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.
period of mental focus has occurred and this period suggests the possibility of
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
c. Greater Saturn, definitely
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.
can easily associated
172. The Path of the Planetary Logoi seems Saturnian.
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.
we think of the “fire-mist” stage we will also have to associate with it 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.
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.
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
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."
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:
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.