Mahat, Mind, Makara, Kumara


LOS:  p. 14-15

It is interesting to note that the modifications of the internal organ, the mind, are five in number.  Manas, or mind, the actuating principle of the chitta, or mind-stuff, is the fifth principle, and like all else in nature, manifests as a duality.  This duality is:

1. Lower concrete mind, demonstrating as the activity of the mental body.

2. Abstract mind, demonstrating as the lowest aspect of the ego.

In the microcosm, man, this duality becomes a triple modification upon the mental plane, and in these three we have in miniature a picture of the macrocosmic manifestation.  These three are:

1. The mental permanent atom, the lowest aspect of the spiritual Triad or of the soul,

2. The egoic body, the causal body, or the karana sarira,

3. The mental body, the highest aspect of the lower personal self.

The mental body itself has five modifications or activities, and thus is a reflection, or correspondence of the fifth principle, as it manifests upon the fifth plane, the mental.  The modifications are the lower shadow of manas (or mind in the microcosmic manifestation), and this mind is a reflection of mahat (the universal mind), or mind manifesting in the macrocosm.  This is a great mystery but will reveal itself to the man who overcomes the five modifications of the lower mind, who through non-attachment to the lower, identifies himself with the higher, and who thus solves the mystery of the "Makara" and treads the Way of the Kumaras.  Herein lies a hint to the more advanced students of this science as to the esoteric problem of the Makara, hinted at in the "Secret Doctrine" by H. P. Blavatsky.

TCF: p. 742-743 (makara ref)

… consider the relationship of the Agnishvattas [Page 742] (who caused the individualisation of animal man on this planet), to other and previous cycles of evolution, and why we have only dealt with them from the point of view of a mahamanvantara, and of a kalpa.  The reason we have not considered specifically the group of Agnishvattas, Kumaras and Rudras connected with the Earth has been because we have handled the entire subject from the planetary standpoint, and not from that of the human family.  The student who seeks detailed information as to the Agnishvattas of the Earth chain has but to study the Secret Doctrine.  We have attempted to carry the thought of the student beyond his own tiny sphere to the consideration of the work of the Manasadevas in the solar system.  In every scheme They have Their place, but in some—as in the Jupiter scheme—They are just beginning Their work, and in others—as in the Vulcan and Venus schemes—Their work is nearly completed.  Venus is in her last round, and has nearly developed her fourth kingdom to perfection, or as much as it is possible in the system.  In the Earth scheme, They are in full tide of work, and only in the next round will They demonstrate the height of Their activity.  They pass cyclically through the schemes and under Law—the Law of Karma for the planetary Logos, for They are essentially concerned with His Life as it actuates His centres.  They come into a scheme on a wave of manasic energy from the head centre of the Logos, and in the process of passing through his Heart centre three things occur:

1. They become differentiated into seven groups.

2. They direct Themselves as streams of energy to some particular scheme.

3. Their contact with a scheme is that which produces the manifestation of the fourth Creative Hierarchy, and leads to the Monads taking form in the three worlds.


These entities who sacrifice Themselves for the human Hierarchy (and we must note here the accuracy of the fact that They emanate from the logoic head centre, or from the will aspect), are the true Saviours who give Their lives for the good of the race.  They stand in relation to the totality of the schemes as the Occult Hierarchy of any particular planet stands to men upon that planet.  During pralaya They are withdrawn (as all else), from manifestation, and return to a cosmic centre of which the logoic head centre is but a dim reflection; they return the richer for experience.

The old Commentary says:

"The deva shineth with added light when the virtue of the will hath entered.  He garnereth colour as the reaper garners wheat, and storeth it up for the feeding of the multitude.  Over all this deva host the mystic Goat presideth. Makara is, and is not, yet the link persisteth."

TCF p. 1121-1122

By the use of certain terms, information is conveyed to the Workers of the planet, the Brotherhood of Light, as to the nature of Ego concerned, the quality of his Ray, the number of his vibration, and the point of evolution attained.  It will be apparent therefore, why it is not permitted here to make public the names of the seven rhythmic groups.

One of the effects produced in the lower man via the centres, through the unified activity of the causal body, is the co-ordination of the lower energies of the human being.  These lower energies, as we know, demonstrate through the medium of:

a. The three groups of centres in the three bodies.

b. The etheric body itself.

c. Certain centres in the physical body such as the pineal gland, the pituitary body and the spleen.

We are not here referring to the work of those centres as it is self-initiated because inherent in their very nature, [Page 1121] but to the effects to be seen in them as the three tiers of petals function with increasing coherence, and the force latent in the Jewel makes its presence felt.  It might specifically be said that these effects show themselves in a threefold manner:

First, they cause the group of "wheels" or centres on each plane (or in each of the subtler vehicles) to become fourth dimensional, and to function as "wheels which turn upon themselves."

Secondly, they produce the orderly distribution of force by the forming of various triangles of energy within the bodies.  This has been earlier dealt with, and it is only necessary here to point out that it is the energy, accumulating in the causal body and from thence making its presence felt, which produces among the centres the esoteric circulation of force which eventually links each centre up in a peculiar geometrical fashion, thus bringing every part of the nature of the lower man into subjection.

Thirdly, they bring about the stimulation of certain of the glands of the body which are deemed at present purely physical, and thus enable the solar Angel to grip and hold to His purpose the dense physical body.

It may be helpful if the student bears in mind the fact that every centre may be considered as an evidence of solar energy or fire, manifesting as a medium of lower energy or fire by friction.  Where these centres exist the solar Angel is enabled gradually to impose his rhythm and vibration upon that which vibrates to what is regarded as a lower rhythm.  Thus He gradually swings the entire lower form-substance into His control.

Before the final liberation but after the major part of the purificatory and aligning processes are complete, the vehicles of the initiate present a wonderful appearance, due to the streams of energy from the egoic body which [Page 1122] can reach him.  The egoic lotus is unfolded, and the central "fire" displayed.  Each petal and each circle of petals is pulsating with life and colour, and is in active movement, revolving with great rapidity and with the stream of living energy circulating in every part of the lotus.  The three permanent atoms glow and blaze and form, through their rapid revolution and interplay, what appears to be a blazing point of fire, so that it has been called at times "the reflection of the Jewel in the Mother's forehead." 

The eighteen centres on the three planes (four on the mental and seven on each of the two lower planes) are radiant wheels of fire, each group distinguished by a specific colour, and revolving with such rapidity that the eye can scarce follow them.  The bodies are formed of the highest grades of substance, each individual atom, therefore, being capable of intensified vibration, and glowing with the light of its own central fire.  The etheric body especially is to be noticed as it is a transmitter at this stage of the purest type of prana, and deserves the name sometimes given to it of "the body of the Sun."  It is the envelope which holds the fires of the microcosmic system; in it are centred not only the pranic fires, but those seven centres which are the transmitters of all the higher energies from the Ego, and from the two higher material bodies.  All is centralised, and the etheric vehicle waits for use on the physical plane in co-operation with the dense medium until the man can succeed in linking the consciousness of the two aspects of the dense body so that the continuity is preserved. 

This work accomplished, the three centres which are of a strictly physical nature—the pineal gland, the pituitary body and the spleen-themselves become luminous and radiant, and all the fires of the body are so stimulated that the atoms which form the physical sheath appear to radiate.  This is the occult truth behind the belief that every messenger from the Lodge and every Saviour [Page 1123] of man is naturally a healer.  The forces which flow through a man whose atoms, centres, sheaths, and causal body form a coherent unit in full and radiant activity are of such strength and purity as to have a definite effect upon the nature of those they contact.  They heal, stimulate and increase the vibration of their fellow men.

All this must be somewhat realised and visioned before a man on the physical plane will be willing to undergo the purifying discipline, and tread the Path whereby he finds his centre and works from that standpoint of power.  He has to align these various factors, or energy centres, and thus bring on to the physical plane power to be used in the healing of the nations.  When the glory of a man's inner God is seen, when his radiance shines forth then will it be said of him as of those who have preceded him along the Path: "Then shall the Sun of Righteousness arise with healing in his wings."19

There are, in connection with human evolution, certain factors which produce definite and important results, when connected with each other through linking streams of energy and therefore consciously functioning.  These factors might be considered as follows, dividing them into two groups, each of them emphasising the duality of the microcosmic manifestation:

Group I.

1. The Knowledge Petals.

2. The knowledge petal in each of the two inner circles.

3. The centres on the mental plane.

4. The throat centre in etheric matter.

5. The alta major centre.

6. The physical brain.

Group II.

1. The Love Petals.

2. The love petal in each circle.

3. The centres on the astral plane.

4. The heart centre in etheric matter.

5. The pituitary body.

6. The sympathetic nervous system.

These various alignments (when functioning with due adjustment) result in the transmission of energy in the first case from the manasic permanent atom, and in the second case from the buddhic permanent atom.  It will be apparent, therefore, how important it is that the student duly considers the process of bringing about a uniform alignment, and a conscious appreciation of the vibratory processes of these two groups.  As he brings this adjustment about, the effect upon the physical plane will be the manifestation of the powers of the Soul, and of the healing capacity; the man will become a focal point for egoic energy and a server of his race.  The black magician brings about similar results by means of the first group, only with the exception that he cannot align the knowledge petals in the two inner groups, as the love-wisdom aspect is atrophied in his case.  He does, however, bring through the energy of the manasic permanent atom, for the force of Mahat (of which Manas is an expression) is closely connected with what is erroneously called "evil."  Mahat and cosmic Evil have a close connection.

The great Existences Who are the principle of Mahat in its cosmic sense are connected with the lesser existences who express systemic evil.  They are the sum total of the separative instrument, and where separation in any form exists, there is to be found ignorance, and therefore evil.  Separation negates comprehension, or knowledge of that which is to be found outside the separated consciousness, for separative knowledge entails identification with that which is expressing itself through the medium of a form.  Therefore, the Brothers of the Shadow can, and do, reach high levels along one aspect of consciousness, and touch certain specific heights of [Page 1125] spiritual evil, going a great way along the line of Mahat, or knowledge, the principle of Universal Mind.  They can reach, in their later stages, expansions of consciousness and of power that will take them far beyond the confines of our solar system, and give them attributes and capacities which prove a menace to the unfolding of the second Aspect.

The first group of alignments, when not balanced by the second group, is the line of the black magician; it will lead him eventually out of the stream of fivefold energy we call manasic on to the cosmic path of fohatic energy, the strictly mahatic.  When on that Path two directions are possible to him; one will keep him in touch with the natural substance aspect concerned with the cosmic incarnations of our solar Logos; the other will sweep him on to that centre in the universe which is the emanating source of the mahatic principle; it is the focal point where is generated that type of energy which makes possible the dense physical manifestation of Gods and men.

In making this statement, it is necessary to bear in mind that the dense physical sheath is never considered a principle.  It is ever deemed occultly evil.  The matter might be more simply expressed by stating that the black adept is frankly concerned with what is termed "the residue of that which earlier was."  He responds to the vibration of the solar system of an earlier greater cycle in which the knowledge, or the manasic principle, was the goal of achievement.  He does not respond to the impulse of this solar system, but this lack of response is hid in the karma of the earlier manifestation.  As we know, the Sons of Mind or the incarnating jivas are the returning nirvanis of a previous logoic incarnation.  They have achieved mind, and need love.  Some few, through a mysterious cycle of events inexplainable to man in this solar system, repudiated opportunity and linked themselves with that great deva existence which is the impulse [Page 1126] of the dense physical, and they cannot loose themselves.  Their destination, as well as his, is hidden in the plans of the ONE ABOUT WHOM NAUGHT MAY BE SAID, and in this solar system there is no hope for them.  Fortunately, they are little likely to make themselves known to average man; it is the Adepts of the Good Law Who meet them the most often.

The subject is most intricate, but some light may come, if we remember that manas on the mental plane is found in two expressions:—the mental unit on the form levels and the manasic permanent atom on the formless planes.  These two types of manas may be regarded as embodying the qualities of the two kinds, white and black.  The mental unit or the mind aspect of a man, for instance, is after all but the sixth sense, and has to be transcended by the higher mind and the intuition.  The black brother carries the evolution of the senses on to a stage inconceivable to man now and this sixth mahatic sense is of vaster extent and service to them than it ever is to the white Adept.  Therefore, it will be apparent that for a long cycle of time, the black magician can persist and develop his powers because one-third of the force of the egoic lotus is his and he knows well how to utilise it to the best advantage.  He builds also an antaskarana, but of quality and objective different to that of the student of the white magic.  It is called "the path of manasic evil," and bridges a gap between the mental unit of the magician concerned, and certain correspondences on mental levels in the vehicles of the devas of that plane.  Through this medium, and through identification with the devas, he can escape from the three worlds to spheres of evil incomprehensible to us.  The point to be remembered here is that the black magician remains ever a prisoner; he cannot escape from substance and from form.

There is no need to enlarge further on this subject.  I would like to enumerate the lines of alignment of the [Page 1127] third group which eventually transcends the other two, and effects the final illumination and liberation of the man.

Group III.

1. The Sacrifice Petals.

2. The sacrifice petals in the two outer groups.

3. The three major centres in each of the three planes of the three worlds, producing thus absorption of the lower four centres on each plane.

4. The head centre, or the thousand-petalled lotus.

5. The pineal gland, producing the vivification and irradiation of the entire lower nature.

These three groups of forces in man, when synthesised, produce eventually that perfect co-ordination and adaptation to all conditions, forms and circumstances which eventuate in the escape of the liberated vital spark.  This is technically accomplished when the "bud" opens, and it becomes possible for the Hierophant at initiation to liberate the energy of the Monad, and to direct that energy (through the agency of the Rod) so that eventually it circulates free and untrammelled through every part of the lower threefold manifestation.  As it circulates, it destroys by burning, for it arouses the kundalini aspect perfectly by the time the fifth Initiation is taken.  The destroyer aspect becomes dominated, and the form is "burnt upon the altar."

These ideas can also be studied in their larger aspect; a clue to the mystery of cosmic evil may be found in the difference existing between the sacred and non-sacred planets, and in the purpose and place, hitherto unrecognised, of the lives of the informing existences of the many planets and planetoids in the solar system.  Some are purely mahatic or of the third Aspect, dominated by the devas.  Others (of which the sacred planets are examples) are controlled by the second Aspect, and that second aspect will work through unconquerably into manifestation. [Page 1128] A few, like our Earth planet, are battlegrounds, and the two Aspects are in collision, with the indication of the eventual triumph of the "white" magic.

TCF: p. 1224-1225

5th C.H. Crocodiles,                   Star with the                             Cosmic

or the Perfect Ones.                  symbol of System 1                   force

(Human personality)                  in the centre.                             (Mahat).

It is not possible to give the symbols whereby the Adepts know them, for in those symbols would be revealed much that it is deemed wiser to guard in secrecy, but the symbols, as they are [Page 1225] found in records accessible to disciples, may be given, and from the close scrutiny of these some knowledge as to the essential character of the hierarchy may be revealed.

The symbols for the five hierarchies which have passed on may be stated as follows:

1. A ball of green fire with three rays of rose.

2. A sphere, divided by a Tau, in colours green and silver.

3. A bird, with plumage dark and with the eye of radiant fire.

4. Two stars of vivid rose linked by a band of violet.

5. An ovoid of colour indigo with five letters or symbolic words within its borders.

These hierarchies are also classed together and viewed as one and are called in esoteric parlance:  "The Lives of that which appeared, rotated and gathered to themselves the fifth aspect of Mahat."

This symbol, which signifies the liberation achieved and the gains attained in System One, takes the form of a blazing altar of pure fire out of which is escaping a bird of green and gold plumage with five wings outspread.  Above this symbol appear certain hieroglyphics in the earliest Sensa script signifying, "Still I seek."

The symbols of the seven Creative Hierarchies now in manifestation are all enclosed in a circle denoting limitation and the circumscribing of the Life.  All these hierarchies are Sons of Desire, and are paramountly an expression of the desire for manifested life of the solar Logos.  They receive their primary impulse from the cosmic astral plane.  They are also the expression of a vibration emanating from the second row of petals in the logoic Lotus on the cosmic mental plane.

TCF: p. 1243

The initiates upon Path I "fight their way" on to path VI.

The initiates upon Path II "alchemise themselves" on to Path VII.

The initiates upon Path III through "piercing the veil" find themselves upon Path V.

This leaves Path IV to be accounted for.  Upon this Path pass all those who, through devotion and activity combined, achieve the goal but who lack as yet the full development of the manasic principle.  This being the solar system of love-wisdom, or of astral buddhic development, the fourth Path includes the larger number of the sons of men.  In the hierarchy of our planet the "Lords of Compassion" are numerically greater than the "Masters of the Wisdom."  The former must therefore all pass to the sun Sirius there to undergo a tremendous manasic stimulation, for Sirius is the emanating source of manas.  There the mystic must go and become what is called "a spark of mahatic electricity."

Path IV.  The Path to Sirius.

This path is of all the Paths the most veiled in the clouds of mystery.  The reason for this mystery will only be apparent to the pledged initiate, though a clue to the secret may be gained if it is realised that in a peculiar and esoteric sense the sun Sirius and the Pleiades hold a close relation to each other.  It is a relation analogous to that which lower mind holds to higher mind.  The lower is receptive to, or negatively polarised to the higher.  Sirius is the seat of higher mind and mahat (as it is called, or universal mind) sweeps into manifestation in our solar system through the channel of the Pleiades.  It is almost as if a great triangle of mahatic energy was thus formed.  Sirius transmits energy to our solar system via that

"...sevenfold brooding Mother, the silver constellation, whose voice is as a tinkling bell, and whose feet pass lightly o'er the radiant path between our worlds and hers."

Within the solar system there is an interesting correspondence to this cosmic interplay in the relation between the Venus scheme, our Earth scheme and the Venus chain in our scheme.

Curiously enough it will be through a comprehension of the human antaskarana, or the path which links higher and lower mind and which is constructed by the Thinker during the process of evolution, that light on this abstruse matter will come.  There is (in connection with our planetary Logos) just such an antaskarana, and as He builds and constructs it, it forms part of the fourth Path, and permits the passage of the bulk of our humanity to this [Page 1259] distant objective, and this without obstruction.  A clue to the nature of this Path and as to the reason why so many of the human Monads seek this particular stream of energy lies in the right understanding of the above suggestion.

The initiates who tread this way are primarily those of the fourth and the sixth order.  As earlier pointed out, this is the Path that the "lords of compassion" most frequently follow, and at this time the Egyptian Master and the Master Jesus are preparing Themselves to tread it.  The mystics of the Occident who have come into incarnation during the past one thousand years are a peculiar group of Egos whose impulse is towards this type of cosmic energy.  In this system they have developed certain basic recognitions and the "ecstasy" of the occidental mystic is the germ, latent within him, which will some day flower forth into that cosmic rapture for which we have as yet no name.

Cosmic rapture and rhythmic bliss are the attributes of the fourth path.  It is a form of identification which is divorced from consciousness altogether.  The reason also why the majority of the sons of men follow this Path lies in the fact of its numerical position.  These units of the fourth kingdom, the bulk of the fourth Creative Hierarchy on this fourth globe of the fourth scheme in a solar system of the fourth order are innately compelled to seek this fourth WAY in order to perfect themselves.  They are called the "blissful dancing points of fanatical devotion."  This is as near as we can get to the true description.  They have also been described as the "revolving wheels which turn upon themselves, and find the open door to perfect bliss."

The energy of Path IV reaches us from Sirius via the Sun.  This must be understood as a blind behind which one of the signs of the zodiac veils itself.

The hierarchies concerned with this specific type of [Page 1260] cosmic force hide themselves under the numbers fourteen and seventeen.  This will serve as a complete blind to the average reader, but will carry to the pledged chela the hint needed to produce illumination.

The method whereby the adept fits himself to pass upon this path is termed that of duplex rotary motion and "rhythmic dancing upon the square."

The symbol, which is first given to the pledged disciple to study but which may, however, be described, is a duality of interlocked wheels revolving at a great pace in opposite directions, and producing a unified whole.  These wheels are portrayed as manifesting electric blue flame, rotating and revolving with great rapidity around an equal-armed Cross.  The Cross is pictured in orange fire with a deep emerald green circle, flaming at the point in the centre where the four arms of the Cross meet.  The symbolism of these colours links this fourth path to the solar system preceding this one.  In that system the Sirian influence was more potent than in the present one.

It is not possible to add more to this beyond pointing out that the quality gained by the adept who treads this path may not be revealed.  He comes under the concentrated influence of the energy which is identified with the planetary antaskarana.  It is not permitted, therefore, to state what its specific quality may be, as it would convey too much information to the intelligent reader as to the nature and the objective of our particular planetary Logos.


Attributes.......cosmic rapture and rhythmic bliss.

Source...........Sirius via the Sun which veils a zodiacal sign.

Hierarchy.......veiled by the numbers 14 and 17.

Method..........duplex rotary motion and rhythmic dancing upon the square.

symbol............two wheels of electric fire, revolving around an orange Cross, with an emerald at the centre.


STANZA LXXVII  (From Archive 49)

PATH IV. The Path to Sirius.

The mysterious Lhas of the sacred hidden fire withdraw Their thought, emerge from meditation, and all that is—between the first and third—is lost to sight.  Naught is.  Sound dies away.  The Words are lost, for there is none to hear.  The colours fade, and every point grows dim.

The ocean passes into quietude.  The Mother slumbers and forgets her Son.  The Father too retreats within the unknown place where fire lies hidden.

The serpent stretches forth inert.  Its coils smother the lower fire and choke the sparks....Silence reigns.  The absent Lhas forget the worlds and play at other games....All passes into nothingness.  Yet still the Lhas themselves remain.

The mysterious Lhas of the fivefold force unite Their thought, sink into meditation deep and link the first and third.  The worlds emerge, and—rushing into forms prepared—pursue their cycles.

The twelve-pointed play Their part and are the result of the communion of the One above the Sun with one of the seven wives.

The Master of the Sacred Heart is He who builds a Path between the sphere whereon His lot is cast [Page 1275] and the great manasic orb.  He builds it knowingly, calling in the aid of points of blue.  These emerge from the heart of one of the seven.  (The PLEIADES.)

These He bloweth upon and they find their place as stones in the one Way He constructeth for the treading of the many as they wend their way through mind to mind and thence to understanding.  (Manas to mahat and thence to buddhi.)

These words are an attempt to express a symbol found in the same ancient book, or rather compilation, referred [Page 553] to earlier, in our consideration of Rule XIII.  Certainly these symbols emerging from the remote past constitute the working tools, if I might so express it, of the Thinkers Who guide our racial and planetary evolution.  This particular symbol might be described as follows:

A blazing sun forms the background and at the very center of that sun appears an eye; projecting downwards toward the right from this eye pours forth a stream of energy in the form of a beam of light.  It rays outward, widening towards the end, into a second circle and in that circle is a cross resembling what is called a Maltese cross.  At the center of the cross is another eye and within the eye the Sacred Word.  Between the arms of the cross forming, therefore, another cross, is the Swastika, the arms emerging from behind the Maltese cross.  At the bottom of the page whereon this symbol is found are four geometrical forms.  Some of these are referred to by H. P. B. and were taken by her from this ancient picture.  They are well known but seldom applied by esotericists to the creative work. 

They are the cube, the five pointed star, the six pointed star and the eight sided diamond, superimposed one upon the other.  They constitute, therefore, the base of the symbol.  H. P. B. refers also to the point, the line and the circle, but these, with the triangle, have been exoterically applied to Deity and the manifested universe.  Later these other forms will also be applied to God and to man, in the exoteric sense.  But this will only be when the truths of the Ageless Wisdom are universally recognized.


Two signs are definitely triple in construction and this has a clear meaning to the esotericist.

10. Virgo is a triple sign.

11. Scorpio is also a triple sign, closely resembling the symbol of Virgo.

These two signs are crucial in the experience of the human being, indicating as they do the function of the triple form and the liberation of the man imprisoned in the form, through the tests in Scorpio wherein he proves to himself and to the world the reality of that which Virgo has veiled or hidden.  (VSK: see quote on p. 10 of comp. EA 157 or so?)

12. The symbol for the sign Capricorn is most mysterious. It conceals the mystery of the Crocodiles, or Makara. It is constructed in an inaccurate and definitely misleading manner and should be regarded as a mystery and therefore not to be defined.

EA 154-155

It is interesting to study the three signs in which the animals have horns: Aries, the downturned horns of the ram, signifying the coming into manifestation, the involutionary cycle and the experience of the Cardinal Cross as it expresses the Will-to-manifest of God. Taurus, the up-turned horns of the Bull with the circle below, depicting the push of man, the Bull of God, towards the goal of illumination and the emergence of the soul from bondage with the two horns (duality) protecting the "eye of light" in the centre of the Bull's forehead; this is "the single eye" of the New Testament which makes the "whole body to be full of light." Then Capricorn, the Goat, related particularly and closely to Aries, but hiding (as an esoteric blind) the symbolism of the Unicorn in which the two horns and the single eye are blended and depicted by the long straight horn of the unicorn in the centre of the forehead.

Behind all the above lies the dual mystery of Leo, for Leo is—as far as humanity is concerned—the key or clue to the entire zodiac and around the constellation Leo two great mysteries are found:

1. The mystery of the Sphinx, connected with the relation of Leo and Virgo, and tied up with the secret of the solar Angels. This is not the mystery of soul and form, but the mystery of the higher and the lower mind and their relation to each other.

[Page 155]

2. The Mystery of the Lion and the Unicorn. This secret is preserved for us in the ancient nursery rhyme about the "lion and the unicorn going up to town," and contains in a peculiar way the secret of initiation and the "going up" of the human being to the portal of admittance into the Hierarchy as well as the "mystic raising" of which Masonry holds the key. This deals with the emergence of the consciousness of the initiate (white and one-pointed) and the defeat of the king of beasts (the personality) leading to the triumph of group and world consciousness, of selflessness and illumination over self-consciousness and selfishness. In the true rendition of this ancient myth the king of beasts is blinded and killed by the piercing of his eye and heart by the long horn of the unicorn.

The symbol of this sign is indecipherable and intentionally so. It is sometimes called the "signature of God." I must not attempt to interpret it for you, partly because it has never yet been correctly drawn and partly because its correct delineation and the ability of the initiate to depict it produces an inflow of force which would not be desirable, except after due preparation and understanding. It is far more potent than the pentagon and leaves the initiate "unprotected."

In an ancient astrological treatise which has never yet seen the light of day but which will be some day discovered when the right time has arrived, the relation between the horned animals of the zodiac is thus described:

"The Ram, the Scapegoat and the sacred Goat are Three in One and One in Three. The Ram becomes the second and the second is the third. The Ram that breeds and fertilises all; the Scapegoat, in [Page 156] the wilderness, redeems that all; the sacred Goat that merges in the Unicorn and lifts impaled upon his golden horn the vanquished form—in these the mystery lies hid."

3. The Goat leads us into arid ways in search of food and water. This is the "need for green," but the Goat is equal also to climbing to the mountain top.

This is the experience of the Mutable Cross in connection with these three signs. Upon the Fixed Cross:

1. Eventually the Ram becomes the Scapegoat and the will of God in love and salvage is demonstrated.

2. The Bull becomes the bestower of light, and the darkness of the earlier cycle is lightened by the Bull.

3. The Goat becomes the Unicorn, and leads to victory. The Crocodile, the Goat and the Unicorn depict three stages of man's unfoldment.

Aries, Taurus, and Capricorn are the great transformers under the great creative plan. They are in the nature of catalysts. Each of them opens a door into one of the three divine centres of expression which are the symbols in the body of the planetary Logos of the three higher centres in man: the head, the heart and the throat.

  • Aries opens the door into Shamballa, when the experience of Taurus and Capricorn has been undergone.
  • Taurus opens the door into the Hierarchy when the significance of Gemini and Leo is understood and the first two initiations can therefore he taken.
  • Capricorn opens the door into the Hierarchy in a higher aspect when the last three initiations can be undergone and the significance of Scorpio and of Virgo is understood.

In these signs and their relationship upon the Fixed Cross lies hid the mystery of Makara and of the Crocodiles.

The keynotes of this sign are all indicative of a crystallisation process. This concretising faculty of Capricorn can be considered in several ways.

First of all, Capricorn is an earth sign, and in it we have expressed the densest point of concrete materialisation of which the human soul is capable. Man is then "of the earth, earthy" and is what the New Testament calls "the first Adam." In this sense, Capricorn holds in itself the seeds of death and finality—the death which takes place finally and eventually in Pisces. Ponder on this. When crystallisation has reached a certain degree of density and so-called "hardness," it is easily shattered and destroyed and man, born in Capricorn, then brings about his own destruction; this is due to his fundamentally materialistic nature, plus the "blows of fate" which are the enactments of the law of karma. Again and again, a certain measure of concreteness is achieved, only again to undergo destruction, prior to the release of the life and the rebuilding of the form.

Secondly, Capricorn is ever the sign of conclusion, and of this the mountain top is frequently (though not always) the symbol, for it marks the point beyond which further ascent in any particular life cycle is not possible. Capricorn is, therefore, the sign of what has been called esoterically "periodic arresting." Progress becomes impossible under the existing forms, and there has to be the descent into the valley of pain, despair and death before a fresh attempt to scale the heights takes place. The attempt today to climb Mount Everest is amazingly symbolic, and it is being watched with much interest by the Hierarchy, for in this effort we see the attempt of humanity to achieve the top of [Page 159] the mountain whose height has hitherto defeated all efforts. But—and this is the matter of moment and of interest—when humanity emerges into the light and relative glory of the new civilisation, they will at the same time conquer this last remaining summit. That which is of the densest materiality and which is the consummation of earthly grandeur will remain—but it will be beneath the feet of humanity.

Thirdly, Capricorn is, as a consequence of all the above, the sign in which is inaugurated a new cycle of effort, whether this effort is in connection with the individual man or with the initiate. Effort, strain, struggle, the fight with the forces native to the underworld, or the strenuous conditions entailed by the tests of discipleship or initiation—these are distinctive of experience in Capricorn.

In ancient days, as you may perchance have heard, there were only ten signs, and—at that time—Capricorn marked the end of the zodiacal wheel, and not Pisces as is at this time the case. The two signs of Aquarius and Pisces were not incorporated in the signs for the simple and sufficient reason that humanity could not respond to their peculiar influences; the vehicles of contact and the mechanisms for responses were not adequately developed. Originally, there were eight signs; then there were ten and now twelve.

Reference in The Secret Doctrine

1. "The Dhyanis were connected with the Crocodile and their abode in Capricornus." (I. 239.)

2. "Capricorn is the 10th sign of the zodiac ... and has in it 28 stars." (II. 609. 612.)

3. "There is a mystic connection between the names Makara and Kumara.

a. It means and is connected with the pentagon.

b. It represents five-fold man and therefore the five kumaras.

c. It is related to the Ocean God.                      VSK: Capricorn & Neptune?

d. It personifies solar fire." (II. 609. 610.)

4. "Capricorn is connected with the birth of the spiritual microcosm and with the death of the physical universe." (II. 612.)

5. "When the sun passes away behind the 30th degree of Capricorn and will reach no more the sign Pisces, then the Night of Brahma has come." (II. 612.)

References in a Treatise on Cosmic Fire

6. "The mystery of Capricorn is hidden in these five (spiritual man, aspirant, disciple, initiate and adept) and in the Biblical words `the sheep and the goats'." (706.)

7. "Once in the history of each scheme, an avatar from the constellation Capricorn appears on mental levels. This level is the lowest one on which these inter-planetary deities appear. No more can be communicated on this matter. The mystery of the goat lies hidden here. This avatar makes His appearance in the third round of the third chain and disappears in the fifth round of the fourth chain." (727.)

Introductory Remarks.

We start here upon the consideration of the Agnishvattas, or the Fire devas of the mental plane, and are [Page 680] thus launched upon the most stupendous subject in connection with our planetary evolution; it is the one having the most occult significance for man, for these solar Angels19 concern his own essential nature, and are also the creative power by which he works.  For all practical purposes, and for the elucidation of the spiritual evolution of man, this immediate section is of the greatest interest and importance; it should be one of the most widely studied sections of this treatise.  Man is ever profoundly interested in himself, and before he can duly develop must comprehend scientifically the laws of his own nature, and the constitution of his own "mode of expression."  He must realise likewise somewhat of the inter-relation of the three fires in order that he may himself at some future date "blaze forth."

The question of these Fire Dhyanis and their relation to man is a most profound mystery, and the entire matter is so clothed in intricate legends that students are apt to despair of ever arriving at the desired, and necessary clarity of thought.  Not yet will it be possible entirely to dispel the clouds which veil the central mystery, but perhaps, by due tabulation and synthesis, and by a cautious amplification of the data already imparted, the thoughts of the wise student may become somewhat less confused.

There are two statements in the Secret Doctrine which are often overlooked by the casual reader but which, if [Page 681] duly pondered upon, convey much information.  Let us make note of these two statements:

1. Two connecting principles are needed.  This requires a living spiritual Fire of the middle principle from the Fifth and third states of Pleroma.  This fire is the possession of the Triangles.

2. These Beings are Nirvanis from a preceding Mahamanvantara.

We have been considering somewhat the devas of evolutionary tendency who are grouped roughly together as the lunar Pitris.20  These lunar Pitris are divided into four groups and are concerned with the building of man's dual physical body, with his astral body and with his lower mental body; these sheaths are energised by their force through the medium of the permanent atoms.  But for the purposes of the subjective nature of man, they are to be considered in their three groups—etheric, astral and lower mental.  The work of the Agnishvattas (the self-conscious principles, the Builders or constructors of the egoic body on the higher mental levels) is to unite the higher three principles—atma, buddhi, manas—and the lower three, and thus become in very truth the middle principle in man.  They themselves originate from the logoic middle principle.21  Thus the esoteric seven is completed.  The physical body in its denser manifestation is, as we know, not esoterically considered a principle.

The devas of the lower mental levels in relation to [Page 682] man work through the mental unit, and are, roughly speaking, divided into four groups, being in fact the first condensation of the threefold lower body of man.  They form part of his lunar body.  They are directly linked with the highest spiritual essences, and represent the lowest manifestation of force emanating from the cosmic mental plane, and finding its link with the human Hierarchy through the mental units.  They are the gaseous devas of the logoic physical body.  We will not deal with them in greater detail at this moment for as we study the subject of the fifth principle certain points will become clearer; their work in connection with man can be enlarged upon as we proceed.  More detail at this moment would but serve to complicate.

Let us be quite clear in our minds just what we are in process of considering.  We are dealing with:

1. That fifth state of consciousness called the mental plane,

2. The substance of that plane as it exists in its dual aspect, rupa and arupa,22

3. The lives who ensoul that matter, especially in their relation to man,

4. The Egos or the self-conscious units who form the middle point in manifestation,

5. The building of the causal body, the opening of the egoic Lotus, and the construction of those groups we call egoic groups,

6. The individuality of those Existences whom we call:

a. Agnishvattas.

b. Manasa devas.

c. Fire dhyanis.

d. Solar angels, or solar Pitris.

e. The Asuras.

and many other names mentioned in the occult books.

[Page 683]

Much confusion exists in the minds of students as to the distinction between the Agnishvattas who incarnated in man, and those who simply were responsible for the implanting of the manasic or mental spark in animal man.  This opens up for us the entire question of individualisation itself, and the incarnation of certain spiritual existences who—when in bodily form—are spoken of as Avatars, as Buddhas of Activity, or as direct manifestations of the Logos.  The entire mystery is hidden in the relationship of the individual Monads who form the various centres in the body of a planetary Logos and the self-conscious Identity of that planetary Logos Himself.  The student must here bear in mind the fact that the mental plane is the first aspect of the dense physical body of the planetary Logos, the buddhic plane being a cosmic etheric plane, and the one whereon are to be found the etheric centres of a Heavenly Man.

From the buddhic plane (in a planetary or solar sense) comes the vitality and impulse which galvanises the dense physical vehicle into purposeful and coherent action; it is on the mental plane, therefore, that this impulse is first felt and the contact between the two realised.  Herein lies a hint which will serve a purpose if pondered upon.  The student should study the place and purpose of the mental plane, and its relation to the planetary Logos and a solar Logos.  As he investigates more closely the nature of his own etheric body, he must extend that knowledge to higher levels, and must endeavour to comprehend the constitution of the greater sphere of which he is but a part.  As the nature of his own centres, and their effective action upon his own dense physical body, is better understood, he will pass to a fuller comprehension of the corresponding effect in the body of the Logos.

It is on the mental plane (the reflection in the three worlds of the third and fifth states of Pleroma), that the full force of etheric vitality is felt.  A hint as to the [Page 684] significance of this may be found in the fact that the etheric body of man receives, and transmits prana directly to the physical body, and that the vitality of the physical frame is to be gauged largely by the condition and action of the heart.  The heart circulates vitality to the myriads of cells that constitute the dense physical sheath; something analogous is seen in the fact that these fire devas are "the Heart of the Dhyan chohanic body,"23 for their energy comes from the spiritual sun, in the same sense that the energy of the pranic devas of the etheric body comes from the physical sun.  This energy of the Agnishvattas manifests on the mental plane, the gaseous subplane of the cosmic physical just as the energy of the etheric centres on the fourth etheric subplane manifests first and potently on the gaseous matter of the physical body.  This is why the Sons of Wisdom, embodying the buddhic principle, the life force, or love aspect, are nevertheless known on the fifth plane as the self-conscious principles; buddhi uses manas as a vehicle, and occult writers often speak in terms of the vehicle.  The Ego, or the self-conscious Identity is in essence and in truth Love-Wisdom, but manifests primarily as intelligent consciousness.

We should endeavor to study carefully the following statement which is concerned with kama-manas, and which deals with the conditions which produce individualisation, or which call forth into self-conscious Being the Monads seeking full self-expression.  It is as follows:

Only as the heart centre of a Heavenly Man (each in His cycle and each differing cyclically) becomes vitalised and attains a certain vibratory capacity does the individualisation of the Monads become possible under the Law.

Again, it is only as the threefold dense physical body of a planetary Logos (as expressed by our three worlds, the mental, astral and dense physical planes) has reached [Page 685] a corresponding vibration and retraced the cyclic development of the previous mahamanvantara, that there is produced that vibratory contact which causes the shining out upon the mental plane of the egoic groups.  It brings forth a manifestation of the heart impulses of the Heavenly Man, and thus swings into objectivity those Monads (energised by the life of the Heart) who form various centres.  The old Commentary says:

"When the Heart of the Body throbs with spiritual energy, when its sevenfold content thrills under the spiritual impulse, then the currents spread and circulate and divine manifestation becomes a Reality; the divine Man incarnates."

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.

This life vibration emanates from the soul of the mother (the correspondence to the Pleroma or universal soul) and is coincident with the awakening of the third spirilla in the permanent physical atom of the infant.  It must be borne in mind that just as in each round all the preceding stages are rapidly recapitulated, and just as in the prenatal period the foetus recapitulates during the formative process the history of the preceding kingdoms, so in the solar system a similar procedure can be seen.  When a certain point is reached and the lower three planes are vibrating, or energised, then cosmic incarnation becomes a possibility; the "Heart" occultly awakens, and the "Son of God," the expression of the desire and love of the Logos, is born.24,25  The cosmic incarnation of certain exalted Beings is consummated, and one of the indications of this is the appearance of the egoic groups [Page 686] on mental levels, and the resultant individualisation.  Method and time may vary according to the nature of any particular planetary Logos, but for each and all the "Heart of the Body" has to thrill with awakening life before the response comes from the lower.  The lunar Pitris have to carry on their work in our scheme and system before the solar angels, thrilling with expectancy, take possession of the forms prepared through their endeavour, and stimulate them into self-conscious life and separated existence.  Thus the four great schemes in the solar system, which are the vehicles for four of the planetary Logoi (Who constitute the logoic Quaternary), have to reach a certain stage of vibratory capacity, and of consciousness before a similar happening occurs in its fullness in the solar system, and the lower four and higher three are synthesised.  The logoic heart is thrilling, and response comes already from all the schemes, as three spirillae are vibrating in all of them, but the Son of God is not yet fully and cosmically self-conscious.  As response comes the centres awaken.  One logoic centre is responding fully to the heart stimulation, and that is Venus, who is passing through the final round.

If the student endeavours to dissociate our solar system from that which preceded it, and if he considers the pralaya at the close of this mahamanvantara to be a final one, and the utter consummation of all things, he errs.  In the preceding system the cosmic physical plane attained a certain vibratory capacity, and the devas of the internal furnaces became (relatively speaking) highly evolved, the "fires of matter" then blazing forth.  Certain Existences attained self-consciousness in that earlier system, and are the "nirvanis" spoken of by H. P. B.26  As might be expected, they are characterised by active intelligence, achieved and developed by means of material evolution during a previous mahamanvantara. They [Page 687] are the Manasa devas and in their totality are the vehicles of the Divine mind, the dhyan-chohanic forces, the aggregate of the Ah-hi.  In this solar system the vibration of the cosmic astral plane is becoming dominant, and through that vibration, travelling via the fourth cosmic ether (whereon as earlier stated are the etheric centres of the planetary Logoi) and our systemic astral plane, certain eventualities become possible.  The "Sons of desire," logoic or human, can learn certain lessons, undergo certain experiences, and add the faculty of love-wisdom to the intelligence earlier gained.

Our solar Logos, and the Heavenly Men, are polarised on the cosmic astral plane, and the effect of Their life energy as it flows through the systemic "Heart" can be seen in the activity of the astral plane, and in the part sex and passion play in the development of man.  At the close of this mahamanvantara there will be ready for manifestation in the coming third system nirvanis who will be, in very essence, "active intelligent love"; they will have to wait until the five lower planes of the system have reached a stage of vibratory development which will permit them to enter, as the nirvanis in this system waited until the three lower planes became adequate in vibratory response.  We are here speaking in terms of the Heavenly Men.  In the Earth scheme, the analogy is hidden in the advent of the Egos in the third round, in the third root race and in the third chain.  Individualisation, as we understand it, was not possible until the "third state of pleroma" was reached, either universally where a Heavenly Man is concerned, or relatively in connection with a human unit.

Considering the same subject from below upwards it is the animal in the third kingdom which individualises.  Viewing it from above downwards it is the fifth kingdom, the spiritual, which ensouls the third and produces the fourth, or self-conscious human kingdom.  These figures [Page 688] should be studied for they hold the mystery hid, and though the true occult meaning will not be revealed until the third major Initiation, nor fully comprehended until the fifth, yet light may stream in on a difficult point.  Equally so in the next solar system, individualisation (if such an inadequate term may be applied to a state of consciousness inconceivable even to an initiate of the third Initiation) will not be possible until the second or sixth stage of Pleroma.  Consciousness will blaze forth then on the Monadic plane, and it will be the plane of individualisation.  All states of consciousness below that high level will be to the Logos what the consciousness of the three worlds is to Him now.  Just as the physical body of man is not a principle, so all planes at this time below the fourth cosmic ether are not considered by the Logos to be a principle.

Our present solar Angels or fire devas will then have a position analogous to that of the lunar Pitris now, for all will form a part of the divine consciousness, and yet, will be esoterically considered as "below the threshold" of consciousness.  Man has to learn to control, guide and use the deva substances of which his lower sheaths are made; this goal involves the development of full self-consciousness, which is brought about through the agency of the solar Angels or builders and vitalisers of the egoic body; they are those through whom self-consciousness becomes a fact.  In the next solar system they too will no longer embody the type of consciousness towards which man aspires; he will have to rise to still greater realisations, and again by occultly "putting his foot upon" them these higher realisations will become possible.  In this solar system he has to mount by the putting his foot upon the serpent of matter.  He rises by domination of matter and becomes himself a serpent of wisdom.  In the next solar system he will mount upward by means of the "serpent of wisdom," and by the domination [Page 689] and control of the Agnishvattas, achieve something of which even the illuminated mind of the highest Dhyan-chohan can not yet conceive.

a. The Fifth Principle.

The solar Angels are the Pitris, the builders of the body of the Ego, and the producers of individualisation or the realised consciousness, the Agnishvattas, the great devas of Mind.

Certain broad and general affirmations have been laid down with the purpose in view of opening up this stupendous and practical subject, and in an endeavour to link up this solar system in its fundamental manasic aspect with the past and the future.

The section we are now approaching concerns the development of the divine Manasaputras, viewing them as a collective whole, containing the Divine Mind, and considering the individual Monad, who responds to Their life as a part of the body of these Dhyani Buddhas.

(a.) Cosmically considered.  An occult sentence has its place here.  It holds the key to the mystery of the fivefold Dhyanis:

"The higher Three in cyclic unison sought to know and to be known.  The lower Three (for we count not here the eighth) knew not nor saw; they only heard and touched.  The fourth had not a place.  The Fifth (which also is the fourth) formed at the middle point a cosmic TAU, which was reflected on the cosmic Seventh."

H. P. B. states27,28 that the individualised Monad has more spiritual consciousness than the monad itself on its own plane, the second.  It must be remembered here that the planetary Logoi are only in physical incarnation in our system, their bodies of individualisation being on the cosmic mental plane, therefore full expression for them [Page 690] is impossible during manifestation.  Relatively therefore, during manifestation, man is able to express himself fully when he attains the "consciousness of the high places."  It should, therefore, be pointed out at the very beginning of our study of this fifth principle that the divine Manasaputras on their own plane must be considered from the standpoint of physical incarnation, whereas man can be considered from what is, for him, a spiritual aspect.29

Human individualisation, or the emergence of the self-conscious units on the mental plane, is involved in a larger development, for it synchronizes with the appropriation of a dense physical body by the Planetary Logos; this body is composed of matter of our three lower planes.  As the etheric centres of the Manasaputras on the fourth cosmic etheric plane become vitalised, they produce increased activity on the systemic mental plane, the cosmic gaseous, and the consciousness of the Heavenly Man and His life energy begins to make itself felt.  Simultaneously, under the Law, mind force or manasic energy pours in from the fifth cosmic plane, the cosmic mental.  This dual energy, contacting that which is inherent in the dense physical body of the Logos itself, produces correspondences to the centres upon that plane and the egoic groups appear.  They blend in latency the three types of electricity, and are themselves electrical phenomena.  They are composed of those atoms, or types of lives, which are a part of the fourth [Page 691] Creative Hierarchy, the aggregate of purely human Monads.  Similarly, this triple force, produced by this conscious appropriation by the Heavenly Man, animates deva substance and the dense physical body of the planetary Logos is manifested objectively.  This is what is meant by the statements that devas are found only in the three worlds.  It is a statement analogous to the one that humanity is only found in the three worlds; nevertheless, the human Monads in their seven types are found on the plane of spirit—as it is the plane of duality—the deva monads are likewise found there.

Students should ever bear in mind that these occult subjects can be expressed in a twofold manner:

In terms of the three worlds, or from the standpoint of the logoic dense physical body.

In terms of force or energy, or from the standpoint of the logoic body of prana or vitality, the four cosmic ethers.

What we understand by the fifth principle is but the expression on the causal plane of that force or energy which emanates from the logoic causal body on the fifth cosmic plane, via the logoic correspondence to the mental unit.  (These correspondences involve a concept far in advance of what is possible even to an initiate at this time).  In the fifth round, the inner significance may become more apparent to the disciple.  As the logoic will is gradually transmuted into desire and thus the physical incarnation is produced, a tremendous downflow of vitalising force from the fifth cosmic plane takes place, until it arrives at our fifth plane, the mental.  This force it is which—at the correct cyclic moment—causes certain eventualities in time and space and in the three worlds, His dense physical body.  The first of these events is the appropriation by the Logos of that dense physical vehicle, and the flashing into manifestation [Page 692] of the physical Sun and the physical planets.  Though this, from our standpoint, covers an inconceivably vast period of time, to the Logos it is but the brief period of gestation which all bodies undergo.  A second momentous occurrence is the appropriation by the various Prajapatis,30 or Heavenly Men of their physical bodies—again at varying times and according to their evolutionary stage.  This is of later date for the seven than for the three.  An idea of the meaning of this distinction can be gleaned by the student, as he studies the process of the incarnating ego.

What do we consequently find?  First of all, impulse, or the will-to-be, emanating from the mental plane; then desire, emanating from the astral plane, producing manifestation on the dense physical.

This idea must be extended to the three Logoi or logoic Aspects and we then have the key to the mystery of the nine Sephiroth, the triple Trimurti.

The other event might be noted,—the appropriation at a still later period in time and space by the individual Monads of their bodies of manifestation.

The pouring in of this force of energy, emanating from the fifth logoic Principle, brings about two things:

The appropriation by the sevenfold Logos of His dense physical body.

The appearance on the fifth systemic plane of the causal bodies of the human Monads.


For the greater Life it was incarnation.

For the lesser lives it was individualisation.

This needs pondering upon.

[Page 693]

It will, therefore, be apparent to all thinkers why this fifth principle stirred the third aspect into self-conscious activity.

(b.) Hylozoistically considered.31  In continuing our consideration of the fifth logoic Principle, we will now view it in its hylozoistic aspect.  We have seen that it can be regarded as the force, the energy or the quality which emanates from the logoic mental unit on the cosmic mental plane; this necessarily has a definite effect on the fifth systemic plane, and on the fifth subplane of the physical plane, the gaseous.  Before taking up the subject of the Agnishvattas in detail, there are three points which should be borne in mind.

First, it should be remembered that all the planes of our system, viewing them as deva substance, form the spirillae in the physical permanent atom of the solar Logos.  This has earlier been pointed out, but needs re-emphasising here.  All consciousness, all memory, all faculty is stored up in the permanent atoms, and we are consequently dealing here with that consciousness; the student should nevertheless bear in mind that it is on the atomic subplanes that the logoic consciousness (remote as even that may be from the Reality) centres itself.  This permanent atom of the solar system, which holds the same relation to the logoic physical body as the human permanent atom does to that of a man, is a recipient of force, and is, therefore, receptive to force emanations from another extra-systemic source.  Some idea of the illusory character of manifestation, both human and logoic, may be gathered from the relation of the permanent atoms to the rest of the structure.  Apart [Page 694] from the permanent atom, the human physical body does not exist.

Again, forms differ as do kingdoms according to the nature of the force flowing through them.  In the animal kingdom that which corresponds to the permanent atom responds to force of an involutionary character, emanating from a particular group.  The human permanent atom responds to force emanating from a group on the evolutionary arc and the Ray of a particular planetary Logos in Whose body a human Monad has a definite place.

Secondly, it must be noted that in view of the above it will be apparent that we are, at this period of manasic inflow and development, concerned with the coming into full vitality and activity of the fifth logoic spirilla; this vitalisation shows itself in the intense activity of the mental plane, and the threefold nature of the electrical phenomena to be witnessed upon it.

a. The atomic subplane...manasic permanent atoms...Positive

b. The fourth subplane....mental units........................Negative

c. The egoic groups........causal bodies......................Equilibrium or neutral

This is in process of demonstration during the course of evolution.  We are dealing here with the substance aspect and considering energy in its various manifestations.  The response of deva substance to the inflow of force on the mental plane has a threefold effect in connection with the Logos or the Septenate:

1. It produces a greatly increased vitality in the logoic centres on the fourth cosmic ether, due to reflex action, which is felt both above and below the plane of activity.

2. It stimulates the efforts of the highest specimens of the third kingdom, and a dual effect is produced [Page 695] through this, for the fourth kingdom in nature makes its appearance on the physical plane and the Triads are reflected on the mental plane in the causal bodies to be found thereon.

3. As earlier said, the dense physical is linked and co-ordinated with the etheric bodies of the solar logos and of the planetary Logos.  Therefore, the lower three planes are synthesised with the higher four, and the devas of an earlier mahamanvantara or solar cycle are brought into conjunction with those of a newer order who were awaiting just conditions.  The physical incarnation of the Logos is completed.  The lower three kingdoms, being negative to the higher force, the mutual attraction of these two and their interaction bring into being the fourth or human kingdom.  The three fires of mind, Spirit and matter are brought together and the work of full self-consciousness begun.

Finally, the student should very carefully study here the significance of the numbers three, four and five in the evolution of consciousness.  Numerology has hitherto been studied primarily, and rightly, from the substance aspect, but not so much from the standpoint of conscious energy.  The Triad, for instance, is usually looked upon by our students as the triangle formed by the manasic-buddhic and atmic permanent atoms; the cube stands for the lower material man, and the five-pointed star has frequently a very material interpretation.  All these angles of vision are necessary, and must precede the study of the subjective aspect, but they lay the emphasis upon the material rather than upon the subjective; the subject nevertheless should be studied psychologically.  In this solar system, the above numbers are the most important from the angle of the evolution of consciousness. [Page 696] In the earlier system, the numbers six and seven held the mystery hid.  In the next system, it will be two and one.  This refers only to the psychical development.  Let me illustrate:  The five-pointed star on the mental plane signifies (among other things) the evolution, by means of the five senses in the three worlds (which are also capable of a fivefold differentiation) of the fifth principle, the attainment of self-consciousness, and the development of the fifth spirilla.

On the buddhic plane, when flashing forth at initiation, this number signifies the full development of the fifth principle or quality, the completed cycle of the Ego upon the five Rays under the Mahachohan, and the assimilation of all that is to be learned upon them, and the attainment—not only of full self-consciousness, but also of the consciousness of the group wherein a man is found.  It infers the full unfoldment of five of the egoic petals, leaving four to open before the final initiation.

The five-pointed star at the initiations on the mental plane flashes out above the head of the initiate.  This concerns the first three initiations which are undergone in the causal vehicle.  It has been said that the first two initiations take place upon the astral plane and this is correct, but has given rise to a misunderstanding.  They are felt profoundly in connection with the astral and physical bodies and with the lower mental, and effect their control.  The chief effect being felt in those bodies, the initiate may interpret them as having taken place on the planes concerned, for the vividness of the effect, and the stimulation works out largely in the astral body.  But it must ever be remembered that the major initiations are taken in the causal body or—dissociated from that body—on the buddhic plane.  At the final two initiations, which set a man free from the three worlds and enable him to function in the logoic body of vitality and to wield the force which animates that logoic [Page 697] vehicle, the initiate becomes the five-pointed star, and it descends upon him, merges in him, and he is seen at its very centre.  This descent is brought about through the action of the Initiator, wielding the Rod of Power, and puts a man in touch with the centre in the Body of the planetary Logos of which he is a part; this is consciously effected.  The two initiations, called the sixth and seventh, take place on the atmic plane; the five-pointed star "blazes forth from within itself" as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters into the Flame.

Initiation and the mystery of numbers primarily concern consciousness, and not fundamentally "ability to function on a plane," nor the energy of matter, as might be gathered from so many occult books.  They deal with the subjective life, life as part of the consciousness and self-realization of a planetary Logos, or Lord of a Ray, and not life in matter as we understand it.  A Heavenly Man functions in His pranic vehicle, and there His consciousness is to be found as far as we are concerned in this system; He works consciously through His centres.

To sum up:  There is a stage in the evolution of consciousness where the three, the four and the five blend and merge perfectly.  Confusion on this point arises from two causes which are the point of individual achievement of the student.  We interpret and colour statements according to the state of our own inner consciousness.  H. P. B. hints at this32 when dealing with the principles; also the interpretation of these figures varies according to the key employed.  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; when they [Page 698] have unfolded three of the egoic petals and are in process of unfolding the fourth and fifth and when they are becoming conscious of the pranic force of the Heavenly Man.

(c.) The Solar Angels and the Fifth Principle.  We can now study the Entities concerned with this fifth principle and their effect upon the evolution of consciousness.

Where man is concerned these solar Angels, the Agnishvattas, produce the union of the spiritual Triad, or divine Self, and the Quaternary, or lower self.  Where the Logos is concerned, whether solar or planetary, they produce conditions whereby the etheric, and the dense physical become a unit.

They represent a peculiar type of electrical force; their work is to blend and fuse, and above all else they are the "transmuting fires" of the system, and are those agents who pass the life of God through their bodies of flame as it descends from the higher into the lower, and again as it ascends from the lower into the higher.  They are connected in their highest groups with that portion of the logoic head centre which corresponds to the heart, and here is the clue to the mystery of kama-manas.  The kamic angels are vitalised from the "heart" centre and the manasic angels from the logoic head centre, via the point within that centre connected with the heart.  These two dominating groups are the sumtotal of kama-manas in all its manifestations.  The solar angels exist in three groups, all of which are concerned with the self-consciousness aspect, all of which are energised and connected with the fifth spirilla of the logoic permanent atom, and all of which work as a unit.

One group, the highest, is connected with the logoic head centre, whether solar or planetary.  They work with the manasic permanent atoms and embody the will-to-be in dense physical incarnation.  Their power is felt on the atomic subplane and on the second; they are the [Page 699] substance and the life of those planes.  Another group is connected definitely with the causal bodies of all Egos and are of prime importance in this solar system.  They come from the heart centre, and express that force.  The third group, corresponding to the throat centre, show forth their power on the fourth subplane through the mental units.  They are the sumtotal of the power of the Ego to see, to hear and to speak (or sound) in the strictly occult sense.

A hint may here be given to those who have power to see.  Three constellations are connected with the fifth logoic principle in its threefold manifestation:  Sirius, two of the Pleiades, and a small constellation whose name must be ascertained by the intuition of the student.  These three govern the appropriation by the Logos of His dense body.  When the last pralaya ended, and the etheric body had been co-ordinated, a triangle in the Heavens was formed under law which permitted a flow of force, producing vibration on the fifth systemic plane.  That triangle still persists, and is the cause of the continued inflow of manasic force; it is connected with the spirillae in the logoic mental unit and as long as His will-to-be persists, the energy will continue to flow through.  In the fifth round, it will be felt at its height.

In considering the Entities33 who gave the manasic principle to man, we must remember that they are the beings who, in earlier manvantaras have achieved, and who—in this round—waited for a specific moment at [Page 700] which to enter, and so continue their work.  A parallel case can be seen at the entry—in Atlantean days—of Egos from the moon-chain.  The parallel is not exact, as a peculiar condition prevailed on the moon, and a peculiar karmic purpose brought them all in at that time.

It should here be remembered that in the moon the fifth principle of manas incubated normally, and instinct gradually developed until it imperceptibly merged into manas, being of a similar nature; in this round a peculiar condition necessitated extra-planetary stimulation, and this special group of Pitris effected a transition of the lower into the higher through a downflow of energy via the Earth's Primary from an extra-systemic centre.

The central three rounds, as in the planes and principles, are the most important for the evolution of the self-conscious units in this system, and this working towards perfection of the three, the four, and the five, mark, for the planetary Logos, as for man, the cycle of maturity.  The earlier and later cycles mark that of growth towards maturity, and the garnering of the fruits of earlier experience.  The three Halls again can be here considered from this aspect, and the central period allocated to the Hall of Learning.

On all the planets these manasadevas are found working, ever in their three groups but varying the methods employed according to the stage of the evolution of the planet concerned, and the karma of its planetary Lord.  Their method of work on the Earth can be studied in the Secret Doctrine and has a most significant interest for men at this time.34  The three groups should be carefully considered from the standpoint of their occult work, which is hinted at under the terms of:

a. Those who refused to incarnate.

b. Those who implanted the spark of manas.

c. Those who took bodies and moulded the type.

[Page 701]

The second group, the intermediate, can be subdivided into two lesser groups:

a. Those who implant the spark of manas,

b. Those who fan and feed the latent flame in the best types of animal man,

thus again making five.  These statements have been accepted at their face value, but little attention is paid to the real meaning.  Much profit would come if the student would study the subject from the standpoint of energy, and of magnetic interaction.  Those who refused to incarnate or to energise with their life the prepared forms, were acting under Law, and their opposition to incarnation in these forms was based on magnetic repulsion.  They could not energise the forms provided, for it involved the opposition of that which is occultly the same.  The lesser was not negative to the greater Life.  Where the Spark was implanted we have the receptivity of the negative aspect to the positive force and therefore the progress of the work.  In every case we have deva substance of one polarity energised by another polarity with the goal in view of producing—through their mutual interaction—a balancing of forces, and the attainment of a third type of electrical phenomena.

The question of the coming of the Lords of Flame is discussed hereafter under the heading "Individualisation."  At this point we are only dealing with the work of these chohanic forces in a systemic and cosmic sense.  These solar entities, being liberated intelligent Essences were in pralaya of a secondary nature when the time came for their reappearance in manifestation.  When the WORD sounded forth which produced desire in the Triad for self-expression, and when the sound of the lower manifestation had blended with it, and had risen up into the Heavens, as the occult books express it, [Page 702] an effect was produced which caused a response in certain allied constellations; this set loose energy which swept into the solar system, carrying with it those solar angels who "rested in the Heart of God until the hour was come."  Their appearance upon the mental plane brought about the union of Spirit and matter, and from this union was born a self-conscious Identity, the Ego.  On cosmic levels, an analogous process occurs in connection with such stupendous Identities as a solar Logos, and the septenary Lives.

As the energy of a human being, seeking incarnation, passes down from the plane of intensive purpose, the mental plane, into the physical vehicle on the gaseous or fifth subplane, so a somewhat analogous stimulation takes place in the body logoic.  A somewhat similar process can also be seen in connection with this energy in a human body as it stimulates the life of the individual cell, and brings about relatively its intelligent co-operation in group work, and its ability to take its place in the body corporate.  It is so with the human Monads, the cells in the body logoic.  When science recognizes this fact (which will scarcely be yet awhile) attention will be turned to the volatile essences of the body, to the heart centre particularly, and its relation to these gaseous elements.  The heart will be found to be not only the engine which circulates the life fluids, but also the generator of a certain type of intelligent essence which is the positive factor in the life of the cell.

Some idea can be gathered from this as to the microcosmic process, for the individualization of the units is brought about through a macrocosmic happening which produces effects in the microcosm.

A final point here needs emphasising.  Occultly understood, the five Kumaras or the five Mind-born Sons of Brahma are the embodiers of this manasic force on [Page 703] our planet; but They only reflect (in the Hierarchy of our planet) the function of the five Kumaras or Rishis who are the Lords of the five Rays manifesting through the four lesser planets and the synthesising planet.

These five Kumaras are the channels for this force and one of Them, the Lord of the planet Venus, embodies in Himself the function of the fifth Hierarchy.  This accounts for the activity of Venus at the moment of individualisation in this round.  In the next round, this fifth Hierarchy will be utilising our Earth scheme in this way, and we shall then see manas in full fruition working out in the human family.  This fifth Hierarchy of Agnishvattas in their many grades embody the "I principle" and are the producers of self-consciousness, and the builders of man's body of realisation.  In time and space, and on the mental plane, they are Man himself in essential essence; they enable him to build his own body of causes, to unfold his own egoic lotus, and gradually to free himself from the limitations of the form which he has constructed, and thus to put himself—in due course of time—into the line of another type of energy, that of buddhi.  To word it otherwise, through Their work man can become conscious without the manasic vehicle, for manas is but the form through which a higher principle is making itself known.  The life of God comes cyclically under the influence of the different Hierarchies or forces, all of which temporarily build for it a vehicle, pass it through their substance, give to it in this way a certain quality or colouring, and increase thereby its vibratory capacity until eventually the life is set free from hierarchical limitation.  It then returns to its eternal Source plus the gain of its experiences and with the increased energy which is the result of its various transitions.

Let us bear carefully in mind, that the Rays are the positive aspect in manifestation and pass down into [Page 704] negative matter, deva or hierarchical substance, thus causing certain evidences of activity.  The Hierarchies are the negative aspect as far as the Rays are concerned and are responsive to Ray impulse.  But within each Ray and each Hierarchy in this system a dual force again will be found.  The Sons of God are bisexual.  The deva substance is also dual, for the evolutionary devas are the positive energy of the atom, cell or subhuman form, for instance, while the electrons or lesser lives within the form are negative.

The mystery of the Manasaputras is hidden in this, and in the function of the fifth Hierarchy, and it is not possible to reveal more of it.  The secret of Buddhi, the sixth or Christ principle, which concerns these Sons of God, and the secret of the fifth Hierarchy which is the vehicle or recipient of buddhi, cannot be mentioned outside initiated circles.  It holds hid the possibility of egoic unfoldment, and keeps secret the karma of the Heavenly Men, the five Kumaras.

The fifth principle of manas is embodied in the five Kumaras, and if the student studies the significance of the first five petals which are unfolded in the egoic lotus, he may touch upon the fringe of the mystery.  The fifth Ray, which is the Ray of the fifth Kumara, is potently responsive to the energy flowing through the fifth Hierarchy.  As the student of occultism knows, the Lord of the fifth Ray holds that place in the Septenary enumeration, but under the fivefold classification, he holds the third or middle place.

1. The cosmic Lord of Will or Power.

2. The cosmic Lord of Love-Wisdom.

3. The cosmic Lord of Active Intelligence..........1.

4. The cosmic Lord of Harmony........................2.

5. The cosmic Lord of Concrete Knowledge.....3.

6. The cosmic Lord of Abstract Idealism...........4.

7. The cosmic Lord of Ceremonial Magic..........5.

[Page 705]

This should be pondered on, and His close connection therefore, as a transmitter of force within the Moon chain, the third chain, in connection with the third kingdom, the animal, and with the third round, must be borne in mind.  One symbol that may be found in the archaic records in lieu of His Name or description is an inverted five-pointed star, with the luminous Triangle at the centre.  It will be noted that the points involved in this symbol number eight—a picture of that peculiar state of consciousness brought about when the mind is seen to be the slayer of the Real.  The secret of planetary avitchi35 is hidden here, just as the third major scheme can be viewed as systemic avitchi, and the moon at one time held an analogous position in connection with our scheme.  This must be interpreted in terms of consciousness, and not of locality.

In the fifth round, at its middle point, certain things will eventuate.

The fifth Hierarchy will rise to its full power.  This will precede the Judgment Day, and will mark a point of tremendous struggle, for the manasic vehicle "manas" (which they embody) will rebel against the translation of the life within (the buddhi).  There will, therefore, be seen on a racial scale and involving millions simultaneously, a repetition of the self-same struggle which embroils the man who seeks to transcend mind and to live the life of Spirit.  This will be the final Armageddon, the planetary kurukshetra, and will be succeeded by the Judgment Day when the Sons of Manas will be cast out and the Dragons of Wisdom rule.  This only means that those in whom the manasic principle is over-potent or under-developed will be considered as failures and will [Page 706] have to wait for a more suitable period for development, while those who are living the buddhic life, and in whom it is waxing stronger—spiritual men, aspirants, disciples of various degrees, initiates and adepts—will be left to pursue the natural course of evolution on this scheme.

The mystery of Capricorn is hidden in these five and in the Biblical words "the sheep and the goats."36  The Christian hints at this when he speaks of the Christ reigning on earth a thousand years during which the serpent is imprisoned.  The Christ principle will triumph for the remainder of the manvantara, and the lower material nature and mind will be held in abeyance until the next round, when fresh opportunity will arise for certain groups of the discarded, though the majority will be held over until another system.  Something similar again will take place on the fifth chain but as it concerns a centre in the planetary Logos of which we know but little, we need not here enlarge upon it.

The planetary chains embody centres, and as they are awakened and come under stimulation, they swing into physical incarnation certain types of manasaputras.  The type dominated by the fifth chain energy is little known as it is yet in process of evolution within another scheme, the fifth, so it is waste of our time to consider it.  It is connected with the unfoldment of the fifth egoic petal of a planetary Logos on His Own plane and consequently with the activity of the fifth spirilla.  When the hour strikes, these units of energy will "come in" from another scheme on a stream of cosmic energy which will swing through a particular systemic triangle, just as when the egos came in this round.

It might here be pointed out that the solar Angels concerned with the fifth Hierarchy are naturally a potent factor in the evolution of the fifth or spiritual kingdom; they are that which make it possible, for they not only [Page 707] bridge the gap between the fourth and third kingdoms, but bridge that found between the fourth and fifth.

We need not consider any further this question of the fifth principle, for two reasons:

First, that the subject has been sufficiently covered for our purpose in an earlier section, and secondly, that the full revelation in connection with cosmic manas and the entities who come in on that influence may not further be revealed at this moment.  That which is given in the Secret Doctrine, and supplemented here by further details, will suffice for the investigations of students for another generation.  Each generation should produce those able to ascertain subjective fact for themselves; they will utilize that which is exoteric and known as stepping stones on the path to perfect knowledge.  They will know, and they will give out, and only the next cycle of fifty years after their work is accomplished will see the recognition by the many of the truth revealed by the few.  In the case of H. P. B. this is apparent.  On the tide of the present endeavour, the Secret Doctrine will be vindicated and her work justified.

Secret Doctrine:


This something, at present unknown to Western speculation, is called by the occultists Fohat. It is the "bridge" by which the "Ideas" existing in the "Divine Thought" are impressed on Cosmic substance as the "laws of Nature." Fohat is thus the dynamic energy of Cosmic Ideation; or, regarded from the other side, it is the intelligent medium, the guiding power of all manifestation, the "Thought Divine" transmitted and made manifest through the Dhyan Chohans,* the Architects of the visible World. Thus from Spirit, or Cosmic Ideation, comes our consciousness; from Cosmic Substance the several vehicles in which that consciousness is individualised and attains to self -- or reflective -- consciousness; while Fohat, in its various manifestations, is the mysterious link between Mind and Matter, the animating principle electrifying every atom into life. 

The following summary will afford a clearer idea to the reader. 

(1.) The ABSOLUTE; the Parabrahm of the Vedantins or the one Reality, SAT, which is, as Hegel says, both Absolute Being and Non-Being. 

(2.) The first manifestation, the impersonal, and, in philosophy, unmanifested Logos, the precursor of the "manifested." This is the "First Cause," the "Unconscious" of European Pantheists. 

(3.) Spirit-matter, LIFE; the "Spirit of the Universe," the Purusha and Prakriti, or the second Logos. 

(4.) Cosmic Ideation, MAHAT or Intelligence, the Universal World-Soul; the Cosmic Noumenon of Matter, the basis of the intelligent operations in and of Nature, also called MAHA-BUDDHI.