Fellowship of Cosmic Fire

Commentary Semester VII Section XIII, Part II

TCF  901-904 : S7S13

15 - 29 September 2008

(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)

It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph. So please read an entire paragraph and then study the Commentary

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

a. Akashic.

b. Electrical.

c. Pranic. (TCF 156)

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,

Occultly expressed,

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.