Fellowship of Cosmic
Fire
Commentary Semester
VII Section IV
TCF 775-791 : S7S4
6 May – 20 May 2008
(Most of the
Tibetan’s text is put in font 16, to provide better legibility when projected
during classes. Footnotes and references from other
AAB Books and from other pages of TCF are
put in font 14. Commentary
appears in font 12. Underlining, Bolding
and Highlighting by MDR)
It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the
text is pursued, many paragraphs are divided, and the compact presentation in
the book, itself, will convey the overall
meaning of the paragraph. So please read an entire
paragraph and then study the analysis.
1.
We
continue our close look at the work of the Solar Angel/solar angels in relation
to the lower aspects of the human being.
The work of the solar Angels is of a triple
nature:
(1.) Directing
the vibration towards the atomic triangle. Here a very interesting fact must be borne in
mind. The three permanent atoms, or the
three points of the triangle, do not
always hold the same relative position as regards the centre of the lotus,
2.
When
studying the Science of Triangles, we discover that triangles are always in
rotation, wherever they are found.
3.
Here
we are talking about those tiny points of force to be found within the atomic
triangle, but we might as well be talking about planetary triangles, solar
triangles, or even constellational triangles. Emphasis is progressive in every
type of triangle; in other words, all triangles are in rotation.
but according to the stage
of development so will be the
position of the atoms, and so will be the apprehension of the inflowing
force.
4.
We
can understand the idea of emphasis;
according to the stage of development so would be the relative emphasis of the
atoms.
5.
Now
we must consider the question of “position” of the units in the atomic triangle
within the causal body. Along with this consideration is the thought that the
three units within the atomic triangle are each found on different planes and
even subplanes.
6.
The
“position” here referenced, may have to do with their ‘position in time’—i.e.,
the order in which they are contacted.
In the earlier stages, the physical permanent atom is the first to receive the inflow,
passing it through its system to the astral permanent atom and the mental
unit.
7.
Symbolically, this places the physical permanent atom
at the apex of the atomic triangle during the beginning stages of evolution.
8.
The
‘passage’ here discussed is a kind of ‘upward passage’. The “vibration” from
the Solar Angel/solar angels is directed to the solar systemic-etheric level
first and thence to the astral permanent atom and the mental unit.
This
force is circulated four times around
the triangle (this being the fourth round)
9.
We
note that there is circulation of vibrational force of the Solar Angel/solar
angels around the triangle even
though we are speaking of the early days of evolution when the astral permanent
atom and the mental unit are hardly stimulated.
10.
Sacred
geometry and numerology are inescapable in the dynamics of cosmic structure.
until the
mental unit is again contacted and the energy becomes centralised in the fourth
spirilla of the mental unit.
11.
We
have seen that a very long period of preparing the egoic lotus occurs before
individualization truly beings and the process of incarnation as a human being
is launched.
12.
Here
we are speaking of the centralization of the force of the Solar Angel/solar
angels in the mental unit prior to the process of incarnation undertaken in the
very earliest days of humanity’s history.
13.
That
the fourth spirilla is stimulated indicates that the
progressive life force of the Planetary Logos has reached the human stage.
14.
While
the energy may be centralized there (and notice that DK now calls it “energy”
rather than “force”) does not mean that the mental unit is greatly stimulated.
Then and only then do the lunar Pitris begin
their work, and commence the co-ordination of the substance which will form the
mental sheath, next working with the astral body and finally with the etheric
body.
15.
After
the vibratory energy of the Solar Angel/solar angels has been circulated four
times around the atomic triangle, the process of sheath building begins and the
construction begins in the usual order—from the mental body, to the astral body
to the etheric body.
16.
In
this particular section of text, we seem to be discussing a process which
occurs immediately before an incarnation. It is the thought of progressively
forming the mental, then astral, then etheric sheaths that indicates we a process immediately preceding an incarnation is being
described, as before each incarnation the sheaths have to be reformed anew.
17.
We
remember that the lunar pitris work through the units in the atomic triangle;
this is how they contribute to the building process.
At a later stage in the evolution of man (the
stage wherein the average man is now)
18.
The
average man is, today, emotionally polarized.
the astral permanent atom is the first
contacted, and the energy circulates through it to the other two.
19.
The
“position” in time of the astral permanent atom is altered and it receives the
energy from the Solar Angel/solar angels first.
20.
In
this case, we are not told the order in which this circulation occurs—whether
the physical permanent atom or the mental unit receives stimulation immediately
after the astral permanent atom.
At the stage of advanced intellectual man, the
mental unit takes the primary place.
In this case there is now the
possibility of the alignment of the three bodies which will later be an
accomplished fact.
21.
The
taking of “primary place” means, apparently, that the mental unit is the first
to receive the vibrational impulse from the Solar Angel/solar angels.
22.
The
alignment of the three personality vehicles requires the prominence of the
mental unit. From this perspective, alignment is a task facilitated by the
mind.
The fifth spirilla in
the lower two atoms increases its vibration.
23.
The
period of mental focus has occurred and this period suggests the possibility of
entering the
24.
There
is probably a resonance between the fifth spirilla and the fifth petal of the
egoic lotus. We remember that the fifth petal is associated particularly with the
fifth kingdom and that its complete opening suggests that the first initiation
has been taken.
The
fifth or spiritual kingdom is entered when the units of the fourth kingdom have
succeeded in vitalizing the fifth
spirilla in all the atoms of the threefold lower man; (TCF 697)
25.
But
at the third stage described (that in which the mental unit becomes primary) we
are not yet at the point when the fifth spirilla (though increasing its
vibration) is truly vitalized. Thus,
it would indicate that the fifth petal, though being organized is not yet
completely unfolded.
As we know, there are only four spirillae in the
mental unit and the moment that that
is in full activity, the co-ordination of the antaskarana becomes a possibility.
26.
Here
we have a very important statement, informing us, as it does, of the moment
when the coordination of the antahkarana becomes a possibility.
27.
When is the mental unit and, thus, its four spirillae, “in full
activity”? Here are two references which point to that time.
Here I would point out that there is a slight
difference in the case of the mental unit, for the four spirillae of the mental unit are aroused to full activity when
the knowledge petal of the final three opens. (TCF 546)
3. The
Petal of Sacrifice for the mental plane:
demonstrates as the predominant bias of the soul as seen in a series of
many lives spent by the initiate prior to his final emancipation. He becomes in his sphere the "Great
Sacrifice."
This stage
can be seen objectively to the eye of the clairvoyant as dual in effect:
a. The mental unit becomes a radiant point
of light; its four spirillae transmit force with intense rapidity.
b. The
three higher petals unfold, and the nine-petalled lotus is seen perfected. (TCF
542)
28.
The
two references point to two different times: the first instance sees the
seventh petal unfolded and the second instance, the ninth.
29.
Perhaps
there is a difference between the state of “full activity” of the mental unit
and its four spirillae, found after the seventh petal has been unfolded, and
the stage of “a radiant point of light” which occurs when, apparently, nine
petals are unfolded.
30.
Even
if we focus on the earlier instance—the unfolding of the seventh petal, we
realize that the coordination of the antaskarana can only come after the first initiation has been
taken, because the seventh petal (and all the sacrifice petals for that matter)
can only unfold under the influence of the Rod. So if the seventh petal is
fully unfolded, the Rod has definitely
been applied.
31.
There
is every reason to believe that the touch of the Rod at the first initiation
does lead to full unfoldment of the
seventh petal (while not immediately causing it) and, therefore, that the stage we are talking
about (full unfoldment of the seventh petal) is occurring at a time closer to
the second initiation.
32.
This
helps pin-point the time at which the antahkarana can be successfully built and
coordinated (though, I suspect the building occurs before the coordinating).
33.
The
second initiation is much associated with the power of Mercury, so powerful in
Scorpio, the sign intimately associated with the second initiation and with the
eighth petal.
34.
We
can gather that from the time the mental unit is “fully active” is energy only
increases in intensity and in relationship to the other two permanent atoms
until the great destruction of the causal body occurs at the fourth initiation.
Changes
are now taking place in the egoic lotus, and the petals are unfolding, that unfoldment being partially
dependent upon the vibration in the spirillae and their awakening. [Page 776]
35.
This
is a somewhat vague statement, but what we extract from it is there is a kind
of reciprocal exchange between the awakening spirillae and the unfolding
petals, just as, presumably, between the Solar Pitris and the lunar pitris. (I
have finally decided on the orthography of “lunar pitris”—lower case. It is
difficult to know why the name of devas which are not yet self-conscious should
be capitalized.)
36.
When
we read that the petals are unfolding, we are reminded that the stages of
vitalization and organization take place well before petal unfoldment.
37.
Working
in a petal (vitalizing and organizing) is preparation for an unfoldment. If we
remember that old saying that “the initiate is initiate before he is
initiated”, we can see that to become an initiate the disciple must vitalize
and organize (for instance, one or other of the three sacrifice petals) but to
be initiated the Rod must be applied
at the point of sufficient petal
unfoldment, this application of the Rod confirming the degree of
organization and initial unfoldment achieved and starting the process of rapid
unfoldment through a threefold descent of additional force.
38.
Petal
unfoldment is never the task of the human being, per se. We might wonder
whether any petal unfoldment can
occur in the sacrifice tier without the application of the Rod. The following
potent reference points to the fact that it can:
This inner circle of petals is organised and vitalised in
the Hall of Wisdom, and simultaneously the middle circle unfolds, so that two
rows of petals are duly opened, and only the third remains to be unclosed. This
final opening is effected during the period of treading the stages of the Path
of Initiation, and in this round it is hastened by the rites of initiation and
by the strenuous and abnormal efforts of the man himself, aided by the
electrical work of the Initiator, wielding the Rod of Power. (TCF
824)
39.
It is
clear that the strenuous and abnormal efforts of the man contributes to petal
unfoldment in the Hall of Wisdom; that this accounts for some degree of
unfoldment; and that the Rod of Initiation is applied when a certain amount of
unfoldment must occur before the Rod is applied.
40.
Another
sentence telling us how petals are unfolded before the application of the Rod
is as follows:
The act
of organising and preparing for unfoldment is the most important stage, and
that with which man is the most concerned.
The act of petal opening is of briefer duration, and is produced by the pouring in of solar heat or fire, and thus bringing about a fresh
access of energy. (TCF 869)
41.
In
this case is would seem that the Solar Pitris are involved in facilitating the
pouring in of solar heat or fire.
42.
The
following is also important regarding petal unfoldment:
The Ego
takes no active interest in the development until the second petal in the
second series is beginning to open. Before
that time, the work proceeds under the [Page 544] law of its being and through
the inherent life of the second Logos
which is the life of the petals of the lotus. (TCF 543-544)
43.
We
may then judge the following causes to be involved in the unfoldment of the
petals of the egoic lotus:
a.
The
inherent life of the Second Logos
b.
The
work of the Solar Pitris or Solar Angel/solar angels pouring in solar heat or
fire
c.
The
abnormal and strenuous work of the man as he approaches the period of possible
initiation
d.
The
Initiator and the application of the Rod of Initiation
The student should bear in mind the fact that as
soon as the mental unit has become the apex
44.
This
is the first time such a spatially significant word as “apex” has been used,
suggesting an actual revolution of the atomic triangle.
45.
The
term “apex”, however, can be either literal or symbolic. We will have to see
for ourselves or be told explicitly.
of the atomic triangle a condition is brought about wherein
force in the future will enter the
three atoms simultaneously through the three unfolded petals of the outer
circle, and the man has therefore reached a very definite stage in
evolution.
46.
We
have to proceed carefully.
a.
The
mental unit is at the apex of the atomic triangle
b.
The
three vehicles can be aligned
c.
The
four spirillae of the mental unit are increasing their vibration
d.
There
was a time when the force from the Solar Angel/solar angels entered the mental
unit first and then the other two permanent atoms. This is not now the case.
e.
Now
we are speaking of a later condition in which the mental unit is at the apex of
the atomic triangle and the force from the Solar Angel/solar angels is entering
all three points in the atomic triangle simultaneously
f.
The
force is entering the three points in the triangle simultaneously through the three unfolded petals of the
outer circle
g.
It is
my impression that not only are these three petals
fully unfolded, but that the entire tier is functioning in a new and highly
coordinated way.
h.
When
the three petals are simply fully unfolded, it would seem that the man had
reached the point of taking one of the minor tier initiations in which some
degree of somewhat selfish group
consciousness is reached.
a form of initiation then takes place
which is a reflection (on a lower plane) of the great manasic initiations. The energy
in the outer circle of petals
causes it to spring apart from the next
circle, and to unfold. This
threefold energy becomes interactive and a very definite stage is thus
reached. This series of initiations is seldom recognised within the physical
brain consciousness owing to the relatively inchoate stage of the bodies, and the unresponsiveness of the
brain matter. Yet they are nevertheless initiations of
a definite though less important character, and they
involve primarily the display (within the personal life of the man) of an
intelligent recognition of his group relationships on earth. This recognition is frequently selfish in
character, as, for instance, that which the union worker displays, but it is
indicative of group interplay. (TCF 869-870)
i.
But
if we speak of the tier as acting as a
fully coordinated unit, we may be speaking of approaching the first manasic
initiation, in which the fifth petal is
also unfolding. The mental unit, however, is not yet fully active, because, as we have seen, this requires the full
unfoldment of the seventh petal.
The two outer rings of petals are
stimulated in a new and special sense through the conscious act of the
probationary disciple. Much of the work hitherto has
been pursued under the ordinary laws of evolution and has been unconscious. (TCF 828)
j.
So
much depends upon what is meant by a “probationary disciple”. Until a disciple
is a accepted disciple, well after the first
initiation, he may still be considered a “probationary disciple”.
k.
Or if
the special stimulation (stimulation “in a new and special sense”) does not
occur at the first initiation, at least it is leading to the first initiation.
l.
The
following shows how the energy of the first tier of petals is “set free” at the
first initiation and, probably, this is because stimulation “in a new and
special sense” has been applied.
Through the action of the Rod as wielded at the
first two Initiations, the two outer circles unfold, the energy of the two is
set free the two sets of force as embodied in the six petals are co-ordinated and become interactive. This stage of petal adjustment succeeds upon that called earlier
"unfoldment" and has to do with the simultaneous action of the two
tiers of petals. (TCF
883-884)
m.
We
have the following stages for the outer tier. (What is said here can also be applied
to the second tier leading to the second initiation when the energy of the
second tier is “set free”.)
i.
The unfoldment of the three petals of the
outer tier
ii.
The springing apart of the outer three
petals
iii.
The
stimulation of the outer tier of petals “in a new and special sense”
iv.
The
energy of the outer tier of petals is “adjusted”, “coordinated” and “set free”
n.
The tiers
of the egoic lotus become means of conduit of solar angelic energy from the
egoic lotus to the personality (through the units in the atomic triangle). The
following excerpt demonstrates this:
On the Path
of Probation, the ray of the physical body must become subordinated to the
potencies emanating from those soul rays which stream forth from the outer tier
of petals in the egoic lotus. (See A Treatise on Cosmic Fire.) These are
the knowledge petals. On the Path of
Discipleship, the astral body is brought into subjection by the ray of the soul
as it pours through the second tier of petals, the love petals. Upon the Path of Initiation, until the third
initiation, the ray of the mental body is subdued by the force of the petals of
sacrifice, found in the third tier of petals. (EP. II
22-23)
o.
We
can see how intricate is this process of the opening of the petals and how many
stages there are.
p.
DK
scatters the information in various places, so it is hard to get a clear sense
of the sequence.
q.
At
the first initiation
i.
The
petals in the outer tier of petals (having sprung open) are coordinated,
adjusted and their energies are set free
ii.
The
fifth petal is completely unfolded
iii.
The
Rod is applied to the seventh petal which has reached a certain degree of
unfoldment through the abnormal and strenuous effort of the candidate, and the
unfoldment of the seventh petal is then accelerated through the application of
the Rod
r.
At
the second initiation
i.
The
sixth petal is completely unfolded—in fact this has occurred before the second
initiation.
ii.
The
petals in the second tier of petals (having sprung open) are coordinated,
adjusted and their energies are set free
iii.
The
Rod is applied to the eighth petal which has reached a certain degree of
unfoldment through the abnormal and strenuous effort of the candidate, and the
unfoldment of the eighth petal is then accelerated through the application of
the Rod
s.
Meanwhile
there is a growing and intensified interplay between the Solar Pitris and the
lunar pitris, and between the unfolded petals and the spirillae of the
permanent atoms and mental unit of the atomic triangle.
The direction of force,
and its application to the atoms is the work of the solar Pitris.
47.
Here
we have an important statement concerning the responsibility of the Solar
Pitris: They are responsible for directing force and applying force to the
lower permanent atoms and mental unit.
48.
This
statement should be correlated with the statement that the three vehicles (one
at each initiation) are being subordinated and subdued by the energies
emanating from the three tiers of petals—essentially the energies of the Solar
Angels/solar angels or Solar Pitris.
49.
Thus,
in many ways they are responsible for unfoldments within the personality.
As evolution proceeds, their work in this
connection becomes more complex, for the petals are unfolding, and the triangle
is revolving more rapidly.
50.
The
Solar Pitris are highly knowledgeable and occultly schooled. Their task of
directing and applying their force to the atomic triangle becomes more
demanding as the unfoldment of man proceeds.
51.
We
remember (as we read in the last commentary) that their mantrams are becoming
more complex as are the formulas which the lunar pitris can extract from such formulas
52.
We
can hardly imagine the kind of knowledge which is required for the task which
they seek to accomplish.
(2.) Pronouncing the mantram which will make
possible the 777 incarnations.
53.
We
recall how the second aspect of divinity is connected with the formulation of
mantrams and that the Solar Angel/solar angels are directly connected to this
second aspect.
54.
The
word “pronouncing” suggests the voice and also a connection with the “Word”,
which is not the same thing as the “WORD” or Word of Power expressed by the
first aspect of divinity.
55.
We
recall again, that the 777 incarnations, do not symbolize the entirety of human incarnations, but only
those which, starting from the very beginning of human evolution eventually
including the Probationary Path.
56.
The
incarnations during which the Path of Initiation is pursued are not included in
the 777, so, in a way, the third tier (which we might be tempted to correlate
with the number 7) is not to be included among the 777.
Each of the figures in this triplicity stands
for:
57.
By
“figures in this triplicity” we probably mean 700, 70 and 7.
a.
A cycle of egoic
manifestation.
58.
We
note that we are not speaking of a cycle of personal manifestation but of egoic manifestation. We are speaking in
large terms of egoic cycles.
b. A particular sound which will enable
the Ego to express some subray of
this egoic ray.
59.
We
suspect that this type of expression means the production of a personality ray
of a certain quality.
60.
What
we may gather is that 700, 70 and 7 are each
connected with “a particular sound”.
61.
There
is different kind of subray of the Ego (different from the personality ray),
but it is of more permanent duration and has to do with the quality of a
particular sub-Ashram within a great Ray Ashram. The subray which is the personality
ray is expressed on the lower mental plane, and the subray which qualified a
sub-Ashram is expressed upon the higher mental plane.
c. The three circles of petals which will
unfold as the result of incarnation [and the application of the Rod, may it be added].
62.
We
have to be cautious in relation to this last statement, as the third circle of
petals only unfolds during the period of initiation which the number 777 does not include.
63.
The
third circle of petals unfolds not so much as a result of incarnation but as a
result of the strenuous and abnormal efforts of the disciple and also through
the application of the Rod of Power.
64.
The
following excerpts are of great importance when trying to understand that the
777 incarnations have little to do with the third tier of petals:
At the termination of the 777
incarnations, a man passes through the door of initiation and enters upon a
brief synthesising process, or a final period in which he garners the fruits of
the experience in the two first halls, and transmutes knowledge into wisdom, transforms
the shadow of things seen into the energy of that which is, and achieves the
final liberation from all the lower forms which seek to hold him prisoner. (TCF
829)
(2) The
period between egoic Cycles. Herein is hid the mystery of the 777
incarnations and concerns the relation of the unit to his group on the egoic
plane, prior to the unfoldment of the fifth petal. It concerns man in the period between the
savage stage and that of the disciple, when he is an average man but still in
the two Halls. (TCF 738)
65.
The
full unfoldment of the fifth petal depends upon the completion of the first
initiation.
d. The
particular group of manasadevas who form the causal body of the Ego
concerned.
66.
Not
only does each term in the 777 stand for a period in the manifestational life
of the Ego but for a particular group of manasadevas.
67.
One
of the mysteries confronting us is the nature and quality of the various
manasadevas which form either the tiers or the separate petals.
68.
Presumably,
the 700, the 70 and the 7 all stand for a particular group of manasadevas who
are active at the periods represented by each of these three figures.
69.
However,
because the 70 and 7 refer for the most part to the second tier of petals, the
manasadevas who are concerned with the embodiment of the third tier are not
included in the figure 777.
The
mantric sounds are therefore based on these figures,
70.
This
is interesting—that the mantric sounds sounded by the manasadevas—contributing
to various types of unfoldment in the personality and also to developments
within the causal body are based upon the figure, 777.
71.
We
can divide the figure 777 in an easy and primitive way, but perhaps there are
other mathematical approaches to this figure.
and through the
mantram (which grows in volume, depth and number of sounds involved as
time elapses)
72.
And
as unfoldment becomes more complex…
73.
We
recall that the formulas which the lunar pitris can extract from the mantram
grow more complex as the number of sounds in the mantram increase and a the arrangement of those sounds becomes more complex.
74.
We
can see how ever much the Solar Angel/solar angels are involved with the actual
unfoldment of both the personality vehicles and the petals of the egoic lotus.
75.
We
cannot say that man, as a higher Ego on the triadal levels, is controlling this
unfoldment.
76.
Also,
in the process of white magic, the Solar Angel/solar angels must play a
considerable role, since they have so much control over the lunar pitris and
the units of the atomic triangle.
the force is directed, the
petals concerned are stimulated into activity, and the lunar Pitris become
aware of the work to be done in preparation for any incarnation.
77.
We
are learning that the Solar Pitris are communicating with the lunar pitris
through ever stronger, ever deeper, ever more complexifying mantric sounds (not
through Words of Power or formulas).
78.
Let
us tabulate what happens through the sounding of a mantram by the Solar
Angel/solar angels (i.e., the greater and the lesser manasadevas).
a.
The solar
force is directed
b.
The
petals concerned are stimulated into activity
c.
The lunar
pitris become aware of the work to be done in preparation for the next
incarnation and formulas are extracted and devised which make that incarnation
possible
79.
Thus
far we have dealt with two aspects of the work of the Solar Angel/solar angels:
a.
Directing
the vibration towards the atomic triangle
b.
Pronouncing
the mantram (made, apparently, of an ever changing number of sounds) which will
make possible the 777 incarnations
(3.) Building into the causal body that which is
required for its completion.
80.
It is
clear that the Solar Angel/solar angels build the causal body into a state of
completion. This is not undertaken by the higher Ego of man on triadal levels
or by the Monad.
81.
The
Solar Angel cannot be entirely equivalent with the Ego on triadal levels
because after the fourth initiation the higher Ego still exists, but the Solar
Angel/solar angels are liberated to return to the subtle levels of the Solar
Logos.
In the early stages this work is comparatively
small but as the third stage of development is reached,
82.
This
third stage involves mental development and the primary place of the mental
unit in the atomic triangle.
and the man is demonstrating character and ability, their
work is rapidly increased,
83.
The
work of the solar angels rapidly increases as man emerges with character,
ability and quality—in other words, by the time man is advanced man, even one
who is, perhaps, approaching the Path of Probation.
84.
And
yet, elsewhere we are told that as the man reaches the Path of Probation, the
mantrams of the Solar Angel/solar angels dies down.
At the time
too that man begins to tread the Probationary Path, the mantrams of the solar
Angels begin to die down, and slowly (as the petals of the inner circle open
up) the true Word emerges until the three enshrining petals burst open, and the
central spark is revealed.(TCF 772)
85.
Although
the mantrams “die down”, the work of the Solar Pitris apparently increases as
the “true Word” emerges. The “true Word” may be the ‘central Word’ and have
much to do with the first aspect within the egoic lotus.
86.
We
cannot know the nature of the solar pitric work as the mantram dies down.
87.
Could
the dying down of the mantram have to do with the idea that the soul or egoic
lotus is being “bypassed” through the building of the antahkarana? The
interplay would then involve the spiritual triad directly with the soul-infused
personality of man. This should be pondered.
88.
Another
way of explaining this is the Path of Probation follows that stage in the life
of man when “the man is demonstrating character and ability”, although we must
be careful about making distinctions which are too fine.
and they are kept fully occupied in the
work of perfecting the egoic body, in expanding the egoic consciousness, if
metaphysical terms are preferred.
89.
In
the beginning of human evolution, the Solar Angel/solar angels do not have so
much to do regarding the building in of quality into the egoic body.
90.
Later,
when the stage of advanced man is reached, we are told that They
are kept “fully occupied” in this perfecting work.
91.
This
means that a considerable sacrifice is involved and that They
can no longer be so involved in pursuing Their own work on Their own
plane—whichever plane that is.
92.
Does
it also mean that they stop sounding their mantram so strongly?
93.
The
perfecting of the egoic lotus sounds like a task which must continue until the
fourth initiation. So although it appears that the mantram they are sounding
does “die down”, their “work” seems to continue intensively until the moment of
liberation and perfection.
All [Page 777] this is accomplished by means of
the material furnished by the lower self.
94.
The
lower self or personality brings stones from the quarry of experiential life,
and these are polished and built into the eternal structure by the Solar Angel
or solar angels.
When that lower Personality becomes
gradually radioactive, these radiations are attracted to the positive
ego, and are absorbed into its nature
through the activity of the solar Angels.
95.
This
is such an important section of the book. We learn, quite technically, how the
Solar Angel or solar angels influence the personality through the atomic
triangle. We also learn that the permanent atoms and mental unit reciprocally influence
the unfoldment of the causal body.
96.
The
radioactivity of the personality is related to the degree of stimulation of the
permanent atoms and mental unit.
97.
The
Ego in the causal body is positive to
the personality.
98.
It is
the Solar Angel or solar angels which see to the absorption into the causal
body of personality radiation. This probably has a stimulating effect.
99.
There
seems to be a degree of reciprocity between the increasingly radiatory
permanent atoms and mental, and the unfolding petals of the egoic lotus.
100.
Constructive
work and behaviour within the lower three worlds increases the radiatory
activity of the permanent atoms and mental unit.
These three activities are the main work of the
solar Pitris where man is concerned.
101.
These
three activities are:
a.
Directing
the vibration towards the atomic triangle
b.
Pronouncing
the mantram which will make possible the 777 incarnations
c.
Building
into the causal body that which is required for its completion
102.
The
suggestion is that there are other activities which do not concern the human
individual as an individual.
Where the
group, and not the individual, is concerned, their work lies along the line of
adjusting the egoic units in their groups, and of making them
group conscious, but this is only possible towards the final stages of
evolution when the work of the
highest group of Agnishvattas is in order.
103.
Again
for the sake of clarity let us list these two group-orientated tasks undertaken
by the Solar Angel or solar angels:
a.
The
adjusting of the egoic units in their groups
b.
Making
the egoic units group conscious
104.
One
might think that the egoic units were naturally
group conscious, but we see that the Solar Angel or
solar angels contribute to the cultivation of this quality—which They so
readily possess.
105.
The
highest group of Agnishvattas work on the highest two subplanes of the mental
plane and are concerned largely with the manasic permanent atom.
106.
We do
know that group consciousness arises only when the Ego has refocussed upon the
second subplane of the mental plane—one of the subplanes on which the highest
group of Agnishvattas is active.
The middle group who
form the nine petals are always the
most active.
107.
There
are principally three groups of Solar
Angels:
a.
Those
associated with the manasic permanent atom on the atomic subplane of the higher
mental plane, and also with the second subplane
b.
Those
associated with the nine petals
c.
Those
who tend the permanent atoms and mental unit within the atomic triangle
108.
Since
we live upon a planet and within a solar system which emphasize the second
aspect of divinity, it is the middle or second group which, naturally, is the
most active
They work in connection with the lower group who are the direct
transmitters of energy to the atomic triangle, receiving it from the
middle group.
109.
Two
groups of Agnishvattas work together: the middle group and the lower group which, we see,
transmit vibrational energy directly to the atomic triangle.’
110.
There
is a Hierarchy here, as the lowest group receives its force from the middle
group before transmitting it.
111.
It is
vitally important to realize the interdependence of the various orders of
Agnishvattas and the dependency of the lunar pitris upon them.
More of their work it is not possible to detail,
for the work of the Agnishvattas is
vast and intricate, and differs also in the various schemes in certain
particulars.
112.
Do we
ever pause to think about how little we know?
113.
We
‘know’ about inner things only in the vaguest detail. It is a start but
certainly not a conclusion.
114.
We certainly
grasp the idea that high Intelligences are at work in the development of man
and that their intelligence is absolutely needed if man is to progress in an
accelerated manner—as has been the case since the intervention of the
Agnishvattas.
Those who
are working in the Uranus, the Neptune, and the Saturn scheme work somewhat
differently to those functioning in the Venus, the Vulcan, the Mars, the
Mercury, the Jupiter, the Earth and
the exoteric Saturn scheme, and so do the Manasadevas of the inner round.
115.
Another
profoundly occult statement. The work of Agnishvattas within the synthesizing
schemes is being contrasted with work on or within the other schemes.
116.
The
work done by the manasadevas of the inner round seems to be likened in one
particular with the work done in Uranus, Neptune and Saturn.
117.
We
note that there is an “exoteric Saturn scheme”, so presumably Saturn,
when first mentioned in this paragraph, refers to an esoteric Saturn scheme.
118.
We
recall from TCF, Chart VI, that there is a greater
Saturn-scheme inclusive of seven schemes including one of them which is named
“Saturn”. (cf. TCF 373).
119.
This
greater Saturn-scheme may well be an esoteric
Saturn-scheme.
120.
Others
identify Esoteric Saturn with the undiscovered planet, Sigma and seem to have
their good reasons for doing so.
121.
From
the section of text above, we can gather that different kinds of Agnishvattas
work within different categories of planets—synthesizing, sacred and
non-sacred.
122.
Naturally,
no details are given.
We should note here that we again have a
triplicity of groups, representing a triplicity of force, and herein lies a hint.
123.
How
shall we derive a “triplicity of groups” from the planets mentioned?
124.
One
triplicity is easy to derive—the triplicity of the synthesizing planets.
125.
There
are, however, seven other planets
mentioned, including one which repeats the name “Saturn”.
126.
We
might include Vulcan, Mercury and Venus together.
127.
We
might also include Mars, Jupiter and Saturn.
128.
Only
Earth would be excluded from this grouping, as it is our own planet.
129.
Or we
could exclude the exoteric Saturn, subsuming it in the greater Saturn-scheme.
In this case the last triplicity would be Earth, Mars and Jupiter.
130.
Pluto,
so important in Esoteric Astrology, is not mentioned as the book was written
before its discovery.
131.
From
another perspective, the triplicity of groups could be, very simply:
a.
The
synthesizing planets
b.
The
other sacred planets including the Earth
c.
The
planets and/or inner planets involved in the “Inner Round”
132.
These
solutions, however, are not really entirely satisfactory and we must remain
uncertain at to the Tibetan’s exact meaning.
In the
central list of schemes the middle and lower group of Agnishvattas are active.
133.
What
actually is, the “central list of schemes”? The planets are not listed in such
a way that any central list is easy to determine.
134.
We
only know that Uranus, Neptune and (greater) Saturn are not included in the
central list.
135.
We
also gather that Mars and Earth must be included in the “central list” as they
are non-sacred planets.
136.
In
any case, we have the middle and lower group of Agnishvattas. Presumably we
cannot be talking about Uranus, Neptune and greater Saturn.
137.
Really,
in the kinds of planets listed there are:
a.
Synthesizing
planets
b.
Sacred
planets which are not synthesizing planets
c.
Non-sacred
planets.
d.
Planets
or inner planetary structures involved in the “inner round”.
In the
others the higher group and middle group hold sway as these planets are the most occult and sacred in manifestation,
138.
Which
planets can be considered the “most occult and sacred in manifestation”—
a.
Uranus,
definitely
b.
c.
Greater
Saturn, definitely
d.
Venus?
e.
Mercury?
f.
Jupiter?
139.
What
to do with Vulcan is problematic. It is
a sacred planet but the degree of transmutation on it is more comparable to the
level of the transmutation process of Earth than on Venus or Mercury.
140.
What
to do with exoteric Saturn (if it should be singled out from Saturn) is also
problematic.
141.
On at
least some of these planets, the higher and middle group of Agnishvattas will
hold sway.
142.
If we
look for planets which are called non-sacred or exoteric, we will have Earth,
Mars and exoteric Saturn, and on them, it could reasonably seem that the lowest
group of Agnishvattas would express, though the middle group would also be
present in some degree.
143.
The
“others” (including synthesizing planets and sacred planets) are Vulcan,
Mercury, Venus, Jupiter, greater Saturn, Uranus and Neptune.
144.
Is it
on these planets that the higher and
middle groups of Agnishvattas are at work? If so, on the sacred but
non-synthesizing planets the middle group of Agnishvattas would probably be
more powerful than the highest group, while on the synthesizing planets, the
highest group (when their time comes) would be the most powerful. The
synthesizing planets do not seem to be the most unfolded in our solar system
even though the spiritual status of their Logoi is the highest.
145.
In
the last analysis, it seems clear that we must consider the synthesizing
planets as the most occult and sacred in manifestation. We could imagine that
the highest group of Agnishvattas have the most
powerful presence on these three planets.
and are concerned only with egos who are on the Path, and
who are therefore group-active.
146.
This
is an important statement. If one is an ego “on the Path” one is “group
active”.
147.
The
non-sacred planets have many egos which are not
group active. Hence the lowest and middle group of Agnishvattas would find
suitable expression.
148.
The
synthesizing planets and sacred planets have only E/egos which “on the Path”
and, hence, “group active”.
149.
Those
E/egos who ‘survive’ the "Judgment Day" on Earth (i.e., remain on
Earth) will be, presumably, “group active”.
150.
The
distinction between Saturn and exoteric Saturn is looking important and, it
seems, different kinds of Agnishvattas are at work on these two different
‘schemes’.
In connection with Uranus, Neptune and Saturn,
this might be expected as they are the synthesising planetary schemes, and provide conditions suitable only for
the very advanced stages. They
are the "reaping" planets. [Page 778]
151.
We
would expect the Egos on these planets to be very advanced and the Agnishvattas
concerned of the highest order. However, it may be necessary to consider that
these synthesizing planets are not yet very unfolded
in their total process.
152.
We
are, in our solar system, quite a distance from the period of “reaping”. Our
solar systemic process is only half completed, so we are told.
Much confusion in connection with Egos exists in
the minds of our students on account of their failure to realise that (as H. P.
B. has pointed out)54 [S. D., I, 41, 83] the Secret Doctrine is primarily concerned with the planetary scheme of our Earth,
153.
The
confusion exists for many reasons, including the fact that the term “Ego” can
mean a number of things.
154.
It is
natural that The Secret Doctrine
would focus in this manner, given its scope and the fact that it was the first
installment of Teaching in a series of three installments. Few students
realize, perhaps, how much A Treatise on
Cosmic Fire is, from the cosmo-psychological perspective, an extension
beyond The Secret Doctrine. Some
devotees of The Secret Doctrine fight
this thought strenuously.
and has little to impart
anent the other schemes, and their methods of evolving self-consciousness.
155.
So,
as the installments of the Teaching arrive, the extent of the revelation
expands and deepens.
The general procedure on the mental
levels is the same, but as each scheme embodies one particular type of force,
156.
This
is the force of that aspect of the Planetary Logos which is most prominent at
the time.
the peculiarity of that force will colour all its evolution,
and the work of the Agnishvattas will
correspond.
157.
The
work of the Agnishvattas connected within a particular planetary scheme
corresponds to the quality of the Planetary Logos in question.
158.
The
Agnishvattas working on any particular planet are probably colored by the most
prominent ray of the Planetary Logos Who expresses through that planet.
It is
not possible to state what is the peculiar colouring of the Ray which is
embodied in our scheme, as it is one of the most secret of the mysteries
revealed at initiation,
159.
Later,
however, DK seems to reveal it.
ARIES is the constellation through which initiating
conditions will stream into our solar system. It embodies the will-to-create
that which will express the will-to-good.
It is the monadic ray of our planetary Logos, Whose Soul ray is the second and
the personality ray the third. You can note here, therefore, how the transmitting ray of our
planetary Logos is the first; and hence the place which the will plays in our
human evolutionary process; His transforming ray is the second and that
eventually brings transfiguration through the medium of the third... (EA
619)
160.
Simply
because the monadic ray of our Planetary Logos is the first does not mean that
the first ray coloring is, presently, the “peculiar coloring” of our scheme.
161.
For
that matter, the second ray soul of our Planetary Logos may not yet be strong
enough to give our Planetary Logos His peculiar coloring—at this time.
but students must bear in mind that in the fundamentals laid
down here we are not dealing specifically with our scheme.
162.
The
picture offered is vast and little appreciated by those who make of The Secret Doctrine the one and only
‘Bible of Occultism’.
A great deal has been said in modern occult
literature anent the process followed in the
perfecting of those Egos who choose to remain with the Hierarchy of our planet,
and their methods of development (through chelaship to adeptship).
163.
We
know, relatively, a great deal concerning those Egos Who
choose the Path of Earth Service, or who are approaching, in emulation, Those
upon that Path.
But nothing practically has been imparted anent
the many egos who reach a certain
high stage of evolution in our scheme
164.
This
may well be the sixth initiation.
and who are then
transferred to one of the three synthesising schemes, passing first to the
scheme which is the polar opposite to ours, and from thence to the synthesising
scheme
165.
What
is said here is of great interest. We have a Path to be taken by certain Egos:
a.
These
Egos reach, perhaps, the sixth initiation on Earth. Note, that in doing so,
they are still called “Ego”, even though the egoic body has long since
disappeared and even though their polarization is ostensibly, in the Monad.
From this, and a few other references, the Monad can also be called an “Ego”.
b.
They
are transferred to Venus, the polar opposite of the Earth
c.
They
are transferred thence to the synthesizing planets—probably to one or other of
the three.
d.
They
then pursue their way onto one of the Cosmic Paths.
e.
It is
possible that we could here be talking about the Path to Sirius, since Venus is
so closely related to Sirius and since the three synthesizing planets are
conduits of Sirian force.
"Our solar system is negatively polarised as regards the sun
Sirius, which influences our entire system psychically, via the three
synthesising schemes: Uranus, Neptune and Saturn." (TCF 378)
They are
numerically more than those who remain within the Earth scheme.
166.
The
percentage of those who move on to one of the six (or eight) Paths other than
the Path of Earth Service, must be quite a bit larger
than those who stay. We are told that, in fact, very few stay, and must be
especially selected by Sanat Kumara so to do.
Whichever may be the synthesising scheme
to which they are attracted, it marks and initiates their start upon one of the three cosmic paths.
167.
These
high Initiates are, we see, attracted to one or other of the synthesizing
schemes.
168.
From
the synthesizing schemes, these Chohans are ready to start upon one of the three cosmic paths.
169.
How
interesting that only three are mentioned! Which three? The first three other
than the Path of Earth Service?
a.
Path
II: The Path of Magnetic Work
b.
Path
III: The Path of the Planetary Logoi
c.
Path
IV: The Path to Sirius.
170.
We
have a hypothesis here, but we cannot be sure it is correct.
171.
We
can easily associated
172.
The
Path of the Planetary Logoi seems Saturnian.
173.
Is the
Path of Magnetic Work Uranian? Many of a scientific, fifth ray disposition are
said to take this Path. Although since this Path conditions the systemic astral
plane from the cosmic astral plane, the planet
174.
Perhaps,
it is more likely that from any of the synthesizing planets, any of three
cosmic paths can be trodden.
The work of the Manasadevas is carried on
throughout the entire system, and a constant circulation transpires, and a constant transmission of energy,
and of force units embodying that energy, goes on throughout the entire
system.
175.
This
is the large picture. Manasadevic force is in constant circulation throughout
the solar system.
176.
We
have been shown how when individualization was stopped on our planet, energy
flows of force units from the Heart of the Sun were suspended.
This transmission becomes possible in any scheme
when the [Page 779] fourth or human
kingdom becomes radioactive; it really marks the setting in of the
period of obscuration.
177.
The
initiatory process is that which induces radioactivity in the human unit.
178.
The
initiatory period is very short compared with the periods of preparation for
the initiatory phrase. This period leads to the fourth initiation, at which
time (for man or a Planetary Logos) the obscuration process is significantly
consummated. The fifth initiation signals the final end of this process. Even
at the third initiation, obscuration has begun (witness the disintegration of
the knowledge petals in the egoic lotus).
179.
The
radioactivity of human units and the Planetary Logos’ “transmutation” of such
units seem equivalent. Both terms—“radioactivity” and “transmutation” indicate
human units on the Path.
Venus is a case in point.
180.
Venus
seems more in line for experiencing the fifth initiation in the same series of
initiations in which the Planetary Logos of the Earth is experiencing the
fourth.
Metaphysically stated, it marks the point when
the Logoi begin to dissociate Themselves from Their dense physical bodies, or
from the three worlds of human endeavour.
181.
At
the fourth initiation, the human being dissociates himself from his dense
physical body and, for that matter, from the three worlds of human evolution.
182.
Analogically,
this would be the same for a Planetary Logos, dissociating itself from the
three lower worlds (His physical body) and, perhaps, from certain of the cosmic
planes which are analogous to the eighteen lower systemic planes and which
contain his astral and lower mental bodies.
183.
As
far as most of the Planetary Logoi are concerned, we
are still far from the kind of fourth initiation (a cosmic fourth initiation) which would see this type of
dissociation.
184.
From
the scheme perspective, the Planetary Logos of the Earth-scheme, for instance,
has not yet taken the second cosmic
initiation. Perhaps, however, He will take the fourth cosmic (or even fifth)
scheme initiation in this mahamanvantara, even as He is taking the fourth chain initiation at the present time.
He, too, is only half way through His evolutionary progress in this
mahamanvantara.
The three groups of Agnishvattas concerned with
the evolution of man on the mental level have each a specific function,
185.
All
the Agnishvattas are focussed on the mental plane. Yet the lowest group has to
contend with all three units of the atomic triangle (two of which units are not focussed on the mental plane). Yet,
they are said to be within the causal
body.
as we have already seen, and the lowest of the three deal primarily with the transmission of
force or energy to the three permanent atoms.
186.
We
may gather that the lowest group of Agnishvattas are still to be found on the higher
mental plane even though their supervision is of the units of the atomic
triangle lying ‘below’ the higher mental plane, and two of which units lie
‘below’ the mental plane altogether.
In the dual
sounding of the egoic mantram by the lowest of the three groups
changes are brought about and the lunar Pitris (who concern themselves with the
lower three vehicles) enter upon their work, the key being given to them by the solar Angels.
187.
More
occultism of a profound nature.
188.
The
egoic mantram sounded by the lowest group is dual. This is probably the case for the mantrams sounded by the
other groups also.
189.
The lunar
pitris work according to a “key” (of music) and that key is communicated to
them by the solar angels—in this case, the lowest group of solar angels.
These lunar Pitris embody the substance of man's lower bodies, just as the
solar Pitris sacrifice themselves to give him his egoic body, and his
consciousness.55,56,57
190.
How
shall we understand this idea of embodiment?
191.
Devas
are suppliant, but the matter of the
higher mental plane is underlay by the substance-energy of solar fire of the
manasadevas and the matter of the lower eighteen subplanes is underlay by the
substance-energy of the lunar pitris. We remember, perhaps, that the lower of
three groups of lunar pitris should not be called lunar pitris at all, but
rather elemental substance. This very lowest group is structured by the second
group which builds the vehicles of the personality.
192.
When
dealing with the formation of the causal vehicle or the lunar vehicles, it is
the substance-energy of the Pitris involve which shape
the substance of the higher mental plane or the lower eighteen subplanes into
the forms with which we are familiar. It is a case of deliberately patterned
energy substanding amorphous substance. The higher type of substance-energy
interpenetrates and moulds the lower and amorphous substance-energy.
Footnote 55: The Ego is described thus in
the Secret Doctrine: Each
is a pillar of Light.
193.
Are
we, in this instance, speaking of the Solar Angel? Or of all the Agnishvattas,
even the ones which superintend individual petals.
194.
The image
of a “pillar of Light” is arresting.
Having chosen its vehicle, it expanded,
surrounding with an akashic aura the human animal, with the Divine Principle
settled within the human form."—S. D., III, 494.
195.
We
seem to be speaking of one greater Solar Angel Who approaches to substand the
entire human animal.
196.
Here
we have one way of describing the interaction between the Solar Angel and the
human animal which is to be individualized.
They are the Fire Dhyanis, and emanate
from the Heart of the Sun."—S. D., II, 96.
197.
DK
has elaborated upon the nature of these Fire Dhyanis and traced some of them,
even more deeply, to the Central Spiritual Sun.
Read the words of the Commentary on S.
D., II, 96.
They are the Sons of Fire and fashion
inner man.—S. D., II, 114.
198.
In
thinking of the Fire Dhyanis as “fashioners” we have a reason to connect them
with Vulcan, the planet behind processes of shaping.
199.
Vulcan
is also directly connected, esoterically with the Heart of the Sun.
2. Vulcan.—The one who reveals that which is
deeply hidden and brings it up into the light. Esoterically—the heart of the
Sun. (EA 393)
200.
Matter
prepared by the First Outpouring on systemic atomic levels and rendered
molecular by the Second Outpouring on substance-atomic subplanes
, is shaped and moulded into form by whatever deva agencies are working
upon the plane or subplane where that type of matter is located.
Footnote 56: The solar Angels (Sons of
Wisdom) are entities seeking fuller consciousness.—S. D., II, 176, 177; II,
643.
201.
So
great is their development in the past that we must wonder what type of
consciousness they might be able to develop in relation to the lower planes of
the cosmic physical plane.
202.
Reminding
ourselves of the many names for these types of Beings, we have in this section
of text:
a.
Pillar
of Light
b.
Fire
Dhyani
c.
Son
of Wisdom. This is distinct from the appellation sometimes use for the human
being, the “Son of Man”.
a. They had intellect through previous
contact with matter.
203.
Presumably,
this contact occurred in a previous mahamanvantara, which we interpret as an
“occult century”. There is a shorter span of time (between chains) also
associated with the term “mahamanvantara”.
b. They were incarnated under the law of
Karma.—S. D., III, 517.
204.
As it
appears They emanated from the star Sirius, and as
that Star is the home of the Law of Karma as far as our solar system is
concerned, this statement would make sense.
205.
It
appears that the Solar Angels had some unredeemed karma to deal with.
c. They had to become all wise.
206.
They
were wise following Their development in the previous
solar system, and Their task was to become all
wise.
207.
We
must view the term “all wise” in a relative light. Perhaps they had become all
wise with respect to that which should be gained upon the cosmic physical plane, or at least with respect to the five lower cosmic subplanes of the cosmic physical plane during the
last solar system. The present solar system offers them, apparently,
opportunity for an increase in wisdom.
Read carefully S. D., II, 243 note.
d. These solar Angels are high
intelligences.—S. D., II, 259.
208.
This
we gather from the manner they are able to manipulate the permanent atoms and
mental unit in the atomic triangle. They are capable of accomplishing many
things which man, as presently constituted, cannot possibly accomplish.
e. They are Nirmanakayas.—S. D., II, 266.
209.
Interestingly,
our usual understanding of the term “Nirmanakayas” casts them in the role of
Divine Intermediaries, having achieved the sixth or seventh degree—and perhaps
still higher degrees, as they are called “an initiate of all degrees”.
The applicant has become soul conscious, and is
therefore an initiate; remember always that the
soul on its own plane is an initiate of all degrees. (R&I 247)
f.
They are the celestial yogis.—S. D., I
210.
If They are yogis They are Masters of some form of union. Another of Their names, the
“Benign Uniters” suggests this.
57: "Nirmanakaya" is a name
made up of two words which signify "having
no body," and has no reference whatever to moral qualities. It
is a state of consciousness. The great Teachers of Nirvanic spheres
are called by this name.
211.
This
derivation of the term “Nirmanakaya” suggests the ‘dimensional height’ upon
which such Beings function.
212.
As
Nirmanakayas are, minimally, Initiates of the sixth degree, it can be said that
They have relinquished any bodies that can be found
within the five lower subplanes of the cosmic physical plane.
213.
We
see that the term “Nirmanakaya” is general, and can refer to high Initiates in
either the human or deva kingdom.
214.
The
state we refer to as “Nirvana” beings on the third, Atmic or nirvanic plane.
215.
When
we encounter the term “Nirvanic spheres” we may infer that levels beyond the
atmic may also be indicated. The monadic plane is a nirvanic sphere and so may
the logoic plane be considered.
216.
In a
sense, we are being told that the Solar Angels “have no body” and that They are Nirmanakayas. This means that the body They produce for man is not really Their body at all, but simply a creative act accomplished for
purposes of service (accomplished through the agency of solar fire).
217.
We
must remember that from the perspective of Agni, solar fire is to be found on
the buddhic, atmic and monadic planes.
218.
We
have often looked for the “true plane of the soul” or the location of the “soul
on its own plane”. If the Solar Angels are really Nirmanakayas and have no
body, it may be that Their own true plane
is the true plane of One (a Nirmanakaya) Who is at least an Initiate of the
sixth degree—i.e., the monadic plane, or perhaps, planes still higher.
219.
Even
the buddhic plane would be too low, because no Nirmanakayas have Their ‘home’ on that plane. Besides there are buddhic
vehicles. Are buddhic vehicles to be considered as “bodies”? There would be
reason to suspect so. Are atmic and monadic vehicles also “bodies”—perhaps. Only on the logoic plane is there no vehicle (at
least none that we are aware of), and yet on the cosmic physical plane (and
from the cosmic perspective) there must always be bodies.
220.
Of
course, when we say a Nirmanakaya has no body, we could be speaking only of a
body within the dense physical body of the Solar Logos, the lower three cosmic
subplanes of the cosmic physical plane.
221.
We
must make a decision concerning whether the phrase “having no body” refers to
the lower three cosmic subplanes or the lower five cosmic subplanes or even to the monadic plane.
222.
If we
succeed in ‘locating’ the planar focus on Nirmanakayas, we may come closer to
discovering the “true plane” of the Solar Angel.
223.
We
carry on from this point:
These lunar Pitris embody the substance of man's lower bodies, just as the
solar Pitris sacrifice themselves to give him his egoic body, and his
consciousness.55,56,57
They are substance in its dual aspect, and the Lunar
Pitris in their higher grades are the positive energy of atomic substance,
and in their lower are the negative [Page 780] aspect of the same substance.
224.
The
statement immediately above must be compared with the statement regarding the
Seventh Creative Hierarchy. The similarity is remarkable.
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. (TCF
1207)
They
might be considered, in connection with man, as triple in their ranks:
225.
Here
follows an important description of the lunar pitris, enlarging and
diversifying our understanding of the term.
226.
We
see why the lunar pitris have been considered both positive and negative, both
devic and elemental.
227.
We
note the use of the word “ranks” reminding us the “the devas in their serried
ranks”.´
228.
Lunar
pitris which are not to be understood “in connection with man” may not be “triple in their ranks”.
a. The highest group of all receives the
energy from the higher levels,
229.
Presumably,
from the Agnishvattas on the higher mental plane
and ensouls the spirillae
of the three permanent atoms.
230.
We
may presume that the permanent atoms (made permanent through the process of
appropriation by the Monad) have been built by the time of the First
Outpouring, and, presumably have had spirillae since that time as part of their
structure.
231.
Fohat
is responsible for building the matter/atoms of the systemic atomic subplanes.
Presumably, the atoms of that matter are given at the first the number of
spirillae which is found in their structure—seven spirillae for the lower
permanent atoms and perhaps only three for the higher permanent atoms.
232.
To
ensoul the spirillae means to merge with them, stimulate them and direct their
development. These highest of the lunar pitris are the directing consciousness
within the spirillae.
b. The second group, being the
positive energy that attracts, builds and forms the body of man on the three
planes.
233.
The lunar
pitris are an energy, and in this category,
a positive energy. This group works
in the substance of the planes and subplanes attracting, building and forming
the threefold body of man.
234.
We
may say that they correlate with the second aspect of divinity.
c. The lowest group are
the negative aspect of energised substance and the matter of the three
sheaths.
235.
The lunar
pitris are also matter, and not just
the directing intelligences manipulating matter. This is an important
consideration.
236.
Another
name for this lunar pitric substance (so it appears) is elemental essence or
elemental substance.
237.
Discrimination
between the devas the elementals must be approached
cautiously. Different types of entities and substances often have similar names
attached to them.
238.
Elemental
essence is negative and passive in comparison with the higher lunar pitris.
In connection with the solar system they
embody the Brahma aspect, being the product of earlier cycles wherein conscious activity was achieved,
239.
Is
the “earlier cycle” the previous mahamanvantara?
240.
Bodies
within the Brahmic aspect are created of this lowest form of lunar pitri.
but self-consciousness was only arrived at by certain cosmic
entities who passed through conscious substance,
241.
Consciousness
and self-consciousness must be discriminated. Substance is conscious, but, in
the beginning, not self-conscious.
and gave to it that potentiality which will enable atomic substance—after many kalpas—to
develop self-consciousness.
242.
We
see the manner in which conscious substance is given the potentiality to
achieve (after many kalpas—presumably, mahakalpas)
self-consciousness. Cosmic Entities bestow this capacity. We can only accept
the assertion without knowing the technicalities of how it was done.
243.
The
entire question of how un-self-conscious substance achieves self-consciousness
is fraught with difficulty. Does every atom of substance achieve, in its own
right, self-consciousness, or is there an amalgamation of such atoms as they
ascend towards the stage of self-consciousness? The latter method, although its
modus operandi can hardly be explained by students with our type of
consciousness, seems the preferable hypothesis for many reasons.
244.
We
note that we are speaking of “atomic substance” Do we mean substance of atomic
subplanes, or any kind of substance
which has the atom of matter (any kind of matter) as its primary unit?
245.
May
we say that these great Cosmic Entities had a type of avataric function in
relation to elemental, lunar-pitric substance?
246.
The
great Entities must have connected Themselves to
atomic substance and at the same time exerted a mighty ‘upward pull’ on the
atomic units.
In connection with a planet, they are called by a mysterious name
which may not be revealed,
247.
We
seem to be speaking of certain great Cosmic Entities which have a connection
with the present incarnation of a Planetary Logos.
as it conceals the mystery of the scheme
which preceded ours, and of which ours is a reproduction.
248.
The
suggestion is that in a previous mahamanvantara, our Planetary Logos created
and worked through a specific scheme and that our scheme is a kind of
reincarnation of that scheme, just as the personality of man is a kind of
reproduction of the personality through which he worked in the immediately
previous incarnation (while not being strictly identical with that
personality).
249.
The
term “reproduction” is arresting. Every indication is that we are speaking of
planetary logoic reincarnation.
250.
We
can wonder whether there is a parallel between our scheme and the scheme which
preceded ours, and our chain and the Moon-chain which preceded ours (at least
in activation).
There are Pitris who work in connection with a
planet, and with a solar system as well as those working in connection with the
human kingdom. They embody the energy of substance as demonstrated in a system, a
scheme and a human cycle.
251.
This
is a fairly vague statement. We are not told anything about these Pitris, their
status, their function, etc.—only that they exist.
252.
We
can infer that there is a Hierarchy of Lunar Pitris just as is Hierarchy of
Solar Pitris.
There are also in connection with our peculiar
Earth scheme, those lunar Pitris who
reached their present stage of activity in the moon chain.
253.
Is
the implication that there are lunar pitris who originated on the Earth-chain
rather than the Moon-chain?
254.
Our
chain is intimately connected with Moon-chain, to such an extent that one may hypothesize
that the ‘dispossessed’ Chain Lord of the Moon-chain is cooperating with the
Chain Lord of the Earth-chain in the administration of this fourth chain in the
Earth-scheme.
255.
Reasoning
from the next two excerpts we may arrive at this conclusion.
This can be seen in the Moon in a most interesting way. The
desire of its Occupant was no longer for physical manifestation; He therefore
withdrew His life. All that is left is
the devitalised shell; the two other aspects have gone and only the third
aspect, the inherent life of
matter itself, remains…(TCF 558)
256.
The
Lord of the Moon-chain is called “its Occupant”.
The Moon chain with the Earth chain formed two units,
or two polarities, negative and positive.
The point of merging was reached, and the Earth chain absorbed or
synthesised the moon chain in the same sense as certain of the schemes will
merge until only three will apparently be left.
Therefore the Earth chain is essentially dual in its nature, being the
sumtotal of a male and a female chain. This is a mystery impossible to
elucidate further, but it is dealt with in certain occult books, and hinted at
by H. P. B.47 (TCF 414)
They are deva groups but (unlike the Agnishvattas) they have not passed through the human
stage;
257.
We
are here assured that Agnishvattas (apparently all of them—all manasadevas to
be found within the egoic lotus) have passed through the human stage.
258.
This
is most important, as the egoic lotus seems to have many different kinds of
solar angels (Agnishvattas) within its structure, even though, perhaps, only one supervising Solar Angel—the head of
a solar angelic hierarchy which composes the egoic lotus of man.
for them it has yet to be achieved, and their present experience in connection with the human
Hierarchy has that end in view.
259.
Here
we may be speaking of those lunar pitris who originated on the Moon-chain, achieving
their present point of development there.
260.
If we
study the Tabulation on TCF, 844, we will see something of the future of the
Lunar Pitris. Becoming a self-conscious human being is an objective.
261.
From
that Tabulation we see that there are different varieties of lunar pitris
involve with man, and some of them have other tasks to accomplish before they
can achieve self-consciousness. Some have to move up a rank within their own
lunar-pitric Hierarchy.
It should be remembered that it is a fundamental
law in occult development that any
life can only give out that [Page 781] which it has possessed,
262.
HPB
makes much of this very point when she describes how the lunar pitris could not
possibly complete man. They had not the inner principles to bestow upon him.
263.
The
Agnishvattas had.
and possession of the varying attributes of consciousness from that of
the atom up to the consciousness of a solar Logos, is the result of long cycles
of acquirement.
264.
All
development in nature proceeds slowly. Instances of apparently very rapid
development have a long and unknown history of slow preparation.
The solar Pitris, therefore, could give to man
his consciousness;´
265.
This,
because, having been men in a previous mahamanvantara, they were possessed of
individualized consciousnesses.
266.
They
were in a position to render his outgoing consciousness reflexive so that the center of perception became objectified.
the lunar Pitris
could give to him the instinctual consciousness of his vehicles.
267.
This
is a type of consciousness possessed of intelligence, but there is no centralized
awareness of the intelligent functioning of these lower vehicles.
268.
Instinct
is intelligence without self-consciousness.
In their aggregate in all the kingdoms of
nature, on this planet and elsewhere, they
give to the planetary Logos and to the solar Logos the sumtotal of the form
consciousness of Their respective bodies.
269.
Just
as the Solar Angels/solar angels are everywhere to be found throughout our
solar system (on all planetary schemes), so are the Lunar Pitris/lunar pitris
ubiquitous in our solar system.
270.
The
bestowal of the Lunar Pitris/lunar pitris is the form consciousness of the
vehicles of the Planetary Logoi, the Solar Logoi and man. They render the
B/beings in our solar system sentient,
sensorily responsive. They are also
responsible for impulsing inherent, instinctual desire.
This is the case in every scheme in the system, but in the Earth chain a peculiar
condition of affairs was brought about through the planetary failure coincident
with the moon chain;
271.
DK
emphasizes the fact that the Lunar Pitris/lunar pitris are found everywhere
throughout our solar system.
272.
Certain
special circumstances exist on our planet because of the Moon-chain failure.
273.
DK
speaks of “planetary failure”. We may suppose that the failure really involves
the entire planetary scheme, for it is the Planetary Logos Who, in a sense,
‘failed’ through one of His
extensions—the Lord of the Moon-chain.
274.
The
failure (though a scheme failure) was
centralized most acutely in one of the chains of our Earth-scheme.
275.
A
human being, for instance, may experience failure in one of his incarnations
through the improper use or expression through one of his chakras.
this is the cause of the present balancing of forces on this
chain.
276.
Forces
of the third chain (or Moon-chain) are being balanced against the forces of the
Earth-chain (the development of which are both held back and promoted by the
presence in the fourth chain of many E/entities from the Moon-chain).
277.
We
can imagine that the influence of the constellation Libra, so connected with
karma, is instrumental in facilitating this balancing.
278.
The
Lord of the Third Ray is much associated with balance as well. It is this
aspect of the third ray which is so badly needed on our planet today.
279.
We can
imagine that some type of compromise is being worked out between the former
“Occupant” of the Moon-chain and the Lord of the Earth-chain.
The fourth chain in every scheme sees the work of the solar Pitris in
connection with man begun.
280.
To
what extent, then, does the fourth chain in a scheme coincide with the heart
center of the Planetary Logos concerned, for it is when the Planetary Heart
awakens that the Solar Pitris begin Their work on
behalf of any particular Planetary Logos.
281.
The
heart center is also, we should remember, a
balancing center.
282.
We
may assume from the statement above, that the Solar Pitris were not present, or
at least not active, in relation to the Moon-chain because it was the third chain.
It sees
also the Pitris of his sheaths in activity through the impulse given by the
solar Angels.
283.
We
are being told that the lunar pitris of the sheaths of a man are newly
activated due to the impulse given to them by the Solar Angels or Agnishvattas.
284.
One
would think, however, that the lunar pitris would have been very active on the Moon-chain in relation to the
vehicles of the human beings who individualization on the Moon-chain.
285.
We
are gathering how very dependent for purposeful action are
the lunar pitris upon the Solar Pitris. We may remember in The Secret Doctrine what happened when
the forces of nature attempted to created the vehicles of man without the
guidance of solar energies.
The
matter of those sheaths has passed through three chains and three rounds and is vibrant to a
note which is tuned to the....
286.
DK is
speaking simultaneously of “every scheme”, and yet most focally of our
Earth-scheme and its fourth chain, which has experienced three and a half chain
rounds.
287.
Some
other Planetary Logoi are not yet working in Their
fourth chain, though at least one is working in His fifth.
288.
The
lunar matter composing the lunar sheaths of the human being of our present
globe and chain is very old, reputedly as old as the Moon-chain Even if older
than the Earth-chain, it has certainly been developing since the very first chain of
our planetary scheme was activated.
289.
Thus,
this type of matter is, for our planetary scheme, (minimally) three chains old, and has been
developing through all the rounds in the first three chains as well as through
three rounds in the fourth chain.
290.
And
what of its development in scheme
rounds, for within this Earth-scheme we appear to be in our fourth scheme
round?
291.
In
this section of text we encounter an ellipse—missing information. We can only
hypothesize concerning that to which the note (to which the conditioned matter)
is tuned. It will be a keynote. Will it be to the Key of F, which is the key of
matter based upon the note FA? (The mythical “green cheese” of which the Moon
is made may have derived from some semblance of truth.)
292.
The
key of the previous solar system, the ‘Green System’ is FA or F. This could be
a reasonable assumption.
293.
We
must remember that we are not here speaking only
of our particular planet but of all planets and their relation to the Lunar
Pitris/lunar pitris , though it seems that our planetary situation is emphasized.
294.
Of
course, every Planetary Logos has His own notes and there is probably a special
‘substance-tuning’ according to the nature of the Planetary Logos.
To word it otherwise, the third can be clearly sounded, and is followed naturally
by the fifth, or the dominant.
295.
This
is saying the same thing in a different way. The third is the note of the
personality which represents the matter aspect. The personality is tuned to F
or FA.
296.
Once
the third is tuned, the fifth, representing the soul, can be sounded. Sometimes
by sounding the fifth correctly, one is assisted to tune the third. The
psychological applications can be readily seen.
297.
The
soul note is intended to be the “dominant” note; the term “dominant” has a
specific musical meaning and also a general meaning. Both senses of the word
apply here.
298.
Everything
depends upon the key. The keynote of each Planetary Logos will be different,
and so will the third and the fifth, therefore.
299.
Monadically
we live upon a red planet, for red is
the esoteric color of the first ray which is the monadic ray of our Planetary
Logos.
300.
The
base of fundamental note of the planetary chord is an ‘octave’ lower than the monadic note and so would be C or Do.
301.
If we
base the fundamental tone upon the lower octave of our monadic note, then the
third will be MI or yellow and the fifth will be SOL or blue.
302.
Our
situation (and that of Uranus) is unique because our fundamental tone begins
with esoteric red. If the monadic ray is other, then the base note will be other, and the third and fifth will be represented by other
colors.
The
simultaneous sounding of the third and the fifth, basing it upon the planetary
keynote, produces the effect of a threefold chord, or a fourth tone, a complex
sound.
303.
If three
notes are sounded together and a fourth note arises creating a threefold chord,
then an overtone is suggested.
304.
It
may be implied that as the third and the fifth are together sounded, the bass
or fundamental is also being sounded—the root of the chord.
305.
The
fourth note may be thought of as one octave higher than the fundamental. It is
the note of the Monad where as the fundamental is the note of matter. Monad and
matter are, we know, intimately.
306.
We do
not know whether the “planetary keynote” should be based upon the monadic note
or color. Surely, most planets do not yet function in a way fully expressive of
the Monad such that it is the major sound heard.
307.
Perhaps,
the planetary keynote can be based upon the soul note or even the personality
note, depending upon the degree of
evolution of the Planetary Logos in question.
I am
here dealing with the chord of the human hierarchy as a whole.
308.
One
could wonder at the relation between the Fourth Creative Hierarchy and the fourth note which arises.
309.
DK affirms
the group context in which He is considering these ideas.
310.
Would
we have to know the monadic or soul note of the human Hierarchy in order to
understand the nature of the third and the fifth? This seems likely.
311.
Fortunately
or unfortunately, the soul ray of Humanity changes from time to time. Now it is
ray four but towards the end of human development it will be ray two.
312.
However,
Humanity as the human kingdom and Humanity as the Fourth Creative Hierarchy are
two different things and the notes may be different.
313.
When
it comes to humanity the notes corresponding to rays five, four and one will be
important. Also ray two must not be excluded.
314.
With
the coming of the Christ the “dominant” or soul note of humanity will be
emergent, yet much will depend upon what we consider humanity’s key note to be.
315.
We do
not yet know the monadic ray of the human kingdom or of the Fourth Creative
Hierarchy. In one respect we must think of ray one as
associated with humanity because humanity evolves through the destruction of form.
Within
the hierarchy [the
human hierarchy]there is again diversity, based upon the hierarchical
chord, and this produces the many egoic chords and notes; these produce in
their turn objective manifestation.
316.
We
are being given a lesson on music and occultism.
317.
We
can always expect a sevenfold diversity in any
H/hierarchy.
318.
The
seven different Ashrams consisting of seven different types of Egos will each
have their type of note and, thus, different kinds of “egoic chords and notes”
will be produced.
319.
All
these variations will take place within the One Hierarchical Chord of the Human
Creative Hierarchy.
320.
The
human kingdom is not a hierarchy.
321.
If we
were able to listen to the chord of any human being, it would have many
overlays from a number of different levels—personal, egoic, egoic group, Monad,
monadic group, planetary, etc.
322.
Recognition
of the chords, the tuning of chords and the tuning of chords with other chords
are all necessary (as evolution proceeds) for the fulfillment of the Grand
Design.
323.
In
this respect, the goal of the Divine Plan is attunement, which is another way of saying “Right Relations”.
We can now trace the progress of egoic energy as it passes down from the abstract levels
to the permanent atoms.
324.
What
do we mean here by “abstract levels”? Presumably the three highest subplanes of
the mental plane are called “abstract levels”. It is not only the very highest
subplane which represents abstraction, though that subplane most represents it.
325.
We
continue to speak of the descent of egoic vibration into the lower worlds,
affecting first and primarily, the two lower permanent atoms and the mental
unit.
326.
We
note in this instance that that which descends is called “energy” rather than
force.
On each
plane the work is threefold, and might be tabulated as follows:
327.
Perhaps
we have noticed the wealth of detail imparted concerning the influence of the
Agnishvattas upon the personality through impact upon the units in the atomic
triangle.
1. The
response within the permanent atom to the vibration set up by the solar Pitris;
to word it otherwise: [Page 782] the
response of the highest group of lunar Pitris to the chord of the Ego. This definitely affects the spirillae of the
atom, according to the stage of
evolution of the Ego concerned.
328.
We
remember that the highest group of Lunar Pitris ensouls the spirillae of the
permanent atoms.
329.
We
think of the seven spirillae and Apollo’s Harp of seven strings—the “Aeolian
Harp” played without a player, by the Breath of Spirit.
330.
The
Solar Pitris set up a vibration or chord and to this chord the highest group of
Lunar Pitris responds.
331.
We
can gather that the stimulation of the spirillae is done musically, chordally
332.
We
have the hint here that the chord of the Ego will vary according to the degree
of evolution it has achieved.
333.
Depending
upon the chord, so will be the activation of the spirillae (which are ‘ensouled’
and thus stimulated by the highest group of lunar pitris—the ones responding to
the egoic chord).
334.
We
can see that the activation of the spirillae originates within the Ego and that
such activation is carried out through the agency of sound.
335.
The
sound progresses from the Solar Pitris, through the highest group of lunar
pitris and, thence, into the spirillae, stimulating them according to musical
design.
336.
The
sounding of the primary note is a first ray function. It is analogous to the
sounding of a Word of Power, which we have been recently studying—followed by
mantric soundings of the Solar Pitris and formulas of the lunar pitris.
2. The
response of the substance to the atomic vibration upon the particular plane
involved. This concerns the
second group of Pitris, whose function it is to gather together the substance attuned to
any particular key, and to aggregate it around the permanent atom.
337.
This
process is correlated to the second ray—the magnetic
and building ray.
338.
We
remind ourselves of the following with respect to this group of Lunar Pitris:
The second group, being the positive energy that
attracts, builds and forms the body of man on the three planes.
339.
This
second group of Pitris is concerned with the fundamental vibration of the
atomic subplane.
340.
The
gathering of substance around the permanent atom, is
also a musical process. The substance gathered is attuned to a particular key.
Thus is the quality of the vehicle determined because substance of a particular
kind is gathered.
341.
We
could infer that the ray quality of the vehicle created is determined by this
process.
342.
This
second group of lunar pitris functions, it would seem, on the higher levels of
the plane on which the process is occurring—in fact, on the atomic plane where
the permanent atom is located.
343.
Are
the three different lunar vehicles composed of only one type of matter,
responsive to one key? What of the subrays of the various vehicles and,
presumably, of the types of matter which respond to those subrays? It would be
difficult to conceive of the lunar vehicles as homogeneous, especially as the
matter of so many subplanes goes to their composition.
344.
Perhaps
matter of all seven types of vibration are found in each lunar vehicle, but
perhaps the matter is arranged hierarchically with one type of matter holding a
disproportionately large emphasis.
They work under the Law of Magnetic Attraction,
and are the attractive energy of the
permanent atom.
345.
This is
an excellent definition of the second group of lunar pitris.
346.
Pitris
are energy and must be defined as
such.
347.
The
first group of Pitris ensouls the spirillae of the permanent atoms (or mental
unit) and the second group are the attractive energy
of the permanent atoms. We have to try to have a very clear idea of the process
and relationships.
348.
In
another way, however, these lunar pitris work with the spirillae and permanent
atoms and, while substanding them and pervading them, are not them.
On a tiny scale each permanent atom has (to the
substance of a man's sheaths) a
position relative to that which the physical sun holds to the substance of the
system. It is the nucleus of attractive force.
349.
Each
permanent atom has also been called the “seventh principle” in relation to the
sheath.
The same idea can be worked out in connection with the
awakening of the life forces within the permanent atoms, viewing each atom as
the seventh principle in each of the three aspects of the personality. (TCF
510)
350.
We
must, therefore, view the physical Sun as a nucleus of attractive force.
351.
By
analogy, there must be greater Lunar Pitris Who work through the permanent
atoms of the Solar Logos or the Planetary Logos, just as tiny lunar pitris work
through the permanent atoms and mental unit of the human being.
3. The response of the negative substance concerned and its moulding into the desired form through the dual energy of the
two higher groups of Pitris.
352.
The
third group of Lunar Pitris is
“negative substance”. It is moulded
rather than moulding.
353.
The
two higher groups of lunar pitris are the moulding
pitris and are positive to the negative substance.
354.
If we
interpret all life process in terms of the Science of Triangles, we will have
an invaluable key for clarifying such process.
Some
thought of the unity of this threefold work has been given in the
differentiation of the substance of any plane into:
a. Atomic substance.
b. Molecular substance.
c. Elemental essence.
355.
We
can easily see the differentiation of substance into atomic and molecular
substance.
356.
However,
molecular substance is elemental
essence and atomic substance is “monadic essence”.
64: Elemental Essence is seen to
consist of aggregations of matter, on one of the six non-atomic subplanes of
the mental and the desire planes—aggregations which do not themselves serve as
forms for any entity to inhabit, but as the material out of which such forms
may be built.
Monadic Essence, the matter of the atomic (or
highest) subplane of each plane. Elemental Essence,
the matter of the six subplanes which are non
atomic. It is molecular matter. (TCF
ftn. 2, 75)
This differentiation is not entirely accurate,
357.
This
we may have suspected when looking at the list of three.
358.
Is
this lack of accuracy for the reasons just pointed out—that molecular substance
and elemental essence are one and the same, just as atomic substance and
monadic essence are one and the same?
and a truer idea of the underlying concept might be conveyed
if the word "energy" took the place of "substance and essence."
359.
DK is
trying to bring our thoughts in line with more contemporary thinking.
360.
Devas
and elementas are energy-substance. Substance is energy. From another
perspective, “essence” is energy.
361.
Substance
and essence underlie matter, yet both are a kind of more subtle matter. Yet,
all is energy, even the densest matter.
362.
Energy
is that which moves or is moved; or it is that which has the potential to move
or be moved.
This
third group of Pitris is really not correctly termed Pitris at all. The
true lunar Pitris are those of the first and highest group, for they embody one
aspect of the intelligent will of Brahma, or of God-in-substance.
363.
This
is a most welcome statement. Pitris are evolutionary (though non-self-conscious
entities).
364.
The
lowest or third group is really elemental essence, or elemental energy.
365.
If
the “true lunar Pitris” are the first group, and the third group are not really
Lunar Pitris, then what of the second group? What shall we call them?
366.
It is
clear that greater directive intelligence pertains to the first group of lunar pitris even though
they are not yet self-conscious.
The
third group are literally the lesser Builders,
367.
Not
to be confused with the greater
“Lesser Builders” on the atmic plane, Creative Hierarchy Three…
and are blind incoherent forces, subject to
the energy emanating from the two higher groups.
368.
This
is one of the most important and memorable definitions of the third and lowest
group of “lunar pitris” (even if they are not really “pitris”). It is also a
definition of the lesser builders and elemental essences.
369.
The
elementals are “blind incoherent forces”. We can wonder whether these forces
are even listed among the seven manifested Creative Hierarchies. The definition
of the Seventh and lowest Creative Hierarchy makes it seem
that such a Hierarchy is of higher status than these “blind, incoherent forces”.
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)
370.
There
seems to be a similarity between the Seventh Creative Hierarchy and the second
group of Lunar Pitris as we are told that…
They work under the Law of Magnetic Attraction,
and are the attractive energy of the
permanent atom.
371.
The
second group of Lunar Pitris being as well…
the positive energy that attracts, builds and forms the body of
man on the three planes.
372.
They
could be seen as having a close relation to the “heart of every atom, its
positive aspect”.
373.
We
can imagine that it is the heart of every permanent atom which is the
attractive aspect of the atom.
Occultly these three groups are divided into the
following: [Page 783]
a. The Pitris who see,
but touch nor handle not.
374.
Of
the three lower senses, sight is considered the highest and most closely
associated with mind and the will.
375.
These
are the true lunar pitris who carry forward, however unconsciously, the Will of
Brahma.
376.
We note
that these Pitris must direct through the eye,
though it is evident that they can hear.
b. The Pitris who touch but see not.
377.
We
are not told that the second group of Pitris does not handle.
378.
Touching
and handling are quite similar.
379.
These
are the magnetic Lunar Pitris who magnetically attract and build the lower
sheaths.
380.
The
sense of touch is the second sense and is associated with the second ray.
381.
When
our heart is ‘touched’ we call the experience which induced the touch, touching.
c. The Pitris who hear but neither see
nor touch.
382.
This
is the lowest group of Pitris (really “blind, incoherent forces).
383.
They
are, in a way, responsive to the Army of the Voice, and respond to sound and
words.
384.
The
sense of hearing is the first sense to appear and the most primitive. It is
suitably connected with the lowest group of Lunar Pitris (which are not really
Lunar Pitris).
As they all
have the gift of occult hearing, they are characterised as the "Pitris with the open ear";
they work entirely under the influence
of the egoic mantram.
385.
All
three types of Lunar Pitris are called “Pitris with the open ear”, and thus all
three types hear. From this
perspective, all three can be called members of the Army of the Voice.
386.
The
sense of hearing is most associated with the eighteen lower subplanes whereon
these pitris work.
387.
The
Agnishvattas are, as a group, more associated with the sense of sight.
388.
Mantrams
descend from the Ego and are ‘heard’ by these “Pitris with the open ear”. They
are directed through sound and word by the Ego (by the chord of the
Agnishvattas which go to the composition of the Ego).
389.
All
of them, are in a way, the Army of the Voice.
If these differentiations are studied a great
deal may become apparent anent a very
important group of deva workers.
390.
DK is
giving information of great discriminative value. So often we use a single term
“Lunar Pitris” or “Lunar Lords”) and think of them only in terms of the
different personality vehicles they rule.
391.
Here,
their function within each
personality vehicle is given, and the functions are definitely distinct.
392.
Perhaps
the last and lowest group cannot really be called “deva workers” if we wish to
discriminate devas from elementals.
393.
They
are more worked upon that working.
They are a group who only come into
manifestation as a co-ordinated triplicity in the fourth round in order to
provide vehicles for man;
394.
Presumably
we mean the fourth round of the fourth chain.
395.
If
some men were individualized on the third chain and became human beings, of
what could their vehicles have been composed if not of lunar pitris and lunar
pitric substance—elemental essence?
396.
Maybe
the hint lies in the phase “as a coordinated triplicity”. Perhaps they were
present in the earlier chain providing lunar vehicles as needed, but not as a coordinated
triplicity.
397.
The
number four in this case, is the
number of coordination. The fourth factor associated with the personality
coordinates the other three factors (the thee lower
vehicles of the personality).
the reason for this lies hid in the karma of the seven
Logoi, as They energise the fourth,
fifth and sixth Hierarchies.
398.
´The
hint to be gathered is that all the seven Logoi energize the fourth, fifth and
sixth Hierarchies.
399.
The
Human Creative Hierarchy is the fourth; the Hierarchy of Solar Angels is the fifth
(thought its nature as a dual
Hierarchy leaves many questions unanswered; the Hierarchy of Lunar Lords or
Lunar Pitris is the sixth.
400.
If
the Solar Angels enter only in the fourth round, then the lunar group through
which they work would also be needed at that time.
In the earlier round in each scheme these three groups attain a certain
stage of necessitated growth, and
embody the highest evolution of the substance aspect.
401.
This
statement needs careful examination because we appear to be talking about a round in a scheme (however we may wish to define that type of cycle about
which practically nothing is said except for the hints that it exists).
402.
However,
even though there are such things as scheme
rounds, the sense of the sentence could be interpreted as follows: ‘in each
scheme’ in the earlier chain round, these three groups attain a certain
stage…etc.
403.
So is
it the earlier scheme-round or the earlier chain-round?
404.
In
any case, these groups of lunar pitris are evolving.
405.
Is it
possible that there is a lower evolution of the substance aspect than the one
they embody? Occasionally, we read of an eighth level of matter which is
exceedingly primitive and much related to previous evolutionary cycles.
Only the highest and most perfected of
the atoms of substance find their way into the vehicles of man,—those
which have been the integral parts of the higher evolutionary forms.
406.
The
implication is that lower types of atoms of substance find their way into the
vehicles of animals, and perhaps of plants and minerals.
407.
Even
so, the atoms which find their way into man must still evolve and man must
eject, eventually, all but atomic substance, which must be the very highest
type of matter on each plane.
408.
Apparently,
we must judge that determining the quality of an atom has more to do that the
type of subplane on which (according to its structure) it is found.
409.
From
where come these atoms which make their way into the vehicles of man? From the
“higher evolutionary forms”—presumably of other kingdoms.
(g.) The Work of Form-building. This work of form-building proceeds under
definite laws, which are the laws of
substance itself; the effect is the same for human, planetary and
solar vehicles.
410.
We
now start a new section.
411.
Now
that we have learned something about the builders (the building devas), we must
learn about the process of building.
412.
We
will learn of the “laws of substance” on a few different levels—those of the
Solar Logos and Planetary Logoi as well as the human level.
The different stages might be enumerated as follows:
413.
We
will be dealing with the Laws of Manifestation.
414.
Students
of Alchemy will find much here that they can relate to the Alchemical Art.
1. The Nebulous. The stage wherein the matter of the coming sheath begins to separate
itself gradually from the aggregate of plane substance, and to assume a
nebulous or milky aspect.
415.
This
stage of separation is accomplished through rotary motion.
416.
We
remember that it is the second type of Lunar Pitris, principally, who are
involved (through magnetism) in creating the lunar vehicles for the E/entity in
question.
This corresponds to the "fire-mist"
stage in the formation of a solar system and of a planet.
417.
When
we think of the “fire-mist” stage we will also have to associate with it the
"
418.
The
terms “fire mist”, "
Here on the second plane, the sea of electrical
fire, which distinguished the first plane, is transformed into the akasha, or
burning etheric matter. It is the plane
of the flaming Sun, just as the first
plane is that of the fire mist or the nebulae. This idea will be easier to comprehend if it
is borne in mind that we are dealing with the cosmic physical plane. (TCF
311-312)
The Pitris of the Mist are then active
as one of the many subsidiary groups of the three major groups.
419.
An
important idea is given: each of the three major groups (to be found,
presumably, on each systemic plane) has many subsidiary groups.
420.
That
which we can apply to planes we can also apply to subplanes, and so the atomic
subplane of every systemic plane can be considered related to the “fire-mist”
and to the "
421.
The
three major builders are:
a.
The
highest order of lunar builders who ensoul the spirillae
b.
The
middle order of lunar builders who, through the permanent atom, attract the
substance into the form of a lunar vehicle
c.
The
lowest order of lunar pitris who are, essentially, receptive substance and
represent blind force—built rather than building
2. The Inchoate. Condensation has set in but all is as yet
inchoate,
422.
The
stage of the “fire-mist” is, so it is suggested, completely uncondensed.
and the condition is
chaotic; there is no definite form.
423.
If
there is no definite form in the second stage of the building process (and by
analogy on the second dimension of the cosmic physical plane or of the various
systemic planes) how much more so is this the case for
the "
424.
The
degree to which we can correlate the stages of the building process with the
different planes and subplanes is not fully ascertained, but the analogy in
convincing and a number of references see to support this correlation.
425.
There
is a ‘thickening’ of the substance but no real formal relations.
426.
Relations
are still inchoate and chaotic.
427.
If
there were a one-to-one correlation between stages of the building process and
subplanes (for instance) of the cosmic physical plane, then we would have to
contrast that which is inchoate with certain types of formulation on the
monadic plane—the formation of seven originant Spirit-groups.
"The Pitris of the Chaos" hold
sway, and are characterised by excessive energy, and violent activity,
428.
This
is a very rajasic stage.
for the greater
the condensation prior to co-ordination [Page 784] the more terrific are the effects of activity. This is true of Gods, of men, and of atoms.
429.
The
pressure of condensation increases activation. This we understand when studying
the behaviour of gases.
430.
Although
this is the second group, the
qualities which characterize this group of devas seem very
correlated to the third ray.
431.
Perhaps,
there is no strict ray or plane correlation with the groups of devas here
presented. There are suggestive analogies and some of them will ‘work’; other
analogies may not be as convincing.
3. The Fiery. The internal energy of the rapidly congregating
atoms and their effect upon each other produces an increase of heat,
432.
Condensation
produces activation and heat. The greater the atomic or molecular activation
(we know from chemistry and physics) the greater the heat.
and a consequent demonstration of the spheroidal form,
433.
We
emerge from an inchoate state into a spheroidal form.
434.
Sphericity
correlates with the second ray and with the second or monadic plane, whereon
spheres are first to be noticed. It is possible that on the second subplane, of
the various systemic planes, sphericity is to be accentuated.
435.
If
this were the case, then the “fire-mist” stage and the “inchoate” stage might both be associated with the first planes
and subplanes.
so that the vehicle of all entities is seen to be fundamentally
a sphere, rolling upon itself and
attracting and repulsing other spheres.
436.
We
have moved from:
a.
The
“Fire-Mist” Stage and the “Pitris of the Mist”
b.
To
the Inchoate Stage with the “Pitris of Chaos”
c.
To
the fiery and spherical stage of “Pitris of the Fiery Sphere”
437.
We
can see that between spheres the Law of Attraction and Repulsion is operative,
again linking this fiery, spherical stage with the second ray.
"Pitris of the Fiery Spheres" add their labours to
those of the earlier two and a very definite stage is reached.
438.
A
stage of fiery condensation into spherical form has been reached.
439.
DK
speaks of a very “definite” stage; there is a definition of form.
440.
Yet
the idea of spheres is also to be correlated with “Rotary Motion”
The lunar Pitris on every scheme, and throughout
the system, are literally the active
agents in the building of the dense physical body of the Logos;
441.
The
Lunar Pitris are builders of the dense physical body of the Logos. This means
that they are especially active on lower eighteen systemic subplanes.
442.
Although
twenty-one subplanes are to be found within the dense physical body of the
Solar Logos, the upper three subplanes cannot be seen as related to the Lunar Pitris.
443.
The
Lunar Pitris are certainly the active agents in building the dense physical
body of the Planetary Logoi, the
dense physical body of Whom consists of the matter of
only eighteen systemic subplanes.
they energise the substance
of the three planes in the three worlds, the mental, the astral and the dense
physical planes of the system. This
needs much pondering upon.
444.
For
one reason, because the higher three subplanes are part of the dense physical
body of the Solar Logos, but the Lunar Pitris are not involve on those planes.
445.
The substance of the three planes is, according to what we have been
reading, the lowest group of Lunar Pitris which are not really Lunar Pitris at
all, but elemental substance—“blind, incoherent forces”.
446.
The
other two groups of Lunar Pitris build, mould and do so by substanding the
lesser group with their energy fields.
4. The Watery. The ball or sphere of gaseous fiery essence
becomes still more condensed and liquefied;
447.
We
can associated the “gaseous fiery essence” with the
mental plane, and condensation and liquefaction with the watery or astral
plane.
448.
From
a higher perspective, the gaseous fiery essence can be considered atmic and
condensation and liquefaction, buddhic.
449.
Those
who have studied the white magical process will see that the process we are
describing is closely parallel to that magical process.
it begins to solidify on its outer surface and the
ring-pass-not of each sheath is more clearly defined.
450.
One
would think a cooling would occur, but this is not the case.
The heat
of the sphere becomes increased and is centralised at the core or heart of the
sphere
451.
The
centralization of heat occurs at the core or heart of the sphere. Is the outer
surface of the sphere cooled?
452.
Thinking
of the process as it parallels the creation of the egoic lotus,
will this represent an increasing heat in the heart of fire at the core of the
lotus?
where it produces that pulsation at the centre which characterises the sun, the
planet, and the various vehicles of all incarnating entities.
453.
This
fourth phase of the process produces a dynamic which can be likened to the
pulsation of the first ray.
454.
It is
the increasing heat of the sphere and its centralization at the heart or core
of the sphere which produces the pulsation.
455.
Every
core of this nature is like a beating heart.
456.
The
Jewel in the Lotus functions also through pulsation.
The Jewel
itself remains occultly static, and does not circulate. It is a point of peace; it pulsates rhythmically as does the heart of man, and from
it ray forth eight streams of living fire which extend to the tips of the four
love petals and the four sacrifice petals.
This eight-fold energy is atma-buddhi.
It is this final raying forth which produces the eventual disintegration
of the body of the Ego. (TCF 1118-1119)
It is an analogous stage to that of the
awakening of life in the foetus during the prenatal stage,
457.
This
awakening occurs between the third and fourth month.
The physical plane analogy is seen at the life
stimulation which is felt between the
third and fourth month during the prenatal period, when the heart of
the child thrills with life and individual existence becomes a possibility.
(TCF 685)
Very reverently might it be said that the first
three rounds and the two
succeeding root-races in this chain correspond to the period prior to birth;
and that His coming in the fourth round with the subsequent awakening of manas
in the human units find their analogy in the awakening of the life principle in
the unborn infant at the fourth month.
(TCF 371)
and this analogy can be
seen working out in the form-building which proceeds on every plane.
458.
We
are being told that pulsation due to
condensation and centralization proceeds on every plane as the forms appropriate
to each plane are prepared.
459.
We
may consider that on every plane a spherical form is to be created, and must
move from a nebulous, though an inchoate, through a fiery and then more watery
stage. In every form a center of pulsation will be created. If the form is
multiple, there will be a collection of pulsations the lower ones reflective on
the inmost one.
460.
We
might wonder, from this perspective, whether the Monad, itself, operates
through pulsation. Analogy would require it.
This stage marks the co-ordination of the work
of the two higher groups of lunar Pitris, and the "Pitris of the Dual Heat" are now intelligently
co-operating.
461.
The
two higher groups of Pitris are associated with rays one and two.
462.
At
the fourth stage we see the cooperation of the “Pitris of the Dual Heat”.
Vitalization is expressed as pulsation and magnetic form-building is in
process.
463.
We
remember that these Pitris, particularly, are the building Pitris.
464.
In
all truly advanced B/beings (advanced in terms of this solar system) it is the
first and second rays that must cooperate, with the
third ray considered as an assumed foundational support to the higher process.
The heart and brain of the substance of
the slowly evolving form are linked.
465.
The
“dual heat” represents the energy of the brain (the first group of Lunar Pitris
connected with the first ray—the ray of the “Director”—and the heart (the
second group).
466.
The
awakening, pulsating heart would seem connected especially with the second
group of Lunar Pitris.
The student will find it interesting to trace
the analogy of this, the watery stage, to the place the astral plane holds in
the planetary and systemic body, and the alliance
between mind and heart which is hidden in the term "kama-manas."
467.
It is
somewhat as we said above: manas is fire and
468.
We
find that kama-manas suggests more that lower mind and
desire. On a higher turn of the spiral it suggests the union of mind (perhaps
higher mind) and heart. Of this, the lower kama-manas would be only a
reflection.
469.
We
can say that heart and mind unite on the buddhic plane. The transcendental mind
is buddhi and pure love plays its part as well.
470.
The
idea of pulsation (generated in the watery but heated phase) also suggests the
pulsation of desire—attraction and repulsion; longing and the ebb of that
longing.
471.
To
solve the mystery of kama-manas is to solve the mystery of Venus and,
eventually, of Sirius.
One
[Page 785] of the profoundest occult mysteries will be revealed to the
consciousness of man when he has solved the secret of the building of his
astral vehicle, and the forming of the link which exists between that sheath
and the astral light in its totality on the astral plane.
472.
In
one respect, we are told that the astral body does not even exist, yet here we
see that the astral vehicle is very definitely built and that the astral body
is linked to the astral light.
473.
The
secret involved seems to be one of the relationship
between fire and water.
474.
In
the astral light is found the mystery of the past. The more that love
supersedes desire, the more faithfully the astral light reflects the record of
nature.
5. The Etheric. The stage is not to be confined to the
building of the physical body in its etheric division, for its counterpart is found on all the planes with which man is
concerned in the three worlds.
475.
We
have sometimes spoken of the etheric counterpart on any of the systemic planes.
476.
From
this perspective, the four higher subplanes of any plane are to be considered
etheric. This means that the fourth subplane of the mental plane, on which the
mental unit is located, is, according to this analogy, etheric.
477.
It is
not that the manifestational processes we are here discussing occur, each one
of them on only one of the systemic planes; rather, all of the phases, it
appears, occur on every one of the subplanes.
The
condensation and the solidification of the material has
proceeded till now the three groups
of Pitris form a unity in work.
478.
The
three groups of Pitris are the two positive groups (brain and heart) and the third, or negative-substantial group—the least developed
group.
The rhythm set up has been established and the
work synchronised.
479.
Five
steps have been traversed, and the condensation and solidification of material
is proceeding apace.
The
lesser builders work systematically
480.
The
seventh ray strongly conditions their modus operandi.
and the law of Karma is demonstrating actively, for it should be remembered that it is
the inherent karma, colouring, or vibratory response of the substance itself
which is the selective reaction to the egoic note.
481.
In
this case, the “lesser builders” are the third group of Lunar Pitris.
482.
The
egoic note is sounding but substance responds to that note selectively,
according to the inherent karma, coloring and vibratory response of that
substance. In other words, the response of substance to the egoic note is based
on the conditioning of substance.
483.
It is
as if the lesser builders, which are substantial, have no will of their own,
but respond to the positive influence of the two higher groups of lunar pitris in
a lawful and predictable manner according to the condition established within
this lower group.
484.
Above
all, it is the egoic note which is the impelling cause of the changes of
personality substance.
Only that substance which has (through past
utilisation) been keyed to a certain note and vibration will respond to the
mantram and to the subsequent vibrations issuing from the permanent atom.
485.
The
entity seeking expression gathers that substance which has already been in
association with itself in previous incarnations. This is what is meant by
“past utilisation”.
486.
The
following excerpt tells us something about this regathering process:
The lesser lives (which are governed by the Moon) have been
dispersed. They no longer respond to the
ancient call of the reincarnating soul, which
again and again has gathered to itself the lives which it has touched and
coloured by its quality in the past. (R&I 101)
487.
First
comes the egoic mantram and then the permanent atom (responding to that
mantram) issues vibrations to which the substance to be gathered responds—or
not.
488.
The
vibrations issuing from the permanent atom are subsequent to the mantram of the Ego.
This stage is one of great importance, for it marks the vital circulation
throughout the entire vehicle of a particular type of force.
489.
It is
a stage in which the three groups of pitris have coordinated their work.
This can be clearly seen in relation to the
etheric body which circulates the vital force or prana of the sun.
490.
It
appears that a vitalizing force is circulated.
491.
The
etheric part of any system is particularly concerned with force circulation.
492.
The
rapidly condensing form must be properly vitalized, and it is this that is
accomplished in the etheric phase of response to the egoic mantram. IF there is
to be vitalization, that which stands for the etheric section of any vehicle
must be vitalized.
493.
We
may presume that this circulation in the ethers is not confined to the systemic
physical plane.
A similar linking up with the force concerned is
to be seen on the astral and the mental planes.
494.
As
suggested above.
495.
When
linkage occurs, more power is generated.
"The Pitris of the Triple Heat"
are now working synthetically, and
the brain, the heart and the lower centres are co-ordinated.
496.
The
process we are studying is the archetype of the creative or magical process.
497.
The “Pitris of the Triple Heat” are perhaps
those which are concerned with the etheric counterparts of the personality
vehicles.
498.
Or,
perhaps, when the three types of Pitris are functioning
together in a coordinated manner, they are to be called “The Pitris of the
Triple Heat”.
499.
The
brain and heart are correlated to the to higher forms
of lunar pitris, respectively. The lower group of Lunar
Pitris are correlated with the lower centres.
500.
The
higher two forms of pitris, when working on a different task, can be called,
when united in process to the lowest pitris, “Pitris of the Triple Heat”. At least this is a hypothesis.
The
lower and the higher are linked, and the channels are unimpeded so that the
circulation of the triple energy is possible.
501.
We
are now far progressed in the building process. Not only has the form condensed
into a well defined state, but vitalizing, sustaining energy is circulating
throughout it.
502.
From
another perspective, the devic and elemental lives are linked.
503.
It
seems that we have been told that this could only happen in the fourth chain of
any planetary system.
This is
true of the form building of all entities, macrocosmic and microcosmic.
504.
The
analogy is carried forth and a task could be presented to all students:
describe the five stages thus far discussed in terms of the Solar Logos and
Planetary Logoi.
505.
These
are the kinds of tasks which will be set before students in the new schools of
occultism.
It is marked by the active co-operation of
another group of Pitris, termed "The
Pitris of Vitality" in connection with the others.
506.
We
have to find the manner in which “The Pitris of Vitality” are to be
distinguished from “The Pitris of the Triple Heat”, if they are.
507.
We
note that the two lowest principles of man (as described in most of the
tabulations of principles) are the prana and the etheric body (even though the
etheric body is not really a principle).
508.
Can
it be that “The Pitris of the Triple Heat” are to be associated with the etheric
channels of circulation in the etheric portion of the three lower bodies; and
that “The Pitris of Vitality” represent the energy to be circulated?
509.
Can
“The Pitris of Vitality” be an additional group, standing in contrast to the
three main types of pitris we have been discussing.
510.
The
enumeration of groups involved in complex and beyond our ken until we can
observe of ourselves or are instructed in this matter.
Group
after group co-operate, [Page 786] for the three
main bodies are distributed among many lesser.
511.
We
can see the growing cooperation of many different groups of pitris. This is why
when the Tibetan introduces a new term we must wonder whether He is speaking of
another of the many groups of pitris which are involved in this general process
of creation.
512.
By
the three main bodies we may mean the three periodical vehicles—the monadic
vehicle, the egoic vehicle and the personality vehicle.
513.
The
lesser bodies are such as the etheric-physical vehicle, the astral vehicle and
the lower manasic vehicle.
514.
From
a higher point of view, the higher mental body, the buddhic vehicle and the
atmic vehicle are all lesser vehicles compared to the Monad.
6. The Solid. This marks the final stage in actual form
building, and signifies the moment wherein the work is done as regards the
aggregating and shaping of substance.
515.
This
is the climax and conclusion of the downward-tending form-building process.
516.
We
must remember that “substance” (though technically a relative term) stands for
that which substands dense physical matter.
The
greater part of the work of the lunar Pitris stands now accomplished.
517.
Do we
mean that it stands accomplished just on the eve of reaching the “Solid” state,
or that once the “Solid” state is reached, form building is almost completed?
518.
The
former possibility seems more accurate.
The word "solid" refers not solely to
the lowest objective manifestation, for
a solid form may be ethereal, and only the stage of evolution of the
entity involved will reveal its relative significance.
519.
We
are gathering, then, that the term “solid” is relative—relative to the stage of
evolution of the E/entity concerned.
520.
Just
as the term “etheric” did not refer only to the systemic etheric plane but also
to the ‘etheric’ part of the astral even the mental plane, so the term “solid”
or “dense”, does not refer only to dense objectivity. There is a level on each of the systemic planes which could
be considered, relative to the four higher subplanes of each plane, dense.
521.
When
considering the true physical bodies of the Planetary Logoi, we find that the
etheric body is considered physical—in fact Their densest
true body.
All that has been here laid down as to the progressive stages of form construction
on every plane is true of all forms in all systems and schemes, and is true of
all thought-form building.
522.
We
have really been given a marvellous formula with which to understand the
magical process as it applies to all kinds of E/entities.
523.
A
close study of the sequence of stages will reveal how applicable they are to
all manner of building—the building of systems, schemes and thoughtforms in
general.
524.
We
realize that what has just been given here should be read in conjunction with A Treatise on White Magic because the
Fifteen Rules for Magic are really an elaboration on these six stages.
525.
When
the magician deliberately builds his thoughtform does he also work deliberately, consciously and purposefully
with the various kinds of Pitris which have been here discussed.
526.
Let
us list the stages through which the process passes:
a.
The
Nebulous—“The Pitris of the Mist”
b.
The
Inchoate—“The Pitris of the Chaos”
c.
The
Fiery—“The Pitris of the Fiery Spheres”
d.
The
Watery—“The Pitris of the Dual Heat”
e.
The
Etheric—“The Pitris of the Triple Heat”, also, the “Pitris of Vitality”
f.
The
Solid
527.
From
what is said, we may judge that each of these kinds of processes is active on
each systemic plane. Overall, looking at the cosmic physical plane as composed
of seven subplanes, we could see these pitris and processes active on each
subplane of the cosmic physical plane—though we have six processes and seven
subplanes.
528.
The
fact that there are two kinds of pitris to be found in connection with the
etheric phase raises to seven the kinds of pitris active in the magical,
manifestational process.
529.
There
is not exactly an even spread of pitris and processes across all subplanes. The
method of distribution is somewhat other than the normal, linear descent of
subplane after subplane.
Man is constructing thoughtforms all the time,
and is following unconsciously the
same method as his Ego pursues in building his bodies, as the Logos
follows in building His system, and as a planetary Logos uses in constructing
His scheme.
530.
Our
task would be to turn unconscious following of the process into a conscious following, so that errors,
distortions, exaggerations and minimizations could be avoided.
531.
Perhaps,
when we approach the task of building thoughtforms, we can remember these
phases and apply them to thoughtform construction. There is, however, so much
to learn and it will take hundreds of years for those who are intent on
becoming true white magicians.
532.
We
wish for our thoughtforms to live and to manifest according to original intent.
The phases of the process can help us gain a sense of scientific control as we
proceed.
A man speaks, and a very
diversified mantram is the
result.
533.
Had
we thought that every instance of speech is actually a mantram?
534.
Compared
with sanctioned spiritual mantrams our common speech must necessarily be far
weaker in effect.
535.
Compared
with the mantrams of the Ego, our common speech is weak, indeed.
Diversification is an expression of the third ray (the ray ruling the throat
center of most human beings). The Ego, however, ‘speaks’ very much in the
“Word” and as the “Word” and, thus, closely in compliance with the second
aspect of divinity.
536.
Nevertheless,
that which is spoken by man, especially average man, is a mantram and has a
magical effect, however weak, distorted or undesirable.
The energy thus generated swings into
activity a multitude of little lives which proceed to build a form for his
thought; they pursue analogous stages to those just outlined.
537.
The
responsibility of speech is far greater than we usually understand. As he
speaks, the human being is constantly working with the Army of the Voice.
538.
The
analogous stages pursued are not yet consciously
pursued. There are conscious and unconscious creators. Man stands at the
very lowest rung of the ladder of conscious
creators. As far as the magical process is concerned, man is just learning to be conscious.
539.
We
are being told that the Army of the Voice, as it responds to the speech of man,
passes through the same six stages as have been outlined.
At this time, man sets up these mantric
vibrations unconsciously, and in ignorance of the laws of sound and of their
effect. The occult work that he is carrying on is
thus unknown to him.
540.
All this
notwithstanding, man is working occultly.
He cannot help but do so. This should give us pause.
One of
the greatest instruments for practical development lying in the hands of small
and great, is the instrument of SPEECH.
He who guards his words, and who only speaks with altruistic purpose, in
order to carry the energy of Love through the medium of the tongue, is one who
is mastering rapidly the initial steps to be taken in preparation for
initiation. Speech is the most occult manifestation in existence; it is the
means of creation and the vehicle for force. In the reservation of words, esoterically
understood, lies the conservation of force; in the utilisation of words, justly
chosen and spoken, lies the distribution of the love force of the solar system,—that
force which preserves, strengthens, and stimulates. Only he who knows somewhat of these two
aspects of speech can be trusted to stand before the Initiator and to carry out
from that Presence certain sounds and secrets imparted to him under the pledge
of silence. (IHS 74)
Later he
will speak less, know more, and construct more accurate forms, which will
produce powerful effects on physical levels.
541.
The
advice given is to the point. Less speech and better is called for.
542.
Not
only must man take responsibility for what he says, but he must know what to say and how to say it.
543.
Saturn
and Mercury are the planets of discipleship and they also have much to do with
the throat center and with speech. Saturn induces one to stop and Mercury to
reflect. Both processes are needed for the wise use of speech.
544.
Saturn
informs one of the karmic result of what one may say.
It ensures that speech is in line with the Plan (which Saturn, Lord of the
atmic plane rules above all). Saturn helps create thought with clear outlines.
545.
Mercury
gives facility in clothing ideas with the proper energy and shows the relation
of a thought-to-be-created to the mental field.
546.
One
could ponder long on the relationship of these two planets to the entire
process of thought and speech. Eventually, Uranus and Venus will also have to
be involved.
Thus eventually in distant cycles will the world
be "saved," and not just a unit here and there.
547.
This
is certainly worth pondering—the saving or redemption of the world through
right speech (which is certainly based upon right thought).
548.
The speech of the Buddha and the Christ have saved millions.
In connection with this building of man's
sheaths certain interesting points of manifestation occur which might be
dealt with now, leaving the student to work out the correspondences in
relation to the system and the planet, and giving only general indications
which may be of use to him in his conclusions. [Page 787]
549.
Master
DK always leaves plenty of work to be done by the student. He sets a pattern of
thought and indicates the way in which the pattern may be developed and its
relationships extended.
550.
No
matter how much information is shared, however, it always points to more that
is available. One can treat imparted information as a strait-jacket by refusing
to use one’s imagination and intuition, or one can use it as a platform to
penetrate into the unknown.
In all the work of form-building, certain very vital occasions occur which concern the Ego even more than the
sheaths themselves, though the reflex action between the lower
personal self and the higher is so close as to be well nigh inseparable.
551.
These
are arresting words—“very vital occasions”. We will explore their meaning.
552.
The
interplay between the two “Brothers” (soul and personality) is close and “well
nigh inseparable”. The concrete mind wants always to separate this from that.
The “eye” however can follow complex interplay and does not have the same need
to separate. Through the eye comes understanding through synthetic perception.
553.
When
we talk about a close, almost inseparable reflex interplay, we are speaking in
terms of Gemini (a sign which describes the two brothers and their intimate
relationship).
The moment wherein the Ego appropriates the sheath.
554.
We being
our tabulation of “vital occasions”.
555.
We could
be, perhaps, speaking of the very beginning of the incarnational process.
556.
On
the other hand, the term the idea of appropriation could signal the Ego’s
management and control of a sheath already involved in an incarnation. The
sheath, for instance, might already be functioning within the personality and
still not appropriated by the Ego.
This takes place only after the fourth spirilla is beginning to vibrate, and the period differs according to the power of the ego over the lower
self.
557.
The
fourth spirilla is that spirilla which develops during the evolutionary process
through which the human being passes. It is the spirilla specifically related
to the human kingdom and human development.
558.
It
would seem that the four spirilla has to be at least
somewhat stimulated if animal man is to become a human being.
559.
Egoic
appropriation of vehicles and the Ego’s power over the lower self proceed
together.
In connection with the dense physical vehicle,
an analogy can be seen when the Ego
ceases from his work of overshadowing, and at some period between
the fourth and seventh year makes his contact with the physical brain of the
child.
560.
The
child between the years of four and seven is (usually) not yet expressive of
the higher Ego. DK is calling the relationship between the ego and the
incarnated human during those year a period of
“overshadowing”.
561.
But
what is this Ego? Are we speaking of the child’s own causal nature which will
restore to the personality in its brain consciousness much of that which had been
cumulatively achieved in former lives.
562.
Or
are we speaking of the Solar Angel or solar angels which have their own ability
to uplift and inspire?
563.
Or
are we speaking of both?
564.
It
would seem that the Ego (as it exists and expresses on the higher mental plane)
requires the presence of the Solar Angel/solar angels to act as it must in the
human developmental process.
A similar occurrence takes place in connection
with the etheric vehicle, the astral, and the mental.
565.
Appropriation
(or the effective exertion of egoic influence) is not a sudden matter.
566.
The
vehicles may ‘go their own way’ (a lunar
way) for quite a time before the inner Thinker (which the man truly is) asserts its control and makes the
vehicles His own.
567.
We
have spoken of the moment wherein the Ego appropriates the sheath.
568.
In
this context, this is a process which occurs during incarnation.
569.
Next
comes the second “vital occasion”.
The moment wherein the
energy of the Ego is transmitted from one sheath to a lower one.
570.
We
seem to be told that the Ego gradually transfers is attention from one sheath
to another.
571.
It is
especially before incarnation that the Ego creates the higher sheaths first and
then each succeeding lower one. In this context, however, we are not speaking
of the period between incarnations, as DK tells us below.
It is
often overlooked that the path of incarnation is not a quick one, but that the
Ego descends very slowly and takes possession gradually of his vehicles; the less evolved the man, the slower is
the process.
572.
While
the Ego descends slowly to take possession of its vehicles, the appropriation
will usually occur in reverse order, with the appropriation of the physical
body coming first and the appropriation of the mind, last.
573.
The
Ego, however, may have to, as it were, descend
through the vehicles, moving first in its descent through the higher
vehicles, to the lowest vehicle, which it then appropriates and then rises in
its appropriation.
574.
There
are those for whom, in any one incarnation, the appropriation process cannot be
completed—they are not sufficiently evolved. For instance, the Ego may be able
to appropriate the physical body but not the astral or mental. Or it may be
able to appropriate the physical body and the astral body but not the mental,
etc. There could also be degrees of
appropriation. The Ego might be more successful at appropriating one
vehicle rather than another.
We are
dealing here with the period of time which transpires after the Ego has made
the first move towards descent,
575.
Descent
through the mental body, the astral
body and finally to the etheric-physical body (which it always appropriates or re-appropriates first—rising in its
appropriative task ‘upwards’).
576.
First
the Ego overshadows the child and then makes a move towards descent.
577.
The
greater the degree of the evolution of the human being (and of the causal body)
the more rapid the appropriation process.
and not with the time which elapses between two
incarnations.
578.
It is
good that DK clarified this, as there is an important appropriation process which
occurs before physical birth and may
last a period of years. DK discusses this other process in Esoteric Psychology II.
This work of passing on to a plane for purposes
of incarnation marks a definite crisis, and is characterised by the exertion
of the will in sacrifice, the appropriation of the substance in love, and its energising into activity.
579.
Here
DK is speaking of the appropriation
process as it exists between
incarnations.
580.
The
Ego sounding its mantram stimulates one unit or permanent atom after another so
that the task of regathering the vehicles of manifestation can be accomplished.
This, no doubt, requires much attention from the Solar Angel and solar angels
and also from the true man, the Thinker, on the higher mental plane. The
Thinker is the projection of the spiritual triad into the higher mental plane
assisted by the presence-in-consciousness of the Solar Angel/solar angels.
581.
Let
us remember that we are speaking of “very vital occasions” in the relationship
of the Ego to its sheaths.
582.
The
third “vital occasion” is listed next.
The moment
wherein the particular type of force with which any particular sheath is
energised is appropriated.
583.
We
are dealing with three moments which
we must have in mind:
a.
The
moment wherein the Ego appropriates the sheath.
b.
The
moment wherein the energy of the Ego is transmitted from one sheath to a lower
one. Even though the process of appropriation seems to move from lower to
higher sheaths, when a higher sheath is appropriated the Ego must fuse that
higher sheath with the lower one. Thus, in this context, will egoic energy be
transmitted from one sheath to a lower one. There are
parallels in the transfer of energy from chakra to chakra.
i.
Egoic
involvement in a lower chakra
ii.
Transfer
of interest to a higher chakra
iii.
Expression
through the higher chakra to blend its energy with the lower chakra at first
left behind
c.
The
moment wherein the particular type of force with which any particular sheath is
energised is appropriated
584.
It is
interesting that we are speaking of “moments”. These are particular small
periods of time in which some sort of crisis or turning point is undergone.
585.
The
appropriation of the specific energy
of the sheath is a kind of blending of egoic energy with personal (lunar)
energy. As well, it can be conceived as the blending of the soul ray with the
ray of the particular sheath appropriated.
586.
A
number of different impressions upon the natural energy of the sheath are
listed below. The impressed energy is blended with the energy characteristic of
the sheath.
This
brings the sheath concerned:
a. Under the influence of
the egoic ray,
587.
The
energy characteristic of every sheath must eventually come under the influence
of the egoic ray.
b. Under the influence of
a particular subray of the egoic ray,
588.
Every
vehicle of the personality must also come under the influence of a particular
subray of the egoic ray. In this case, it probably means that every vehicle
must come under the influence of the personality ray as well as the soul ray (i.e.,
egoic ray).
c. And through that influence,— [Page 788]
589.
This
influence being the influence of the personality ray…
Under certain astrological influences,
590.
We
are speaking of the influences of the personal horoscope, and, in this
instance, of the signs prominent in
the personal horoscope.
591.
We
cannot speak of the personality coming under the influences of the signs
prominent in the horoscope of the soul, as these signs are not known to us.
592.
A
close reading of Esoteric Psychology I,
168-169, will reveal how closely linked the personality ray is to
astrological factors.
But there is still another influence to be spoken of. This
is the planetary ray under which each human being is born, It
must of course be understood that the so-called influence of a planet is really
the influence of the Hierarchy ruling over that planet. This personal ray is an important factor in
the character of a man during the one lifetime of its operation. I say one lifetime, but it may of course be
one or more, if the karmic conditions demand it, for the moment of birth for
every individual is fixed in accordance with karmic necessities, and probably
all of us—whatever our primary or individual rays—have passed lifetimes again
and again under the personal influence of all the seven rays. (EP I, 169)
Under certain planetary radiations,
593.
There
are planetary radiations to be found in the personal horoscope, such as the
ruler of the Sun-sign or the ruler of the Ascendant—whether these influences
are orthodox or esoteric.
Under the influences of certain force
currents, emanating from certain constellations.
594.
These
may or may not be the zodiacal influences. They could also be the influences of
certain greater constellations or associated constellations. (cf. The Labor of Hercules for thirty-six
associated constellations.)
These three events
595.
“Vital
moments”.
have a very interesting analogy in connection with the
work of the Logos in the construction of His physical body, the solar system,
596.
All
seven systemic planes go the construction of the solar system. We are not
simply speaking of the dense matter which is the outer shell of the solar
system.
and also in certain correspondences which can be seen
embodied in facts dealt with at the first three Initiations.
597.
It
seems that we are being invited to compare these three vital moments or events
with processes occurring in the first three initiations.
598.
It
would seem that all three moments
could be referred to each of the first three initiations and to processes which
must occur before these initiations can be ‘taken’.
From the standpoint of the lower self,
the two most vital moments in the work of the reincarnating Ego, are those in
which the mental unit is re-energised
into cyclic activity, and in which the etheric body is vitalised.
599.
It is
very interesting that the astral body is excluded. It is, after all, a reactive
vehicle associated with glamor.
600.
We
are soften told of the necessity of aligning
soul/mind/brain. In this case we may be speaking of the etheric brain. We seem be speaking of an important relationship
between the mental unit and the physical permanent atom on the systemic atomic
ether.
601.
The
three “moments” we have been discussing refer to the work of the reincarnating
Ego. We notice that this work is not accomplished suddenly, but at various
points within the incarnational process.
602.
Some
appropriations may occur only relatively later in life, if at all (in a given
life).
603.
The
relative strength of the various appropriations is also different.
It
concerns that which links the centre at the base of the spine with a certain
point within the physical brain via the spleen. This is dealing purely with the physiological key.
604.
In
the matter of re-energizing the mental unit and vitalizing the etheric body, a
certain linking within the physical-etheric body is required:
a.
Linking
the base of the spine center with the spleen (whether the physical spleen or
the splenic center or both).
b.
Linking
the spleen with a certain point in the physical
brain (presumably correlated with the mental unit). If the physical brain is
involved, however, we cannot say that the etheric brain is not.
605.
The
base of the spine center, we remember, is directly correlated with the etheric
body. The spleen is the center of vitalization. That certain center in the head
must be linked with the mental unit.
606.
Thus
is a triangle formed between the base of the spine center, the spleen and a
center within the brain.
607.
This
arrangement is being framed in terms of vitalization.
608.
We
have been told that the etheric body is vitalized by thought. This type of triangle
could be part of that vitalization—from a point within the brain, to the
spleen, to the base of the spine center—reaching the entire etheric body via
these two centers.
609.
We
have also been told that the kundalini is directed by the will working through
the mind.
610.
One
must pause to reflect: “What a piece of work is man!”
We might now touch upon a very interesting
point concerning the dense physical body, dealing therefore with that
which is not considered a principle
either in the macrocosm or the microcosm.
611.
In
the serious study of occultism, we are constantly reminded that the dense
physical body is not a principle.
This seems to be something which our modern civilization has forgotten
entirely.
As we know, man is essentially mental man, and
astral man; then the two take to themselves an etheric sheath for purposes of
objective work.
612.
From
what is said here, it seems that the two (the mental man and the astral man, in
combination) take to themselves a etheric sheath.
613.
This
is all part of the magical process.
That is the true lower man, these two in the
etheric body.
614.
We
must understand that the dense physical body is not part of the “true lower
man”, which given customary attitudes to the dense physical body, is quite
remarkable.
615.
The
phrase “in the etheric body” is interesting. It is as if these two aspects of
man (his mental-emotional and, thus, psychological nature) are the types of
energy usually found within the etheric body.
616.
Of
course, we know that the etheric body can carry many other kinds of energies as
well. But what does it really mean, technically, for the etheric body to
‘carry’ or ‘express’ such energies? Somehow, higher energies ‘come into
association’ with etheric energies, interpenetrating them in ways we cannot yet
understand.
But later—in order to know even on the lowest
plane of all—man takes to himself a
coat of skin, as the Bible expresses it, and puts on (over his etheric
body) that outer illusory form we know so well.
617.
Our
outer, physical form is especially
illusory.
618.
Our
task as human beings is to know not only on the etheric substance-planes but in
and through the dense physical sub-planes as well.
619.
The
real tragedy of human consciousness is that most human beings identify
themselves with this “coat of skin”.
It is his
lowest point of objectivity and his direct "imprisoning."
620.
Thus
is the Moon (which of the five non-sacred ‘planets’ indicates the dense
physical vehicle) “the prison of the soul”.
621.
We
can see how the planet Saturn when in the sign Cancer (ruled by the Moon) puts
a definite focus on imprisonment in matter.
This appropriation of a dense sheath by the Ego
is subject to a very peculiar piece
of karma connected with the four Kumaras, or Heavenly Men, Who form
the logoic Quarternary.
622.
Because
the logoic Quaternary is directly connected with the personality of the Solar
Logos and the personality is that composite elemental most associated with the
dense physical body, we can see the connection between the logoic Quaternary
and the dense physical sheath.
623.
We
know that Earth and Venus both belong to the logoic Quaternary. We can suspect
that the same is true for Mars. Of the other non-sacred planets frequently
brought to our attention, it would seem that Pluto must also belong to this
Quaternary, but Pluto is not mentioned in A
Treatise on Cosmic Fire because it had not yet been discovered by humanity
at this time this treatise was written.
In the
schemes which concern the logoic Triad (or those of the three major Rays or
Heavenly Men) dense physical incarnation is not the appointed [Page 789] lot,
and man functions in his lowest
manifestation in etheric matter.
624.
Within
some planetary schemes dense physical incarnation is not now to be seen.
625.
DK
speaks of “schemes which concern the logoic Triad”. These will be schemes which
concern the “three major Rays”.
626.
From
one point of view, these are the three synthesizing schemes—Uranus, Neptune and
Saturn (probably what we have been calling ‘Greater Saturn’).
627.
From
another point of view, Saturn, Jupiter and Venus are presently the three schemes which express the three
“super-principles”. This we have discussed at length in an earlier commentary,
deciding, in this context, that Saturn was best suited as an expression of the
first ray, Jupiter of the second and Venus of the third.
628.
Conditions
on most if not all planets with the exception of the Earth are such that dense
physical vehicles, as we know them, could not exist. But we are in no position
to state with certainty that some kind of dense physical vehicles could not exist in conditions very different
from our own on Earth.
629.
While
allowing that dense physical vehicles might not exist on Saturn (whether
“exoteric Saturn” or ‘Greater Saturn’) and on Jupiter, Neptune and Uranus, are
we definitely in a position to say that this has to be the case in relation to
Venus?
630.
Venus
is that planet which, while not a planet in the ultimate Logoic Planetary
Triad, is presently expressing one of the “super-principles”.
631.
In an
ultimate sense, it is easy to see how Uranus, Neptune and Saturn would concern
the “logoic Triad”. From another perspective, they could concern the three
aspects of the logoic Monad, but it seems more fitting to consider the Three
Logoi (Shiva, Vishnu and Brahma) as most related to the solar logoic Monad.
This appropriation of the lowest body is
distinguished in several ways from the approach to the other sheaths.
632.
If we
pay attention here, we may be able to understand how the dense physical body of
the Solar Logos, the Planetary Logos and man is appropriated.
For one thing, there is no permanent
atom to be vitalised.
633.
This
makes complete sense. The physical permanent atom is found on the highest or
atomic ether and is involved with the
appropriation of the etheric body.
634.
The
type of appropriation here discussed (i.e., appropriation of the dense physical
vehicle) would be relevant in the discussion of the modus operandi of creating
the mayavirupa.
The physical plane is a complete reflection of
the mental; the lowest three subplanes reflect the abstract subplanes and the
four etheric subplanes reflect the four mental concrete planes.
635.
The
term is “reflection” and not “correspondence”. If it were an exact correspondence,
the higher aspects of the mental plane would be reflected in the higher aspects
of the physical plane, and the lowest in the lowest.
The
manifestation of the Ego on the mental plane (or the causal body) is not the
result of energy emanating from the permanent atoms as a nucleus of force but
is the result of different forces, and primarily of group force.
636.
DK is
likening the causal body to the dense physical body. Neither one is produced
through the agency of a permanent atom (though the ray of the manasic permanent
atom conditions the ray of the Ego on the third and second planes of the mental
plane).
637.
The
causal body is produced by the intervention of Solar Angel/solar angels or
Agnishvattas.
638.
Are
we being told that the building of the dense physical body is also a group process?
It is
predominantly marked by an act of an exterior force, and is lost in the mysteries
of planetary karma.
639.
The
intervention of the Solar Angels is, in this instance, “an act…exterior
force…lost in the mysteries of planetary karma”.
640.
We
are in no position to reveal or untangle the planetary karma that brought the
Solar Angels to our planet and which directs them to function in a certain
manner.
This is equally true of man's lowest
manifestations.
641.
We
are again speaking of the dense physical body—the lower reflection of the
causal body.
642.
The
formation of the dense physical body is also an act of an exterior force and is
lost in the mysteries of planetary karma.
It is
the result of reflex action, and is based
on the force of the group of etheric centres through which man (as an aggregate of lives) is functioning.
643.
The
building of the dense physical body “is the result of reflex action”.
644.
The
etheric centers are definitely involved in the building of the dense physical
body, but the building occurs as an automatic reflex.
645.
According
to the condition of his etheric centers so will be the dense physical vehicle
that is magnetically gathered by them.
646.
We
are reminded that man is a “aggregate of lives”. This
must be increasingly obvious.
647.
When
it comes to the building of the causal body through the intervention of the
Agnishvattas (a group of them, it seems), are there certain centers in the body
of the Planetary Logos involved in this process and does the term “reflex”
apply?
648.
Is it
certain centers within the Planetary Logos the activity of which evoked the
entry of the Solar Angels? This would be the higher analogy.
The
activity of these centres sets up an answering vibration in the three lowest
subplanes of the physical plane,
649.
We
are speaking of the solid, liquid and gaseous subplanes—all of them dense when compared to the etheric subplanes.
and the
interaction between the two causes an adherence to, or aggregation around, the
etheric body of particles of what we erroneously term "dense
substance."
650.
This
is one of the best descriptions of how the dense physical body is built.
651.
The
particles of dense physical matter are attracted to the particle-energies of
etheric substance. Perhaps we can never call the densest form of matter by the
name “substance” as it does not substand
any kind of still denser matter (though there may be a still denser eighth
level of matter with which we have nothing to do during this solar system).
This
type of energised substance is swept up in the vortex of force currents issuing
from the centres and cannot escape.
652.
This
lowest form of energized substance is utterly negative and responsive to the
higher force of the ethers.
These
units of force, therefore,
653.
Dense
particles are to be considered as “units of force”.
pile up according to the energy direction
around and within the etheric sheath till it is hidden and concealed,
yet interpenetrating.
654.
Here
we learn of the concealment of the etheric body due to the piling up of dense
matter upon the substance of the etheric sheath. The term “piling up” is most
interesting as we consider the process.
655.
Although
the etheric body is “hidden and concealed”, still it interpenetrates the “coat
of skin”—the dense physical sheath.
656.
The
energy-flows within the etheric body determine the conformation taken by dense
matter as it ‘piles up’.
657.
The
negative units of matter are overpowered by the greater magnetic forces
emanating from the etheric body and its centers.
An
inexorable law, the law of matter itself, brings this about, and only those can
escape the effect of the vitality of their own centres who are definitely
"Lords of Yoga" and can—through the conscious will of their own
being—escape the compelling force
of the Law of Attraction working on the lowest cosmic physical subplane.
658.
We
may think of “Lords of Yoga” as initiates of the fourth degree or as Masters,
and also as those who are closely approaching these stages.
659.
Third
degree initiates are rapidly reaching the point when they no longer need to
incarnate, and their etheric bodies are rapidly refining the dense physical
matter gathered around them. Only higher forms of dense matter are selected.
660.
Fourth
degree Initiates and Masters, no longer need to reincarnate in dense physical
matter or even in the dense physical body of the Planetary Logos or Solar
Logos. After the fourth degree (if it is followed by physical plane death)
there are no lower chakras except those that are willfully generated through
the creation of a mayavirupa. When a Master takes over the body of one of His
initiates, He probably utilized the chakra system of the willing initiate, but
subjects such chakras to His own energy.
661.
Initiates
of the fourth and fifth degrees and beyond can offset the reflex action which
builds the dense physical sheath through the “compelling force of the Law of
Attraction”. This Law is in powerful effect on the buddhic plane whereon They are now focussed. Part of the reason they no longer
need to incarnate is Their ability to offset the
effect of the vitality of etheric body in relation to dense physical matter.
Their will control the process. They can repulse and repel. Their power to express
the buddhic nature makes this possible. Their attraction is only to the second
aspect.
662.
The
offsetting of the vitality of the centers of the etheric-physical body can
begin in earnest at the time of the third initiation and last until the fourth.
After the fourth, these advanced human beings have escaped utterly from the
compulsion of the matter in the dense physical body of both the Planetary Logos
and Solar Logos:
663.
From
a higher point of view, we might say that Sanat Kumara and Those Who dwell with
Him on the etheric planes of our lowest cosmic subplane, are always offsetting the vitality of Their
own chakras (buddhic chakras and those still higher) in relation to the three
lowest cosmic physical subplanes. Just because they are not shown on our usual
charts, does not mean that there are not seven chakras of the buddhic, atmic,
monadic and, even, logoic planes (for certain types of Beings).
An interesting analogy (accurate on general
lines [Page 790] though in detail not so apparent) exists between the building
of the antaskarana on mental levels between the mental unit and the manasic
permanent atom (whereby the Path of Liberation is travelled, and man set
free) and the opening up of the channel between the centre at the base
of the spine and the brain and thence to the head centre.
664.
DK is
pointing out an analogy between the structure of the antahkarana and the line
of relationship existing between the base of the spine center and the head
center.
665.
In
this instance, the base of the spine center and the mental unit will be
analogous. Interestingly, they both have four divisions.
666.
The
manasic permanent atom and the brain/head center are also seen as analogous.
667.
Is DK
pointing to a usually unavoidable interaction or interplay which exists between
the higher and lower centers of both structures?
Through
this latter channel man escapes out of the dense physical body, and continuity
of consciousness (between the astral and the physical planes) is reached.
668.
This
escape is achieved through the head center (in the case of highly developed
man. DK has told of in TWM of ‘escapes’ through the solar plexus center and the
heart center in those who are less developed.
In the
one case, through right direction of force, the etheric web no longer forms a barrier;
669.
Given
that the base of the spine center is usually not sufficiently activated to
reach in any direct manner the head center until the third initiation, and
given that the relationship between the base of the spine center, the brain and
the head center is the line through which conscious escape onto the astral
plane is achieved, we may assume that this type of continuity of consciousness
(at least in full) does not usually occur until the third initiation.
670.
The
third initiation is also the moment when “higher psychism” makes it appearance.
671.
We
are dealing with an important piece of information regarding right direction of
force.
672.
It is
important to understand the conditions under which the etheric web separating
the dense physical plane and the etheric-physical can be breached or burnt
through. This section of text gives of part of that information.
it is destroyed and the man is fully
conscious in the physical brain of what transpires on the astral plane.
673.
This
not only occurs at night in the dream state, but at any moment of full
consciousness on the physical plane.
674.
We
can infer that as the second
initiation is approached continuity of conscious with respect to the astral
plane begins to emerge. The same must be true of continuity of consciousness
with respect to the lower mental plane as the third initiation is approached.
In the
other case, the causal body also is eventually destroyed through the right direction of force.
675.
In
both cases of destruction, the destruction comes about through right direction
of force. Obviously the will is involved.
676.
DK
seems to be hinting that the antahkarana, as an energy channel, contributes to
the destruction of the causal body.
677.
From
another perspective, the causal body is being likened to an etheric web which
prevents (while it exists) the liberation of consciousness onto the buddhic
plane.
We will not here take up the specific work of building upon the scaffolding of the
etheric body the dense physical form. It has been sufficiently dealt with in other
books.
678.
We
may wonder whether DK is referencing His own books or the books of other
Theosophists.
We will
only want to touch upon two more points which are of interest in this
consideration of the work of the lunar Pitris in building man's body.
679.
This,
after all, is our point of discussion—“the work of the lunar Pitris in building
man’s body”. We are discussing the building process under the ‘management’ of
the lesser builders, even though they build unconsciously and under the
direction of the Agnishvattas.
In
connection with the building of the dense body, it should be stated that it
appears as a human form, much in the nature of a cross within the ovoid of the
other spheres.
680.
This
statement is of great interest because the symbol for matter is so often the cross.
681.
We
can see how astrology (with its evident major Crosses and their energies) could
be directly applied to the cross representing the human body. Will can understand how astrology directly conditions this
cross contained within the ovoid. The Mutable Cross would be especially
connected with this material cross within the ovoid.
It is notably of a fivefold nature:
Head.
Two Arms.
Two Legs.
682.
Yet,
it the two legs are put together, the cross appears.
683.
In
spreading the legs, the cross turns into a five-pointed star.
According to the position assumed by the man, he
is seen as a symbol of the cross and is then fourfold (the two legs being
considered as one lower limb)
684.
Some
sort of dualism is thereby overcome. A more powerful alignment is symbolically
and, probably, actually created. It is the fourth initiation that may be
suggested and the straight line or sushumna channel up the spine.
or, if separated, as
fivefold, and has been then considered as the symbol of the five-pointed star.
685.
Which
is the higher of the two symbols? Sometimes the five is higher than the four
and, sometimes, the opposite is the case.
686.
The
fivefold form is natural. To hold the two legs together to form a cross in an
act of will and suggests the man about to become the triangle (the liberated
soul) at the fourth initiation and is freed from the form of dualistic
consciousness which holds him in the lower worlds. The position is a willful
one.
687.
As a
higher form of fourfold being, will man refuse to reproduce and reincarnate?
The unifying of energies suggested by the two legs together may suggest that
man is no longer bound by the urge towards generation.
688.
In
the flexible combination of the two ‘positions’ of man, man is buddhi-manas,
and also kama-manas.
689.
Various
postures and positions of the physical body suggest underlying psycho-spiritual
states.
This fivefold nature of the dense physical body
is brought about through the fact that only five centres primarily are really
active in average man [Page 791] up to the third Initiation;
690.
The
base of the spine center and the major head center are excluded. This is also
the case in relation to geographical continents—two are not yet spiritually
active. They are, as it were, ‘slumbering chakras’.
all are there, and all are
vitalised, but only five in this fivefold normal evolution are dominant.
691.
What,
then, will be the appearance of man as six centers become active or seven?
The force emanating from these five, therefore,
sweeps the dense substance into a close aggregation.
692.
This
aggregation is our illusory dense physical body.
As two
of the centres are not functioning as actively as the other five, an ovoid is
not formed as in the case of the etheric, astral and mental sheaths.
693.
This
little section of text hints at the formation of man in the future. For now, he
is a biped and his form represents a five-pointed star or a cross.
694.
Later,
perhaps, as the sixth and seventh rootraces are reached, even his outer form
will be than of an ovoid.
695.
In
the very beginning of his evolution, man was said to be a great rolling figure—in the form more of a
sphere than in the fivefold form through which he presently expresses. It would
seem that fewer of his chakric centers were then active.
696.
When
we study the throat centers of animals, we see that they are active but in a
manner very primitive when compared to the manner in which man uses his throat
center. Through expression of the animal through its throat center is
primitive, it can be beautiful as in the case of many songbirds.
The fivefold shape of physical man is the result
of the fivefold direction of force currents from five centres.
697.
We
probably take the fivefold appearance of man for granted.
698.
All
outer shape is etherically determined.
699.
There
is probably a five-pointed star manifesting etherically before the dense
physical form of man is created
It might be interesting also to point out that
the interaction of the energy of the solar Pitris and of the lunar Pitris
produces a very definite effect upon
the lower group of lunar Pitris, and is one of the means whereby they
will eventually reach the stage at which the solar Pitris are.
700.
Here
we are speaking of the elevation of the lunar pitris through the impact of
energy from the Solar Pitris.
701.
DK
singles out the very lowest type of lunar pitri associated with elemental
substance or essence. Eventually, He says, they will be as the Solar Pitris
are. Of course, they will have to pass through the human stage in order to
become so and such an advance will not be their next evolutionary step.
This (if fully realised by man) will bring him
to a very careful control of his sheaths, and to a close attention to the
direction in which his force or energy is turned.
702.
We as
human beings are responsible for the development of the lesser lives contained
within the composite expression we are.
He is responsible for the work of aiding
in the evolution of substance, being himself a
manasaputra.
703.
Usually,
the Solar Angels or Agnishvattas are considered to be manasaputras and not man.
704.
But
in man’s relationship to the elemental substance which composes his vehicles,
he is taking on a role similar to that of the Agnishvattas or Manasaputras as They supervise the development of man’s personality.
705.
Because
of the infusion into man of the energy and consciousness of the Solar Angel or
Manasaputra on the higher mental plane, man, through this intervention, becomes
in his egoic nature a kind of manasaputra.