Fellowship of Cosmic Fire
Commentary Semester VI Section VIII
TCF 658 - 679 : S6S8
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.
The devas of the physical plane, though divided into the three groups A, B, C, are under another grouping spoken of as "the Devas of the Seventh Order."
1. This division should be familiar to us. There devas are divided according to subplanes—the devas of Group A are the substance-directing agencies of the first subplane; those of Group Body are focussed on the second, third and fourth subplanes; those of Group C upon the fifth, sixth and seventh subplanes—the dense subplanes.
The seventh order is peculiarly linked to the devas of the first order on the first plane.
2. This is numerologically fitting.
3. We are speaking of systemic planes and not of systemic subplanes.
4. Devas of the seventh order are Agnichaitans. Devas of the first order (who work in relation to the logoic subplane) are linked to the Agnichaitans of the seventh order. In a way, all devas on the cosmic physical plane are Agnichaitans cosmically considered.
5. The Agnichaitans are particularly linked with Vulcan and so is the logoic subplane of the cosmic physical plane.
They are the reflectors of the mind of God of which the first order is the expression, and manifest it as it has worked through from the [Page 668] archetypal plane.
6. Devas of the Seventh Order are “reflectors” of the Mind of God. A reflection is more passive than an expression, which can be considered dynamic. The devas of the first order on the logoic plane are the “expression” of the Mind of God.
7. From this perspective, we are to relate the Leo Creative Hierarchy with the Mind of God. Leo does have a relation to the cosmic mental plane from whence the Mind of God, (considering God as the Solar Logos) can be said to emanate.
8. It has often been debated: which plane is the “archetypal plane”? There are several answers, but in this instance, we find that the first or logoic plane is called the “archetypal plane”.
Upon the mental plane they are sounded by the Lord of the fifth Ray, causing a vibration not only in what we might call "the lower levels" but producing response on the first or archetypal plane and on the cosmic mental plane likewise. (TCF 449-450)
9. Surely the energy patterns found therein are archetypal in relation to the remainder of the cosmic physical plane—i.e., its lower subplanes.
10. The following is what is said of Shamballa, the heights of which can be reasonably ‘located’ on the systemic logoic plane.
It is a world of pure energy, of light and of directed force; it can be seen as streams and centres of force, all forming a pattern of consummate beauty, all potently invocative of the world of the soul and of the world of phenomena; it therefore constitutes in a very real sense the world of causes and of initiation. (DINA II 293)
This seventh order of devas is directly under the influence of the seventh Ray, and the planetary Logos of that Ray works in close co-operation with the Raja-Lord of the seventh plane.
11. We have a numerological relationship or concatenation: the seventh order of devas, the “seventh Ray”, the Planetary Logos of the “seventh Ray” and the Raja Deva Lord who expresses the “seventh Ray”.
12. We have discussed which of the Planetary Logoi can be considered the Logos of the seventh ray. Obviously Uranus is a prime candidate even though (so it is hypothesized) the seventh ray (for this great Planetary Logos) expresses on the soul level and not on the monadic level.
13. There are no other planets which, according to what DK has given thus far, express the seventh ray. Saturn probably does on some level of its being and Vulcan as well. Jupiter certainly does, but we gather this from inference since Jupiter is the ‘Lord of Ritualistic Worship’.
We may reasonably
assume that the seventh order of devas and the Raja Deva Lord Kshiti, have
a close relationships with the planet Uranus. Just as Lord Varuna is an emanation
15. We may also assume that the first order of devas on the logoic plane equally have a close relationship to Uranus (Whose monadic ray is reasonably the first). (cf. EP I 420)
As the goal of evolution for the devas is the inner hearing, it will be apparent why mantric sounds and balanced modulations are the method of contacting them, and of producing varying phenomena.
16. Hearing is the first sense to appear and is related to the seventh plane (and also to the fifth plane).
17. Hearing is associated with the throat center which, at man’s disciplic stage of evolution is ruled by the seventh ray (and, thus, probably under the influence of magical Uranus).
18. The words “balanced modulations” are suggestive. From pondering them we may infer that it is not only the forms of sound intoned which are of importance, but the manner in which they are intoned—their volume and quality relative to each other.
19. The purposes of mantra are control and creation. There is no control unless there is a balanced application of energy. The words and sounds intoned have to be kept in correct proportion with each other otherwise the mantram will not keep its integrity.
20. Modulation in music is a method by which the musician can more from one key to another during the course of a piece, or even during the playing of a melody. It is possible that it is necessary to move from key to key, from tonic to tonic (musically considered) when attempting to work with the certain devas for certain effects. Different devas have different key-notes. The tonic in the normal diatonic musical scale serves as the keynote.
21. For the modern human mind, the science of mantra is still in its infancy as is the science which reveals the occultism hidden in music.
This seventh order of devas is the one with which the workers on the left hand path are concerned, working through vampirism and the devitalisation of their victims.
22. It is fascinating that certain parts of the world most associated with the seventh ray are also associated with vampirism.
If we think of Transylvania
(as part of
24. Vampirism is a profound form of spiritual theft. Naturally, it concerns the etheric body directly and the draining of its vitality. The etheric body, we know, is archetypally conditioned by the seventh ray.
25. Certain of these seventh order devas are called “Devas of the Shadows” and are associated with the seventh ray, the color violet and with the Moon (the crescent Moon, we are told, is to be seen upon their foreheads).
The devas of the ethers carry on their foreheads a translucent symbol in the form of a crescent moon, and by this they may be distinguished from the astral devas by those able to see clairvoyantly. (TCF 915)
26. Can these devas be directed for good or for ill?
They deal with the etheric bodies of their enemies, and by means of sounds affect deva substance, thus producing the desired results.
27. So the workers on the left hand path work with the seventh ray, with the etheric bodies of their enemies and utilize sound to achieve their results.
28. We can understand there are certain sound and words to which one does not wish to be exposed!
29. It is apparent that they use certain sounds to drain off the vitality of those they seek to neutralize or overcome.
30. With the induction of dissonance comes devitalization.
31. Perhaps it would be wise to think of the various devitalizing influences ordinary life and see how they might be related to this type of nefarious activity. Much that transpires on the astral plane is also devitalizing.
The white Magician does not work on the physical plane with physical substance. He transfers His activities to a higher level, and hence deals with desires and motives. He works through the devas of the sixth order.
32. It is interesting to see that the white magician is not working etherically (although it is evident that exceptions will be found). In the field of esoteric healing, the methods for etheric work are suggested and those who thus work are on the side of the Light.
33. When we are told that the white magician does not work on the physical plane with physical substance, we have to discern whether Master DK is discriminating dense physical matter from etheric substance. We can quite readily convince ourselves that the white magician will not work on the very densest systemic subplanes, but it is not entirely convincing to think that he will not work etherically.
34. If the white magician works with desires and motives, he is working in relation to the astral and mental planes, for these is much of mentality in the determination of motive.
The devas of the sixth order are those of the astral plane, and are the devas who have the most to do with the forces which produce the phenomena we call love, sex impulse, instinct, or the driving urge and motive which demonstrates later on the physical plane in activity of some kind.
35. Devas of the seventh order are systemic Agnichaitans.
36. The devas of the sixth order are related to the astral plane, and are the Agnisuryans.
37. Let us tabulate the forces with which they most work:
a. With the forces which produce the phenomena we call love
b. With the forces which produce the sex impulse
c. With the forces which produce instinct
d. With the forces which result in the driving urge or motive which demonstrates later on the physical plane as activity of some kind.
38. These Agnisuryans are clearly activators. They impulse the creation of form and are the mainspring to activity on the physical plane.
The positive vibration set up on the astral plane produces results on the physical and that is why the White Brother, if He works with the devas at all, works only on the astral plane and with the positive aspect.
39. We have the answer to our question. It seems that the Whit Brother does not work with Agnichaitans of any kind, even etheric. Yet we know that in the Department of the Manu much work is done with Agnichaitans. As we do not know the details, we are not in a position to solve the apparent discrepancy.
40. The White Brother appears to be the Master. The Master is more than the white magician, who may be, perhaps, an initiate of the third degree. May it be possible that while the White Brother does not work with the devas of the ethers, the white magician who is not yet a Master or an Arhat, may do so?
41. We are learning here that the White Brother may not work with the lower devas at all.
42. The astral plane is positive to the physical plane, which is why the White Brother may work with the Agnisuryans rather than the Agnichaitans (unless, presumably, He is in the department of the Manu—though even there the work may be more with greater devas who then work with the lower Agnichaitans).
43. We remember the connection between the Agnisuryans, the soul and the buddhic plane. It would be such influences that the White Brother would hope to see precipitate on the physical plane. He is not a manipulator of lower matter, per se, unless with purpose and deliberation under circumstances which demand such manipulation.
44. In general, and using the words in a general sense, we can say that the White Brother is positive and the black brother negative.
These devas of the sixth order, as might be expected, are closely linked with those of the second order on the monadic plane, and with the heart centre of the particular Heavenly Man on Whose Ray they may be found.
45. Much is revealed in this section. As regard “orders” of devas, we learn that the orders are related to the seven systemic planes. On the monadic plane (the second systemic plane ) there are devas of the second order, just as there are devas of the first order on the logoic plane and devas of the seventh order on the systemic physical plane.
46. The link between one and seven, and two and six has been made apparent.
47. From what is said above, we gather that these devas of the sixth order are to be found on all the rays, which is fitting if they are to be involved in the vehicular expression of all ray-types of human beings.
So there are ray-differentiations
within the devas of the sixth order. Each of them is found on a particular
ray and is, thus, related to a particular
49. The devas of the sixth order are all linked with the heart centers of various Heavenly Men. Each Heavenly Man (being a “Man”) naturally has a heart center.
50. If we think that a particular planetary chain through which a Heavenly Man expresses is His heart center, then we will find these devas of the sixth order linked with a particular planetary chain in one or other of the planetary schemes. A link we a specific globe also, no doubt, exists. We get the sense of a wonderful interlocking of entities and energies.
They are allied too to the deva forces on the buddhic plane and in these three great orders of devas we have a powerful triangle of electrical force,—the three types of electricity which are met with in occult books.
51. We may infer that devas of the fourth order are to be found expressing on the buddhic plane.
52. Thus the devas of the second, fourth and sixth orders are all linked.
53. We are told of a powerful triangle of electrical force—presumably the electricity of intelligence, of love and of will.
54. A little earlier (in the previous Commentary) we learned that the will was allied with the equilibrizing, balancing type of electricity. When we attempt to apportion the three types of devas here discussed, we may wish to remember this. However, DK seems to present a different model or pattern.
55. If we followed the perspective earlier presented when assigning devas to the third aspect and man to the second, then the devas of the sixth order would be related to the electricity of intelligence; the devas of the fourth order would be related to the electricity of love; the devas of the second order would hold the equilibrizing, balancing function between the two, being devas of the will. In a way, this would be reasonable.
56. Clearly the division between the three suggests Spirit, soul and body—second order, fourth order and sixth order. But does this sequence accord with the three types of electricity: equilibrizing electricity, positive electricity, and negative electricity—in that order?
57. We have to notice that even the devas associated with the Monad and with will are qualified by the second ray and not the first. In this solar system, the second ray expresses not only the love aspect but the will aspect as well.
58. Now, however, the true pattern is revealed.
59. We will now see that the first aspect is no longer to be considered the equilibrizing factor, but (as accords more closely with reason) that the second aspect holds the equilibrizing position.
It should be borne in mind that the equilibrising [Page 669] type of force (at present an unknown type) flows in from the buddhic plane at this time, and the apex of the triangle is there.
60. The apex of the triangle always represents the equilibrizing force. Even though the second order devas of the monadic plane are ‘higher’ (i.e., the usual meaning of “apex”) than the devas of the buddhic plane, the fourth order devas hold the apex positioning the triangle.
61. DK has told us elsewhere that two types of electricity are presently known—positive and negative, presumably the electricity associated with the nucleus of the atom (the first aspect) and that associated with the flow of electrons (the third aspect).
62. The electricity of the third aspect has been known for a long time. With the discovery of what we call atomic energy, the electricity of the first aspect has been discovered.
63. In this diagram the apex (which is usually the top of a triangle) is represented to the side, to keep it in line with the position of the buddhic plane relative to the monadic plane and the astral plane.
64. The diagram illustrates the harmonizing power of the buddhic plane relative to monadic energy and astral force. Its position to the side marks buddhi as an equilibrizing energy.
65. We can assume that with the fast emerging discovery of the force of the fourth ether (linked as it is to the buddhic plane) the nature of equilibrizing, balancing and presumably, harmonizing electricity will emerge in the consciousness of humanity.
These three orders are (in this solar system) the most potent, especially in this fourth round.
66. This is the fourth round; the number four is closely related to and resonant with the numbers two and six.
67. Because this is the fourth round we may expect that it is the equilibrizing type of electricity which is to emerge, particularly. Four is the central number in a series of seven numbers, and holding the middlemost point, is naturally the equilibrizer.
68. The New Group of World Servers, ruled by the fourth ray, harmonize the past and the present of humanity. They also represent the ajna center of Sanat Kumara, and the ajna center expresses the fourth ray through Mercury, one of its rulers.
69. With the Externalization of the Hierarchy and the Reappearance of the Christ imminent, this type of electricity will more easily be apprehended by humanity for a great ‘Era of Peace’ (peace as balance and equilibrium) supervene following the ‘Era of the Sword’. Christ will inaugurate the ‘Era of the Sword—of discrimination) and will preside over the ‘Era of Peace’.
They influence particularly the fourth kingdom of nature, and are the basis of that search for balance, of that aspiration towards harmony, union and yoga which distinguishes man in all grades;
70. We may have noticed that the Monads of the Fourth Creative Hierarchy find their area of expression on the fourth systemic or buddhic plane.
71. It is on this plane that balance, harmony, union and yoga are to be found.
72. We remember that man (in distinction to the devas) is qualified by the second ray, and he is meant, especially, to express through buddhi and in relation to the fourth systemic plane (a state achieved through the fourth initiation). We can see therefore, why the three orders of devas listed above—of the second, fourth and sixth orders—would influence him particularly.
it shows in its lower manifestation as the sex instinct as we know it, and in its higher as longing for union with God.
73. Here we seem to be speaking of the astral manifestations of the three devic orders discussed above.
74. The sex instinct arises on the astral plane—presumably, some of the lower levels of the astral plane. The “longing for union with God” is characteristic of the higher levels of the astral plane.
75. True “union with God”, however, is achieved on the buddhic plane.
These devas of the sixth order come under the special influence of the Lord of the sixth Ray of Abstract Idealism, and it is their connection with Him which facilitates the working through of the archetypal idea on to the physical plane.
76. Who is this Ray Lord? Is He an intra-planetary Ray Lord or a planetary Ray Lord?
77. The proper answer is probably “both”.
78. The monadic plane (on which, for man, the geometry of sound and light is sourced) is a plane of archetypal ideas. When the Monad descends to express in the lower worlds, the archetypal idea which each Monad represents finds expression on the lowest plane.
79. The idealism commonly found upon the astral plane finds its true source in the monadic idea.
From a planetary
perspective, the Lord of the Sixth Ray of Abstract Idealism is
The sixth Creative Hierarchy likewise is specially connected with this particular order of devas, and through this dual influence is produced that physical manifestation which is definitely objective,
81. The Sixth Creative Hierarchy is the Hierarchy of Lunar Lords.
82. The Lunar Lords and the devas of the sixth order, together, create a dual influence which is the impulse towards objective, physical manifestation.
83. The following is an important definition of the “sixth Creative Hierarchy”:
For purposes of clarification and of generalisation, it might be noted that the seventh Hierarchy is the life or energy found at the heart of every atom, its positive aspect, and the sixth Hierarchy is the life of the forms of all the etheric bodies of every tangible object. (EA 49-50)
84. When we are told that the sixth Hierarchy of lunar lords is the “life of the forms of all the etheric bodies of every tangible object”, we must carefully define the meaning of “etheric bodies”.
85. On the astral plane, too, there are subplanes which could be called ‘astrally-etheric’ (the higher four subplanes). What is the relation of these subplanes to the general substance of the astral plane and to the astral body of man?
86. Do lunar lords (since they are ruled by astral ‘planets’ such as the Moon and Mars) not have a close connection with astral life? Are they connected only with etheric life (as the term “etheric” is usually defined)? If so, the Creative Hierarchy of Lunar Lords has nothing to do with man’s astral body (which does not seem reasonable).
—one type of force working through the etheric manifestation, and the other through the dense physical.
87. This is a very important and revelatory statement though it is uncertain whether it can be completely clarified. Later, DK tells us we cannot.
88. The devas of the sixth order are not the Creative Hierarchy or Lunar Lords (though later in the text, the Lunar Lords are called evolutionary devas).
89. While DK does not indicate the truth of the matter with certainty, we may infer that the Lunar Lords (the Lunar Elementals) work in relation to the etheric levels “as they are the life of the forms of all the etheric bodies”, and the devas of the sixth order (although Agnisuryans) in relation to the dense physical manifestation impulsing through desire manifestation upon that densest level. (One would imagine, however, that the impulse from the Agnisuryans would have to pass also through the etheric levels.)
90. We can ponder which way the assignment should occur.
91. Note in the following that Lunar Pitris are evolutionary devas:
We have been considering somewhat the devas of evolutionary tendency who are grouped roughly together as the lunar Pitris.20 (TCF 681)
92. But note also that “lunar Pitris” are equivalent to Lunar Lords:
It affects the lunar bodies, and therefore relates to the lunar Lords or Pitris, causing a weakening of their hold upon the lesser builders, bringing them more under the force streams from the solar Angels, and leading to a situation which will eventually result in a return of the lunar Pitris of all degrees to the central point for force substance. (TCF 886)
93. The Sixth Creative Hierarchy are called “Lunar Lords”.
6. The Planetary Ruler of a Hierarchy.—In this particular case, this planet is Mars, ruling the sixth Creative Hierarchy, the lunar Lords (the elementals of the threefold personality) who have to be brought under the control of the solar Lord. (EA 186)
94. We may now judge, according to some definitions that:
a. Lunar Pitris are evolutionary (though sometimes they are associated with deva essence which is involutionary
b. Lunar Lords are Lunar Pitris and are, therefore, evolutionary
c. Devas of the sixth order are evolutionary
We must ever keep clearly in mind that we are dealing in this section with the evolutionary devas who are the positive Life animating involutionary matter or deva substance. (TCF 672)
95. All the devas we have been dealing with are of evolutionary tendency (as we see from TCF 844, Tabulation).
96. DK has distinguished the members of the Sixth Creative Hierarchy from the devas of the sixth order, and although the terminology used can be confusing at times, we must keep this basic distinction in mind.
97. Other than the elemental substance or essence, all the devas we have been considering are of evolutionary tendency, and the term Lunar Pitris is sometimes used to indicate them, roughly.
98. But DK is clear that the Sixth Creative Hierarchy or Lunar Lords or Lunar Pitris are not the Agnisuryans, per se (the Agnisuryans with their many enumerate functions).
99. Perhaps if we keep this simple distinction clear, we will not be mislead by the similar terminology sometimes applied to these different groups.
This will as yet prove an insoluble mystery to the student, but in the significance of numbers much can be discovered.
100. We have been assured that the matter is insoluble to us but we may speculate.
101. The number six is very important in this entire matter. Six is the number of the Creative Hierarchy of Lunar Lords and six is the number of the order of devas with which we are concerning ourselves.
This angle of the matter should be studied in order to bring out the true meaning of this sixth order of devas, whose symbol is the six-pointed Star set at a particular angle and in full manifestation.
102. Another amazing piece of occult information. The six-pointed star is a symbol used to describe many types of occult relationship—from the most exalted, involving great Constellational Lords to the relatively lowly—the one here described.
103. When DK uses the phrase “the angle of the matter” He is giving an occult hint.
104. It is fascinating to realize that the six-pointed star can be set at different angles. If set at sixty degrees there will no difference in the appearance of the star (unless the points of the star are distinctly differentiated from each other).
105. Only by setting the star as angles which do not coincide with sixty degrees will a difference in the star be noticed.
106. One wonders whether the axial inclination of the Earth has anything to do with this setting.
107. The symbol of the sixth order of devas is also the six-pointed star “in full manifestation”. The star can also symbolize certain energy relationships which, thus far, cannot possibly be in full manifestation.
The six-pointed star is the sign that a "Son of Necessity" [Page 670] (no matter whether God or man) has sought physical incarnation.
108. We see that there are a number of B/beings to whom the six-pointed star can be related.
109. The seeking of physical incarnation is one thing; it suggests the desire to incarnate. The act of seeking is definitely connected with the sixth ray and the number six.
110. The taking of incarnation is another and necessitates the cooperation of the lower order of devas associated with the etheric-physical plane.
The devas of the sixth order, the Agnisuryans, are a prime factor in bringing this about.
111. We must relate the Agnisuryans, the number six, and the sign Cancer to the taking of physical incarnation. Cancer is related to the ‘ocean’ of the astral plane wherein the Agnisuryans are found and, since it transmits the third and seventh rays, also to the dense physical plane wherein incarnation occurs.
In the sixth round these devas will begin to make their presence felt more and more potently, but the strength of their vibration will be very gradually turned upwards, and not downwards into the physical plane.
112. The correspondences continue to hold good. Many lines of relationship can be discovered simply by ‘following the numbers’.
113. When we read that the strength of vibration of the Agnisuryans will gradually be turned upwards, we are speaking of the process of etherializing the dense physical plane, and, in general, the dense physical body of the Planetary Logos.
114. We must remember the relationship of the Agnisuryans to the sacral center and to the taking of dense form. There will come a time (probably very much under the influence of the number six) when the sacral center (the sixth major center, counting from above) will (for a number of human beings) wane in its power and when the tendency to incarnate will be much reduced.
115. We have been told that the waning influence of the sacral center will not occur until two thirds of humanity is “on the Path” (and this may not be until the next round), but the directions in which the Agnisuryans focus will have a determining effect on the strength of that center and on its tendency to produce human ‘Sons of Necessity’—physical incarnations of human beings.
The Sacral Centre. This centre is located in the lower part of the lumbar area and is a very powerful centre, controlling as it does the sex life. One of the interesting things about this centre is that it must always remain a powerful centre until two-thirds of mankind have taken initiation, for the generative processes must go on and remain active in order to provide bodies for incoming souls. (EH 176)
This will involve the transmutation of desire into aspiration, and will produce eventually the liberation of the planetary Logos,
116. The Planetary Logos will be liberated from the dense physical plane and eventually from His entire dense physical vehicle which includes the lower eighteen systemic subplanes.
117. We have learned, then, that the Agnisuryans are very much involved not only in holding the Planetary Logos in dense physical incarnation (as is presently the case) but in eventually contributing to His liberation.
118. We also remember that the Lunar Pitris (assuming that we differentiate them from the Agnisuryans) also have a very powerful hold on the lunar elementals—a hold which loosens as the energy of the Solar Angels and of the Monad becomes more influential in the life of the personality.
and bring a manvantara (or His cycle of physical incarnation) to a close.
119. In the Teaching there are a number of meanings given for the term “manvantara”. Sometimes it is a chain round. It could probably mean a scheme round as well. Here it is related to the “cycle of physical incarnation” of a Planetary Logos.
120. Does this bring the lowest chain and lowest globe of a planetary scheme to a close? So much depends on how we define the cycle of physical incarnation for a Planetary Logos.
121. Are we speaking only of incarnation upon the systemic dense physical plane or upon the cosmic dense physical plane? There are a number of chains (for instance in our Earth-scheme) which have globes which have vehicles included in the dense physical plane of the Planetary Logos—our systemic physical, etheric, astral and lower mental planes.
122. So, either the cycle which sees the Planetary Logos incarnating within the systemic dense physical plane comes to a close or the larger cycle which sees Him incarnating on the lower eighteen systemic subplanes comes to a close. Either cycle could be called a “manvantara”. It is a very versatile term and its duration is not precisely given for the various Planetary Logoi and for the various manvantaric cycles within the process of manifestation.
Withdrawal of the force of desire results likewise in the cessation of man's physical existence.
123. DK is drawing the analogy between the death of a human being and the death of a Heavenly Man.
124. In a way, man’s physical existence is not only the cycle of his expression through a physical vehicle on the systemic dense physical plane. His entire personality life (through the four vehicles of the lower quaternary) is also a form of physical existence, distinct from his subjective existence as a soul on the higher mental plane.
125. When it comes to considering the human being, however, physical existence is generally regarded as incarnational existence within a dense physical body and this is the way we will consider it.
The old Commentary expresses this truth in the following words:
"The Sixth retire within themselves; they turn towards the Fifth, leaving the Seventh alone."
126. This is a fascinating way of considering death—whether of a human being or a Planetary Logos.
127. Which way shall desire turn—downwards towards physical incarnation or upwards towards the devas of the fifth order on the mental plane (whether systemic mental or cosmic mental).
128. When the seventh are left alone, disintegration sets in due to the loss of the desire which brings etheric-physical plane coherence.
In continuing our consideration of these deva orders, it should be pointed out that these three lower deva orders—the lower fifth, the sixth and the seventh—have a close connection with the moon.
129. The entire dense physical body of the Planetary Logos have a close connection with the Moon. This lowest of the planetary vehicles is composed of unredeemed substance inherited from the first solar system and qualified by the vibration of the Moon-chain.
130. Note that the entirety of the fifth order of devas is not included, but only the “lower fifth”—distinct from what the Agnishvattas (as we usually consider them).
131. These are the devas utilized in lunar magic—the kind employed by the dark brothers.
132. The term Lunar Pitris can be used in a general sense, to refer to the various types of evolutionary devas we have been discussing and not only in a specific sense related to the devas which hold a man’s lunar vehicles in coherence.
They are the building agents which (working on the involutionary matter of the three worlds) construct the lower three bodies of incarnating man.
133. These devas of the seventh, sixth and fifth order are not the involutionary matter of the three worlds. They are not elemental life, but rather work upon it constructing the vehicles of man.
134. It must be remembered, therefore, that these devas are evolutionary devas.
They are a branch of the lunar Pitris,
135. We are reminded that the terms “lunar Pitris” is a rather generic term and covers a variety of devas with different functions.
but the fact should be remembered that this particular branch of pitris are those functioning in our particular scheme, and are closely allied to our planetary Logos.
136. This is an important statement. Earlier we seemed to be differentiating between the devas of the sixth order and the Lunar Lords.
137. The Lunar Lords are Lunar Pitris, but, apparently, they are not the only Lunar Pitris.
138. We come to the conclusion that all the evolutionary devas under discussion are linked to the Moon and are, in that sense, Lunar Pitris, but not all of them are the Lunar Lords who are the lives controlling man’s vehicles of elemental essence.
139. DK is informing us that there are a number of types of lunar Pitris. The kind here discussed (the branch here discussed) work in our scheme and are closely linked to our Planetary Logos.
140. Presumably, there are elsewhere in our solar system other varieties of lunar Pitris linked with other Planetary Logos. Why they should be called “lunar” when some of these other Planetary Logoi do not have moons attached to Their expression, can be debated.
Groups of these Pitris are found wherever man is in incarnation in all the schemes,
141. Apparently, there will always be substance related to the first solar system through which the various Planetary Logoi must at first express.
142. This type of substance can, generically, be called “lunar”. Perhaps there is oblique reference here to the “Cosmic Moon” which is to our entire solar system what Earth’s satellite (which we call the Moon) is to the Earth-scheme.
143. That Cosmic Moon may be the carcass of the defunct star through which our Solar Logos expressed in the previous solar system.
but in other schemes they differ somewhat from ours, as the "Mystery of the Moon" is connected with a peculiar esoteric condition which concerns our own planetary Logos.
144. Is DK saying that in other schemes the lunar Pitris are similar to each other but the lunar Pitris in our scheme are distinct from all the others?
145. May it be that in our scheme the lunar Pitris have a more retarding effect on the incarnating soul than in other planetary schemes?
146. May it be that the Lunar Pitris in our scheme, chain and planet are closely connected to greater Lunar Pitris of a cosmic kind which retard the progress of our Solar Logos just as the pitris associated with Earth’s Moon retard the progress of the Planetary Logos of the Earth?
Wherever man is in incarnation, the Builders of his bodies are to be found but they will differ in:
147. All the orders of devas we are discussing are “Builders” of the bodies of man. They are evolutionary and not involutionary. They build using involutionary elemental essence.
148. Some of the evolutionary devas discussed are not only builders of activators and impellers of the bodies of man.
a. Their rate of vibration.
b. Their stage of development.
d. Fohatic, magnetic and dynamic force.
149. This methods of discrimination are not out of line with methods of discriminating the nature of other entities, such as human beings, Planetary Logoi, etc.
150. Their rate of vibration should correlate with their stage of development and their degree of consciousness.
151. If we look the three terms of point “d.”, we shall see words which represent the force of the third, second and first rays, in that order.
152. “Fohatic” is a good descriptor of third aspect force. “Dynamic” serves well as a descriptor of first aspect force. We are accustomed to applying the term “magnetic” to second aspect force.
It should be remembered also that each round sees the deva substance or the deva evolution changing;
153. This makes sense because each round sees the application of forces according with different numbers.
154. With each round the keynotes which apply to different deva groups will change according to the number of the round and related numbers.
they also evolve and, therefore, the subject of the devas in their dual aspect as the negative and positive substance which produces objectivity must be studied in a threefold manner if a true idea is to be approximated.
155. We must keep in mind the evolution of the devic forces. Just as members of the human kingdom evolve, so do members of the deva kingdom.
156. The term “devas” is sometimes indiscriminately applied to elemental life, for instance—“deva substance”. This occurs now and then in this section of text. Usually the elemental essence is considered negative and the devas, positive, but not always.
157. However, the devas of the lower orders may be considered negative in relation to the devas of the positive orders.
Therefore, the devas—who are the sum-total of substance—
158. If “substance” includes elemental essence, we can see how the term “devas” is used to describe involutionary as well s evolutionary beings.
must be considered from:
The standpoint of round development.
The standpoint of any particular planetary Logos as they form His body of manifestation, a scheme.
The standpoint of the human kingdom.
159. DK is revealing the threefold manner in which devas must be studied to gain a truer picture of their nature.
160. Each round will see different conditioning forces exerted upon the deva kingdom. Devas will differ also, depending upon the Planetary Logos in Whom they find expression. As there are different types of human beings on the different planets, the devas which interact with differing types of humanity will also be influenced and influential in various ways.
161. We are given a definition of devas as the “sum-total of substance”. Much will depend upon how we define “substance”. We will find that substance (defined philosophically as ‘That which Substands’) may extend to the very ‘heights’ of the universe.
162. From the very highest philosophical perspective, SUBSTANCE is the ABSOLUTE DEITY.
When this is not done, a wrong and narrow idea is the result.
So DK asks us to
enlarge our perspective to gather a truer picture of the
In future time, as may be seen from a study of the Secret Doctrine,16 [See S. D., I, 288; II, 179, 187] the Logos in His septenary Nature will be seen as the Macrocosm for Man, whilst the Microcosm, Man himself, will be seen also as the Macrocosm for the three lower kingdoms.
164. Man as macrocosm to the lower kingdoms, will be focussed on the synthetic buddhic plane. It from this dimension that man is meant to harmonize and synthesize the lower kingdoms.
165. The comparison between man and the Solar Logos (as we have commented on several occasions) is often more accurate than the analogy between man and the Planetary Logos.
This is simply one way of studying the evolution of the conscious Entity—God, Man, or lesser life—by means of deva substance;
166. The study of the various types of E/entities necessitates a study of deva substance through which these E/entities express.
167. The development of the deva substance through which these E/entities express will give the clue to the evolutionary status of the E/entities concerned.
it involves the study of the positive and negative interaction.
168. In this case the E/entity will represent the positive pole and the deva(s) the negative.
169. It will also be necessary to consider a triplicity:
a. The E/entity
b. The evolutionary devas or evolutionary devic substance
c. Involutionary, elemental substance sometimes called ‘negative deva substance’
As says the old Commentary again:
170. The section of text from the Old Commentary is extraordinarily deep dealing with the Mysteries of Being.
"When Father approaches Mother, that which will be taketh form. The union of the two concealeth the true mystery of Being.
171. We are speaking of the birth or objectification of the “Son”.
172. “Being descends to manifest”. (DINA II, 284)
When the two great devas seek each other, when they meet and merge, the promise of life is fulfilled.
173. The term “devas” can also mean “shining ones” or “gods”.
174. Here, it appears that Father and Mother are considered as “two great devas”.
When the one who sees and knows stands midway between his parents,
175. This is the soul.
176. “The One between comes forth and knows both time and God”. (DINA II 285)
then can be seen the fruition of knowledge, and all is known upon the planes of consciousness.
177. This is the growth and expansion of the “Son” until consciousness on all levels is rounded out and whole.
When Anu, the infinitesimal, is seen to contain Ishvara in His potency,
178. “Ishvara” is another name for the Planetary Logos or greater Logoi.
179. The part contains the Whole. It does not seem to make sense logically, but to the ‘identificatory apprehension’ it does. Synthesis is then realized.
when the lesser spheres and cycles expand into the [Page 672] circle of the Heavens, then shall the essential Unity be cognised and manifested fully.
180. Here we are speaking of the process of obscuration and absorption. The lesser spheres become (or re-become), eventually, the One Universal Sphere.
181. The “circle of the Heavens” is the One Great Wheel or the One Great Cycle.
When the One that holds the life becomes the three behind which that life is hidden;
182. This is a tetrahedral relationship. On the human level, we have the Monad and expressing through the spiritual triad.
183. The One always expresses through the Three.
when the three by revolution become the seven and the ten;
184. This occurs through the process of emanation in which, apparently, the process of “revolution” is involved.
185. The Science of Cycles and the Science of Emanation are closely related.
when the thirty million crores of deva lives repeat the revolution;
186. An Indian “crore”, we are told in the Wikipedia, is ten million.
187. Thirty million crores of deva lives would be then, thirty trillion deva lives or 30,000,000,000,000 deva lives.
188. If this figure is applied to our solar system, it is considerably larger than the 140,000,000,000 deva units which are said to be involved in the expression of this our second solar system.
2. In the present system, the second, there are two dominant evolutions, the human and the deva; there are—as earlier stated—sixty thousand million human monads. Add to this the feminine evolution of the devas, consisting of 140 thousand million, and you have the necessary two hundred thousand million. This elucidates my statement anent this being a feminine system. (EH 109)
189. We do not know, however, what kind or devic lives are being included.
when the central point is reached and reveals the three, the nine, and the inner blazing JEWEL,
190. These numbers appear to relate to the twelve-petalled structure of the egoic lotus—whether of man or some larger Entity.
191. There are nine sacrifice petals, three synthesis petals and one Jewel in the Lotus.
192. However, we must remember that we are speaking macrocosmically.
then is the circle of manifestation consummated, and the One again becomes the ten, the seven, the three and the point."
193. This summation could be applied to many different orders of being.
194. We recall the discussion of planetary schemes using exactly these numbers: 10—7—3—1 in various orders, as the following suggests.
Forget not that the schemes manifest as seven, as ten, as three from the angle of the Eternal Now, or—from the point of view of a Heavenly Man—the manifestation may be written as (3|7) (put a circle around the 3|7—ed.). In time and space the order might be stated to be 7-3-10, and at certain stages 10-7-3. As the opposites merge the ten become the seven and the three, and it is during this process that entire chains and globes, and eventually schemes, will apparently vanish from objectivity, and drop out of sight. They will be simply absorbed. During the twofold process of evolution, it might be numerically expressed as:
During involution the sequence is seen as three, then seven and finally ten.
During evolution the sequence is ten, then seven and finally three. (TCF 414-415)
195. We could say that it is being applied to the entire universe! Perhaps the scope of the unit involved can be estimated in relation to the thirty million crores of devas.
196. In any case, a cycle of detachment, retraction, obscuration and absorption is indicated—perhaps a great cosmic cycle of simplification.
Herein lies the key to the mystic marriage, and to the student of occultism much may be revealed through the study of these pairs of opposites;
197. We are speaking of “Father and Mother” but also of the duality Man and Deva.
The “mystic marriage”
demands the coming together of the
199. In a larger sense, “Father” is Spirit and “Mother” is the entire deva kingdom.
it will cause the revelation of the process (in time and space) whereby this union and its fruit is consummated, and the resultant creation of the divine Hermaphrodite is seen upon His Own high plane.
200. Not only must the ‘Mystic Union’ or “Mystic Marriage” be consummated, but the “Son” which arises through this union must come to full fruition. In the solar systemic this means the emergence of “God the Sun” and His fulfillment through our solar system and later, beyond.
201. The entire process is contained in the six philosophical statements found in DINA II, 284-285.
1. God IS. The Lord for aye stands firm. Being exists alone. Naught else is.
2. Time IS. Being descends to manifest. Creation is. [Page 285] Time then and form agree. Being and time do not agree.
3. Unity IS. The One between comes forth and knows both time and God. But time destroys that middle One and only Being IS.
4. Space IS. Time and space reverberate and veil the One who stands behind. Pure Being IS—unknown and unafraid, untouched, for aye unchanged.
5. God IS. Time, space, the middle One (with form and process) go, and yet for aye remain. Pure reason then suffices.
6. Being cries forth and says: ... (untranslatable). Death crumbles all. Existence disappears, yet all for aye remains—untouched, immutably the same. God IS. (DINA II 284-285)
We must ever keep clearly in mind that we are dealing in this section with the evolutionary devas who are the positive Life animating involutionary matter or deva substance.
202. Again we see the possibility that the term “devas” is sometimes used to represent involutionary lives.
203. We are told of “evolutionary devas” but we are also told that “involutionary matter” can be called “deva substance”.
204. Caution is required to make sure we are discriminating properly when dealing with this subject.
Consequently, the correspondence of the mystic marriage of Spirit and matter can be seen working out also in deva substance itself, through the interaction of negative and positive deva lives.
205. Here is an important point. The term “deva substance” used in this section includes both positive deva lives and negative deva lives, even though the main topic of discussion is the “evolutionary devas”.
206. The Great “Mystic Marriage” is generally between Spirit and Matter.
207. Within deva substance itself, however, a reflection of this mystic marriage can be seen to occur—the marriage between the positive evolutionary devic lives and the lower elemental, involutionary ‘devic’ lives.
208. This interaction is occurring with the vehicles of man at all times.
Substance itself represents essential duality; forms repeat the same duality,
209. I.e., there are involutionary and evolutionary forms just as there is involutionary and evolutionary deva substance.
and when we arrive at man himself again, we have duality plus a third factor.
210. Usually we discuss the polarity of man and the devas.
211. By dividing the devas into positive and negative and then introducing man we have created a triangle.
212. Thus is a very important triangle created:
e. Involutionary, elemental devic substance
f. Positive evolutionary devic substance
213. It is increasingly clear that man must learn to choose sides with the evolutionary devas, and especially with the self-consciousness evolutionary devas.
These three orders of deva substance—the lower fifth, the sixth and seventh—are a very mysterious group as far as man is concerned.17
214. Perhaps this is the case because they come from a previous solar system and sustain the patterns of that solar system, whereas the essence of ‘modern’ man (not the type of man who individualized during the previous solar system) is keyed to the program of the second solar system.
215. Mysterious to man though these devas may be, it is precisely they with whom man unadvisedly often seeks to tamper.
216. When we look at the footnote below, we might wonder why it has been inserted at this juncture.
Sankaracharya and Buddha.
The great sage Sankaracharya who is known to us all as the leading head of the adwaitic movement that was set on foot subsequent to the time of the equally great Sage known as Gautama Buddha, the head of the doctrine of Buddhi or Buddhism.
217. Adwaita is the Doctrine of Non-Dualism.
218. The actual birth date of Sankaracharya is disputed. Some sources place His appearance as late as 800 AD.
Both are great Masters of compassion and may be conceived as the two hemispheres of the burning globe of light that is placed on the central mental mount to impart light to the East and the West.
219. In the Teaching of Master DK, both Sankaracharya and the Buddha have been associated with the second ray. The Buddha however, is associated as well with the third ray (monadically). Can we say that Sankaracharya is associated with the first ray?
220. If this is the case, then, the Buddha representing the third and second rays will correspond to the deva kingdom and Sankaracharya representing the first and second rays will correspond to the human kingdom—one to Man and one to Deva.
221. It is clear that we have been discussing (with Man and Deva) a great polarity.’
222. Now DK brings calls our attention to two great Teachers Who represent, so the author of this note suggests, a great polarity of East and West.
The two great Masters are mystically connected, if you will listen to H. P. B., and to understand the natures of these two beings is to understand the nature of the entire cosmos divisible as two hemispheres, the one being the land of the sun-rise of thought eternal
223. This would be Sankaracharya.
224. As for the mystical connection, there are some schools of thought which see the Buddha and Sankaracharya as the same Being. Their approaches, however, were very different, though complementary.
225. We are not in a position to arrive at this assertion of sameness.
and the other being "the Pillar to the West upon whose face the rising sun of thought eternal poureth forth its most glorious waves."
226. This would be the Buddha.
227. When we contrast the East and the West, the East represents essential identity and the West, the devas through whom essential identity is expressed.
They are representatives for us (the poor children of the dust of the ground) of the two great powers known in the Puranas as Siva and Vishnu,
228. The Siva aspect is represented by Sankaracharya; he Vishnu aspect by the Buddha.
229. Sankaracharya represents the Universal Deity, abstracted from all relation to objectivity.
230. The Buddha represents “Suchness”—all objectivity as “Suchness” and yet empty of ‘Self-Being’.
the universal sower and reaper, who by their interaction are said to support the universe of progress.—Some Thoughts on the Gita, pp. 92-3.
231. It cannot be denied that the first ray formed part of the Buddha’s energy equipment. DK tells us that He has a first ray personality. However, in Sankaracharya, the first ray runs much deeper. In Sankaracharya’s thought, all objectivity is destroyed and is forever resolved into the ONE AND ONLY.
232. From an astrological perspective, we could conceive of Sankaracharya as Aries in which the Sun is exalted and the Buddha as the Taurus, in which the Moon is exalted.
Aries, from the
highest perspective, is the home of Absolute, Universal Being—Homogeneous
Spirit. Taurus, with its exalted Moon, represents the entirety of the
They [the three orders of devas substance] have scarcely been hinted at as yet in occult literature, but they contain within themselves the secret of our planetary individualisation.
234. Man, as the projection of the Fourth Creative Hierarchy, manifests through the members of the lower fifth, the sixth and seventh deva hierarchies.
235. But we are here speaking of “orders” of devas and not of the Creative Hierarchies, per se. Although the difference between deva “orders” and deva hierarchies is not easy to understand with clarity, DK has taken pains to indicate that there is a distinction.
They were the group which had much to do with the "sin of the mindless," and are very closely associated with animal man.
236. This “sin of the mindless” emerged as a result of the tendencies of the devic life inherited from the previous solar system.
237. Animality is associated with Mars and Mars (and the Moon) with the Sixth Creative Hierarchy. This is the Creative Hierarchy of the Lunar Lords or Lunar Pitris.
238. The “sin of the mindless” was an unillumined, Martian act. The light of Venus (conferred at individualization) had not sufficiently penetrated the consciousness of those who sinned by mating with those who were definitely animals.
239. Yet, it is probably of those Agnisuryans associated with the sex impulse, that we are speaking. They are members of the sixth order of devas and are not, per se, members of the Sixth Creative Hierarchy.
The devas of the sixth order are those of the astral plane, and are the devas who have the most to do with the forces which produce the phenomena we call love, sex impulse, instinct, or the driving urge and motive which demonstrates later on the physical plane in activity of some kind. The positive vibration set up on the astral plane produces results on the physical and that is why the White Brother, if He works with the devas at all, works only on the astral plane and with the positive aspect. (TCF 668)
To the power and control which these pitris
240. Notice here that though DK is speaking of the lower “orders” of devas, He calls them “pitris”, even though the members of the orders are not the Lunar Lords considered as the lord of the physical elemental, the lord of astral elemental, and the lord of the mental elemental..
assumed must be ascribed much of the disastrous early happenings referred to in the Secret Doctrine, such as the above mentioned "sin," and also the early "failures" in building suitable vehicles for Spirits seeking incarnation.
241. These lower orders of devas were inherited from the Moon-chain and perhaps from the previous solar system. They did not (in those early days) conform to the Spiritual Program intended for our planet.
242. If we read The Secret Doctrine carefully we shall find it calling our attention to two “sins” of very early man:
h. The “sin of the mindless”
i. The failures to build suitable vehicles for the Spirits seeking incarnation. These failures were related to the creative activities of building entities of spirits related to the Earth and not to Venus and the Solar Angels.
243. These three lower order of pitris had undue power in those days because they were not yet subdued by the Solar Angels.
244. They still have great power and in some human beings are still in danger of escaping from control.
Here also may be found the beginnings of that mysterious divergence which we call the "left and right hand paths," which conditions (existing within the body logoic and consequently being part of the divine consciousness) originated in the remote "space of time," when the sons of God were seeking form.
245. The lower three classes of pitris are here implicated in the formation of the left hand path.
246. The Brothers of the Black Lodge originated in the previous solar system and reached a high level of achievement in that earlier system.
247. The three lower orders of devic lives (who work within the dense physical body of the Solar Logos) can probably be traced to the previous solar system and are presently carrying energy patterns of that earlier system.
248. The “remote space of time” may be considered the substantial and temporal manifestation of the previous solar system.
249. Was it at that time that the “sons of God were seeking form”?
250. We will be compelled to say so. This form-seeking cannot have occurred in our present solar system, because the Black Initiates are an inheritance from the immediately earlier system.
251. Perhaps it was in the seeking of form that they came to identify completely with the devas of the three lower orders and, through identification, fell under the sway of certain great devic lives who contain these lower orders in their expression.
252. Those who tend towards the left hand path reject participation in the higher energies along the solar line. They reject solar fire. They dedicate themselves entirely to fire by friction which is the expression of the three lower orders of devas as is the inheritance from the previous solar system.
It has to do with a special condition in the astral body of our planetary Logos, and with His history as it lies hidden in the astral light.
253. We cannot possibly say what this condition may be except that on our planet, there is a real problem with the direction in which desire is oriented. Will desire be oriented towards the world of the soul and the still higher worlds, or will it seek its satisfaction within the force-residue of the earlier solar system?
254. We have been told that our Planetary Logos is still struggling on the cosmic astral plane with his cosmic desire elemental. His struggles have been intense, but now He seeks to move His focus (and is succeeding) to the fifth cosmic astral subplane (the fifth from below) from the fourth.
255. DK seems to suggest that it may be possible to “read” in the astral light the history of the astral condition of our Planetary Logos, but it is not possible for us.
256. Elsewhere we have been told of the unusual personality issues of our Planetary Logos.
Herein lies the mystery of our planet, the most mysterious of all the planets. Just as the karma of individuals differs, so differs the karma of the various Logoi, and the karma of our planetary Logos has been a heavy one, and veiled in the mystery of personality at this time. (TCF 207)
257. The personality ray of our Heavenly Man is the third, relating Him to these three orders of lower devas and to the past solar system. The third ray personality will (as things stand at present) always respond to the pull of the past.
258. The “mystery of personality” and the mystery of His astral condition may go together. He is, it would seem, in need of a great astral reorientation. He has, we have been told, the psychology of a “Divine Rebel”.
It concerns that which He has to surmount and many of the problems which face the occultist, including the "sin of the mindless," the failure in Atlantean days, and even that mysterious "failure" of the Buddha (which has a planetary significance only hinted at in the Secret Doctrine)18 can be traced back to the condition of the deva substance of which the astral body of our planet, and the astral bodies of all forms are formed.
259. We are localizing the problem somewhat. All three lower orders of devas are involved in the difficulties through which our Planetary Logos continues to pass, yet it is particularly the devas of the sixth order (the Agnisuryans) which are involved in the problem.
260. We remember that Buddha’s main objective was to tackle the problem of Desire—holding humanity in chains, i.e., in attachment to the three lower orders of devas. The Buddha’s sixth ray mind was uniquely suited to this task—to deal with the sixth order of devas in a masterful mental manner.
261. For the sake of impact, let us tabulate the three “failures” related to the condition of the astral substance in the astral body of our Planetary Logos:
a. The “sin of the mindless”
b. The failure to build adequate vehicles for incoming Spirits
c. The failure in Atlantean days
d. The mysterious “failure” or “sin” of the Buddha. This involve lingering too long (from the perspective of the Planetary Logos) in relation to the elemental substance of the lower three planes and the three orders of devas to be found working upon those planes—all for because of His profound compassion for all sentient beings confined to those worlds.
FOOTNOTE 18: The Stanzas at the beginning of Volume II of the Secret Doctrine make these failures apparent.—S. D., II, 195, 201, 721, 728. The Failure of the Buddha. See S. D., III, 376-588. The Imperfect Gods are referred to in S. D., I, 214, 449; II, 223; III, 209.
262. The three volume set of The Secret Doctrine must be utilized in this research.
263. We can wonder at the pagination referring to the failure of the Buddha. Can it really be 376-588 or is it 376-388? It seems unlikely that two hundred and twelve pages would be devoted to the subject.
264. Research is encouraged for those who have time to pursue it.
Our planetary Logos is one of the Lords spoken of as being a lesser lord, and more "full of passion" than the higher three.
265. Who, in this context, are the “higher three”? Can we mean the Lords of the three synthesizing planets, or another higher three? Venus, Jupiter and Saturn presently represent the three “super-principles” in our solar system. Of course, each of them is sacred and, consequently less “full of passion” than the Planetary Logos of the Earth-scheme.
266. Our Planetary Logos is also a member of the logoic quaternary, but there is no immediately compelling reason to assume that the other three Planetary Logoi Who are also to be found within the quaternary are necessarily “higher” than our Planetary Logos.
267. The important thing to note is that our Planetary Logos has an astral condition described here as being “full of passion”.
268. It would seem that a great task for humanity (as a pivotal kingdom within the manifestation of our Planetary Logos) is to become dispassionate.
Not even yet is His work completed, and deva [Page 674] substance in its various living orders is not yet brought fully under His control. The deva evolution has far to travel.
269. We see the stupendous nature of the redemptive task in which our Planetary Logos is engaged. We realize that all of us as human beings (and certain members of the animal kingdom) are very much involved in the pain and agony of this task.
270. Mankind, also, is too “full of passion”. The Way of the Buddha was intended to serve as a great Path towards dispassion.
If this idea be extended to the solar system, it will be apparent that the astral vehicles of the different planetary Logoi differ.
271. This must be obvious. Some of the Planetary Logoi are Directors of sacred planets, and some, such as the Planetary Logos of the Earth, ensoul non-sacred planets.
272. Is DK suggesting, in the extending of the idea, that our Solar Logos, also, is too full of passion—cosmically considered?
This difference is necessarily dependent upon Their cosmic astral life which directly affects the systemic astral, or the physical liquid subplane of the cosmic physical.
273. We have been told something about the cosmic astral life of the Logoi of our planet and of Venus.
274. The Logos of Venus has an astral body which is already buddhically responsive. The Logos of our planet is attempting to achieve a degree of illumination which will help subdue His present astral condition. We are told that He is succeeding.
275. It must be evident that the astral bodies of the Planetary Logoi are composed of matter of the cosmic astral plane.
This is a point but little realised. The dense physical body of the planetary Logos exists, as we know, in a threefold condition — dense, liquid, and gaseous—and each is acted upon directly from the corresponding cosmic plane.
276. When we speak of the dense body of the Planetary Logos, we are speaking of His etheric-physical body, His astral body and His lower mental body.
277. Chart Vehicle (TCF 344) will help to illustrate this.
278. The correspondence between cosmic and systemic planes is to be borne in mind.
The condition of the various physical planets will some day be found to be dependent upon this fact.
279. We have been told in a more microcosmic context how much astral activity is related to the process of form-taking, objectification and to appearance upon the dense physical plane. This is true for man as for the Planetary Logos and Solar Logos.
280. It is not only the astral body of man or Logos which has an effect upon the dense physical plane, but the other vehicles as well.
281. The threefold physical bodies of Planetary Logoi, He tells us, reflect the physical, astral and mental condition of the Planetary Logoi Who are using the physical plane as a body of manifestation.
282. The planetary logoic mind on the cosmic mental plane is reflected in the systemic mental plane; the planetary logoic astral nature on the cosmic astral plane is reflected in the systemic astral plane; the planetary logoic etheric-physical body is reflected within the systemic etheric-physical body of the Planetary Logos.
283. We have quite a ‘science-project’ before us but it will be occult science and will be studied in the distant future.
When the psychic nature of the planetary Logos is understood (which knowledge is entered upon after initiation, being a part of the Wisdom)
284. It is as if the “Wisdom”, per se, cannot be accessed until after the third degree.
285. It is the third degree which puts the initiate en rapport with the soul nature and the soul nature is the true psyche.
the nature of the different schemes, as regards their watery aspect, for instance, will be found to be connected with a particular astral state.
286. The “astral state” the state of the systemic astral body of the Planetary Logos (for, Him, part of His dense physical plane) and the state of His cosmic astral body.
287. What is to be regarded as the “watery aspect” of the various schemes? The Planetary Logoi of the various schemes certainly have astral bodies, but do they all have water as we recognize water on our planet.
288. Whatever the composition of ‘water’ may be, these schemes have a “watery aspect” we are told. Humanity will first have to discover this as a fact, and then relate the discovery to still more abstruse knowledge concerning the systemic and cosmic astral bodies of the various Planetary Logoi.
289. Three factors will have to be correlated. Using our own planet as an example:
a. The qualities of water upon our dense physical planet will have to be studied
b. The qualities of the astral plane of our planet will have to be studied
c. The qualities of the astral body of our Planetary Logos will eventually have to be understood and also its relations with the systemic astral plane and to water as it is found on the systemic dense physical plane.
As the initiate progresses in wisdom, he intuitively comprehends the essential nature of the seven groups, or of the logoic Septenate, which is that concerning their colour or quality.
290. We presume that this means that the nature of the various Planetary Logoi become more intuitively evident to the progressing initiate.
291. The “essential nature” of the “logoic Septenate” may refer to the monadic nature of each Planetary Logos.
292. The task of recognizing both the soul and monadic coloring of the various planetary Logoi lies before us.
This colour or quality is dependent upon the psychic nature of any particular planetary Logos, and His emotional or desire nature can thereby be somewhat studied by the initiate.
293. When we speak of the “psychic nature” of a Planetary Logos, we are primarily discussing His soul nature, but the emotional or desire nature may be considered a reflection of this and will be influenced by His astral body on the cosmic astral plane.
This will lead eventually to a scientific consideration of the effect of this nature upon His dense physical body, and particularly that portion of it which we call the astral plane, the liquid sub-plane of the cosmic physical plane.
294. As we apprehend the soul nature of the various Planetary Logoi, we will find that we can learn something about the dense physical body of the Logoi.
295. We remember that the dense physical body of a Planetary Logos consists of his physical, astral and lower mental natures.
296. It is particularly the astral nature of the Planetary Logos which will call for the closest study. There is, as we may realize, a close connection between the soul/psyche and the astral nature, just as the mind is related to the Monad and the physical body to the personality.
297. Why should the astral body be of such importance? We are living in an astral-buddhic solar system and therefore the astral bodies of all those Heavenly Men Who manifest as major corporate parts of that solar system are the vehicles receiving the greatest stimulation and focus during the course of the system.
A reflection of this (or a further working out, if that term is preferred) is found in the liquid portions of the physical planet.
298. Here DK does not refer to the “watery aspect” of the manifestation of the Planetary Logos but only to the “liquid portions of the physical planet”. This may or may not be “watery”—i.e., have the composition of what we recognize on Earth as “water”.
The seventh subplane of the cosmic physical plane can be subdivided into seven, which are our seven physical [Page 675] subplanes. It is this knowledge which enables a magician to work.
299. The magician works very much in relation to the etheric-physical plane. He must discriminate between each of the seven physical subplanes—i.e., between the seven systemic subplanes of the systemic etheric-physical plane.
300. Knowing the keys, vibratory rates and words of power of each of these subplanes would be a necessity.
301. We remember that the White Brother does not usually work upon the systemic etheric-physical plane but white magicians who are not yet Masters, may, on some occasions, work etherically.
Given a certain physical phenomenon—such as the weight of water, for instance, upon a planet—and an initiate of the higher orders can form deductions from it as to the quality of the exalted Life manifesting through a plane.
302. This would be, for us, quite an amazing extrapolation.
303. From the weight and quality of water on a planet, such an initiate can learn much about the cosmic astral body of the Planetary Logos manifesting through that planet. Since the soul nature is always related to the astral body, something about the true psyche or soul nature of the Planetary Logos may also be inferred.
304. We can expect that since our Planetary Logos is achieving some degree of victory on the cosmic astral plane, there should be noticeable changes in the physical water of our planet. Perhaps purification of the waters will lie immediately ahead.
He arrives at this knowledge through a process of reasoning from the liquid (sixth) subplane of the systemic physical plane to:
a. The liquid subplane of the cosmic physical, our systemic astral plane.
b. The fourth cosmic ether, the buddhic plane.
c. The second cosmic ether, the monadic plane, or the plane of the seven Heavenly Men.
d. The cosmic astral plane, thus getting in touch with the desire nature of the God.
305. Again we follow a line of ascent based upon numerical resonance.
306. We can see that our efforts to establish accurate alignment between the various aspects of our nature (in this case those lying along the same ray line) will pay big dividends later in our development.
307. God, in this case, may be the Solar Logos. We have been given a line of ascent which will, eventually and if followed in the correct manner, reveal something of the desire nature of—first, the Planetary Logos, and then, perhaps, of the Solar Logos.
This method naturally involves a vast knowledge of the deva substance and predicates an intuitive realisation of their orders and groups, the keynotes of those orders and of the planes, and also of the triple nature of substance and a knowledge of how to work with the third type of electrical force, which is the type of energy which puts a man in touch with extra-systemic phenomena.
308. The requirements for successfully following out such a line of inference are staggering.
309. Let us tabulate the requirements for the sake of impact. Such an initiate will need:
a. vast knowledge of the deva substance
b. an intuitive realisation of the orders and groups of the devas involved in the ascent
c. the keynotes of those orders
d. the keynotes of the planes involved
e. knowledge of the triple nature of substance
f. knowledge of how to work with the third type of electrical force
310. Earlier, the third type of force, equilibrizing force or electricity, was correlated with the buddhic plane.
311. It is this third type of electrical force which can put the initiate in touch with extra-systemic phenomena. This seems a big stretch if the type of force we are discussing is to be found upon the buddhic plane.
312. The cosmic astral plane, we must remember, is, strictly speaking, “extra-systemic”. The solar system, per se, is only found upon the cosmic physical plane.
313. We seem to be speaking of a type of knowledge which is not about to acquired by many at this time—perhaps not even in this round.
Hence that force still remains unknown, and is only contacted as yet by high Initiates.
314. The force of which we are speaking is contacted not just by normal initiates of the third degree, but perhaps only by initiates of the fourth or fifth degrees.
315. It would seem that equilibrizing electricity has a direct connection with the harmonizing powers expressed upon the buddhic plane.
316. It is possible that it is sufficient to be an initiate of the fourth degree because it is at that time that the nature and presence buddhic force becomes a great reality in the life.
It will again be apparent why the Agnisuryans are of such supreme importance;
317. The word is “supreme”. We are not to gloss over this point.
they embody force which is a direct emanation from the cosmic astral plane and which reveals—when triply blended—the desire nature of our Heavenly Man, and of any particular planetary Logos.
318. We usually begin by thinking of the Agnisuryans as expressing on the systemic astral plane. We later learned that there are Agnisuryans expressing on the buddhic plane.
319. Now we learn that the line of Agnisuryans may extend to much higher dimensional levels—even to the cosmic astral plane. I did not say, ‘vibrational levels’, because the substantial nature of the cosmic astral plane is unknown to us. Is anything vibrating on the cosmic astral plane? Is there cosmic astral matter?
320. We gather that ‘agnisuryanic force’ is traceable to the cosmic astral plane.
321. The triple blending of this ‘agnisuryanic force’ probably suggests the blending of the energies of the second, fourth and sixth orders of devas.
322. In our solar system, Desire is really the main issue. We are being shown ways to understand it, to trace it to its origins, to note the types of devic lives which embody it, etc. It is obviously a vast subject of the greatest import for humanity, our planet and even for our Solar Logos.
In the two opposites, which are called by the theologians "Heaven and Hell," we have two of these types of force hinted at, and in this thought we have indicated one of the keys to the astral plane.
323. Conventionally, heavenly worlds and hellish worlds are found on the different levels of the astral plane.
324. Hell is a condition of bondage cause by downward-tending desire. Heaven is a condition of release prepared by upward-tending desire.
325. It would seem that Agnisuryans are involved in both phenomena. The lower levels of the astral plane are the “hell worlds”. The upper levels, the “heaven worlds”—or at least what has been called a kind of “summer-land”.
326. It is the responsibility of the initiate to transcend both “Heaven and Hell”. he must learn to walk between these pairs of opposites if he is ever to achieve release from Desire.
2. Summary. [of “1. The Function of the Agnisuryans” p. 661] Before passing to the consideration of [Page 676] those devas who are concerned with the construction of man's causal body, and who are the linking group between the Triad and the Quaternary, both in man and the Logos,
327. In the sentence immediately above, DK has just given a brief summary of the nature of the Agnishvattas.
328. We will have to attend carefully to the nature of the Agnishvattas and see if ,and to what extent, the devas of the lower mental plane are to be numbered among them.
we will briefly enumerate the principal groups of Agnisuryans on the systemic astral plane, as they, in their totality, form the body of manifestation of the great deva or Raja-Lord of the plane.
329. We now focus on matters “closer to home”, enumerating certain devic groups which are to be found on the systemic astral plane.
First. 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. He is Himself an outpost of the consciousness of that greater Deva Who embodies the substance of the solar astral plane, or the sixth subplane of the cosmic physical plane. He again in His turn reflects His prototype, that great cosmic Entity Who ensouls the cosmic astral plane.
330. Some very important information is given here. When we think of the great Raja Deva Lords such as Kshiti, Varuna, lesser Agni, Indra, etc., we are liable to think in systemic terms. This, we see, would be incorrect.
331. We learn the following:
Varuna is the Raja
Deva Lord of the astral plane of our Earth-scheme only. We can see
that this makes sense as Varuna is a kind of emanation from the planet Neptune,
which would hardly be the case if He were the Raja Deva Lord for the entire
astral plane (from which plane even the astral body of
b. There exists a still greater Raja Deva Lord Who ensouls the solar astral plane—the astral plane as it is found throughout the solar system. No name is given to this great Devic Lord.
c. There exists a mighty Devic Lord Who is the Life of the cosmic astral plane throughout the solar system.
332. These three Deva Lords are all interrelated.
Second. Seven great Devas, who are the positive force of each of the seven subplanes of the systemic astral plane.
333. We are not studying the seven great Devas who are the positive force of the other systemic planes—only those related to the systemic astral plane.
334. We notice that although they ensoul only systemic subplanes, they are still considered “great”.
335. They embody and express “positive” force. This is to be noted.
Third. Various groups of devas, performing different functions carrying out varying activities, and producing constructive results. They might be enumerated as follows, bearing in mind the fact that we are but touching upon a few of the many groups, and that there are numbers whose name is utterly unknown to man and would be unintelligible if mentioned:
336. These are the subsidiary groups.
337. DK’s knowledge of this subject is much wider and deeper than can ever be shared, even in such a book as A Treaties on Cosmic Fire.
338. The subject is stupendous, and truthfully, we are being given the opportunity to grasp only the ABC’s.
1. Those devas who form the permanent atomic substance of all the Monads, both in and out of physical incarnation.
They are divided into seven groups according to the Ray of the Monad.
339. From this it is quite obvious that there are Monads on all the seven rays, even if the major or primary ray of the Monad can only be one of the major three.
340. By “permanent atomic substance” is meant the substance of the permanent atoms of the Monad. Man has five such permanent atoms and an additional mental unit. However, it appears that we are only speaking of the devas who form the atomic substance of the astral permanent atom.
2. Those devas who form the "liquid" aspect in the physical body of the planetary Logos and of the solar Logos. They are myriads in number, and include deva existences ranging all the way from those who ensoul the astral plane, and the astral currents of the highest religious and aspirational nature, to the little water [Page 677] spirits which are reflections of such astral entities precipitated in watery physical matter.
341. DK is discussing a vast range of deva existences found mostly upon the systemic astral plane, both within the body of expression of the Planetary Logos and within the dense physical body of the Solar Logos in His entirety.
342. We have already mentioned those great devas who ensoul the systemic astral plane and its divisions. As far as our Earth is concerned, Varuna is greatest of these devas. The seven great Devas Who ensoul the astral subplanes are subsidiary to Varuna.
343. It may be possible to think of a deva as a stream of energy or a “current”.
344. Some devas of the systemic astral plane contribute to the sustained existence of inspiring religious impulses. These would be found upon the higher levels of the astral plane.
345. Other devas are water spirits who are reflections in physical plane water of the more developed devas found on the higher subplanes of the systemic astral plane.
346. With the word “precipitated” are given an important hint. Higher devas can be reflected by lower devas (who, in fact, are reflections of the higher devas). These reflections are in the nature of precipitations. A precipitation of deva substance found upon the systemic astral plane can even be precipitated into dense physical matter, finding expression in a division of physical matter which corresponds to the astral levels on which the higher devas are found.
347. When I think of ways of describing deva and their bodies, I think of “conscious currents of energy-force” or “strands of conscious energy-force”. Some are currents and strands of self-conscious energy-force.
3. A group of devas, who form the desire body of that great entity who ensouls the animal kingdom. They are the total kamic manifestation (divorced from mentality) of animal desire in its incentive impulsive aspect.
348. These are a lower group of devas than those who form the desire body of that great entity who ensouls the human kingdom.
350. These devas are streams and currents of animal desire as it provides animal-incentive and animal-impulse. When these devas are activated the animal moves to fulfill its desires.
4. Certain devas who—being of the third order—form the Heaven of the average orthodox Christian or believer of any faith.
351. We gather that this type of “Heaven” is found upon the third subplane of the astral plane. It is the correspondence in the astral body of the egoic lotus on the third subplane of the higher mental plane (the mental subplane whereon the egoic lotus of such average, ‘believing’ individuals is likely to be found).
Another group—being the seventh order—form the Hell for the same class of thinker.
352. This is a hint concerning ‘where’ this type of “Hell” can be found. We may infer that it is to be found on the seventh subplane of the astral plane.
353. We notices that the seventh, sixth and fifth orders of evolutionary devas were found on systemic planes seven, six and five.
354. We are now dealing with lesser orders of devas found upon the subplanes of the systemic astral plane, but they too have their orders and if we follow the analogy, these orders will correlate with astral subplanes just as the groups of devas of higher order correlated with the cosmic subplanes—our normal systemic planes.
355. What is interesting about the seventh subplane of the systemic astral plane is that matter of this type (and of the sixth type) does not enter the composition of the astral body of the human being. The human being is to have nothing to do with the seventh and sixth astral subplanes, and so it is somehow fitting that the “Hell Worlds” (as usually conceived by the average believer or thinker) are to be found upon subplanes which are, as it were, “off limits” for the normal human being.
356. Whether demons inhabit such worlds is a possibility.
5. Those devas who form the astral life of any thought-form. These we will deal with later when studying thought-form construction.
357. Many thoughtforms carry an astral charge or impact. This is the case because of the energy-force of the astral deva appended to various kama-manasic thoughts.
358. We have been told as well that it is possible to construct ‘astral thoughtforms’ but perhaps it would be wiser to call them ‘desire forms’.
6. A mysterious group of devas intimately connected at this time with the sex expression in the human family on the physical plane. They are a group who are, at this juncture, swept into being, and they embody the fire of sex expression as we understand it.
359. This must be a prominent group at this time when the sacral center of humanity is so excessively stimulated through the incoming of the seventh ray (which rules the sacral center).
360. If, however, we compared today’s sex expression with that which was extant in Lemurian and certain periods of the Atlantean civilization, it would seem tame.
361. DK calls this group “mysterious”. The “mystery of sex” is often a theme of human thought. The mysterious nature of this group may account somewhat for the “mystery of sex”.
They are the impulse, or instinct, back of physical sex desire.
362. Let us notice the use of words. The devas are “the impulse or instinct”. They are a moving energy or force which manifests as physical sex desire.
They were peculiarly dominant in the fourth root-race, at which time sex conditions reached a stage of unbelievable horror from our point of view.
363. DK is suggesting that sex conditions in Atlantis were even worse than those in Lemuria (where, we have been told, extremes were also reached).
364. The Black Lodge emerged into prominence in the fourth rootrace and so we can see why dire conditions in sexual expression occurred.
365. The number four suggests polarities and the relationship between male and female, whether inharmonious or harmonious.
366. Note the phrase “from our point of view”. Perhaps the Atlanteans did not view the then prevalent conditions of sex expression as unbelievably horrible.
They are gradually being controlled, and when the last of the Lemurian Egos has passed into the fifth root-race they will be slowly passed out of the solar system altogether.
367. This will not occur any time soon, perhaps not until later rounds, and presumably, not before the fifth.
368. The majority of the Lemurian Egos are still focussed within the first tier of petals of the egoic lotus and probably within the first and second petals of that tier.
369. If we take the hint, we shall realize that there are quite a number of those who individualized in Lemuria who are still in the Atlantean rootrace, at least in terms of their consciousness.
370. It seems that conditions on Earth are in a retarded state. We can deduce this from the thought that when certain developments have occurred on Earth, these devas of physical passion will pass out of the solar system and not only away from our planet. It is as if the rest of the solar system has been waiting for us to accomplish certain adjustments and achieve a certain control.
They are connected with the passional "fire" of the solar Logos and with one of His centres in particular;
371. In astrology, passional fire is usually associated with Mars. Mars has been hypothesized as the sacral center of the Solar Logos.
372. Yet our Planetary Logos is “too full of passion”. Still, our Planetary Logos is further advanced that the Planetary Logos of Mars, and the sixth ray of Mars naturally accords with this group of agnisuryanic devas associated with sixth or sacral center.
this centre is being gradually obscured
373. We are also told in The Secret Doctrine that Mars is in a state of obscuration.
and its fire transferred into a higher centre.
374. This transference, however, is uncertain, as Mars still has a long way to go in this solar system before its development is complete. In the fifth round upon our planet, the "Judgment Day" will occur. At that time two fifths of the Egos on Earth will be transferred to another planet, probably Mars. So it is necessary for Mars to remain in manifestation for millions of years.
These two fifths will pass into temporary pralaya, preparatory to their transference to another scheme, as the Earth scheme will no longer provide for them an adequate place of nurture. (TCF 391)
375. Of course the planet cited could be other than Mars. Venus is entering a state of obscuration, but it does not seem correct to connect Venus, which has been so victorious in the struggle for redemption, with the “passional fires” of the solar system.
376. We recall that our Planetary Logos was more “full of passion” than His Brothers. Could the planet in question be our own Earth?
7. There is also a group of devas connected with the Lodge of Masters, whose work it is to build the aspirational forms towards which average man may aspire.
377. This is an uplifting and inspiring group of forms constructed by the Masters.
378. The higher visions of aspirants and disciples may be ensouled or stimulated by this group of devas.
They are divided into certain groups—three in number—connected with science, religion and philosophy,
379. Each of these vehicles offers a means for humanity to rise.
380. These devas ensoul forms which become the ‘dreams’ of advancing scientists, religionists and philosophers.
and through these groups of deva substance the Heads of the three departments reach men.
381. We are speaking of the Manu, the Bodhisattva and the Mahachohan.
382. Great visions of possibilities are ensouled by these devas.
It is one of Their [Page 678] channels for work.
383. We have sometimes wondered what Masters actually do, subjectively. Here we have been given one of Their lines of work. The Masters build forms into which are ‘built’ the types of devas we are discussing.
The Master Jesus is particularly active at this time along this line, working in collaboration with certain adepts on the scientific line, who—through the desired union of science and religion—seek to shatter the materialism of the west on the one hand and on the other the sentimental devotion of the many devotees of all faiths.
384. The Master Jesus is building forms which offer a vision of that (the union of religion and science) which will magnetize the striving of the many devotees associated with Him.
385. The cooperation between the sixth and fifth ray Ashrams is interesting and important.
386. We understand that the Master Jesus and the Master Hilarion work in close cooperation and that Hilarion, on the fifth ray, has even taken some of Master Jesus’ students for training.
In the same way the Master Hilarion is lifting a good deal of the work of training sixth ray disciples off the shoulders of the Master Jesus. (DINA I 624)
387. Each of these rays has what the other needs.
388. Fifth ray concrete thought can lead to materialism; thoughtless sixth ray tendencies can lead to an unrealistic, childishly sentimental devotion.
This is made possible now through the passing out of the sixth Ray and the coming in of the seventh.
389. It is interesting how the merging of two rays (one of them passing out) can be facilitated by the coming in of the seventh ray. Perhaps this seventh ray induces greater realism in the sixth ray types and a higher and more subtle reach in the fifth ray types.
390. Already we can see certain physicists (clearly working on the fifth ray) responding to the transcendental idealism of the sixth ray.
It should be borne in mind by all students when considering the planes, plane substance and energy that they are in a condition of flux and change all the time.
391. Everything is in motion and the higher we ascend the greater the motion.
The matter of all planes circulates, and cyclically certain portions become more energised than others;
392. Matter on the various planes is of seven qualities. Certain streams of matter will become energized while others will find their activity reduced—all depending on ray and astrological cycles.
393. Also the planar circulation from East to West may contribute to the selective energizing of which DK speaks.
the matter of the planes is thus under a threefold influence, or—to word it otherwise—deva substance is subjected to a threefold cyclic stimulation:
394. The following are very real and effective energies.
1. Ray stimulation, dependent upon any Ray being in or out of power. It is inter-systemic and planetary.
395. Ray stimulation comes also from the other solar systems allied with our own—those which are part of the "Seven Solar Systems of Which Ours is One". This assumes that DK is not using the word “inter-systemic” to mean ‘intra-systemic’.
396. Ray stimulation comes via the planetary Ray Lords Who ensoul planetary schemes. When He speaks of “inter-systemic” stimulation, He might mean such stimulation as occurs between planets in the same solar system.
397. Ray stimulation can also arise within the planet itself. Planetary Ray Lords in Shamballa are the source of such cyclic stimulation. The intra-planetary Kumara may also be involved in this stimulation.
2. Zodiacal stimulation, which is an extra-systemic stimulation, and is also cosmic and cyclic.
398. The Lords of the zodiacal constellations are extra-systemic, even cosmic beings. Cyclic stimulation comes via these Entities through such cycles as the precession of the equinoxes.
399. Right now, on our planet, we are preparing to receive zodiacal stimulation from the Lord of the Constellation Aquarius.
3. Solar stimulation, or the impact of direct solar force or energy upon the substance of a plane; this emanates from the "Heart of the Sun" and is peculiarly potent.
400. The Sun itself is a great and direct source of stimulation for the matter of the various planes.
401. The Heart of the Sun is the Egoic nature of the Solar Logos. There are obviously cycles, unknown to man, through which the Heart of the Sun acts upon our planet and, in fact, upon all the planets.
402. Sun spot cycles are an indication of a solar cycle, but we cannot be sure if such cycles represent the pulsations of the solar “Heart”.
All the planes are subjected to this threefold influence but in the case of the buddhic and the astral planes, the force of this third stimulation is very great.
403. This stands to reason. The intended occurrence of the Externalization and Reappearance may well be timed (at least in part) with the Heart of the Sun cycle.
The adepts—working in conjunction with the great devas—utilise cyclic opportunity to effect definitely constructive results.
404. What might be called the ‘Law of Opportunity’ and the “Law of Cycles” are closely correlated.
405. If the times and seasons are known, full advantage can be taken of the energy available for application.
406. Transformational opportunities and timing are inseparable.
8. A group of devas closely connected with the mysteries of initiation. They form what is esoterically called the "path of the Heart," and are the bridge between the astral and the buddhic planes.
407. For this reason, these devas will be found involved in the conscious building of the antahkarana as, during the phase called Imagination, a link is made between the astral and buddhic planes.
408. During the phase of Projection the line of living light may well touch the buddhic plane.
409. The ‘energy feelings’ which arise in us at certain moments of high contact are the activation of certain devic currents and streams which bridge from a lower dimension to a higher and vise-versa.
They are in no way [Page 679] connected with the permanent atoms in the causal body, but are very definitely associated with the central tier of petals in the egoic lotus, or with the "petals of love."
410. A different group of devas—who form the “permanent atomic substance” of the permanent atoms must be distinguished from these devas who form the “Path of the Heart”.
411. We might expect that as the love petals open, these devas will become increasingly active.
412. The line of energy involved suggests movement from the astral body, through the love petals of the egoic lotus and to the buddhic vehicle. This is a triple alignment. From a certain point of view, the antahkarana can be conceived as triangular. One can touch the buddhic plane through direct projection from the soul-infused mental unit, but it also seems possible to touch buddhi through the meditation of the manasadevic energies associated with the love petals.
Force interacts between these three petals on the one hand,
413. These are manasadevic forces…
and the devas who form the "Path of the Heart" upon the other, those who are the bridge of astral-buddhic matter whereby initiates of a certain mystic type make the "great approach."
414. We are not so much talking about the deliberate, occult building of the antahkarana. Rather we are talking about mystical aspiration resulting in mystical ecstasy and inspiration. These are two distinct lines of approach, one approach involving the egoic lotus and the other, as it were, “bypassing the soul”.
415. These devas must be known for their ‘spontaneous arising’. It does not seem that they can be easily controlled or compelled. They become activated when conditions between the two termini of the bridge are correct and factors of resonance suitable.
416. They can, as it seems, be trained to respond by the deliberate, scientific building of the antahkarana.
9. Devas of all degrees and vibratory capacity who make up the bulk of the desire forms of every kind.
417. These are not astral thoughtforms but rather desire forms.
418. The astral body is a form-building vehicle. So often the arising of desire is accompanied by a rather concrete desire-image of that which is desired.
419. It is of such forms that DK is speaking.
10. The devas of transmutative force. They are a peculiar group of devas who embody the "fires of transmutation" and are called by various names, such as:
The furnaces of purifications.
The melting elements.
The gods of incense.
420. The names are beautiful. These seem to be devas involved in the Alchemical Process.
421. Aspirational fires are involved in purification.
422. The term “melting elements” suggests a connection with the fusing and melting fires of the buddhic plane.
423. Incense suggests a sublimatory rising of energy.
424. Let us think of the following definition of transmutation:
“Transmutation is the passage across from one state of being to another, through the agency of fire." (TCF 476)
425. The following definition of transmutation should be considered in this context:
3. Transmutation—the method whereby that which is lower is absorbed by the higher, whereby force is transmuted into energy, whereby the energy of the three lower centres is carried up into the three higher centres (head, heart and throat) and which later enables the initiate to centralise all the energies in the three directing centres in the head. This transmuting process goes forward under the pressure of daily life experience, under the magnetic effect of soul contact, and as the inevitable result of evolution itself. (R&I 278-279)
426. One of the names of the Seventh Ray Lord is appropriate when considering the uplifting process of transmutation:
The One Who lifts to Life (EP I 85)
It is impossible to enumerate more now, and likewise profitless and it has only been deemed advisable to bring these many types of deva substance to the notice of students on account of the pre-eminent importance of the astral body in the three worlds.
427. DK is possessed of vastly more knowledge than we can ever absorb. Although at times that which is conveyed may seem overwhelming, it is, from His perspective, only a very little—that which will be profitable and can be used.
It is by the domination of these deva lives, and the "transmutation of desire" into aspiration, and by the purificatory fires of the astral plane that man eventually succeeds in attaining buddhic consciousness.
428. If we have wondered how we may access buddhi, it is not only through the building of the antahkarana. Success in that building process requires previously applied purification and the “transmutation of desire” into aspiration.
429. The one who has not aspired and who does not continue to aspire will have difficulty in working up sufficient intensity to build the bridge.
It has been the recognition of the cleansing power of the occult fluids—water and blood—that has led to the emphasis laid by Christians (even though erroneously interpreted) upon these two.
430. VSK suggests: “This may relate then to the blue and red, blue and red/rose of the astral plane, as the colours of blood; or of water and wine.”
431. When speaking of purification both water and blood are involved and both are related to the sixth ray.
432. Water is related to Neptune and Mars to the blood and the color red.
the sixth ray energy of Mars is transmuted into the sixth ray energy of
433. The “clear cold light” of the buddhic plane relates to the transparent condition of water and the waters once they have been purified by passing through many bloody, sacrificial experiences.
434. We have been speaking largely of the astral plane and of higher correspondences to that plane—the buddhic plane, the monadic plane, and the cosmic astral plane.
435. There is a fluid element connected with all of them and all of them are involved in the cleansing and purifying process which at first is experience on the systemic astral plane.
436. On our planet and in our solar system it is particularly the astral nature which must be cleansed, and particularly the Agnisuryans which are involved in the cleansing process. Buddhic Agnisuryans enter later to create harmony. Are there Agnisuryans connected with the monadic plane? There are certainly higher correspondences to Agnisuryans on the cosmic astral plane.
437. These devas have been designated as of paramount importance to man on this planet and in this astral-buddhic solar system.
438. After reading this section of text we should have a better reason why this is so.