of contact—sentiency. It means more than the sentiency which arises from strictly physical contact.
135. There is, of course, sensation on the physical and mental planes, but the degree of its impact is presently far less than on the highly energized astral plane.
136. We might say that as man developed to his present stage, he has transcended to a great extent the impact of sensation arising in relation to the stimuli of the physical plane. He is not yet sufficiently unfolded to register sensation of upon the mental plane with any degree of intensity, but this kind of “sensation” does, we are told, exist.
137. On the astral plane there are the greatest number of contending forces, vigorously engaged. It is for most a battlefield.
138. Sentiency is possible on all of the systemic planes. It arises from ‘touch’ (the primary sense in our astral-buddhic solar system) and the interplay between that which ‘touches’ and that which is ‘touched’.
139. We notice, however, that when DK speaks of “mental sensation” He qualifies the term by telling us it must be “esoterically understood”. If the dynamics of sentiency are to be clearly understood we must know a great deal about the physics of the planes in which that sentiency is taking place.
The astral body is the seat of man's most violent vibration, and these vibrations are a potent cause of his physical plane activities.
140. The potent influence of the non-sacred planet Mars is suggested.
141. Violent vibrations on the astral plane lead to violent activities on the physical plane.
142. By what are most men swayed? By what are they impelled to act? By the impelling energy of desire originating on the astral plane. For most human beings, the physical plane is negative to the astral body whereas it should be negative to the mental body as that mental body should be negative to the buddhic vehicle as should the astral body.
If man only realised it, the devas of the astral plane at present very largely control what he does and says, and his goal of evolution (his immediate goal) is to liberate himself from their control in order that he, the real Ego or thinker, may be the dominating influence.
143. DK tells us how very much we are controlled by the devas of the astral plane and how little we realize that we are.
144. The human being is predominantly emotional and from this emotional control he must liberate himself. Man has many goals, but liberation from his emotions is his first priority. When we examine the chaotic condition of human interaction in today’s world, we can only affirm DK’s evaluation.
145. Man en masse is far from being dominated by the Ego or the soul. Man en masse is not yet either the thinker or the Thinker.
146. Until a human being has liberated himself from the control of the astral devas he remains (in his astral nature) positive and resistant to the influence of solar fire on the higher mental plane. The “waves that rise upon the stormy sea of life” indeed “engulf the swimmer, shut out the sun and render all plans futile”. (Counsels to the Wise, TWM, 473)
147. As the Hierarchy and the Christ approach, this vulnerable, rather thoughtless and insufficiently spiritual state of being will gradually be superseded. Emotion is not love. Humanity as a whole does not yet realize this, but the Reappearance of the Christ will promote this realization.
To be explicit, and thus to illustrate this point: the little elemental lives which form the body of the emotions, and the positive [Page 663] life of any evolutionary deva who (through similarity of vibration) is linked to any particular man and who gives to him an astral body of a coherent and positive power, are as yet practically in control of the majority.
148. DK again differentiates between the elemental lives and the lives known as evolutionary devas who are linked to a particular human being.
149. The elemental lives “form the body of the emotions”.
150. Evolutionary devas (and it seems that in the astral body of the human being there are many) make of his astral body “a coherent and positive power”. It does not seem that DK is speaking only of one evolutionary deva per human astral body, even though He uses the singular form, “deva”.
151. There is probably a hierarchy of evolutionary astral devas associated with the astral body of man, including one which is paramount.
152. Certain astral devas are drawn to a particular man through “similarity of vibration”. We may say that according to the vibratory quality of a man’s elemental substance (really according to the vibratory condition of his astral permanent atom), so devas of a certain vibration or quality will be linked to him.
153. Perhaps some of these devas have a long association with him and are not drawn in anew with every incarnation. The regathering by the incarnating human unit of previously conditioned personality substance is proposed by DK.
154. The point is that these elementals and their controlling devas control the majority of human beings.
Man usually does as his desires and instincts prompt him.
155. This is the simple meaning of the control of man by the devas of the astral plane.
156. The more advanced man will think, “I want to, however…”, and the desires are held in check by thought and purpose.
If this evolutionary deva is of a high order (as will be the case in a highly developed man) the vibration will be high, and the desires and instincts will be good and exoterically right.
157. First DK uses the singular, “deva”, and then (in the next section) a plural, “them”.
158. We seem to speaking of a number of Agnisuryans who are associated with the astral body of man and not only one. This would necessarily be the case as there are so many different kinds of astrally related energy flows or currents in the human being.
159. The higher the order of the evolutionary astral deva, the higher the vibration of the astral body, the higher the desires and instincts, which will be aligned with Good and will not cause spiritual damage upon the physical plane.
Nevertheless, if the man is controlled by them, he is as yet under deva influence, and must free himself.
160. Probably many highly developed, well-intended people are under this influence and do not suspect it. Even if they suspected it, they might see nothing wrong in it.
161. There are, however, higher energies to be expressed and the center controlling the astral body is meant to be, at this stage, the Ego, with which the advanced disciple and initiate has identified himself.
162. Whether astral promptings are high or low, man must not automatically follow them but, focussed upon the plane of mind (at first lower then higher mind), must learn to control them.
If the deva life is of a low order, the man will demonstrate low and vicious instincts, and desires of a vile calibre.
163. Most people do not think in these terms. Most do not realize that devas of different orders, when linked to the vehicles of the personality, contribute to different types of behaviour, ranging from low, vicious and vile to elevated and worthy.
If these remarks are rightly apprehended, some understanding will come of what is meant when the deva evolution is spoken of as being a "parallel evolution" to that of man.
164. The term “parallel” must be carefully pondered. The term suggests that each of the kingdoms has its own line of development but that these lines influence each other.
165. It also suggests that for every grade of development in one kingdom there is a corresponding or parallel grade of development in the other.
166. We are told that the Raja Deva Lord’s such as Kshiti or Varuna have a stage of consciousness equivalent to that of a Chohan and are on occasion called into the Council Chamber in Shamballa for consultation.
In the three worlds the two lines of evolution parallel each other, and must not be consciously one.
167. Mixing and blending are not always occultly desirable. Although there is to be cooperation, the two kingdoms must not be consciously one—in the three worlds. In higher worlds, harmonizing, blending and merging are to be achieved.
168. Of importance at this time is the realization that man must not identify with the devas of the three worlds—i.e., with the devas in the dense physical plane of the Solar Logos or more specifically, the Planetary Logos. That which makes the Black Lodge evil may be precisely this type of identification.
In the planes of the Triad they are known as a unity, producing the Divine Hermaphrodite, or the Heavenly Man,—the self-conscious human units embodying the three aspects of divinity, while the conscious deva units embody the divine attributes.
169. Notice the word “in” in the phrase “in the planes of the Triad”. It seems to have a different feel than the preposition “on”.
170. The Planetary Logos is known as the Divine Hermaphrodite. What entitles Him to this appellation? We learn here that it is the union of human beings and devas (of Hermes and Aphrodite, respectively) which lies at the root of this name.
171. Hermes is Mercury and is associate with human beings. Mercury rules the Fourth or Human Creative Hierarchy. Aphrodite is Venus and is associated with the devas.
172. The Mercury and Venus factors, when taken together, are the divinely hermaphroditic unit in our solar system.
173. One of the ways of differentiating devas from human beings is by considering their relationship to the aspects of divinity and to the attributes of divinity.
174. Human beings embody the divine aspects of divinity. Devas embody the divine attributes of divinity.
175. The relationship is that of the triangle to the square.
The two, blended together, form the body of manifestation, the centres and substance of the Heavenly Man.
176. The body of manifestation of the Heavenly Man consists of the energy centers and substance.
177. As usual, the human being is associated with the centers and the devas with the substance.
178. We have already seen, however, on numerous occasions, that deva Monads (like human Monads) also go to the constitution of the centers of a Heavenly Man.
Great is the mystery, and until man knows his place within the conscious whole, he should reserve his opinion as to the meaning thereof.
179. DK is suggesting that we, “man”, do not yet know our place within the conscious whole. We are learning and have much of great interest to study, but our actual knowledge of our place is rather slight. This is, perhaps, hard to accept.
It will be apparent, therefore, in view of the connection between the astral plane with its unified work, and the buddhic plane with the conscious harmony there experienced, that the astral body of man calls for the closest study and understanding.
180. DK is building a case for the importance of the astral body.
181. He points to the “unified work” of the astral plane and the “conscious harmony” experienced on the buddhic plane. The astral vehicle is “unified”, i.e., undivided and thus works with potency.
182. The alliance between these two vehicles is what makes the more accessible astral body of such great importance.
183. It is interesting, is it not, to think of the buddhic plane as the plane whereon “conscious harmony” is experienced? Perhaps in those moments of life when we have experienced the greatest harmony, there has been for us a touch of the buddhic energy.
A link will be found through its medium with the buddhic plane and harmonious activity on the physical plane will be produced.
184. This is of great practical import. Troubled humanity has often wondered how it is to produce harmony on the physical plane. The necessary alignment to produce this harmony is the buddhic plane—the astral plane—the physical plane. Responsiveness to the fourth systemic ether will be of importance in promoting this alignment.
185. Creating this alignment is the responsibility of those with much fourth ray in their system: the buddhic plane is the fourth plane and through it the fourth ray expresses powerfully; the astral plane is the plane of the “dual forces”, presently a battle-ground which requires the harmonizing influence of the fourth ray; the physical plane is the fourth plane when considering the four personality divisions—lower mental, astral, etheric and dense physical.
186. It is interesting that within the United Nations (an organization dedicated through its ideals to world peace) there are working a number of fourth ray souls. Fourth ray souls are rarely in incarnation at this particular time in history.
187. We understand, then, that the reconditioning of the astral body will render it more receptive to the harmonizing buddhic energy and a positive feedback loop between these two planes will be created. The resulting harmony on the astral plane will condition the quality of desires there found and the newly harmonized desires will contribute to the harmonization of the physical plane. Thus, peace will come.
The student of occultism should study carefully in this connection:
188. The “this” which is to be studied is the link between the buddhic plane, the astral plane and the physical plane.
[Page 664]
a. The physical sun, and its relation to prana and the etheric body.
189. The physical Sun is of the fourth order (at least this is true of the Solar Logos). When the fourth ether is stimulated by solar prana, the desirable harmonizing effect (resulting from the alliance between the buddhic plane an the astral plane) will more easily reach the dense physical body of the planet. The line of descent will be via the number four.
b. The subjective sun, and its connection with the astral plane, with the kama-manasic principle, and the astral body.
190. By the “subjective sun”, it is the Heart of the Sun which is most often meant.
191. There is the possibility, however, that the Solar Logos’ manifestation through His astral body on the cosmic astral plane can also be called the “subjective sun”.
192. In this case, the words “subjective sun” could also be translated as ‘subtle sun’.
193. The fact that in this tabulation the Heart of the Sun is listed separately from the “subjective sun” alerts us to the possibility of a difference between the two.
194. The soul always has an archetypal relation to the astral body, just as the personality to the physical body and the Monad to the mind.
195. The egoic lotus on the higher mental plane is a blend primarily of the second and fifth rays. This is true also for the egoic lotus of the Solar Logos on the cosmic higher mental plane.
196.
The second ray of
the egoic lotus connects it with the astral plane and the astral body and
with the “
197. We can extend the alignment bringing harmonization to the dense physical plane as follows:
a. Buddhic vehicle
b. Egoic lotus on the higher mental plane
c. Kama-manas
d. Astral body
e. The fourth ether
f. The dense physical body—the fourth vehicle or the personality (from one way of counting)
c. The central spiritual sun, and its relation to the Spirit or atma in man.15 [S[S. D., II, 250, 251.]
198. We have to discriminate here. Should the Spirit in man be called “atma” or the “Atman”. There are good reasons to think the latter. In this case, “atma” would refer to the highest of man’s principles.
199. We can expect that the Central Spiritual Sun (considering it as the Monad of the Solar Logos) would have a line of connection to the Monad in man and, thence, to his atmic principle.
200. Again Chart VIII, TCF 817, shows this connection.
d. The heart of the sun, and its relation to the lower and higher mental bodies, producing that peculiar manifestation we call the causal body.
201. We notice here that the “heart of the sun” is differentiated from the “subjective sun” and that the differentiation is evident in this very tabulation.
202. As earlier suggested: we are certain that the Heart of the Sun relates to the egoic lotus of the Solar Logos. May it be that the “subjective sun” relates to the astral expression of the Solar Logos?
203. Why should the Heart of the Sun be related to the lower mental body? We remember that the Hierarchy of Agnishvattas is related not only the higher mind but to the lower mind as well, for it is a dual Hierarchy.
204. As the Agnishvattas emanate from the Heart of the Sun, a connection is created between the Heart of the Sun, the Agnishvattas and both the higher and lower mental bodies.
In this connection it must be remembered that the force which flows from the heart of the sun, works through a triangle formed by the Venusian scheme, the Earth and the sun.
205. A major solar triangle is offered four our consideration: the Sun, the Venus-scheme and the Earth.
206. The Heart of the Sun works through these three. The sun is, in this instance, the vehicle of the Heart of the Sun.
207. Each of the members of the triangle is distinguished by a powerful second ray: the soul and personality of the Solar Logos are both on the second ray; Venus is hypothesized as having a second ray personality and a second ray Monad; the Earth (or, really, the Planetary Logos of the Earth) has a second ray soul.
208. When we think of the ‘descent’ of the Solar Angels, this triangle is involved. The Solar Angels (having emanated from Sirius, cf. TCF 844), are gathered into the Heart of the Sun, journey thence to Venus and, then, through descent into several spheres, reach the dense physical globe of Earth.
209. DK is now about share some hints about the formation of triangles.
That another triangle was also formed involving two planets was to be expected under the law, and the triangles vary according to the scheme involved.
210. Apparently (because He used the word “also”) the triangle here mentioned is not Sun, Venus, Earth. Yet this additional triangle also probably involves the Sun.
211. We have been speaking principally of the relationship between the buddhic and the astral planes. Mercury is closely related to the buddhic plane and Mars to the astral.
212. It is possible that the triangle Sun/Mercury/Mars was also formed. In various Theosophical charts and tabulations Mercury and Mars are closely related.
213. Under law, when one triangle is formed, must another also be formed?
214. It seems that there must always be a relation between a planetary scheme and the Sun. DK seems to be suggesting that according to the nature of a particular planet related to the Sun, an additional planet (related to the first planet) will be involved.
215. We do not yet know enough to explore this hypothesis.
Cosmically there is a very interesting series of triangles which will be found by the student of esoteric astronomy and of occult cycles.
216. By “esoteric astronomy” may be meant the study of the relative positions and cycles of stars and constellations as these positions and cycles reveal subjective energies and qualities. When they are esoterically considered, the positions and cycles will be shown to reveal the interrelated purposes of great Lives.
They originate in the central sun of our particular group of solar systems.
217. Our particular group of solar systems may be considered the "Seven Solar Systems of Which Ours is One", if the term “solar system” means what it usually means—a system of planets with one or perhaps two central stars around which the planets revolve.
218. Of the seven major stars in our particular grouping, one of them may, perhaps, be considered the “central sun”. It is hypothesized, relative to our particular group of solar systems, that Sirius is that central Sun.
219. In some enumerations of our group of solar systems, some stars larger and more radiant than Sirius are included, such, for instance, as Vega. Given that our particular solar system is moving towards Vega, this motion might contain a hint about Vega and the central sun of our group of seven solar systems.
220. The central sun of our particular group may or may, however, not be tangible. It may, for instance, be considered to be a Cosmic Logos as a whole, expressing through seven stars.
221. On the other hand, Alcyone is often considered to be a kind of “central sun” (the Central Spiritual Sun to be exact) and may be central to our particular group of solar systems, if by “solar systems” is meant groupings of seven major stars.
This series involves the Pleiades.
222. Just as the series of systemic triangles always includes the Sun (Sun/Venus/Earth, or, proposed, Sun/Mercury/Mars), so the Pleiades as a whole (perhaps in their entirety—more than eight hundred stars) would, on a higher turn of the spiral, act as the Sun. The real local cosmic Central Spiritual Sun would be the Pleiades in their entirety and especially the Super-Constellational Logos expressing through them—namely, the "One About Whom Naught May Be Said".
223. The correspondences to the planets, lesser than the “Sun”, would be Cosmic Logoi and Their systems—the Logoi of certain of the great constellations in our local cosmos such as the Great Bear, Little Bear, Orion, Draco, etc.
The fact that this is so will not be known until the last decade of the present century,
224. We might ask, “Known by whom”? This discovery will not come from contemporary science. In fact the last decade of the twentieth century has come and gone and this piece of knowledge has not emerged in the scientific community.
225. Perhaps it is among esotericists and students of occult astronomy and cosmic cycles that the indicated hypotheses must be put forth. Certainly, at our stage of development, we have hypothesis and not confirmed knowledge.
and will not be recognised by science till that time when certain lines of knowledge and discovery will bring scientists to a realisation that there is a third type of electricity, which ever balances and forms the apex of the triangle. But the time is not yet.
226. As far as we known, equilibrizing electricity has not been discovered.
227. From one perspective, we would expect to find at the apex of the triangle that which balances Spirit and matter, positive and negative.
228. In the triangle Sun/Venus/Earth, does Venus play this role? If there were a triangle, Sun/Mercury/Mars, would Mercury play this role?
All that is here said is expressed in terms of deva groups and deva forces, which form (in their aggregate) substance responsive to analogous vibration.
229. Forces which interplay harmoniously do so because they share “analogous vibration”.
230. In the triangle Sun/Venus/Earth, groups related by analogous vibration are to be found and hence the transmission.
This is occultly expressed under certain definite names.
231. We can question whether these names are for exoteric consumption. From the scrupulous blinding process use, apparently they are not.
It is possible, therefore, to transmit safely information of a character incomprehensible to the profane
232.
DK uses the old
terminology. Occultly, “the profane” are those who stand outside the entry,
gate or perimeter of the
in such a phrase, for instance, as: "The triangle of...of...and of Group...of the Agnisuryans formed itself, and in the turning of the Wheel produced the third."
233. The real information is hidden in number. To give the number of a particular group of Agnisuryans is not to reveal the nature and function of that group, except to those who are knowers.
234. If to “the profane” it is said that the “turning of the Wheel produced the third”, immediately the questions arise, “What Wheel?” “The third what?”
This conveys to the mind of the occultist the knowledge [Page 665] that in the flow of force from a particular constellation, outside our system altogether, through a particular planetary scheme, and thus through the astral body of a planetary Logos, a condition was brought about which produced the appearance of the third kingdom in nature, the sentient conscious animal kingdom.
235. DK seems to be using this description only as an example, but perhaps He is conveying something more?
236. Could it be (hypothetically) that from the constellation—let us say— Scorpius (outside our solar system altogether) and through the planetary scheme of Mars and thus through the astral body of our Planetary Logos (involving the ‘x’ group of Agnisuryans), the third kingdom in nature (the animal kingdom), ruled by Mars, was made to appear.
237. In this connection we may also wish to consider the relation of the constellation Orion (the Hunter) to the animal kingdom.
3. The animal kingdom—The Moon and Mars (EP I 245)
Some such similar phrase embodies also the deva connection with man's individualisation, but it profits not to pass it on;
238. Could it be (hypothetically) that from the constellation Sirius (considering Sirius as a constellation and not just a star) and through the planetary scheme of Venus, and thus through the mental body of our Planetary Logos (involving the ‘x’ group of Agnishvattas), the fourth kingdom of nature (the human kingdom), ruled by Venus, was made to appear.
239. Humanity as a Creative Hierarchy is ruled by Mercury but as the individualized human kingdom, by Venus (ruling the Solar Angels who provided the causal body).
the above is only quoted in order to do three things:
1. Demonstrate somewhat the nature and extent of the forces flowing through our system.
240. We see that these forces flow through B/beings of widely varying vibratory level, scope and quality. A Constellational Logos is far greater than a Planetary Logos Who is far greater than the Raja Deva Lord of a plane, Who is far greater than the evolutionary devas who guide the response of vehicles composed of elemental substance within the plane ruled by the Raja Deva Lord.
241. DK, we see, is not revealing exact information, but is offering sufficient hints to indicate the nature of that which He may be concealing.
2. Show the close connection we have with the deva evolution.
242. Humanity would not have been created (at least on our chain) without the involvement of the deva kingdom.
243. In fact we can think of humanity as ‘deva substance plus a god’.
244. From what DK say, the animal kingdom, as well, necessitated the involvement of the Agnisuryans.
245. We remember reading of the close connection between Varuna and the Entity ensouling the animal kingdom.
3. Emphasise the triangular nature and interrelation of all that eventuates.
246. It seems that if some new factor in manifestation is to emerge, that emergence depends upon a triangular interplay of energies.
247. Think how the Eye of Shiva does not emerge until there is a triangular interplay between the crown center, the ajna center and the alta major center.
It might be advisable here to bring out a point in connection with the devas of the lower planes (those with whom man is peculiarly connected).
248. Though it is not safe for average man to consciously attempt to manipulate or control these devas, he cannot avoid interacting with them.
They can be divided into certain groups, indicating their place in the scale of consciousness.
249. There are scales of form and scales of consciousness. In modern occultism, we are particularly concerned with scales of consciousness.
Perhaps the question may here be asked why we are dealing only with those deva groups which are to be found in the three worlds. Occultly understood, these devas (of the type we are considering) are only found in the dense physical body of the Logos,—being the substance of the lower three subplanes of the cosmic physical.
250. While, until the third initiation is passed, we are advised not to attempt conscious interplay with such devas, they are the unavoidable participants in the life of man in the three lower worlds.
The old Commentary says as follows:
"The spheres of fire seek location upon the lower three. They originate by medium of the fifth, yet merge upon the planes of yoga. When the fiery essences permeate all, then there is no more the fifth nor sixth, nor seventh, but only the three shining by medium of the fourth."
251. DK is using the same method of ‘numerical blinding’ which He discussed above. The various groups are numbered, but no explicit information is given concerning exactly which groups are meant.
252. We can attempt a rather microcosmic interpretation—one which has it deficiencies. As we learn below, there is an interpretation which concerns more than man.
253. The Monads may be the spheres of fire. When they go forth on their Pilgrimage, “they seek location upon the lower three”. In other words, they seek to demonstrate within the lower three worlds.
254. Following this line (which may or may not be correct), the spheres of fire emerge onto the lower three through the medium (“by medium”) of the Fifth Creative Hierarchy, the Agnishvattas, who make this emergence, as man, possible.
255. From a much higher perspective, emergence “by medium of the fifth” may reference the cosmic mental plane.
256. The “planes of yoga” are particularly the higher two planes of the spiritual triad and especially the buddhic plane.
257. The causal bodies of humanity are related to each other on the mental plane but their essence merges on the buddhic plane, presumably after the fourth initiation is experienced.
258. The fiery essences, permeating all, can indicate a stage of complete soul infusion of the lower three worlds (inspired by the Solar Angels). The energies provided by the Fifth Creative Hierarchy would have flowed into the spheres of the lower devic lives, infusing and redeeming those spheres.
259. Then there would be no need for vehicles in the dense physical plane of the Planetary Logos, and thus the fifth, sixth and seventh groups of devas (the lower Agnishvattas, the astral Agnisuryans and the Agnichaitans) would disappear as would the planes which represent the non-principled substance of the Planetary Logos. Then only, the spiritual triad (the three) would shine forth through the medium of the Fourth Creative Hierarchy (the human Creative Hierarchy). The life of the Planetary Logos would then be completely centered in His etheric body (cosmically considered).
260. Even if this interpretation is incorrect in part or entirely, it give a sense of the different groupings which can be signified by numbers. Numbers remain what they are, but the B/beings which they reference change constantly.
261. Only those who are very well versed in the occult lore can be sure of their interpretation.
Therefore, for the purposes of our present study, the devas are only to be found in the three worlds.
262. We have not yet reached the point of planetary development when the three are shining forth through the medium of the fourth. Thus, we study that which lies immediately before us—the devas which are to be found in the three worlds.’
263. I do not think that DK means to suggest that all members of the deva kingdom are to be found only in the three lower worlds.
Beyond those three planes we have the three aspects of [Page 666] the major three manifesting through the fourth; we have consequently the spheres of the planetary Logoi upon the plane of buddhi.
264. DK seems to be offering more hints concerning the meaning of the paragraph interpreted above.
265. These hints point to the potentially macrocosmic nature of the interpreted paragraph. DK seems to be speaking in terms of Planetary Logoi.
266. We are perhaps presented with a picture of three major Logoi focussed on the higher three cosmic ethers and manifesting through those Planetary Logoi connected especially with the fourth cosmic ether.
267. If we review the Chart VIII (TCF,817) and examine the etheric microcosmic structure (and then extrapolate to the possible planetary significance of this structure) we shall find ourselves contemplating a triangle of centers hovering above a fourth dimension or plane where a number of other centers are expressing. The Chart shows three hovering above four.
268. What DK said earlier about Aspects and Attributes may also be referenced when we attempt to interpret the paragraph. It seems that all Attributes but one are disappearing, the fourth Attribute synthesizing the lower three. The three Aspects express through this synthesizing fourth Attribute.
269. We must remember that the buddhic plane serves as a concrete vehicle for the higher three cosmic etheric planes.
270. In a general sense, DK may also be describing progressive relationships between the seven systemic planes and thus between seven Raja Deva Lords.
271. It seems there will come a time with the three lower systemic planes will be abstracted and the higher three will manifest through the fourth.
272. From another perspective, Kshiti, Varuna and lower Agni will be abstracted, withdrawn or absorbed into synthetic Indra, and the Raja Deva Lords Who correlated with Shiva, Vishnu and Brahma will manifest through synthetic Indra.
273. In any case, we have to get used to interpreting obscure occult paragraphs (which offer us only numbers) to designate various orders of B/beings and their interrelationships. It is not easy, but with practice (and many mistakes—as I am sure exist in the interpretations above) we shall know what is really meant by the blinded communications.
They synthesise all that has been developing through the denser manifestation.
274. DK continues to speak of Planetary Logoi, and, it would seem, of the three synthesizing planets.
From the standpoint of the esoteric philosophy, the cosmic physical plane on which our entire solar system has its place must be studied in a dual manner:
275. We remember that the solar system is only the etheric-physical body of our Solar Logos. He has other vehicles which, technically, are not part of His solar system.
1. From the point of view of the Heavenly Men, covering the evolutions of the four higher planes, or the etheric levels. Of these we can know practically nothing until after initiation,
276. Namely the third initiation.
277. An analogy stands forth. Human beings develop within the dense physical body of the Solar Logos. Heavenly Men serve and express within the etheric body of the Solar Logos and, of course, through the medium of their own etheric bodies—at least three of the four cosmic ethers.
at which time the consciousness of the human being is transferred gradually on to the cosmic etheric planes.
278. We are under no illusions regarding the focus of consciousness of the majority of us; it is still within the dense physical body of the Solar Logos and not even focused within the highest level of that dense physical body.
2. From the standpoint of the human being in the three worlds. Man is the consummating evolution in the three worlds, just as the Heavenly Men are in the higher four.
279. This is an excellent comparison. However, the analogy must be closely studied. Whereas man can undertake his evolution up to the third initiation within the dense physical body of the Solar Logos, the Heavenly Man cannot undertake His evolution up to the third initiation or even the second if His consciousness remains focussed only within the cosmic ethers.
In the three worlds, we have the parallel evolutions—deva and human in their many varying grades—the human naturally concerning us the most intimately, though the two evolve through interaction with each other.
280. It has been said by Alexander Pope that “the proper study of mankind is man”. As interested as we may be in the deva kingdom (and as students of occultism, we must be interested), we must realize that because we are human beings the study of the human kingdom concerns us most intimately. Of course, that study necessarily involves the study of certain particular devas.
281. We understand the neither man nor deva can evolve without interaction with the other. Though these two kingdoms are parallel, they are, mutually dependent.
In the higher four worlds, we have this duality viewed as a unity, and the aspect of the synthetic evolution of the Heavenly Men is the one considered.
282. The duality meant is the duality formed by the relationship of humans and devas.
283. There are number of quotations which tell us that on the higher planes (the buddhic plane and the monadic plane) the two kingdoms approximate each other, begin to blend and finally merge.
284. The higher planes (the cosmic ethers) are planes of synthesis. They concern the life of the Planetary Logos and on those planes the ancient enmity between man and deva is dissolved and one phase of the “battle of the sexes” is resolved.
It would interest us much could we but understand a little of the point of view of those great devas Who co-operate intelligently in the plan of evolution.
285. Here we are speaking of the Raja Deva Lords of the systemic planes.
They have Their own method of expressing these ideas, the medium being colour which can be heard, and sound which can be seen. Man reverses the process and sees colors and hears sounds.
286. DK is suggesting that the abstruse matters He is discussing are also expressed by the highly evolved devas although in a manner quite the opposite of the manner used by humanity.
287. These high devas also need to impart what they know. They too have accessed ideas which they need to convey to those they instruct.
288. There are some human beings equipped with special abilities which resemble what DK is here discussing: they can see sound and hear color. The experience has been called “synthesia”.
289. Color and sound are distinguished by different vibratory frequencies. According to human knowledge, color is the result of frequencies far higher than those heard as sound, but we cannot take man’s very relative point of view and think that it expresses the complete truth. It is reasonable to think that there are colors expressing at very low frequencies and sounds, at very high.
290. Perhaps a simple approach would be to think that that which the human being experiences as color, the deva experiences as sound, and that which the human being experiences a sound, the deva experiences as color.
291. Subjectively (as representations in consciousness) sound is sound and color is color. We are given to understand that sound and color are experienced by both human beings and devas. But the same range of frequencies (we are led to believe) will produce contrasting subjective effects in man and deva—color in one, sound in the other.
A hint lies here as to the necessity for symbols, for they are signs which convey cosmic truths, and instruction, and can be comprehended alike by the evolved of both evolutions.
292. Those systems of spiritual education which employ symbols extensively in the instruction they offer, have the possibility of communicating more readily with the deva kingdom. One thinks of Masonry in this regard.
293. The members of the deva kingdom (the higher ones) communicate in symbol. We can wonder about the crop circle phenomenon. Something intelligent (even wise), so it appears, is definitely being communicated and the medium of communication is symbol. Are great devas behind this form of communication—a communication ostensibly intended to reach the understanding of man.
294. It is constantly to be borne in mind that in the Aquarius there will be an increasing necessity for conscious communication to occur between the human and deva kingdoms. What is here said about the fact that the evolved in both groups can comprehend the meaning of symbols is a most important hint concerning how this future communication may proceed.
It should be borne in mind, as earlier pointed out, that:
295. We are reviewing in summary that which has been presented.
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a. Man is demonstrating the aspects of divinity. The devas are demonstrating the attributes of divinity.
296. The relationship is of the three to the four. Man is the triangle and the devas the quaternary.
297. Might we also say that man is the pyramid and the devas the tetrahedron? This involves a different number for man.
b. Man is evolving the inner vision and must learn to see.
298. Man is evolving the eye of synthetic comprehension. It is the eye which allows man to abstract himself from identification with the part and enter into identification as the Whole.
The devas are evolving the inner hearing and must learn to hear.
299. The devas are evolving the ‘ear of obedience’. They hear and they obey the dictates of their superiors. They are auditorily responsive to the will.
c. Both are as yet imperfect, and an imperfect world is the result.
300. In philosophy the question is often asked: “Is God imperfect?” Depending upon the definition of “God”, occultism says “Yes”. This does not deny the ABSOLUTE PERFECTION of the ABSOLUTE DEITY.
301. We can see that as the adjustment between man and deva is harmonized and beautified, a far more perfect world will result.
d. Man is evolving by means of contact and experience. He expands.
302. This is a Jupiterian dynamic and Uranian to a degree. There is the expansion of the ring-pass-not (Jupiter) and its final breaking (Uranus).
The devas evolve by means of the lessening of contact. Limitation is the law for them.
303. This is a Saturnian dynamic and Vulcanian to a degree. We can think of how a nebula becomes a solar system.
304. We see that the devas are ruled by a dominating third ray and man by the second ray.
305. Yet, from another perspective, the devas are a feminine kingdom (ruled by the acquiescent second ray) and man is a masculine kingdom (ruled by the dominating first ray)
306. Once earlier in these commentaries (place yet to be discovered) I offered a tabulation suggesting the ray natures of men and devas.
|
Rays |
Men |
Devas |
|
Ray 1 |
Ray 1 |
|
|
Ray 2 |
Ray 2 |
Ray 2 |
|
Ray 3 |
Ray 3 |
307. What is evident from this little tabulation is that men and devas share the second ray in common. No wonder their most successful communication begins on the buddhic plane and is consummated on the monadic plane.
308. Ray Two is the Ray of the Divine Pattern, hence the possibility of communication through symbols which are meaningful patterns.
e. Man aims at self-control.
309. The human being, whether male or female in a particular incarnation, must become (at length) self-determining.
Devas must develop by being controlled.
310. Devas are acquiescent and suppliant. They cannot help but obey. It is for man to help the devas which he can influence to align which the best sources to obey.
f. Man is innately Love,—the Force which produces coherency. The devas are innately intelligence,—the force which produces activity.
311. This dichotomy relates to the tabulation. While man is “innately love”, he may be essentially will. while the devas may be “innately intelligence”, they may be essentially love.
312. That which is “innate” is found deep within the nature, but the essence is nuclear.
313. We cannot forget that man evolves through destruction of ring-pass-nots and devas through holding them coherent, upholding limitation.
f. The third type of force, that of Will, the balancing equilibrium of electrical phenomena, has to play equally upon and through both evolutions, but in the one it demonstrates as self-consciousness, and in the other as constructive vibration.
314. This is an amazing statement. Usually the force of love is considered to be the equilibrizing, balancing force. Perhaps determination of the equilibrizing force depend much upon which two factors (of three) in a triangle are being related. The one which is not related may become the equilibrizer.
315. DK has often hinted at a third type of electrical phenomenon, but in those cases it was a type which would neutralize or harmonize the interplay between positive (electric fire) and negative (fire by friction).
316. The first ray potentials of the energy of Libra are suggested. It is the sign of equilibrization and there is much first ray pouring through it via Saturn.
317. We may gather that the devas outstrip man in their capacity for “constructive vibration” and human beings outstrip the devas in their capacity for “self-consciousness”. This does not mean that men are devoid of constructive vibration or that devas are devoid of self-consciousness. Perhaps they each learn from the other.
318. Because the will aspect emerges last, we may gather that both self-consciousness and constructive vibration are consummated relatively late in the developmental process.
319. Later in the commentary DK speaks again of the equilibrizing form of electricity, but relates it to the second aspect rather than the first. This type of relation is a better fit with the Law of Correspondences.
In the Heavenly Man these two great aspects of divinity are equally blended, and in the course of the mahamanvantara the imperfect Gods become perfect.
320. DK seems to be calling men and devas “two great aspects of divinity”. We cannot know exactly what He means by “equally blended”. In different great Beings there are different proportions of human to deva Monads. (In our present solar system there are 140 billion deva Monads and 60 human Monads.)
321. In any case, the imperfect human beings and the imperfect devas at length become perfect as the Heavenly Man evolves and as the Solar Logos also evolves through the long course of the mahamanvantara.
322. Usually when the words “aspects of divinity” are used, the first, second and third aspects are indicated. In the foregoing discussing the second and third aspects were discussed in relation to man and the devas respectively. These two aspects are not yet, however, “equally blended”, though in the life of expression of our particular Heavenly Man, the blending of the second and third aspects is a focal undertaking necessary for His fourth minor initiation.
323. The fourth initiation involves the buddhic plane and upon the buddhic plane, men and devas harmonize and begin to merge.
These broad and general distinctions are pointed out as they throw light upon the relationship of Man to the devas.
324. The forgoing series of contrasts between the human and deva kingdoms is of great synthetic value and should be studied closely as it presents the contrasts with great clarity.