Fellowship of Cosmic Fire

Commentary Semester VII Section VIII

TCF 831-840 : S7S8 Part II

10 - 18 July 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

a.   The central Life electric returns to its source, escaping out of prison and functioning as a centre of energy on planes of cosmic etheric energy.

1.                  VSK suggests: “This ‘escaping out of prison’ is part of the symbol (see p. 1221) for ‘all the liberated lives’.” 

2.                  Again, an important statement. The source of the “central Life” is, ultimately, the monadic plane. However, it is suggested that before the “central Life” ‘returns’ completely to its source, it may function for a time on more than one of the cosmic etheric planes—buddhic and atmic functioning preceding full functioning upon the monadic plane.

The Chohans of the sixth Initiation work in the fourth and fifth ethers of the logoic etheric body (the buddhic and atmic planes), and deal with the passage of the life of Spirit from form to form in those worlds, having in view the transmutation of units in the spiritual kingdom into the monadic.

3.                  Life in the triadal worlds is life within the “spiritual kingdom”.

4.                  We are led to this conclusion by the use of the plural, “planes”.

5.                  The “central Life” must necessarily return to its source. The question is, “Is the return an immediate return or a ‘mediated’ return?”

6.                  If certain devic lives return to the Heart of the Sun, would we not think that still higher devic lives composing the Jewel would return to the Central Spiritual Sun? Perhaps, such a return will occur only after the monadic vehicle is destroyed. The Monad upon the monadic plane is, in an important sense, the true “Jewel”.

7.                  In any case we have three forms of destruction:

a.                  Of the members of the atomic triangle

b.                  Of the petals

c.                  Of the Jewel in the Lotus

8.                  It is probable that three types of fire are responsible for these three types of destruction.

9.                  Certain forms of life are released at the three destructions which are part of one great destruction.

We have endeavoured above to convey a general idea of the evolutionary process in connection with the Ego, and its progression under karmic and cyclic law.

10.             Karmic law and cyclic law are to be differentiated.

  If the student ponders upon these two laws [karmic and cyclic law] it will become apparent to him that both might be summed up under the generic term of the Law of Rhythm.

11.             Karmic law is administered rhythmically. Cyclic law, as well, is precisely rhythmic.

All manifestation is the result of active energy producing certain results, and expenditure of energy in any one direction will necessitate an equal expenditure in an opposite.

12.             This law has extraordinary implications when we consider the relationship which exists between the Lords of Light and the Lords of Form.

13.             Perhaps the principle here expressed tells us something about the “Noble Middle Path”.

14.             An individual in process of spiritual evolution must take this principle strongly into consideration.

  This in terms of the Ego and its life experience brings about three stages:

        First.  The stage wherein the energy manifested acts outwardly.  The Self becomes identified with its sheaths. This is the strictly personal stage.

15.             The Self does not discriminate itself as different from that with which it identifies.

        Second.  The stage wherein adjustment under law is being sought,

16.             This is balancing stage under the energy of Libra.

 and the Self is neither entirely identified with its sheaths, nor identified entirely with Itself.

17.             Here we have the stage of the aspirant and disciple. Increasingly, the initiate distances himself from this middle stage, disidentifying with his sheaths.

 It is [Page 832] learning to choose between the pairs of opposites.

18.             This type of activity is particularly associated with development within the middle tier of petals, just as the first sphere of activity concerns the development of the outer tier.

This is the period of the fiercest strife and turmoil, and the battlefield wherein the adjustment has to be made;

19.             The central petal of the central tier may display this period of conflict to the most intense degree.

 it is the laboratory period wherein enough transmutative force is generated by the disciple to carry him to the opposite extreme of the earlier stage,

20.             And this would be the third stage…

—that stage wherein the energy will manifest within and not without.

21.             That which is here anticipated is a deeply subjective stage which lies beyond the transitional third phase.

        Third.  The stage wherein the energy of the Ego is centred at the heart of the circle, and not in the periphery, being applied from thence through the conscious effort of the Ego in group service.  The pull of the lower nature is superseded, and the attraction of that which is higher even than the Ego is felt.

22.             Here the life of the initiate is described and even, eventually, of the Master who is the point at the heart of the circle.

23.             The Master is truly and fully the Ego or spiritual triad. Only a Chohan is, in full expression, the Monad.

24.             DK speaks of the “attraction of that which is higher even than the Ego”. This, obviously, is the attraction of the Monad.

25.             The initiate has “come to himself” and discovered himself as Spirit, identified with that which he truly is—essence.

26.             The higher levels of this stage extend far beyond the development of the third tier of petals and even beyond the destruction of the causal body.

The earlier process has then to be repeated on a higher turn of the spiral, and monadic energy begins to work upon the Ego as the egoic worked upon the personality.

27.             This type of work begins subjectively at the first initiation, but is not noticeably in expression until the third initiation is reached.

28.             At the third initiation the first truly conscious touch of the Monad is achieved and a man may begin to find himself upon his monadic ray. The Monad-in-incarnation knows that monadic force is working through his egoic nature.

The Monad, which has been identifying Itself with the Ego (its outer manifestation) begins again to seek its own true centre "within the Heart,"

29.             Usually the Ego is considered the “heart” of the Monad. Here, however, we see that the Monad in its own central essence is considered the “Heart”.

30.             The Prodigal Son’s journey of return (which began with the assertion—“I must arise and go to my Father”) ends with a return to the monadic plane. The Prodigal Son, all along, has been but the ‘Monad-in-extension’.

31.             It is interesting to consider the Ego as the outer manifestation of the Monad even as the personality is the outer manifestation of the Ego.

 and on the higher levels results affecting distribution and conservation of energy may again be seen.

32.             The issue of energy distribution has been paramount throughout the long pilgrimage of the Monad.

33.             Just as at death all energy is gathered up into the head center, so at the end of the long monadic pilgrimage, all energy is gathered into the center of synthesis—the Monad.

It is necessary to emphasise this procedure because it is important that all occultists should learn to interpret and to think in terms of energy and of force,

34.             This point is almost interminably emphasized by the Master, it is of such great importance.

in contradistinction to the sheaths or instruments employed.

35.             The perception of density is really an illusion. The sheaths or instruments are simply composed of energies and forces although they appear to be ‘solid’.

  The mystic has recognised this "force" factor, but has only worked with the positive force aspect.

36.             The mystic has not worked with that aspect of “force” which represents the vehicles or forms. The mystic is interested in the qualitative expression and not the formal expression of energy and force.

The occultist must recognise and work with three types of force, or energy, and therein lies the distinction between his work and that of the mystic.  He recognises:

37.             The occultist still retains the mystic’s perception but adds to this perception.

1.   Positive force....................Or that which energises.

38.             Let us notice that positive force “energises”. Positive force suggests energy which has not yet taken form but which animates form.

2.   Negative force..................Or that which is the recipient of energy; that which acts or assumes form under the impact of positive force.  [Page 833]

39.             Negative force is perceived as in a congealed state. Negative force demonstrates as form.

3.   Light, or harmonic force.....That which is produced by the union of these two.  The result is radiant energy, and is the result of the equilibrising of the two others.

40.             We may equate light, harmonic force and that form of electricity which is called “equilibrising”.

41.             It is important to dwell upon the harmonizing, equilibrizing, balancing power of light. We see that illumination can stabilize a system of energies.

42.             In relating light to harmonic force, the second ray is related to the fourth.

These three aspects of energy have been called, as has been often said:

a. Electric fire......... positive energy.....   Father

b. Fire by friction....  negative energy....   Mother

c. Solar fire............  radiant energy.......   Sun or Son

43.             If we equate the following terms, we shall learn much:

a.                  Radiant enegy

b.                  Solar fire

c.                  Light

d.                  Harmonic Force

e.                  Equilibrizing electricity

Each of these two last aspects demonstrates within itself in a dual manner, but the effect is a unified whole as regards the great Unity in which they are demonstrating.

44.             As we may remember from studying this subject in the beginning of the treatise, physical and mental fire are divided into two sections. At this time, only electric fire remains unitary.

a.                  Latent heat or fire

b.                  Radiatory heat or fire

c.                  Mental elemental fire

d.                  Solar fire—higher mental fire

e.                  Electric fire

45.             Thus, we have a fivefold unity.

46.             In the next solar system, the highest fire may also be dual, and all six fires may be unified by “life itself”.

The problem of the devas may be somewhat better understood if it is remembered that they in themselves embody the two types of energy.

47.             The two major types of energy are solar and lunar.

48.             From another perspective, the devas embody the third and second rays.

 For instance, the solar Pitris are the substance of the egoic bodies and groups, and the medium of expression for the Spirit aspect, for Spirit manifests by means of soul.

49.             There are two types of substances which comprise egoic bodies and groups:

a.                  Devic substance of the higher mental plane

b.                  Solar pitric substance which substands, moulds and brings coherence to the devic substance of the higher mental plane.

50.             Clearly, solar pitric substance is far more advanced than the normal devic substance of the higher mental plane.

51.             We see that the Spirit expresses through the causal body and, therefore, through solar pitric substance.

The lunar Pitris, who form the personal lower self, being the aggregate of the lower sheaths, are energised and used by the solar Lords.

52.             The Solar Pitris use and energize the lunar pitris which form of their own substance the lower sheaths.

53.             Lunar pitris are naturally subservient to Solar Pitris.

54.             The effort of the man to approach the soul and soul consciousness through occult meditation, furthers this process of energizing and utilization.

These solar Angels

55.             Here we have the equivalence of Solar Pitris, Solar Lords and Solar Angels, though some thinkers attempt to discriminate them from each other (and, in some cases, perhaps they can be).

 again are in many groups and express within their own ranks a dual energy, both positive and negative.

56.             Here we have an important idea which will help us differentiate broadly between the various categories of Solar Angels.

57.             We have been introduced to only a few of the many types. During the Aquarian Age our knowledge of the deva kingdom will grow immensely, and then, perhaps the various categories of devas will stand out with greater clarity.

58.             Aquarius is the sign of “wings” and, so, we can see how it relates to the winged deva kingdom.

There is the positive life of the egoic lotus which coordinates, preserves, and actuates the petals, and there is also the energy of the petal substance itself, or the negative aspect which is swept by the positive force of the greater solar Lords into living whorls or wheels which we symbolically call "petals."

59.             We are being told that thee are greater and lesser “solar Lords”.

60.             We may find the positive life of the egoic lotus within the Jewel in the Lotus.

61.             When we speak of “petal substance”, we are speaking, it seems, of lesser Solar Pitris, but Solar Pitris nonetheless.

62.             There are, we find, even ‘within’ the egoic lotus, both greater and lesser “solar Lords”.

63.             We find that the greater “solar Lords” are synthetic and absorptive.

64.             The lesser “solar Lords” are responsive to the greater.

65.             We are reminded that the term “petals” is symbolic of certain energy configurations. “Petals”, then, is simply a convenient term—a suggestive mental image meant to assist the growth of our understanding.

66.             “Petals” are also called “whorls” or “wheels”, terms which suggest motions related to chakric behavior.

There is a close analogy in connection with the planetary Logos, and the solar Logos between prana, the life force which animates the etheric body of man, and by means of that [Page 834] force coheres the dense physical body, and that synthesising life force of the Logos which animates every atom on every plane of the system.  If this is meditated upon, and the fact of all our planes being the etheric and dense manifestation of the solar Logos is realised, then the place played by the solar Angels may become somewhat elucidated, and their relation to the planetary Logos and to the solar Logos may become also clearer.

67.             From what is said above we can think of the Solar Angels as analogous to prana—the force which coheres the etheric body of man. We may consider the Solar Angel as representing the “synthesising life force of the Logos”, as that which animates. They are ‘animators’ of the dense physical body of the Logos

68.             Solar Angels bridge between the cosmic ethers and the dense physical plane of the Logos. They bring triadal life into that lower triangle represented by the personality.

We must not only study them in connection with ourselves

69.             This would be the strictly microcosmic approach. We need the larger picture as well.

and with our effort to identify ourselves with the solar Lords of the lunar Pitris, but must recognise also:

70.             Note the interesting phrase—“the solar Lords of the lunar Pitris”. We see clearly what is meant to be the relationship between these two types of Pitris.

a. The solar Angels of a planetary scheme.

71.             A Planetary Logos has a great Solar Angel (in fact probably a number of great Solar Pitris) which form His egoic lotus.

b. The solar Angels of the solar system.

72.             The same can be said with respect to a Solar Logos, but the type of Solar Angel will be even greater and, again, will be the creator and sustainer of the causal body of the Solar Logos.

c.                The lunar lords of the scheme and system.

73.             We are dealing with greater lunar lords and not only with those which go to the constitution of the lunar vehicles of man, and which work upon and within those vehicles.

The word "lunar" is here an anachronism and is technically inaccurate.

74.             The term “lunar” applies to lower vehicles of man. The Solar Logos and Planetary Logos also have lower vehicles but have little to do with the Moon of the Earth-scheme. Hence, from the technical standpoint, the inappropriateness of the term “lunar”.

 The moon or moons in any scheme are systemic effects, and are not causes. 

75.             Moons, having no true remaining higher life of their own, are not, in general, causative.

76.             We notice that DK speaks of them in terms of the solar system and not only of planetary systems. He calls them “systemic” effects.

77.             Crystallized states of energy relationship representing the past are effects.

In certain planetary relation­ships, they are considered causes,

78.             They certainly have their effects.

 but in connection with our solar system they are not.

79.             There are many Moons within the periphery of the solar system and outside the periphery there is at least one “cosmic Moon” which acts in relation to the solar system as the Earth’s Moon acts in relation to the Earth-scheme.

Yet also, in connection with a system, there exist cosmically certain bodies in space which have as definite an effect upon the system as the moon has upon the earth.

80.             As stated above. Microcosmically and macrocosmically, ‘lunar effects’ have been created and linger as unresolved karmic factors

 This is some­thing as yet unknown and incomprehensible to metaphysi­cians, scientists and astronomers.

81.             We are probably dealing with the disintegrating vehicle of the previous solar system as well as with greater ‘lunar’ constellations.

  War wages cosmically as yet between the systemic "lunar" lords, and those Entities who are analogous to the solar Lords on cosmic levels.

82.             Our Solar Logos is not yet a “sacred” Solar Logos. This state of non-sacredness is also true for those human beings in whom the analogy to this cosmic war rages.

83.             The cosmic Solar Angels are “those Entities who are analogous to the solar Lords on cosmic levels”.

84.             If the analogy holds good, such “Entities” sacrifice themselves to descend to the higher levels of the cosmic mental plane! This means that they are minimally super-cosmic etheric Beings and may even derive from the Super-Cosmic Astral Plane (the existence of which can only be inferred as it is not shown on any chart or otherwise described).

Until our students extend their concept to include in their calculations the logoic astral and mental bodies as the Logos seeks to express emotion and mind on the physical plane (through His physical body, a solar system) they will not pro­gress far towards the heart of the solar mystery.

85.             We are being advised concerning a perspective necessary for all those who wish to progress “towards the heart of the solar mystery”.

86.             We live within a great macrocosm and must attempt to remain somewhat aware of its scope. It is, of course, a great stretch, but, imaginatively, we are capable of it.

Until the force of the cosmic lunar Lords is sought for, the fact of there being entire constellations beyond our solar system in process of disintegration in time and space in a manner similar to [Page 835] the disintegration of the moon will not be known nor the effects of this traced.

87.             We note the use of the word “constellations” is important. DK is here speaking of more than a kind of “cosmic Moon” (a former sun, now turned ‘lunar’) related to our solar system. Constellations, themselves, go through various incarnations (we may infer) and there may be ‘constellational Moons’ as well as residual ‘solar systemic Moons’.

88.             For practical purposes, there is a kind of “cosmic Moon” related to our present solar system and it exerts a backward-pulling, negative effect upon our solar system just as our Moon does with respect to our planet.

 Eventually our solar system will pass into a similar state.

89.             Can our solar system be considered a “constellation”? Not as the word “constellation” is usually defined. However, a complex aggregation of planets and a sun is, from one perspective, a constellated aggregate of heavenly bodies or “constellation”.

90.             When the period of synthesis, obscuration and absorption is reached, the higher principles will be withdrawn from the external vehicles of the Solar Logos and those vehicles will begin to disintegrate.

The true mystery of evil65 lies here, and the true reality of the "War in Heaven" must here be sought.

91.             We might say that were there no time and evolutionary progress, there would be no evil.

92.             The “War in Heaven” is solar systemic and even cosmic in scope. The Planetary Logoi and Solar Logoi are involved, and perhaps Beings of even larger scope.

        65: Problem of Evil.

The following quotation is from a trance writing, given through Dr. Anna Kingsford;

93.             VSK inquires: “Who was the source for her trance?”

94.             The response is so philosophical and the source, it seems, is quite high.

it runs thus:

          "You have demanded also the origin of evil.  This is a great subject and we should have withheld it from you longer, but that it seems to us now that you are in need of it.

95.             Those who understand are cautious about how much they reveal. They do not reveal information simply because the recipient ‘wants’ to know, but only if there is a true need for the information.

96.             The revealing sources are always judging the readiness of those who would receive.

 Understand then that Evil is the result of Creation.

97.             “2. Time IS. Being descends to manifest. Creation is. Time then and form agree. Being and time do not agree.” (DINA II 284-285)

98.             DK is telling us that in the Archetypal World (the World of Being) ‘above’ the World of Becoming (i.e., the World of Creation), evil (at least as we understand it) does not exist.

For Creation is the result of the projection of Spirit into matter; and with this projection came the first germ of evil.  We would have you know that there is no such thing as a purely spiritual evil, but evil is the result of the materialisation of Spirit

99.             Creation carries the seeds of evil because with it comes a limitation of perception. The act of creation must perforce exclude all possibilities except one. Evil is the result, therefore, of making a choice. Evil is, always, “the other”. Its existence rests upon the existence of duality.

100.         Evil and materialization are inseparable. But materialization of the Spirit is always part of the Universal Divine Plan, so evil (though it is not a “purely spiritual evil”) is also part of the Divine Plan. This is the evil based on ignorance and not the far more severe and malignant evil based on willful refusal to keep pace with the schedule and objectives of the Divine Plan.

.  If you examine carefully all we have said to you concerning the various forms of evil, you will see that every one is the result of the limitation of the power to perceive that the whole Universe is but the Larger Self....

101.         This is a statement of the most profound importance. In Buddhism, the one great Evil is ignorance. Here, the same thought is expressed in explicit terms.

102.         Limited perception results in evil. This is, perhaps, why the Brothers of the Black Lodge are said to be victims of “unique blindness”.

Forget not that these Lords of Form are souls of great age and unique blindness. But that later, in some far distant cycle, and when karma has worked upon them and the Great Law has exacted full payment for all wrong done, that they too will begin to develop the love aspect and to transmute their motives. (DINA I 64)

103.         But, it is not just any kind of perception that is missing but what might be called ‘holistic perception’. Evil results in the inability to perceive that the ‘Whole is One’. “Let the group know that life is one and naught can ever take or touch that life”. “Let the group know there are no other selves”. Could these injunctions be realized by those with sufficient development to realize them, certainly willful evil would cease and the evil born of ignorance be much reduced.

104.         It is really an amazing thought—“the whole Universe is but the Larger Self”. With this realization, the Great Heresy of Separateness comes to an end.

It is, then, true that God created evil;

105.         This occurs simply when “Being descends to manifest”. (DINA II 284) It is inevitable.

but yet it is true that God is Spirit, and being Spirit is incapable of evil.

106.         Thus, is an apparent paradox stated.

107.         Spirit, being ‘Wholeness Itself”, cannot be partial, cannot be anything less than it is—pure Essence. Spirit, per se, is not subject to limitation.

  Evil is then purely and solely the result of the materialisation of God. 

108.         An inevitable materialization, occurring cyclically forever, without beginning and without end. The Universe, from this perspective, is inseparable from evil. As the “materialization of God” occurs forever, evil (by this definition) will recur forever.

109.         It is obvious that a quite high philosophical ‘Spirit’ is speaking through Dr. Kingsford.

This is a great mystery.

110.         Perhaps the greatest of them all. Perhaps an even greater mystery is why the materialization of Spirit should occur at all.

 We can but indicate it tonight... God is percep­tion itself.  God is universal percipience.

111.         From one perspective (the consciousness perspective) this is true. Our question is whether Universal Essence is the same as universal perception or percipience.

 God is that which sees and that which is seen.

112.         There is none other than “God”—the Seer and the Seen.

 If we could see all, hear all, touch all, and so forth, there would be no evil, for evil comes of the limitation of perception.

113.         Here we have a crowning statement. Evil is to act as the ignorant part rather than the omniscient Whole.

Such limitation was necessary if God was to produce aught other than God.

114.         And, this, of course, is the Great Mystery. Why should God wish to produce aught other than God? When we seek for the answer, we are in danger of anthropomorphizing.

  Aught other than God must be less than God.  Without evil, therefore, God would have remained alone.

115.         Well, this is a rather anthropomorphic explanation. Can God be ‘lonely’?

116.         Fascinating though: “aught other than God”, since it is, necessarily, less than God and, therefore, limitation itself (and also subject to limitation) must be inseparable to evil.

117.         Limitation is inseparable from evil. “Aught other than God” is always less than God, is limitation itself, and is, thus, inseparable from evil. Creation being “other than God” is always inseparable from evil.

 All things are God according to the measure of the Spirit in them."

118.         If the fulness of Spirit is present, the fulness of God is present. But can anything which is “aught other than God” contain the fulness of Spirit? But, in another way, can anything which is “aught other than God” not contain the fulness of God? This is another way of asking if there can really be anything which is, essentially, “aught other than God”.

119.         In any case, we are more ‘God-like’ when we ‘contain’ a greater measure of Spirit.

That is to say, a perfected humanity will be a perfect vehicle of the divine Spirit (see the Mercaba of Ezekiel, 1st Chapter).

120.         This, of course, is a relative statement. In a way, there can be no perfected vehicle of the Divine Spirit. Only a very relative perfection can be reached.

  Great is our indebtedness to the Seers who throw out for us flashes of light on the darkness and mystery of human life, where the struggling Spirit within is so often buried in the depths of this mysterious Chaos,

121.         It is “Chaos” which gives the illusion of mystery. It is only the limited perception which perceives chaos and obscurity. For the God Who is “All-in-All” there are no mysteries—at least no intra-cosmic mysteries, for the state of Absoluteness must ever remain a mystery to any and all Body/beings.

122.         In any case, we are indebted to the Seers such as the one speaking through Dr. Kingsford.

 thereby making visible the darkness, so that we are enabled to see a few steps of the Way ahead, thus encouraging us to press forward with renewed assurance that the mists and clouds will be dispelled, and we shall in due time enter the fulness of the divine Presence.
The Theosophist, Vol. XXIX, p. 50.

123.         This marvelous little piece ends with an exhortation to press forward towards the “fulness of the divine Presence”.

124.         From all we have read, we may conclude that ‘All is Divine’, and that even that which appears to be “other than God” or “less than God” is, in fact, God, per se, though in form disguised.

125.         We are encouraged to enhance our perception, thus, gradually overcoming limitation of perception and, thus, by definition, overcoming the evil which arises through limitation of perception.

Similarly it must be remembered that planetary schemes pass into obscura­tion and "die out,"

126.         This is true of all spherical expressions of life—globes, chains, solar systems, cosmic systems and beyond.

127.         The sequence of terminal processes is: synthesis, obscuration, absorption and dying out. There are, of course, overlaps.

 through the withdrawal in all cases of the positive life and energy and of the electric fire which is the animating principle of every system, scheme, globe, king­dom in nature, and human unit.

128.         Is “positive life” to be discriminated from “electric fire”? Usually, they are one and the same. It could be that the “positive life” includes, as well, the soul life of each of the types of entities here mentioned. It would seem reasonable that when the dying out occurs, both life and consciousness will be withdrawn.

129.         From another perspective, electric fire may be considered related to the first aspect of divinity, and the “positive life and energy” as beyond identification with any of the aspects and as substanding all three of them.

This produces again in every case the dying out of the "solar radiance," or of the light produced by the commingling of the negative and positive energy.

130.         So, consciousness, light or “solar radiance” dies out when electric fire is withdrawn. If the positive energy is withdrawn, the resultant light of consciousness disappears.

 All that is left in every case again is the habitual energy of the substance upon which, and through which, the positive energy has had such a remarkable [Page 836] effect.

131.         The phrase “habitual energy of the substance” is noteworthy. Such substantial energy is subject to rotary motion and it is this type of motion which defines the repetitive action of habit.

132.         The higher energies engage with such substance to recondition the habitual energy patterns displayed by that substance.

133.         The Moon (in its present condition) displays only I energy patterns, since it is now devoid of first and second aspect energies and principles which could move it beyond the rotary motion now constantly and habitually displayed.

This negative type of force gradually dissipates, or disperses itself, and seeks the central reservoir of energy.

134.         Negative forces return to what is here called the “central reservoir of energy”. Elsewhere, it is called the “reservoir of life”. This reservoir is a field of energies and forces released from aggregative relationship, i.e., from form.

135.         Reservoirs are magnetic ‘holding fields’ which act magnetically upon substance liberated from form.

 The sphero­idal form is thus disintegrated.  This can be seen working out now in the case of the moon, and the same rule holds good for all bodies.

136.         Sphericity arises through the force of the second ray. It is, in planetary terms, “Jupiterian”. When the second aspect vanishes through the extraction of the first aspect, spheroidal form gradually disintegrates.

We might word it otherwise:—The solar Devas (or radiant energy) return to the central Heart or to the source which breathed them out.

137.         Another way of considering the identity of “solar Devas” is as “radiant energy”. We should always attempt to think in terms of force and energy and not in terms of personal identities.

138.         The “central Heart” is a point of origin different from the “central reservoir of energy”. The “central Heart” is, we may infer, the Heart of the Sun. “Solar Devas” were breathed out from the Heart of the Sun (and, some, from the Central Spiritual Sun).

139.         When speaking of the Moon-chain, the ‘heart’ of the Planetary Logos may also be involved in this withdrawal.

 This leaves the lesser deva substance dependent upon its own internal heat, as it involves the withdrawal of that which built substance into form.

140.         The second aspect is the form-building aspect. “Deva substance” (as here considered) belongs to the third aspect.

141.         Internal heat consists of both “latent heat” and “active heat”.

142.         The ongoing realization to be emphasized is that “substance” is built into “form” as the second aspect acts upon the third aspect.

143.         The second aspect is inherently geometrical, and in the building of substance into form, “God geometrizes”.

This deva substance is of many kinds and perhaps the consequent procedure can be more clearly understood if we say that as the form breaks up the lesser builders and devas return to their group soul.

144.         We may gather that the group souls are part of the central reservoir of substance/energy or at least intimately and magnetically related.

145.         For these devas the return to the reservoir is a sort of “home-coming” in a state of higher ‘qualification’.

146.         Like seeks like. Substances of similar kinds are drawn to a specific type of energy field or reservoir where they await the cyclically magnetic call of the form-building energies and forces.

147.         The whole story is one of association, disassociation and re-association.

Certain of them, those who form the bodies of the fourth kingdom in nature, and who are therefore the highest kind of substance through which consciousness can manifest in the three worlds, are on the road towards individualisation,

148.         DK is telling us that certain “lesser builders and devas” are on the road towards individualization. This is not yet true of those lesser builder and devas who form the vehicles for the members of the three lower kingdoms.

—they are nearer the human stage than the substance of the three other kingdoms.

149.         Let all such lesser builders and devas will, at length, achieve.

They occupy a place in the deva evolution analogous to that which a man holds in the human kingdom (note that I say kingdom, not evolution)

150.         For the human evolution (the evolution of the Fourth Creative Hierarchy) can manifest in a number of kingdoms.

 who is nearing the Path.

151.         The lesser builders and devas who go to the formation of the personality vehicles of the human being are (within their own type of Creative Hierarchy) “nearing the Path”.

152.         We can apply this type of analogy to the members of various kingdoms, higher and lower, who stand at that transitional point when they can begin to ‘apply’ to the next higher kingdom in their evolutionary trajectory.

153.         What, then, for such lives is the analogy to the first initiation?

 The goal for the devas (below the rank of solar Pitris) is individualisation, and their objective is to become men in some future cycle. 

154.         We are not told what type of cycle or when it will occur. It may well be a future mahamanvantara. Consult TCF 844 for hints concerning the path and evolutionary unfoldment of such lives.

155.         The point of human individualization is a great initiation for such blind devic lives.

The goal for a man is initiation, or to become a conscious Dhyan Chohan,

156.         Is a true initiate a “conscious Dhyan Chohan”? A Solar Angel (being an initiate of all degrees with respect to the system of human initiation) certainly is.

and in some distant cycle to do for the humanity of that age what the solar Pitris have done for him, and make their self-conscious expression a possibility.

157.         Perhaps not all humanities (on all planets and on various globes and chains within our own Earth-scheme) need the intervention of Solar Pitris. Some may proceed towards individualization in the more normal, evolutionary manner.

158.         The “distant cycle” may be next solar system or mahamanvantara. Looming ahead is the individualization of many who are now animals and this will occur (with respect to the Earth) in the fifth round of our present chain (or perhaps, scheme).Will those who are presently evolving men be involved in facilitating this individualization as Solar Angels? It would seem that there would not be sufficient time for them to develop solar angelic knowledge and power, since training for such work is undertaken on Sirius.

The goal for a solar Pitri is, as said earlier, to become a logoic Ray.66   [Page 837]

159.         Let us impress this thought upon our minds. We know that Solar Angels, in groups, become, eventually, Planetary Logoi. At least this is one line of development which lies open to them. Planetary Logoi are systemic Ray Lords, and hence may be considered “logoic Rays”.

160.         All this tells us that quite a number of human beings (for many of them will become Solar Angels on Sirius) will be destined to form, in groups, Planetary Logoi or logoic Rays.

161.         How this formation occurs is necessarily mysterious. Do mind-born Sons arise from ‘below’ or are they emanated from ‘above’? Both possibilities seem to exist. Perhaps all becomings (all formations of greater units out of a composite of lesser units) are really ‘re-becomings’. Perhaps all consolidative amalgamations are really retractions.

Footnote 66:  The Goal for the Pitris:

The lunar Pitris are on a level with the lower Principles.
—S. D., II, 82.

162.         Yet, lunar pitris are not the lower principles, per se. Principles are energy aspects of the Monad in differentiated expression. Perhaps, this is why the phrase “on a level with” is used.

a. They create our lower principles          S. D., II, 92.

163.         If vehicles can be called “principles”, then we can understand how this can be so, for the lunar pitris, working through permanent atoms, do create our lower vehicles—the lowest of them being elemental substance which the very substance of the vehicles.

164.         And we do find that sometimes vehicles are called principles.

165.         Yet, principles are inherent in the life of the Monad and cannot be said to be created by lower orders of life, howevermuch the vehicles of expression for these principles are thus created.

b. They possess creative fire but not divine fire
          S. D., II, 81, 82.

166.         Creativity is to be associated with the third aspect of divinity as are the lunar pitris.

167.         “Divine fire” in this context, may be considered the fire of self-consciousness and also the fire of Spirit. From this perspective, Venus is a home of “divine fire”.

c. They evolve the human form      S. D., I, 203.

168.         Although they are not yet self-conscious, they are evolutionary devas and work progressively upon the form to refine it. As we have learned, they respond to evolutionary mantrams sounded by Solar Pitris.

d. They will eventually become men        S. D., I, 203.

          Compare S. D., II, 99.

169.         This is the case for the time being. There will probably come a time in the overall systemic process, then lunar life will have been extinguished and there will be no more lunar pitris remaining.

The higher Principles are latent in the animals.
—S. D., II, 266, 279

170.         All forms of life are, essentially, monad or Spirit.

a.     The solar Pitris embody the fifth principle
S. D., I, 241.

171.         This is the principle of manas or solar fire.

b.    They give consciousness to man 
S. D., I, 204.

172.         It would be more accurate to say that they induce “Self-consciousness” in animal man.

c.     They furnish the vehicle for the incarnating Monad, forming the egoic body
S. D., I, 237.

173.         The egoic body is at once a kind of heart center for the Monad and, in another way, a kind of dense physical body.

d.    They develop the human type       
S. D., II, 243.            ---   Compare S. D., II, 96.

174.         Human types reflect egoic types, of which there are seven.

To return to the matter which we were considering:

—Just as the moon is a deterrent or malefic force

175.         Obviously, lunar influence deflects and deters us from our goal.

 where the Earth is concerned,

176.         …and, deflects and deters the progress of the Earth as a whole.

and productive of evil "influences,"

177.         Such influences must be, essentially, ‘form-binding’ influences.

 so all such disintegrating bodies are equally destructive.

178.         This is true of dead ‘Moon-stars’ (where Solar Logoi are concerned) and dead human bodies or corpses where living human beings are concerned. One cannot keep the bodies of deceased parents in one’s home, though I have heard that some who simply can’t let go have taken to stuffing them (in weird taxidermical processes). Such are the incredible aberrations of the unillumined mind.

Such bodies exist within the solar ring-pass-not,67  unrecognised as yet,

179.         Apparently, even with regard to the Earth, there are several moons—some call them “black moons”. Could these be disintegrating bodies which once housed living principles for the planetary Life?

 and disintegrating constellations (of which there are many in the universe, unknown and unrecognised by scientists)

180.         A fascinating thought. Apparently, they have not been detected, or, if so, have not been recognized as disintegrating.

 have an equally malefic effect upon our system, and upon all that passes into their sphere of influence.

181.         The principle involved here is that the past cannot be allowed to corrupt the present. Disintegrating relics of the past have a nefarious effect upon the structures which should be expressing in the present.

182.         We must all learn to leave the past behind. The power of the planet Pluto assists us with this.

Footnote 67:  Unseen Planets: 
"Not all of the Intra-Mercurial planets,

183.         We usually suspect that there is but one intra-Mercurial planet—Vulcan. Certain astrological researches have suggested we look for another—Adonis.

 nor yet those in the orbit of Neptune, are yet discovered, although they are strongly suspected.

184.         At the time the footnote was written Pluto had not been discovered. In 1977 Chiron was discovered. New asteroids are constantly being discovered. Other hidden planets, still closer to Earth are suspected.

 We know that such exist and where they exist; and that there are innumerable planets "burnt out" they say,—in Obscuration we say;—planets in formation and not yet lumi­nous, etc."...

185.         Hidden planets are of various kinds—some deceased and some in process of formation and, thus, not yet luminous. It will be the task of occult scientists to determine the nature of such planets—whether rising, in decline, in temporary obscuration or simply dead and “burnt out”. At the moment, our type of science does not allow us to discriminate between them.

"When so attached the 'tasimeter' will afford the possibility not only to measure the heat of the remotest of visible stars, but to detect by their invisible radiations stars that are unseen and otherwise undetectable, hence planets also.

186.         Great progress has been made along this line. Radio astronomy allows for such detections, not only of stars but of otherwise invisible galaxies and other kinds of stellar objects. The relative heat of objects can also be measured with considerable accuracy, so it seems.

The discoverer, an F.T.S., a good deal protected by M.,

187.         Master M., through His Agni Yoga books, demonstrated a great deal of interest in science. We have little idea of the diversity of work (including protective work) demonstrated by the Masters.

 thinks that if, at any point in a blank space of heavens—a space that appears blank even through a telescope of the highest power—the tasimeter indicates an accession of temperature and does so invariably;

188.         This is another way of confirming the ‘fulness’ of space. Is there any true vacuum in space? We are consistently told “Space is an Entity”. Within any E/entity, is there any true vacuum?

 this will be a regular proof that the instrument is in range with the stellar body either non-luminous or so distant as to be beyond the reach of telescopic vision.  His tasimeter, he says, 'is affected by a wider range of etheric undulations than the Eye can take cognisance of.'

189.         Modern science has ‘done away with’ the ether, apparently accepted as a reality at the time of the writing of this footnote. If the ether (as proposed by the occultist) is a reality, the scientific restoration of the ether is imminent.

Science will Hear sounds from certain planets before she Sees them.  This is a Prophecy."

190.         This prophecy, of course, is constantly fulfilled in astronomy as presently practiced.

—Mahatma Letters to A. P. Sinnett, p. 169.

There is one such constellation, situated between the lesser Dipper and our system, and another, interrelated with the Pleiades and our system which still have a profound effect upon the physical body of the solar Logos.

191.         DK, it seems, is still speaking of disintegrating constellations.

192.         Given the apparent accuracy of the statement above, we might wonder whether influence from Ursa Minor or from the Pleiades can reach our solar system in pure form.

193.         The Pleiades are frequently associated with the third aspect of divinity and with the material nature. Can such influence also involve the disintegrating constellation here referenced?

The above paragraph is specifically worded thus because the effects are felt in the lowest sheath of all, and are responsible for much that is ignorantly termed "black magic."

194.         We must remember that the physical body is not a principle, and that those whom we term “black magicians” frequently work in relation to dense physical matter, attempting to increase the hold of matter upon the true principles.

195.         The “lowest sheath of all” (in this context, however) may be the lowest twenty-one systemic subplanes which comprise the physical body of the Solar Logos. The province of those we call “black magicians” is within these lowest subplanes and, even more specifically, within the lowest eighteen.

These two constellations have run their cycles and are "dis­solving."

196.         When the term “dissolving” is used, the influence of the planet Neptune (or of higher forces analogous to Neptunian forces) is suggested.

 Some of their life force and energy has been transferred to our solar system, [Page 838] just as the lunar life force was transferred to our earth, and this it is that is the cause of much cyclic evil.

197.         When we read this, may we infer that the evolutionary process within such constellations was interrupted just as was the evolutionary process going on upon our Moon? Or shall we assume that such transferences from an older system to a newer are the modus operandi of the cosmic evolutionary process?

198.         Why “cyclic” evil? If these dying constellations are more or less “between” our solar system and both Ursa Minor and the Pleiades, they cannot be constantly in alignment with our revolving system and these greater (and vitally living) constellations. In saying this, we presume that our solar system (and other associated stars) revolves around the Pleiades and in so doing, changes its orientation to the dying constellation associated with the Pleiades and to Ursa Minor as well. Any cyclic phenomenon depends upon revolution, rotation or pulsation.

199.         Cyclic evil overflows not only our planet but our solar system. About such overflow, we can do nothing.

The process of decay and the evil emanations induced still have power to influence forms which are responsive to what was for them an earlier vibration. 

200.         The problem is excessive responsiveness to an earlier vibration. With regard to our solar system, those whom we deem exponents of cosmic evil, are unduly responsive to retrogressive vibrations (which, long ago should have been outlived). They are far too minimally responsive to the vibrations of our present solar system.

201.         We note that it is “forms” which are influenced. Souls and Monads are (in essence) not influenced.

The substance of these forms is magnetically linked with the decaying body, much as the etheric double is connected with its dense sheath, and effects are therefore manifested.

202.         The technical occultism here offered is of very great interest. All beings will be resonantly influenced by qualities of matter/vibration to which their forms are magnetically linked.

203.         It is inferred that evil people and members of the Black Lodge are agents of decay and disintegration. Analogies from normal human life are easy to find and compelling.

204.         The physical body would certainly be a decaying body if not for the cohering presence within it of the vital, etheric field.

Purificatory fire is the only cure for this magnetic corruption, and this is being utilised freely by the planetary Logoi in Their schemes, and by the solar Logos in the system.

205.         “Fire from Heaven” can and must relieve these highly undesirable, retrogressive conditions. Amidst the corruption of the present era the fire is being invoked and its descent cannot long be withheld.

206.         One wonders about the meaning and purpose of the two World Wars in relation to “purificatory fire”.

207.         We are reminded that fire restores relations to an archetypal condition by  burning away the forces configured in wrong relationship. If we have created wrong relations and relationships in our life, the fire must inevitably descend. This will be fire directed from soul levels and even from the levels of Spirit.

208.         While we cannot hope to interpret with any real accuracy the selection below from the Archives of the Masters, perhaps some thoughtful suggestions may be offered.


"The fire burned low.  A dull red glow slumbered within the Heart of Mother.

209.         Here we have the fire of “latent heat”. “Mother” is the matter aspect. We are dealing with the fires of matter.

  Its warmth was scarcely felt.  The first and second of the inner lines throbbed with the burning, but the rest were cold.

210.         We remember how the growth of fire (within a chakra, or any sphere) was described in terms of circles, the point and a number of lines.

211.         We do not yet know the particular sphere to which the text refers.

212.         Evolutionary development is represented by the growth of warmth.

213.         The first and second of the “inner lines” may be associated with physical (and at that time, largely, etheric) and emotional development.

214.         This seems to be a process which we could associate with the coming of individualization. Before the period of individualization, the physical vehicle of man was more etheric than it is now.

215.         We remember that there were two and a half races of man before the moment of individualization. It could be that we are discussing the gradual growth of these early races and the relationship of the Monads and “solar Lords” to these races, both before and after the moment of individualization.

The Sons of God looked down from the innermost centre.

216.         These “Sons of God” could be considered the human Monads and their presence in triadal realms.

217.         The “innermost center” can be considered the monadic center.

  They looked, then turned away Their gaze and thoughts to other spheres.

218.         Ultimately, the Monads are the supervisors of the entire process of individualization and evolutionary progression.

219.         Another name for supervising Beings (a name appearing in The Secret Doctrine) is “Lhas”.

220.         We have been told that during the process which resulted in the making of man, the great Lhas looked down and found the growing forms unsuitable for the coming of the “solar Lords”.

221.         The terms “Sons of God”, “eternal Lhas”, and “solar Lords” are sometimes not easy to distinguish, but we must endeavor to keep them distinct if we can. In this section from the Archives of the Masters these three seem to be discriminated but sometimes there appears the suggestion of the overlap of their identities.

 Their hour had not yet come.

222.         In all spiritual-evolutionary processes, the sequence of events is meticulously timed. If the time sequence is violated (and on certain occasions during the unfoldment of Earth-humanity it has been) the result is the creation of unsuitable forms which must later be destroyed.

 The elemental fires had not prepared the altar for the Lords.

223.         We are speaking of the preparation of the lunar vehicles which are nourished by those lesser builders/devas called “elemental fires”.

224.         The “Lords” are the “solar Lords” or Solar Angels, the Solar Pitris who will descend to create man of the animal.

225.         From all appearances, that which we call individualization had not yet occurred.

 The sacrificial fire waited in its high place and the steady glow beneath increased.

226.         Elemental fire must reach a certain intensity before it is timely for the Lords of the Flame to descend.

227.         It is interesting and appropriate that the Lords of Flame are called “the sacrificial fire”. This tells us something about their essential nature and the tendencies which, eventually, they induce in the kingdom they are responsible for creating.

228.         If the “Sons of God” are Monads, they are also sacrificial, but in a different sense that the “solar Lords”, the Lords of the Flame.

The fire burned clearer, and the first and second slowly lighted up.

229.         We are speaking of fire by friction, and of the gradual growth in expression of the lowest principles.

230.         The lower flame burns clearer as lower matter is refined.

231.         Chakric development is also implied, some of the lower fires lighting up.

232.         The sacral center is the first seat of the mental elemental, but its initial functions are not related to self-consciousness mind.

 Their glow became a line of brilliant fire yet the five remained untouched. 

233.         There are seven major chakras and seven major principles. We may assume that only the lowest chakras and principles have been vitalized at this point.

234.         The “line of brilliant fire” suggests the connection of two chakras or the functioning together of two principles.

235.         It is difficult to say exactly which. We are, so it would seem, dealing with a period preceding individualization. During such a period, both vitality and sentient response could be activated.

236.         Perhaps, we are dealing with only the base of the spine center and the sacral center (considered as the center of reproduction and as the seat of the very primitive desires and fears).

237.         As far as principles are concerned, the two principles involving the ethers and that principle concerned with the desire body are likely to be the ones indicated.

The Sons of God again looked down.  For one brief second They thought upon the Mother, and as They thought the third caught fire.

238.         This is quite an amazing statement.

239.         The Monads directed their attention to the matter aspect (that which manifests upon the lower eighteen subplanes).

240.         The “third” here mentioned seems to be the lower manasic principle. If, however, we count the dense physical body as a principle (as, strangely, sometimes it is) then the third would be the astral body. Yet, from what has been said previously, it seems that the astral nature had been previously activated.

241.         We see that the Monads (and the Solar Angels, too) act through thought. When a great Being turns His thoughtful attention in the direction of a lesser being, that turning is an effective act.

242.         Let us continue with the idea that “the third” represents the lower mind. Mind is latent in all forms of life, but at a certain point in its unfoldment, it must ‘catch fire’.

243.         Are we dealing here with the process of individualization? We must not jump to conclusions but, also, remain open to the possibility.

244.         If this moment, as related in the text, indicates individualization, not very much is made of it, and the role of the Solar Angels is minimized.

245.         Later in the text there come statements which are more suggestive of individualization.

246.         In any case, we are dealing with a stimulation of the mental principle which, exists, we are aware, in the animal as well as in the human being.

247.         We have been considering the Monad/triad as the “Son of God”. We must realize that the Monad is, indeed, significantly involved in the individualization process and that, in a way, the Monad as an aspect of a particular Planetary Logos, inaugurates the process. As well, the Monad establishes itself at the heart of the newly forming egoic lotus and, thus, could be said to take its place at the “heart” of the process.

248.         The section of text here under analysis does not suggest, however, something quite so dramatic as individualization. It would seem that for individualization to occur, the “solar Lords” would have to be much more involved than is here indicated.

249.         This selection from the Archive is subject to a number of interpretations and does not present its narrative in an entirely obvious or straightforward manner.

Swiftly They looked away for the form as yet relayed to Them no call.

250.         All takes place under the Law of Economy. No energy is wasted.

251.         The lower form (which the “solar Lords” would one day ‘inform’) was not yet invocative. The call ‘from below’ had not yet been ‘sent up’.

252.         We are also reminded, with regard to the Solar Angels that for a long period of time (even after individualization) they do not involve themselves in the affairs of the slowly growing lunar nature, the personality. On behalf of the Monad, they maintain the process but remain aloof.

253.         With regard to the Monad, we know that one day, the Monad will infuse the personality nature, but for many cycles the Monad (even more than the Solar Angels) remains in a state of abstraction with respect to its “shadow”, the personality.

 The heat was latent and no outer warmth ascended to Their place.

254.         The technical term, “latent heat” is used.

255.         “Their place” is presumably a ‘location’ within the cosmic ethers. If the “Sons of God” are the Monads, then “Their place” is the monadic plane.

256.         The spiritual triad is the extension of the Monad and its place is on the cosmic ethers also, except that the manasic permanent atom is located on the very highest subplane of the mental plane.

257.         If we decide that (as regard the text thus far presented) individualization has not yet occurred, then we seem to be anticipating the manner in which animal man sent forth a call to his Spirit aspect. For that type of invocation to occur (as it did on the Moon-chain and perhaps in the first solar system) the unconscious ‘aspiration’ of the form must reach up to the level of the Monad or Spirit.

The aeons passed.

258.         We could be speaking of Platonic Years. “Rounds” seems a rather long period given the nature of this process, but there was a “Dragon” or “serpent” influence (occultly considered) in the second round of our Earth-scheme.

The glow increased.

259.         Latent fire increases in intensity. We can also be speaking of the “glow” of the developing chakras, of which two have definitely been stimulated. The stimulation of the other and higher chakras follows gradually.

260.         Animals have chakras, certainly. As well, there is no reason why we should not think that pre-individualized man (no matter how strange his form) did not have chakras.

 The Spheres took form, but dissipated rapidly, lacking coherent force.

261.         We may infer that the “Spheres” are the lower vehicles in man’s constitution.

 They passed.  They came again.

262.         Here we speak of the process of reincarnation—of the building, dissipation and rebuilding of the “Spheres”.

 Action incessant, noise and fire and smouldering heat characterised Their cycles.

263.         Work is proceeding within the realm of the third aspect which is known for its “noise”. The fire is fire by friction and the heat is that which arises within the form.

264.         All these cycles have a significant duration, but in this selection of the Old Commentary we are not given any hint of that duration.

265.         It is clear that all is proceeding largely under the influence of the third aspect of divinity and of fire by friction. Friction and “noise”, we realize, go together.

266.         We will remain with the hypothesis that we are speaking of a development period preceding individualization, though it could also be thought that we might be speaking of a developmental period following individualization during which time the lower vehicles would be growing in strength, capacity and refinement.

But the Lhas in Their high heaven spurned this elemental work and gazed within Themselves.  They meditated.

267.         We may consider the Lhas as Monads Who go to the formation of Planetary Logoi, or, by extension as the Planetary Logoi themselves.

268.         We must learn whether we have to distinguish between the “Lhas” and the “eternal Lhas” later mentioned.

269.         When we study the third Cosmic Path, much is said of Planetary Logoi and Their inward and meditative attitudes. This inward meditative attitude can also be applied to the abstracted Monad before the time comes for its forceful engagement in the development of personality and soul.

270.         We learn that the “elemental work” is proceeding according to its own laws. The Lhas (on planes which are relatively very high) need not be involved and, apparently, do not ‘wish’ to be involved.

271.         There is ambiguity in the use of the term “Lhas”. They may very well be the Monads and the “eternal Lhas”, Planetary Logoi, but we cannot discount the possible association of the term “Lhas” with Solar Angels.

272.         They are “mind-born Sons” and represent the second aspect of divinity and only the highest aspect of the third aspect.

The glow became a steady burning and tiny flames were seen.  The first, the second, and the third became three lines of fire and one triangle was consummated.

273.         We are reminded of the appearance of “lines” or “spokes” within the causal body (in one of its modes of appearance). However, (if we are dealing with a development period preceding individualization) the causal body is not yet constructed.

274.         The first, second and third seem to be three vehicles (physical-etheric, emotional and mental). The animal (especially, early pre-individualized animal man) has all of these vehicles, but lack self-consciousness.

275.         If we are dealing with the period of un-individualized animal man, it seems peculiar that we should speak of the consummation of the triangle. Generally, this consummation is said to occur at the time immediately preceding the fourth initiation—presumably much, much later in the evolutionary process.

276.         Our interpretive task at this point is to determine whether individualization has occurred (at this point in the text description) or not.

277.         Whether or not it had, there is no doubt, however, that in early Lemurian times, a kind of instinctive intelligence was growing in animal man.

278.         When we study the third Cosmic Path, much is said of Planetary Logoi and Their inward and meditative attitudes. This inward meditative attitude can also be applied to the abstracted Monad before the time comes for its forceful engagement in the development of personality and soul.

279.         We learn that the “elemental work” is proceeding according to its own laws. The Lhas (on planes which are relatively very high) need not be involved and, apparently, do not ‘wish’ to be involved.

280.         Until the moment of individualization, both the Monads and the “solar Lords” are abstracted from the elemental processes occurring within the proto-personality.

281.         There is ambiguity in the use of the term “Lhas”. They may very well be the Monads and the “eternal Lhas”, Planetary Logoi, but we cannot discount the possible association of the term “Lhas” with Solar Angels.

Yet the four are seen qui­escent [Page 839] and respond not to the heat. 

282.         The number “four” suggests the personality which, as individualization has not occurred, does not exist.

283.         From another perspective, the four lower vehicles (physical, etheric, astral and mental) may, from the perspective of the Solar Angels, appear quiescent.

284.         To which type of “heat” are the four not yet responding, remember that “heat” is sometimes a term used for “spiritual energy”.  Some heat has entered the elemental world when the Lhas thought in the direction of these worlds. But it cannot be said that solar fire is yet really at work within the lower worlds of form.

285.         Nor can we say with certainty that the mind is in any appreciable way, active. If we are dealing with a development period preceding individualization, the being concerned is still, principally, physical-etheric-astral.

Thus do the cycles and the elemental lives pass and repass, and their work continues.

286.         The terminology (“pass and repass”) is definitely Masonic.

287.         We are speaking of elemental development over many cycles and the forms are prepared for the entry of the Lhas rather than, merely, their thought-directed stimulation from ‘afar’.

288.         In early Lemuria is would appear that the animal man of that period was substantially fourfold—physical, etheric, astral and proto-mental. It would appear that the mental unit (arising as instinct approximated intelligence) had been evoked.

The forms are set, yet brief their span.

289.         The lower forms have their allotted cycle of duration. The structure of these forms is well-established.

290.         Compared to the eternal consciousness of the Lhas that span is “brief”.

291.         Compared to the duration of our lunar vehicles at present, the span may have been quite long.

They move not, yet they pass.

292.         In what way do they not “move”? Do they simply ‘hold their assigned form’? It would seem that they do progress in their degree of refinement.

293.         The term “pass” seems to indicate progression through reincarnation.

294.         It would seem that the forms pass to and fro, from manifestation as form to the central reservoir and back.

 The hour has come for the great awakening.

295.         Presumably, we can consider this as individualization.

296.         Individualization is, indeed, an awakening to self-consciousness and represents a great vitalization of the relatively dormant mental principle.

 They pass no longer down but mount.

297.         There comes a time when the united forms invoke the Spirit. As is stated in certain sections of TCF, they “aspire”, however unconsciously.

298.         We have the third aspect of divinity reaching unconsciously towards the first.

This is the interlude for which the Lhas in Their high place have waited.

299.         The lower forms send forth a “cry”. It is an upreaching, unconscious cry of aspiration. It is a reaching from the lowest aspect of the Monad to the highest.

300.         The Lhas could not act until this moment came. That which is to be invoked cannot respond in evocation until invocation arises.

301.         As we examine the coming sections of text, we have to determine whether the term “Lhas” relates to the Monads, to the “solar Lords” or both.

  They may not enter yet the forms prepared, but feel Their hour approaching.

302.         At one point they will enter the forms prepared. The point is—the forms are prepared.

303.         If the Lhas are to be considered the Monads, their entry into the prepared forms which be an entry into the causal body, taking up their place as the central fire or Jewel in the Lotus.

 They meditate anew,

304.         The Lhas are Divine Contemplatives and their ‘action’ is meditation.

305.         It would not surprise me to find that the “solar Lords” are also in meditation prior to their full descent.

and for a minute gaze upon the myriad threefold fires until the fourth responds.

306.         The “gaze” of the Lhas is action.

307.         There are many fires within the three principal fires.

308.         If we divide the elemental fires as follows—physical fires, etheric fires, astral fires and mental fires—the threefold fires do not yet involve the mind. In one way, this would make sense, for a really strong stimulation of the mind by the Lhas has not yet occurred even though, under their gaze, the “third” has awakened.

309.         The term “minute” is divided below into “seconds”. These figures are not meaningless or merely metaphoric. It is certain that they have occult significance regarding the duration of solar angelic concentration.

The sixty seconds passed in dynamic concentration produce forms of triple kind,

310.         We are given significant yogic hints.

311.         We have to consider planetary time and, maybe, solar systemic time, when considering the actual duration of “sixty seconds”.

312.         What might a human being accomplish if capable of giving sixty seconds (second of clock-time) to “dynamic concentration”?

313.         In the entire creative process of form-creation, the number six is significant.

 three sets of forms, and myriads in the three.

314.         Here we are probably referencing the three usual vehicles of the personality—the physical-etheric body, the astral body and the mental body.

315.         We note that there are myriads of elemental lives within the three sets of forms.

The Heart of Mother contracts, and expands with these sixty fiery breaths.

316.         More occult hints are given.

317.         We are speaking of developments within the soul of matter.

318.         Within the “sixty seconds passed in dynamic concentration” “sixty fiery breaths” are imparted.

319.         DK seems to be telling us that each unit of concentration is as a fiery breath. The concentration, therefore, must be ‘life-giving’. This we should remember when enacting concentration in our meditative practice. In concentration we bestow the breath of life.

The lines become allied, and cubes are formed, shielding the inner fire.

320.         We are speaking of a process of alignment.

321.         We are reminded of the cube of space. Its six sides refer to the world of time and space, to the world governed by Mars and the senses.

322.         The following quotation should be borne in mind when considering this subject:

These four lunar lords constitute what the Ageless Wisdom teaching calls "the four sides of the square."  They are the "lower quaternary," "the imprisoning cubes," or the cross upon which the inner spiritual Man is to be crucified.  These four elementals have an intelligence all their own, are upon the involutionary arc, are following the law of their own being when they tend to become powerful, and thereby fully express that which is in them. (R&I 9)

5. Mars was called the six-faced planet. (II. 399.)

The altar is prepared, and four square stands.

323.         We must now question whether the “inner fire” refers to a fire created on the higher mental plane (an extended monadic fire) which is ‘shielded’ by the construction of the egoic lotus.

324.         Prior to the creation of the causal body, a number of alignments must occur and the members of the atomic triangle must be gathered into the newly forming egoic lotus (causal body).

325.         An altar suggests the need for fire. In this case it will be rising fire by friction and descending solar fire.

326.         The “four square” represents the completion of the work of the elementals in preparing the lunar form for association with the higher fires.

  The altar glows, red at the centre and warm without.

327.         At last warmth has come. We recall that the Lhas looked away earlier as there was no rising, ascending outer warmth.

328.         The entire lower nature is, in a sense, an “altar”.

The altar flames.  Its heat mounts up, yet it burns not, nor is consumed.  Its heat, which has no flame, reaches a higher sphere; the Sons of God for a brief period warm Themselves, yet approach not nearer to it until the passing of another cycle.  They await the hour, the hour of sacrifice.

329.         These words are another way to describe the aspiration of animal man to his own Spirit aspect. The third aspect of divinity is reaching out and up to the first.

330.         The time for the consuming of the altar lies far in the future, at the point of human liberation.

331.         We might say that “flame” is of the higher spheres. Heat is the possession of the form.

332.         The “Sons of God” hover around the rising fire. It is curious to read that they “warm themselves”. Perhaps it is a moment of appreciation for the rising unconscious aspiration and of dedication to the length task ahead.

333.         The entire process is, from the human perspective, very slow. Cycle after cycle must pass before individualization can even being.

334.         The “hour of sacrifice” is the hour of individualization.

335.         The aspiration of animal man is obviously an energy-event of which the pre-human unit is unconscious.

336.         We are given some idea of the process in relation to the method of Moon-chain individualization in the following:

This spark of mind, working through the instinct, drove the material form or substance, into such activity that it was enabled to reach up to heights where its opposite pole could be contacted.  Animal-man aspired; Spirit answered; the vibration of the germ of mentality had permeated the substance like yeast.  Thus was consciousness awakened. (TCF 346)

337.         Some recapitulation of this process must occur even in the second solar system and upon the Earth-chain.

338.         Sometimes, when speaking of the Lhas, it is difficult to know whether the Solar Angels are meant or a man’s own Monad.

339.         Probably during the process of individualization and subsequent evolution, there is an effective fusion of the two energy streams—man’s Spirit and the energy of the beneficently intervening “solar Lords”.

The solar Lords, taking the Word as sounded by the Sons of God, arise in the fierceness of their solar life and approach the altar.

340.         Here is a significant differentiation—the “Sons of God” are being discriminated form the “solar Lords”.

341.         It seems that we will have to interpret the “solar Lords” as Solar Angels.

342.         The “solar Lords” seek to conform themselves to the “Word” as sounded by the Monad (with which the “solar Lord” or Solar Angel seeks to cooperate).

343.         Solar fire must descend upon the altar. The highest point upon the altar is the mental unit which is to be stimulated by the descent of the “solar Lords”.

344.         We should not overlook the word “fierceness” which we can correlated with the fact that when individualization occurred there was a massive death of animal forms who could not withstand the descent of solar energy.

 The four lines glow and burn.

345.         We may be speaking of certain lines of the cube or, also, of four chakras.

346.         If we are speaking of chakras, should the four chakras below the diaphragm be designated (i.e., including the spleen) or should the heart center also enter our consideration? The Solar Angels or “solar Lords” are “Hearts of Fiery Love” and the heart of animal man must surely be stimulated by their coming. We are told that the soul is anchored in both the head and the heart.

347.         From another perspective, the Planetary Logoi, Themselves, are “solar Lords” and individualization is definitely a process involving the Planetary Logoi.

The sun applies a ray;

348.         Can we say that the process of individualization involves not only the Planetary Logoi as “solar Lords” but the Solar Logos, Himself. The individualizing energies do stream forth from the Solar Logos (or, as here abbreviated, from the “sun”).

the solar Lords pass it through Their substance and again appro­ach the altar.

349.         The Solar Angels are definitely related to the “sun” and, especially, the Heart of the Sun.

350.         The Solar Angels are inspired by the “sun” and, when their task is completed, return to it.

351.         The Solar Angels, however,  do not act independently. They act in concert with the Planetary Logoi they are serving.

 The fifth line awakens and becomes a glowing point, and then a dull red line, measur­ing the distance 'twixt the altar and the One Who watches.

352.         More astonishing occultism.

353.         Four lines pertain to the four elementals of the lower animal man or to the four vehicles (naming the physical body and the etheric body as separate) which comprise the nascent personality.

354.         DK is speaking of points as if they were “lines” because every point is in relationship, and lines portray relationship.

355.         The number five becomes very significant at individualization. Upon the higher mental plane a fifth point is formed. It is the center of the egoic lotus and, represents, in a way, the span between the elemental altar (the fourfold lunar vehicles) and the “One Who watches”—the Monad considered as a kind of “Silent Watcher”.

356.         We cannot dismiss the ‘position’ of the Monad in the individualization process.

357.         (We must also remember that the preeminent Solar Pitri is also watching.

358.         We can imagine that the “dull red line” would reach to the Monad and would be the prototype of the antahkarana which eventually would do the same.

359.         In a way, the lower mind is the fifth principle (counting from below). This would be the case if the physical body is counted as a primitive principle, and both the etheric body and prana are counted as principles as well (as sometimes they are).

360.         Thus, the lower mind can be correlated with the number five and so can the egoic lotus/causal body. The first represents a lower expression of the fifth principle and the second a higher expression.

The fivefold fire dynamic begins to flicker and to burn.  It lights not yet without; it simply glows.

361.         Are we here speaking of the slow creation of the causal body? It would seem so..

362.         The Dhyanis are fivefold. The Solar Angel is fivefold.

363.         We are also told that during the initial stages of the construction of the causal body, it is only dimly lit.

364.         So in this section of text is described the demonstration by the causal body of increasing light and fire.

This process of radioactivity on the part of the lower, and of a downflow of energy from the higher, covers a long period wherein the solar Angels are working on Their Own plane and the lower Pitris are also working on theirs;

 one group is producing the nucleus of the egoic body, and the other the receptacle for the life of God, or the Monad in the three worlds. (TCF 768)

 The aeons pass away, the cycles come and go.

365.         We must be impressed by the slowness of this process of construction.

366.         The aeons, in this case, cannot be rounds, as the duration for preparing for individualization would then be far too long. Really, the individualization process here discussed can be considered as occurring within one round—in this case, the fourth.

Steadily the solar Lords sacrifice Themselves; They are the fire upon the altar.  The fourth provides the fuel.

367.         As it now appears, the “solar Lords” are apparently the Solar Pitris or Solar Angels of different types.

368.         The term “steadily” describes the long process of development following individualization. A long period of development is here described.

369.         The process of developing the human personality is predicated upon the ongoing sacrifice of the “solar Lords”.

370.         The “fourth” in this case is the emerging fourth kingdom of nature expressing through four elemental lives in the lower three worlds.

371.         Solar fire is combining with fire by friction upon the altar, and the human personality is gradually refined, purified and made ready for eventual liberation.

372.         It is said that the “fifth feed on the fourth”. To consume the “fuel” offered by the fourth is a kind of feeding process.

373.         Upon the altar, it seems that solar fire is burning.

374.         It seems clear that as we try to differentiate the terms used, the term “solar Lords” must be differentiated from “Sons of God”, who are our very selves.

The Sons of God still watch.

375.         The “Sons of God” seem to have a very high ‘position’ in this process. They seem to be the microcosmic analogue to the “Silent Watcher”.

376.         The “Sons of God” represent man in his higher nature—Monad/triad.

377.         The “Sons of God” are, in a way, the higher Ego of man, dissociated from involvement with the higher mental plane.

 The work nears its final consummation.

378.         Much time has passed since individualization occurred and much development has occurred.

379.         The term “consummation” suggests the processes of the fourth initiation.

380.         Let us recall that this work began before individualization, passed through the stage of individualization, and now seems to be terminating at the fourth initiation.

 The Eternal Lhas in Their high place call each to each, and four take up the cry:  "The fire is burning.  Does the heat suffice?"  [Page 840]

381.         We may have to differentiate between “Lhas” and “Eternal Lhas”.

382.         The “Eternal Lhas” in Their high place seem to be both more and other than the “solar Lords” who sacrifice themselves. These Lhas function on the level of Sprit. The “Eternal Lhas” may be Planetary Logoi, for four of Them take up the cry.

383.         Are these four the ‘Lhas of Attribute or the Ray Lords Who express through the Rays of Aspect? It seems that the Rays of Attribute are active until the time of the fourth initiation. The initiations, successively, are ruled by the seventh, sixth, fifth and fourth rays emanating from the Ray Lords of Attribute.

384.         If the heat suffices, the causal body can be destroyed.

Two answer to each other: 

385.         Why “two”? Are we dealing with certain Planetary Logoi (“Eternal Lhas”) Who have supervision over the entire process?

386.         One is also inclined to think of the two Kumaras Who “fell”.

"'The fire is burning; the altar is well-nigh destroyed.

387.         The personality as an independent and material unit is well-nigh destroyed.

388.         The Commentary tells us that the time for the fourth initiation is fast approaching.

 What happens next?'"  "Add to the fire with fuel from Heaven.  Breathe on the blazing fire and fan its flame to utter fierceness."

389.         This is a call for the energy of the first aspect of divinity. Presumably, it comes from the Monad.

390.         Is Uranus involved? Perhaps so, as it is a monadically first ray planet which rules the “final burning ground” and is also called the “Heavenly One”, thus having its home in “Heaven”.

Thus the command goes out from One Who watches, silent hitherto, through countless aeons.

391.         We may consider the “One Who watches” as the Monad, the home of which is in Shamballa.

392.         On a higher turn of the spiral, the “One Who watches” is the One Initiator, Sanat Kumara, Who, perhaps, must give His permission for the initiatory descent of higher and destructive fire. It is the application of the Rod by the One Initiator which brings in the descent of the fire which reveals the Jewel in the Lotus in fulness and which initiates the fiery destruction of the causal body.

393.         If the aeons here referenced are “countless”, they certainly cannot be rounds. More likely they are great turnings of the Earth (Platonic Years of 25,000 years, approximately).

  They send forth breath.

394.         The “breath of fire” is descending from the Monad.

395.         The Monad certainly has its role in the destruction of the causal body. The three members of the atomic triangle also have their role as does the One Initiator. The “solar Lords” also are not neutral in this task.

  Something prevents the passage of the breath. 

396.         There is resistance to the “fire from Heaven”.

397.         Can the resistance arise from the substance of the causal body which resists consumption by the flame.

398.         We all know how difficult it is to sacrifice the causal body for it is a sphere of energy which seeks to maintain its own integrity.

They call for aid.  One makes His appearance Who has not yet been seen.

399.         Presumably, this “One” who “makes His appearance” is a source of great authority and far more powerful than the Monad (the “One Who watches”).

400.         This “One” can be Sanat Kumara—the “One Initiator”.

He lifts His hand.

401.         This is ever the sign for the directed release of power.

402.         The lifting of the hand is like the lifting of the Rod of Power by the One Initiator.

 The one, the two, the three, the four and five merge into one and mingle with the sixth.

403.         Here it is likely that we are speaking of principles. The raised hand (or Rod) indicates a power to align all principles in the process of necessary destruction.

404.         VSK suggests: “These may well be correlated to the Stanzas, such as TCF Stanzas XIII, and the petals in the lotus. (Need more context for exactly which stage this is.)”

The flame mounts up, responding to the breath.

405.         The “breath of fire” from the Monad has been sent forth.

406.         The flame upon the altar mounts up responding to the facilitated “breath” of the Monad.

407.         We remember that at the point of destruction of the causal body, the fire within the Jewel in the Lotus enters into the spiritual triad.

408.         We remember that the individual or the group has to move the fire within the Jewel in the Lotus into the triad. From what is said here, it seems that this is done under the inspiration of the Monad.

409.         The intensely circulating fire by friction of the members of the atomic triangle also rises to play its part in the destruction of the causal periphery.

 The final disappearance of the cube is needed and then the work stands forth."

410.         The “cube” may be considered the entire personality. We have earlier seen that the four lunar lords have been associated with the cube.

411.         From another perspective, if we are speaking of the fourth initiation, the “cube” must include the causal body.

412.         Whatever sphere of energy promotes the continuation of the illusion of time and space is the cube.

413.         Ultimately, the cube can represent all that transpires within the five worlds of human and super-human evolution. At last, the cube may suggest all the six planes below the logoic.

414.         The alchemical work is now complete and liberation has occurred.

From the archives of The Lodge.

415.         The foregoing selection from the Archives is remarkable in its universality. Sometimes the symbolism is not easy to decipher and we cannot be completely certain of all interpretations. Enough has been suggested, however, for the student to ponder the matter with hope of clarifying for himself deeper meanings.