Fellowship of Cosmic
Fire
Commentary Semester
VII Section XIII, Part II
(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)
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that this Commentary be read with the TCF book handy, for
the sake of continuity. As analysis of the text is pursued, many paragraphs
are divided, and the compact presentation in the book, itself, will convey
the overall meaning of the paragraph. So please read an entire
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The sixth principle,
therefore, or the love aspect (the Christ principle), and the sixth
plane, are connected;
1.
The astral plane
(the sixth) and the sixth principle (which expresses as buddhi especially
on the buddhic plane) are numerically connected.
2.
Buddhi is the
quality which is to express through the regenerated astral body.
there is an interplay of energy between the fourth cosmic
ether, or buddhic energy, and the sixth plane, or astral energy.
3.
When the second
initiation occurs, this interplay is reasonably established. The second
initiation sees the regeneration of the astral body through the potencies
of Neptune, Venus, and Jupiter. All of these planets can, in various ways,
be associated with buddhi and the buddhic plane.
The devas on both these
planes belong essentially to groups over which Neptunian influence
presides,
4.
As we have noted
in earlier discussions, there are Agnisuryans to be found expressing on
both the astral plane and the buddhic plane.
These
elementals and devas are called the Agnisuryans, and in their totality are
the fiery essences of buddhi, hence their lowest manifestation is on the
sixth plane, the astral. (TCF 67/68)
5.
DK is telling
us that Neptune presides over the Agnisuryans.
hence the astral plane can, and eventually will, directly reflect
the buddhic.
6.
What is this reflection
really? Perhaps we can consider it as a special conditioning of astral energy
which is resonant to the energy of buddhi. We must ask whether any
higher energy can express itself fully ‘on’ a lower plane. Probably, the
matter of the lower plane always presents some degree of limitation or resistance
to the expression. Yet the factor of planar interpenetration must be considered.
The greater building devas on the
second plane of the solar system, the monadic plane or the second
cosmic ether, direct the energies of the manipulating devas of the
fourth cosmic ether, the buddhic plane.
7.
There can be no
question that devas are to be found on all
the systemic planes and, we must infer, on all the cosmic planes as well.
In a way, the substance of the entire universe is devic.
8.
The Creative Hierarchy
which expresses through the monadic plane are called
the “Greater Builders”. It would seem that this particular Creative Hierarchy
must be considered devic. These Beings are the prototypes of our
Monads and may be considered responsible for providing the human being with
his monadic vehicle.
9.
When it comes
to the manipulating devas of the cosmic ethers, we can assume that they
are self-conscious and highly developed. Are there “recipients of force”
on these levels too? There would have to be, it seems. Yet what of their
degree of development? Is the development of “recipients of force” greater
on lower planes and lesser on higher or the reverse? There is something
to be said for the first option.
10.
Usually when we
discuss “manipulating devas” they belong to the lunar levels.
11.
It would seem
that the “greater building devas” of the monadic plane are “transmitting
devas” which guide and control the manipulating devas of the buddhic plane.
The manipulating devas of the fourth
cosmic ether will, in due course of evolution, work out the plan
in objective perfection through the medium of the living substance of the
lesser devas of the liquid or astral plane.
12.
We remember that
man and deva meet, approximate and harmonize on the buddhic plane. We may
infer that the manipulating devas of the fourth cosmic ether are closely
involved in this approximation.
The fourth plane is the plane of at-one-ment for certain deva
and human units, and certain groups
(the fourth Creative Hierarchy and the sixth Deva Hierarchy) have a pronounced
karma to work out together. One can now see the supreme importance of the
human Hierarchy, the fourth in this sequence of planes and ideas. (TCF 432)
13.
Could the manipulating
devas of the buddhic plane be even more developed than the average human
being? It would seem to be the case.
When they have done this [working “out the plan in objective perfection
through the medium of the living substance of the lesser devas of the liquid
or astral plane”] two results will be seen: first, the astral plane will perfectly
reflect the buddhic plane
14.
We can speak of
this development casually, but what, actually, does it mean? In general,
we might say, that loving emotion and feeling will
be expressed, but this comes nowhere near the complete truth.
15.
Certainly the
resonant transmission of buddhi through astral substance will be accomplished.
and, secondly, the result of that will be that the physical
plane will produce the exact vehicle needed for microcosmic or macrocosmic
expression through the force of water, or desire.
16.
The plane of buddhi
is the plane of beauty. When the devas of the astral
plane are manipulated properly by the manipulating devas of the buddhic
plane, then desire will be of such a nature that “the exact vehicle needed
for microcosmic or macrocosmic expression” will be produced.
17.
We are informed
that the quality of desire must be of a certain calibre if perfection of
physical form is to be achieved.
18.
While water is
equated with desire, it is possible that the tangible water of the physical
plane will be involved in the production of the exactly needed vehicle on
the physical plane.
All this is revealed to esotericists in
the symbology of the circulatory system in man.
19.
Water, the red
of blood and the red of desire are all related. We see the participation
of the planet Mars.
20.
We may infer that
circulatory systems, in general, have a responsibility in the building of
forms or vehicles which reflect microcosmic or macrocosmic intent.
As the blood system, with its two types
of channels (arteries and veins)
21.
Arteries ruled
by Mars and the veins by Venus…
and its two types of builders
(the red and the white corpuscles),
22.
The red corpuscles,
presumably, ruled by Mars and the white corpuscles more by Neptune…
is studied from the occult standpoint, much will be ascertained
of a revolutionary nature.
23.
In other words,
there will come a Uranian revelation.
24.
From such a study
we might learn much about the path of outgoing and the path of return.
25.
We see how much
the sixth ray (working through both Mars and Neptune, and, really, through
Venus as well) has to do with the blood stream.
The laws of the path of outgoing, and of
the path of return, with the two groups of deva lives therein concerned,
will be apprehended by man.
26.
As stated. Mars
is usually involved with a penetration more deeply into matter. Neptune (with its sixth ray, second ray, and subtle first ray vibrations)
is involved with the path of abstraction or return—synthesis, obscuration,
absorption.
A further hint may here be given. In the
physical body of man in connection with the circulatory system, we find,
in the three factors—the heart, the arteries, and the veins—the clue
to the three types [Page 902] of devas,
27.
Presumably the
transmitting devas, the manipulating devas and the recipients of force,
respectively, are implicated—the heart to be associated with the transmitting
devas, the arteries with the manipulating devas and the veins with the “recipients
of force”.
28.
Compared to the
outward thrusting of the blood passing through the arteries, the returning
flow of blood seems relatively passive.
29.
It may be that
the three types of devas can be related to the three closely related planes
we have been discussing—the monadic plane, the buddhic plane, and the astral
plane.
30.
The correlations of Mars with manipulating devas and Venus with
“recipients of force” does not work out perfectly, as Venus is a more highly
developed planet than Mars, and yet, “recipients of force” are not yet on
the evolutionary arc.
and also to the systemic triangle which
they represent, and further, to the three modes of divine expression.
31.
Which should be
considered the “systemic triangle”? Neptune and Venus, it seems, would have
to be included. We have seen how closely related is Neptune to all questions concerning the blood stream. Venus (even through
its bluish color—esoterically considered) is related to venous blood and
its relatively darker color. Mars, it seems would have to be included for
the outgoing, centrifugal nature of arterial blood—of a brighter red we
are told.
32.
All matters of
circulation are connected with the sign Aquarius and to its ruler Uranus,
so closely related to the electrical impulses which stimulate the heart.
33.
When one thinks
of the contractions of the heart muscle, it is impossible not to think of
Vulcan which is related to the fist and its own tightening and release.
The heart and the fist are related, the size of the fist said to correlate
with the size of the heart.
34.
The three modes
of expression work through the three major aspects. In this case the heart
would represent the first ray dynamo; the activity of arterial blood would
represent the third or activity aspect; the blood returning by magnetic
draw could be related to the magnetic second aspect. There are several ways
to look at apportioning the aspects to the processes.
35.
The gunas of tamas,
rajas and sattva would also be implicated. Rajas would be represented by
the forceful outgoing action of arterial blood; returning blood would be
the symbol of tamasic response. The heart would sustain the sattvic rhythm.
There is a planetary as
well as a systemic circulation, and it is carried on through the medium of
deva substance everywhere, macrocosmically as well as microcosmically.
36.
DK is telling
us of devic substance in circulation throughout the microcosm and
macrocosm.
I would here point out the connection or correspondence
in this statement to an earlier one made when speaking of solar radiation,
and the channels through which it can be felt. These currents or radiations
we call
37.
The Sun is as
a great heart. We can involve the synthesizing planets in a vision of how
circulation proceed. From this perspective, the
outgoing can be seen as related to Uranus and the ingathering to Neptune. Saturn would represent the formal channels through which this
outgoing and incoming occurs.
38.
We can easily
see the analogy to the circulation of the kundalini within the solar system.
Would this be the correspondence to the circulation of “electrical currents”
in the microcosm and macrocosm? There would also be pranic circulation.
As well, there would have to be an analogy to the circulation of the blood.
Would this be akashic matter? We are speaking of the circulation of three
types of currents.
39.
That which circulates
is deva substance. Circulation is the movement of substances.
The devas of the sixth
physical subplane can be divided into three groups, and these again into
seven and into forty-nine, thus corresponding with all groups in the solar
system.
40.
The sixth physical
subplane is the plane of water.
41.
DK proposes three
major subdivisions of the devas of the watery plane;
seven minor subdivisions and forty-nine minute subdivisions. There seems
to be a correspondence of this type of division with the division of the
chakra system into “major”, “minor” and “minute” chakras, though the numbers
used are different..
42.
DK is not speaking
of the sixth cosmic physical subplane, but only of the sixth subplane
of the systemic physical plane.
43.
Each systemic
subplane, has, it would seem, forty-nine lesser
divisions. It seems that the three become seven and the seven become forty-nine.
It does not seem that each of the three divide into seven lesser and each
of the seven into forty-nine lesser. Were the latter the case, the number
of subdivisions on a systemic subplane would be too great.
These groups (in their essential nature)
respond to that "which lies above more than that which lies below,"
44.
We are focussing
on subplanes. The devas of the physical watery
systemic subplane, are surrounded by physical gaseous devas which are fiery
and by densely physical devas which are earthy.
45.
The dense watery
devas are more closely allied to the gaseous devas than to the densely earthy
devas. DK’s discussion of evaporation, condensation and
precipitation may give a hint regarding this closer relationship between
watery and gaseous devas.
46.
If we spiral the
relationship upward, we may infer that the devas
of the astral waters are surrounded—‘above’ by the devas of mental fire
and below by the devas of the earth—the etheric-physical devas. Yet the
connection of astral water devas with earth devas would be less intimate
than that between the water devas and the devas
of the mental plane.
47.
In these two sets
of relationships we are dealing first with three systemic subplanes and
then with three subplanes of the cosmic physical plane.
which is only an occult way of expressing a relationship
of an intimate nature between the devas of fire and the devas of water,
48.
This, of course,
is interesting considering that, usually, fire and water are considered
to oppose each other, to neutralize or negate each other.
and a negation of a close
connection between the water devas and the earth.
49.
From the usual
astrological perspective, the elements of water and earth are more closely
related than the elements of water and fire.
50.
Perhaps in the
formation of kama-manas (water and fire) we see an indication of what DK
means—the easier and more intimate alliance between devas of desire/water
and of mind,
51.
And it is precisely
occultism that were are here discussion as so much
attention is being given to the lives which are matter and form…
through the action of the fire
devas, the water devas find liberation.
52.
The strictly watery
devas of the forty-eighth subplane find liberation from the action of the
gaseous fire devas of the forty-seventh subplane.
53.
On a higher turn
of the spiral, the attachment of the water devas to material processes is
loosened through the action of mind (i.e., through the action of the fire
devas).
54.
This is also true
in the life of man—through his mind (allied with his soul) he is able to
free himself from the attachments caused and sustained by desire.
55.
We note that fire
devas are gaseous from the strictly material perspective and mental from
a higher perspective. One may infer that on the third subplane of every
systemic plane numbering from below) a fiery condition is to be found—i.e.,
the presence of devas which are fiery with respect to that particular systemic
plane.
The devas of water find
for themselves the path of service in their great work of nourishing all
the vegetable and animal life upon the planet;
56.
If one thinks
of the role of water on our planet, one sees immediately the outworking
of the process DK here describes.
57.
All constructive,
biological life-processes would cease were the devas
of water to cease from their nurturing function.
the goal for them is to enter into that higher group
of devas which we call the gaseous or fire devas.
58.
We see that among
the devas of the elements there is a progression,
with, apparently the devas of earth being the lowest, the devas of water
higher and the gaseous devas of fire, still higher. Presumably, the devas of the air would be higher still and would be found
upon the systemic etheric subplanes.
59.
May we say that
plane after plane (and subplane after subplane) the calibre of the devas rises? If we say this, should it be said only of
the evolutionary manipulating devas and not of the “recipients of force”,
the lowest elementals?
These, through the action of their fire
upon the waters, produce that sequence of evaporation, condensation,
and eventual precipitation which—through its constant activity—nourishes
all life upon the earth.
60.
Let us think of
the higher correspondences of evaporation, condensation and eventual precipitation.
We are speaking, in general, about the action of fire devas upon water devas.
Can we think of this sequence as applying to the action of the Solar Angels
(which are higher fire devas) upon the human personality (which is composed
of the matter of the cosmic dense physical plane)? “Matter”, we should remember,
is “water”.
61.
Perhaps the ‘rising
of quality’ from the life of the personality into the causal body can be
considered a type of evaporation or distillation; the building-in of that
quality into the causal body can be considered a type of condensation; as
for precipitation, it could be seen as a kind of precipitation or return
of the distilled quality (as capacity) to the realm from which it arose.
Thus again can the psychic laws of love
be seen at work in the deva kingdom as in the human; first, the withdrawal
or segregation of the unit from the group (called individualisation in
man, and evaporation in the water realm).
62.
DK offers His
own more extensive analogy.
63.
The laws particularly
associated with the psyche (considering the psyche as soul) are the “laws
of love”. Note the plural. Evaporation occurs under the influence of fiery
magnetism (a lower analogy to ‘love’).
64.
DK points out
a parallel in the human kingdom to the processes just discussed in relation
to the deva kingdom.
65.
A parallel is
cited between evaporation and individualization. Individualization occurs
under the influence of fire as does evaporation.
66.
With individualization,
there is both a descent of essence (fiery essence) and a rising (eventually)
of distilled essence into the causal body.
67.
There is also
a rising (‘evaporation’) of the consciousness of animal man (however feeble
the consciousness) from animal preoccupation with the physical and astral
planes onto the lower mental plane.
68.
As matter is water,
man is (considering the cosmic physical plane as a whole) being removed,
through individualization/evaporation, from the crudest expression of the
watery realm—the two lower cosmic physical subplanes.
69.
A certain type
of adhesiveness within the realm of water is broken through the occurrence
of evaporation. The binding quality of liquidity is overcome and the ‘evaporating’
(or individualizing) unit is elevated into a condition of greater freedom
on the gaseous (i.e., mental) plane. Water vapour rises into the ‘air’
Next, condensation, or the amalgamation
of the unit with a newer or higher group, this we call condensation
for the devas of the waters, and initiation in man;
70.
Condensation is
equated with initiation. In this case, initiation is a kind of merging or
amalgamation. There is an emphasis upon a new type of bonding, free
from the impurities left behind through the evaporation/distillation process.
71.
There are bonds
of liquidity which unite members of the “newer or higher group”—for man,
this group consists of the members of the Spiritual Hierarchy of the planet.
finally, the sacrifice of the group of human or deva atoms
to the good of the whole.
72.
Sacrifice is a
sort of precipitation. The sign Pisces, the ‘sign of tears’ is the
astrological sign most closely related to sacrifice. We can think of sacrifice
as the ‘precipitation of tears’ to nourish the realm of matter with a higher
form of watery substance.
73.
Master M. has
suggested that the chemistry of tears must be investigated.
74.
Through sacrifice,
purified moisture from above merges again with the moisture to be found
below and also moistens the arid places in the ‘great desert of life’ to
be found upon the physical plane. The ‘desert’, in fact, includes the astral
and lower mental planes—all planes within the physical body of the
Planetary Logos.
75.
Just as water
droplets precipitate in groups, so we may infer that human units ready for
precipitation precipitate in groups in acts of group-sacrifice.
So does the law of service
and sacrifice govern all the second aspect divine in all its departments
great [Page 903] or small. Such is the law.
76.
It would seem
that the entire process of evaporation, condensation and precipitation takes
place, generally, under the influence of the second aspect. The actions
of drawing up (individualization), merging (initiation) and returning flow
(sacrifice) all carry the quality of the second aspect.
77.
One can also look
at the three phases in relation to the three major rays.
78.
There is something
about considering the dynamics of individualization, initiation and sacrifice
(through identification) in relation to the tangible watery element which
brings a new level of clarity to the human developmental process.
79.
It is clear that
sacrificial precipitation occurs under the influence of love and because
of a close identification of the precipitating factor with the watery element
(‘below’) which is still insufficiently ‘heated’ to rise into an elevated
state in which condensation (and later precipitation) become possible.
But in the human kingdom, though love
is the fulfilling of the law, it is arrived at along the path of pain and
sorrow,
80.
This is especially
the case upon our planet which is the “planet of releasing sorrow and purifying
pain”.
81.
There is a very
close relation between the second and fourth rays. On our planet, love is
reached most directly via the “path of pain and sorrow”. (EA 361)
and every true lover and server of humanity is stretched upon
the cross until for them the sixth principle dominates,
82.
The dominating
sixth principle (the buddhic principle) brings relief from the cross of
pain and sorrow and signals the beginning of release onto the Cardinal Cross.
83.
The sixth principle
dominates at the fourth initiation when the consciousness is released from
the causal body and onto the buddhic plane.
and the sixth type of matter in their bodies is completely subjected
to the higher energy.82
84.
Presumably the
“sixth type of matter” is astral matter, and so we may presume that, as
the fourth initiation approaches (at which time the buddhic principle dominates),
astral matter still exists.
85.
Yet, it may be
necessary to look more closely at the nature of this “sixth type of matter”,
for apparently it is found in more than one body (note the plural,
“bodies”). So, we are probably talking about matter of the sixth subplane
in each of the lower vehicles. This would involve matter of the physical
liquid subplane, matter of the sixth subplane of the astral plane (though
such matter we have been told should not constitute part of the astral body
of man) and matter of the sixth subplane of the mental plane as found in
the lower mental body of man (and probably associated with the expression
of kama-manas).
86.
In general, the
entire astral body of man can be considered to be composed of “the sixth
type of matter”, and, in general, all astral matter in the astral
body of man should be subjected to the influence of the sixth or buddhic
principle.
Footnote 82:
"Measure thy life by loss instead of gain,
Not by the wine drunk but by the wine poured forth;
For Love's strength standeth in Love's sacrifice;
And he who suffers most has most to give."
—The Disciples,
by Mrs. Hamilton King.
87.
A very beautiful
little verse, seemingly under the influence of a high Piscean vibration
or a high vibration of the planet Neptune.
88.
One recalls that
DK told an advanced disciple that he could be trusted because he had undergone
enough pain and suffering. And this as well—
Hitherto this has never been possible on a large scale,
owing to the fact that humanity had not suffered enough and therefore was
not adequately sensitive to others. (EP II 729-730)
In the case of the devas, love is the fulfilling of the law without pain or
sorrow.
89.
If this is the
case, the factor of resistance must be missing.
It is for them the line of least resistance,
for they are the mother aspect, the feminine side of manifestation,
and the easy path for them is to give, to nourish, and to tend.
90.
The factor of
centralization, therefore, must be weaker in the deva kingdom than in the
human.
91.
We can see, then,
that in the deva, the first and second aspects of divinity (law and love)
work in greater harmony.
92.
The factor of
individual desire complicates harmonious working in the case of man.
93.
The lunar factor
is very present in the devas’ approach. Astrologers
will recognize the signature of the Moon in the tendency “to give, to nourish
and to tend”.
Therefore, the devas of the waters pour themselves out in service to the vegetable and
animal kingdoms,
94.
And also to sustain
the animal aspect of man…
and in the transmutative fires all that holds
them on the sixth subplane will eventually be overcome,
95.
That which holds
them is that adhesive, binding factor which causes liquidity and prevents
the evaporation which lifts them into what they might call (had they self-consciousness)
‘the gaseous kingdom’.
96.
The gaseous plane
is the goal of the watery devas just as the lower mental plane is the goal
for the animal on the verge of becoming man, and the higher mental plane
is the goal for the human being.
97.
It is clear that
transmutative fires elevate through evaporation. Where evaporation occurs
there is a de facto distillation and, thus, purification, for in
such a process the heavier particles (belonging to the earth element) are
left behind.
and through occult "distillation and evaporation"
these devas will eventually form part of the gaseous fiery group and become those fires which are
the basis of the divine alchemy.
98.
It would seem
that the watery devas are entering, through this process, a domain expressive
of what for them is the second aspect.
99.
We note that DK
mentions “distillation” along with “evaporation”. These two concepts are
inseparable, though “distillation” carries the connotation of a more deliberate
process.
100.
We are given an
important hint—that the “gaseous fiery group” is that group of devas or
fires which “are the basis of divine alchemy”.
101.
Alchemy is, essentially,
the transmutative process, and transmutation is “the passage across from
one state of being to another through the agency of fire”.
Transmutation requires fire.
102.
When we seek to
help various forms of life rise to their next possible level of attainment,
we must, in some matter, apply the fire.
Speaking generally, it must be remembered
that the earth devas of densest matter
become, in the course of evolution, the devas of the waters, and find their way eventually on
to the astral plane, the cosmic liquid;
103.
This progression
is as we would expect.
104.
Are we also to
conclude that the manipulating devas of earth become the manipulating devas
of the waters and, eventually, the manipulating devas of the cosmic gaseous
or mental plane?
105.
We see that devas
do, indeed, evolve, just as man does. Perhaps this is accomplished
through the ability to build themselves into ever more pliant forms, or
into forms which represent ever higher forms of life.
the
devas of the waters of the physical plane find their way, through service,
106.
We were not told
by what means the devas of earth found their way onto the cosmic
watery (systemic astral) plane,(via the systemic
watery subplane) but we are told that the devas of the physical waters
find their way first onto the physical gaseous plane and, thence, onto
the cosmic gaseous subplane “through service”. That type of service—moisturizing,
nurturing, sustaining of life—as been described above—may indicate how the
physical watery devas find their way onto the physical gaseous plane, but
we are not told how their continuing progression onto the cosmic gaseous
plane (the systemic mental) is undertaken.
107.
In general, we
are dealing with a two step process. The devas
of the watery systemic subplane find their way onto the gaseous systemic
subplane plane. The gaseous systemic subplane is lower, however, than the
cosmic subplane of water, and this cosmic subplane is lower than
the cosmic subplane of gas (the mental plane). One wonders if the systemic
astral plane is involved in the transition of the systemic gaseous devas
(of subplane forty-seven) to the cosmic gaseous subplane (the systemic mental
plane).
on to the gaseous subplane,
and then to the cosmic gaseous, becoming the devas of the mental plane.
108.
We had been given
the evolutionary objective of the watery lives of the dense systemic levels.
Eventually they will become devas of the mental plane, passing first, it
would seem, though the gaseous levels of the systemic gaseous subplane,
thence (so it would seem, hypothetically) to the cosmic watery subplanes
(the systemic astral plane) and thence to the cosmic gaseous subplanes (the
systemic mental plane). We are asking if the astral plane is a plane of
transition in this process by which the systemic watery devas reach the
mental plane.
This literally and occultly constitutes
the transmutation of desire into thought.
109.
This method of
describing the transmutation of desire into thought is given from the occult
perspective. We are not given a mystical formula, but one that is expressed
in terms of the occult development of devic/elemental lives.
110.
Because we are
speaking of the transmutation of desire into the thought, the astral plane
(it seems) must be involved, for that plane is the plane of desire.
111.
We can see that
the human being who gradually works his way from one who desires to one
who thinks is experiencing an elevation of the devic lives which comprise
his vehicles.
112.
One can wonder
what happens to the astral body when the devic lives of that astral body
have worked themselves onto the mental plane. Will this coincide with the
taking of the fourth initiation and, even before this climactic moment,
with the growing influence of the sixth principle upon the astral body?
113.
We can see that
the gradual etherealization of the lower vehicles of man is related to the
developmental elevation of the devic lives which comprise those vehicles.
All evolutionary lives are “on their way up” and this has definite affects
upon the vehicles in which they have played their part.
The gaseous devas
become eventually the devas of the fourth ether,
114.
All proceeds in
a sequential manner.
115.
We can judge (extrapolate)
from these descriptions how the members of various Creative Hierarchies
merge into what for them is the next higher Creative Hierarchy.
116.
If, from what
is here said, we analogize to the human condition, man entrapped within
the causal body becomes man liberated onto the buddhic plane.
and from thence in long aeons, find their way
to the cosmic fourth ether, the buddhic plane.
117.
We are given the
developmental process of gaseous devas. They move towards the fourth etheric
plane and, eventually, from thence (so it would seem) to the buddhic plane.
118.
Again, we must
ask if this movement from the fourth systemic ether to the fourth cosmic
ether is direct or if intervening planes are involved. In all these
cases of movement from a systemic subplane to a cosmic subplane this is
the question—is the movement direct or meditated?
119.
The phrase “find
their way” seems to indicate a process meditated through intervening subplanes
and planes.
120.
Within the human
kingdom, the analogy to such devic movement would be as follows: man moves
from the higher mental plane to the systemic buddhic plane, and later, after
many cycles, to the cosmic buddhic plane—a VERY long time in the
future.
121.
We might question
whether man will be involved with other (and lower) cosmic planes before
reaching the cosmic buddhic plane, and it seems as if it must certainly
be the case.
122.
This conclusion
will have bearing on whether the movement of devas from systemic subplanes
to cosmic subplanes is direct or mediated through subplanes and planes which
intervene between the point of departure and the point of destination.
123.
Can we see the
value of analogizing between the developmental stages of the lesser devas
and the developmental states of man? A new type of clarity is truly introduced.
These three groups are therefore cosmically
connected with: [Page 904]
124.
Now we venture
into vast speculations.
1.
The cosmic astral plane and the constellation whence emotional and
desire energy originates.
125.
One could wonder
which of the great Constellational Logoi within the "One About Whom Naught May Be Said" may be meant.
126.
Could it be our
very own sevenfold constellation which includes our Sun, Sirius, Alpha and
Beta Centauri, Procyon and others? In many ways it seems as if our particular
Cosmic Logos serves a solar plexus center function.
127.
Let us take note
that we are dealing with emotion and desire of cosmic origin.
128.
There is some
sense in which the Pleiades could be involved in this origin and also the
energy of Scorpio (featuring the central red star, Antares).
2.
The cosmic mental plane, and therefore with the constellation Sirius.
129.
Those who venture
towards the star, Sirius, make their way onto the cosmic astral plane.
However, Sirius is as often associated with the cosmic mental plane.
Path 1. The Path of Earth Service leads to
the cosmic astral plane.
Path 2. The Path of Magnetic Work leads to
the cosmic astral plane.
Path 3. The Path for Training for Planetary
Logoi leads to the higher levels of the cosmic mental plane.
Path 4. The Path to Sirius leads to the cosmic
astral plane.
Path 5. The Ray Path leads to the cosmic
mental plane.
Path 6. The Path the Logos Himself is on
leads to the cosmic buddhic plane.
Path 7. The Path of Absolute Sonship leads
to the cosmic mental plane. (TCF 399)
130.
We note that DK
does not speak of the star Sirius but of the “constellation” Sirius.
This use of words may convey a quite specific meaning. Does the “constellation
Sirius” include our Sun and a number of other local Suns in the major seven?
It is possible, but there is no certain way to know if DK is indicating
that cosmic group of stars of which our Sun and Sirius are a part.
3. The cosmic buddhic plane,
and the constellation of the Pleiades.
131.
The cosmic buddhic
association of the Pleiades is definite. This association is also suggested
on TCF, 1162. Because of this association, and
because of the association any buddhic plane with its corresponding astral
plane, we must infer that the Pleiades also have an important expression
on the cosmic astral plane.
132.
One wonders whether
Sirius is both a member of our most local Cosmic Logos (i.e., the defining
member) and yet is also a member of another Cosmic Logos more associated
with the ajna center of the "One About Whom
Naught May Be Said" than with the solar plexus center. Both associations
seem to have validity.
133.
Is Sirius as member
of the "Seven Solar Systems of Which Ours
is One"? It is so closely associated with our Solar Logos and so proximate
to our solar system (only a bit more than eight light years away), that
is would seem so. And yet, from the information on EA, 50, it would seem
that Sirius is independent of the "Seven Solar Systems of Which Ours is One". This will, it seems, have to remain mysterious
for us given our present stage of understanding.
134.
As for the Pleiades,
they have a cosmic buddhic association certainly, but also a throat center
association and, as the Pleiadian cluster, a completely central association
within the "One About Whom Naught May Be Said"
as, perhaps, its major head center.
135.
Usually, Sirius,
the Pleiades and the Great Bear are mentioned as a great cosmic triangle.
It would seem difficult, however, to associate the Great Bear with the cosmic
astral plane. A much more likely association is the cosmic atmic
plane.
136.
Ursa Minor must
also fit into this picture as a kind of prototype of Sirius. Ursa Minor
is hypothesized to be associated with the ajna center of the "One About Whom Naught May Be Said", and Sirius has a similar
connection to that great chakra, though may only be resonant to rather than
included within that chakra.
Thus can the whole process be worked out,
if man carefully studies his own nature, and the law of analogy.
137.
It will take long
to do so, but the result should be most profitable.
138.
Naturally we cannot
yet ascertain the truth of these great cosmic relations. We can,
however, produce reasonable inferences.