Fellowship of Cosmic Fire
Commentary Semester VI Section IX
TCF 679-692: S6S9
23 January – 6 February 2008
(Most of the
Tibetan’s text is put in font 16, to provide better legibility when projected
during classes. Footnotes and references from other AAB
Books and from other pages of TCF are put
in font 14. Commentary
appears in font 12. Underlining, Bolding
and Highlighting by MDR)
It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the
text is pursued, many paragraphs are divided, and the compact presentation in
the book, itself, will convey the overall
meaning of the paragraph. So please read an entire
paragraph and then study the analysis.
1.
We
now begin a very important section on the Solar Angels or Agnishvattas.
2.
We
may notice that, although we have discussed the Agnichaitans and the
Agnisuryans, it does not seem that the devas which work upon the lower mental
plane are named or discussed in this section. We must decide whether this is
really the case.
3. THE
SOLAR ANGELS, THE AGNISHVATTAS.
Introductory
Remarks.
We start here upon the consideration of the
Agnishvattas, or the Fire devas of the mental plane,
3.
It is
not specified whether only the higher mental plane is meant or all aspects of the mental plane.
4.
The
names of all these evolutionary devas we have been studying begin with the word
“Agni”, so they must necessarily all be fire
devas.
5.
Sometimes
the fire devas of the mental plane are called “manasadevas”. It is not clear
that all manasadevas are Solar Angels.
and are
[Page 680] thus launched upon the most stupendous subject in connection with our planetary evolution;
6.
Indeed,
this is the subject, and in many
respects, the most important subject of the
Secret Doctrine.
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.
7.
Let
us note this carefully:
a.
The
subject relates to the essence of
man—considering man as a soul and not as a Monad.
b.
The
subject relates to the “creative power” through which a man works.
8.
There
is no occultism (as we know it) without a thorough understanding of the Solar
Angels.
FOOTNOTE 19:
Solar angels are therefore entities of a high spiritual order—with a
refined consciousness that corresponds to the material substance in which they
are clothed.
9.
In
what material substance are they clothed? Is it the substance of the higher
mental plane? Is “their own plane” the higher mental plane or a plane much higher?
10.
There
are certainly some manasadevas who express through petal substance of the egoic
lotus on the higher mental plane. We must determine to what extent all
manasadevas can be called Solar Angels.
In
order to connect this with what I have said already, you may consider the
solar angels as collectively forming the Lord Brahma of the lotus isle.
11.
The
Solar Angels are associated with the Brahmic energy of intelligence as well as
with love.
12.
We
note the words “lotus isle” and can connect them with the egoic lotuses through which the Solar Angels
express part of their nature.
The angels are called by various names as planetary
spirits, Asuras, etc.,
13.
Their
names are, indeed, many, and in the many names are important hints as to their
diversified nature.
14.
The
Asuras have an unjustified bad reputation. The Secret Doctrine tells us they
have been vilified as demons when exactly the opposite is the truth.
15.
As
for “planetary spirits” we must be careful not to associate them with the “spirit
of the planet”—an involutionary entity. The Planetary Spirit is a Great Being
(a Logos); “planetary spirits” are Solar Angels who, one day, collectively, are
destined to form a Planetary Logos. The “Sprit of the Planet” is a vast,
unconscious involutionary entity.
16.
Thus,
we see how carefully we must read if we wish to discriminate properly with
orders of B/beings entirely different from each other.
but in order to get a proper idea of their
nature, you may consider them as standing in the same relation to the
spiritually regenerated and released world Brahmins or the Nirmanakayas as
these stand to the ordinary humanity.
17.
Here
we are given an astonishing analogy which should confer upon us a sense of
proportion.
18.
The
“spiritually release world Brahmans or Nirmanakayas” are initiates of the sixth
degree minimally. If they were simply “released” we could consider them
initiates of the fourth degree, but because they are “spiritually
released” they are released from the spiritual planes, which are the planes of
the spiritual triad (including atma) and must thus be minimally initiates of
the sixth degree focussed on the monadic plane.
19.
Nirmanakayas
can also be of a higher order than the sixth degree.
20.
Now
let us seek to understand the proportion. The Solar Angels are much higher than
the Masters (a Master per se, is not even an initiate of the sixth degree). In
fact, these Angels are called “initiates of all degrees” (meaning, probably,
all degrees open to the human being). In a previous mahamanvantara they were
human beings.
The applicant has become soul conscious, and is
therefore an initiate; remember always that the
soul on its own plane is an initiate of all degrees. (R&I 247)
21.
This
is a profound statement causing one the need to research the meaning of the
phrase “on its own plane”—a occult blind may be therein hidden. It would not
make entire sense for “its own plane” to mean the higher mental plane, for even
a Master (to whom the Solar Angel is as an advanced Being) is focussed on
planes higher than the higher mental.
22.
The
gulf between a Master or Nirmanakaya and the average man can perhaps be likened
to the spiritual distance between an average man and an animal. We can begin to
understand something of the exalted spiritual of the Solar Angel.
The
angels were such Brahmins in previous Mahamanvantaras,
23.
Presumably,
this means Masters and great Initiates. The Solar Angels had attained in a
“previous mahamanvantaras” a spiritual status which a human initiate would
consider elevated.
24.
Now
if “Mahamanvantaras” are occult centuries, Solar Angels may have reached a very
high spiritual status not only in the previous Mahamanvantara, but in
Mahamanvantaras preceding it.
25.
If
the word “Mahamanvantaras” means occult century, then the Solar Angels can be very old beings when compared to the
human being.
26.
Usually
we consider that they passed through all human stages of initiation in the previous Mahamanvantara. Here,
however, we are given the plural—“Mahamanvantaras”, and this expands our
estimation of their antiquity.
who spent those enormous periods in
suffering and toil for the sake of rearing wisdom in the world
27.
The
Solar Angels seem to have been following what we would call the vow of the
Bodhisattva.
28.
Occult
centuries are “enormous periods”—according to the occult chronology, literally
hundreds of trillions of years.
29.
There
is, however, no way for us to confirm the duration of occult centuries. We
simply have the information we have been given which is disputed by some high
initiates such as Sri Yukteswar, the Teacher of Yogananda.
and hence they emerged as angels from the
infinite womb of Aditi under their karmic impulse after a period of
Mahapralaya.
30.
A
very interesting idea is here revealed. The pralaya discussed is not that of
the entire Cosmos, but only of our Solar Logos, yet it is called “Mahapralaya”.
Our Solar Logos is, relatively, only the tiniest of Beings, from the cosmic
perspective. We must be watchful when terms like “maha” are used. We may think
the term refers to the vast entirety of Universal Cosmos, but in fact it probably
has a much more restricted meaning, as it does in this instance.
31.
Gaining
a clear conception of the nature of the Solar Angels is one of the most
important things we can do as students of occultism, yet there are fundamental
mysteries involved with this subject and it is not easy to penetrate despite
some apparently clear things said about these Angels.
—Some
Thoughts on the Gita, page 137.
32.
Because
we are referencing a book by T. Subba Row, there is no way to know whether he
uses such terms as “Mahamanvantara”, “Mahamanvantaras” or “Mahapralaya” in the
same way the Tibetan does.
For all
practical purposes, and for the elucidation of the spiritual evolution of man,
this immediate section is of the greatest interest and importance;
33.
Many
wonderful things are written in A
Treatise on Cosmic Fire, but the section of text we are now undertaking is
for us the most important.
it should be one of the most widely studied
sections of this treatise.
34.
Much
more widely studied than the first section of the text which dealt mostly with
the fires of matter.
35.
Our
great and immediate objective is the unfoldment of consciousness.
Man is ever profoundly interested in
himself,
36.
This
is the Leo tendency in the human psyche. We remember how important is the sign
Leo is the individualization of man and also in the initiatory process,
beginning with the first initiation.
37.
The
Delphic Injunction, “Man, Know Thyself” remains profoundly important for modern
man in search of his soul.
and
before he can duly develop must comprehend scientifically the laws of his own
nature, and the constitution of his own "mode of expression."
38.
Thus,
it is critically that man understand his own nature, and it must be an accurate, scientific important understanding.
39.
Interestingly,
the acquisition of this type of understanding involves the fifth ray which,
with the first ray, conditions the sign Leo.
40.
Man
is the Monad. All other vehicles he possesses are, to him, instrumental, and simply modes 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."
41.
This
blazing forth is consummated for the strictly human being at the fourth
initiation.
42.
We
notice that the understanding of the three fires need not be complete. Only
later, following well after the fourth initiation will the relationship between
electric fire, electric fire and fire by friction be fully understood.
The question of these Fire Dhyanis
43.
Thus
far we have been given five names for these great Beings. There are quite a few
more:
a.
Agnishvattas
b.
Planetary
spirits
c.
Asuras
d.
Solar
Angels
e.
Fire
Dhyanis
f.
We
have also called them “manasadevas”
and their relation to man is a most profound
mystery,
44.
At
first it may not seem to be the case, but carefully investigation into the
matter will reveal how thoroughly the subject is occultly blinded. This can be
frustrating. However, even if we do not entirely understand the origin of the
Solar Angels and their modus operandi in relation to man, we can access the
energy they radiate throughout the egoic lotus and through the permanent atoms.
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.
45.
Those
who have made a sincere study of the matter can only confirm what DK is saying.
46.
There
are many parts and pieces to these legends, all of which mean something
symbolically but which are very difficult to reconcile with parallel legends in
other systems of thought.
47.
We
might wonder, ‘How can Beings who are so close to man seem so remote to his
understanding?’
Not yet
will it be possible entirely to dispel the clouds which veil the central
mystery,
48.
There
is, perhaps, an occult hint in the Tibetan’s phraseology. One of the names of the
Fifth Ray Lord is “The Cloud upon the Mountain Top”. As we may know, the Fifth
Ray Lord is intimately related to the Solar Angels and Their manifestation.
49.
What
does that “cloud” conceal? What will be revealed when the clouds surrounding
this subject of the Solar Angels are dispelled?
50.
We
might say that the Mystery of the Solar Angels is the “central mystery” of man
and one that it is vital for him to solve.
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.
51.
We
are not really offered the possibility of clarification, but only of reducing
our confusion. Shall we “take what we can get”?
52.
What
approach shall we use to reduce our confusion:
a.
We
shall tabulate
b.
We
shall synthesize
c.
We
shall amplify the data already imparted, but only cautiously so. Great leaps to
conclusion are not warranted
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.
53.
One
of the most important things we learn when studying The Secret Doctrine and A
Treatise on Cosmic Fire is that, if one wishes to understanding, one cannot
read casually. The Tibetan is extremely careful in His use of words. Thus, does
He both reveal and conceal much. Are we aware of when He is revealing and when
concealing?
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.
54.
When
we speak of the “Fifth and third states of Pleroma” one is probably speaking of
the dimensions we know as the seven systemic planes. We can wonder why the word
“Fifth” is capitalized and the word “third” is not.
55.
To
follow capitalizations carefully is often revealing, but there is often no
telling when editorial choice (or merely inattention to detail) has determined
the capitalization and not the Tibetan at all.
56.
As we
attempt to interpret this statement, we remember that B/beings are fires, and that souls or Solar Angels
are called “Triangles”.
57.
When
we consider this first sentence, we have to wonder to what degree the Solar
Angels are connected with the “Triple Flowers” or the Builders who are called
“Lesser Builders” and who are representative of the Third Creative Hierarchy.
As “Triple Flowers” they are also “Triads” and “Triangles”.
58.
Refusing
to be trained by the Solar Angel is very much like refusing to become a Christ
(achieved through alignment with “the Triads”). Unlike the Solar Angels,
however, they stand “aloof from incarnation”. While the entirety of the Solar
Angel does not incarnate in man, a certain presence or aspect of the Solar
Angel does.
2.
These Beings are Nirvanis from a preceding Mahamanvantara.
59.
This
statement echoes that by T. Subba Row initiate Some Thoughts on the Gita.
60.
Our
Solar Logos has had a number of incarnations and those whom we now call Solar
Angels had achieve a type of Nirvana perhaps in the previous incarnation of our Solar Logos—perhaps in the previous solar system. This is the
probability.
61.
But there
is no certainty that the achievement of all of them took place in the preceding Mahamanvantara. The word
“a” is used and not “the”, so the achievement may have taken place two or three
Mahamanvantaras ago.
62.
These
are mysteries buried in the mists of time and we are in no position to clarify
them.
We have been considering somewhat the devas of evolutionary tendency who are grouped roughly together as the lunar Pitris.20
63.
This
is a most important statement. There have been references which make it easy to
think of the Lunar Pitris as involutionary.
64.
There
are many references in which the terms “Lunar Pitris” and Lunar Lords are
equivalent.
65.
What
seems to be important is to differentiate an elemental life from a Lunar Pitri
or Lunar Lord.
66.
An
elemental life is involutionary; a
Lunar Pitri is evolutionary.
Karma demonstrates in those streams of energy
and of primordial substance which pour into and through the created world,
including the lower three worlds where
work the lunar pitris and the elemental essences of all forms. (EH 292)
67.
From
the above it will be evident that elemental essences and Lunar Pitris are distinct.
The word “and” is important in this respect.
68.
There
is some ambiguity in this whole subject as the term “elemental” is usually
associated with a life which is involutionary.
Yet “elementals” can be associated, as below, with “Lunar Lords” and Lunar Lords
with Lunar Pitris (which, we have been told, are evolutionary devas).
In
theosophical literature, there is much talk anent the various elementals or lunar lords which compose, constitute and control the lower nature.
69.
To
“constitute” is one thing but to “control” may be quite another.
These, in their triple totality, form the
personality. They are of man's own creation, and form the basis of the problem
which he, as a soul, has always to face until the final liberation is achieved. The mental elemental, the astral elemental
and the physical elemental have a definite life of their own which is coloured
by the rays upon which these various bodies or elementals have their being,
until the man has reached a relatively high point in evolution. (EP II 290)
70.
Note
immediately below that the “lunar Lords” are also called “Pitris”. Yet the
“Pitris” are evolutionary. So, we
have Lunar Lords called “elementals” and Lunar Lords called “Pitris”.
Elementals are, however, not
evolutionary.
3. Essential fire, or the fire elementals who are themselves the essence
of fire. They are mainly divided into
two groups:
a. Fire devas or evolutionary entities.
b. Fire elementals or involutionary entities. (TCF 52)
The violet devas are on the evolutionary path; the
elementals are on the involutionary path, the goal for them being to pass into the deva kingdom of
violet hue. (TCF 914)
c.
The
aggregate of these lives which constitute in themselves four types of
elementals or separate coherent, though not self-conscious, existences. 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,
71.
Here
we must ask whether it is the “four elementals”, per se, who are upon the
involutionary arc or whether it is the elemental essence of the lunar bodies
which is upon that 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)
71.
We
really need to distinguish between “elemental essence” and “elementals”, with
elemental essence being definitely
involutionary, and “elementals” when considered as Lunar Pitris or Lunar Lords
(and only when so considered) deemed evolutionary—though,
of course, unconscious. This is one of the main potential confusions—between
the stuff of the lunar bodies and the lives evolutionary though unconscious
lives (“elementals”) which have a grip
upon those evolutionary lives.
72.
If
there is any question whether Lunar Pitris are evolutionary (and remember, they
are sometimes called “Lunar Lords”) the following excerpt delineating their
next steps forward should clarify.
7. The lunar Pitris To become men. They will in their higher
grades pass directly into the animal evolution of the next cycle and so
eventually individualise. Their three higher grades will become animal-men, and
the lower four will contribute to the quaternic forms of the men of the next
creation. (TCF 844)
73.
In
the next excerpt, we may be differentiating between the “lunar bodies” composed
of elemental essence and the “lunar Lords or Pitris” who are related to those
bodies. Though their effect upon the elevating of the fires is deleterious,
there is nothing below to make us suspect that they are not evolutionary beings—even if unconscious.
The material effect, or the
result of this stimulation [monadic stimulation]
upon the forms and upon the atoms in the forms, is to render them radioactive,
or to set loose the energy of substance.
This is the liberating of the energy imprisoned within the form, and
concerns the Brahma aspect, and the evolution of matter itself. It
affects the lunar bodies, and therefore relates to the lunar Lords or Pitris,
causing a weakening of their hold
upon the lesser builders, bringing them more under the force streams
from the solar Angels, and leading to a situation which will eventually result
in a return of the lunar Pitris of all degrees to the central point for force
substance. (TCF 885-886)
74.
The
“lesser builders” in this instance, can be considered as “elemental
essence”—definitely involutionary. Remember, however, that “the Triads” are
also called “Lesser Builders”—thus, the need of terminological caution.
75.
No
wonder there is some degree of confusion about these matters because
consistency of terminology is not to be found.
a.
Lunar
Lords can be considered involutionary or evolutionary
b.
Lunar
Pitris associated with Lunar Lords can be considered involutionary or
evolutionary
c.
Evolutionary
devas are called “Lunar Pitris”
76.
It is
very important to note when DK is speaking of evolutionary devas (even if they
are not self-consciousness) and where he is speaking of involutionary lives,
whether of tiny elemental lives or of aggregates of those elemental lives we sometimes
call our “lunar elementals”. It may be, however, that the “lunar Lords” are
more than aggregates of elemental essence. Thus let us hold in mind the
possible distinction between--
a. Elemental essence, definitely
involutionary
b. Aggregated and formed elemental essence,
still involutionary and sometimes called “lunar elementals”.
c. Lunar Lords who are associated with
elemental essence and bring about the aggregation of that elemental essence
into lunar bodies, but who,
themselves, are evolutionary even though unconscious.
d. When attempting to remain clear about the
terminology usually used in discussing these matters, it may be of the utmost
importance to distinguish Lunar Lords who are Lunar Pitris from “lunar
elementals” which are aggregations of elemental essence. This should be
pondered.
20: The Lunar Pitris are all Nature
Spirits.—S. D., II, 107.
77.
Since
DK has just called Lunar Pitris “devas of evolutionary tendency” and since
Lunar Pitris are “Nature Spirits”, we must consider at least some Nature Spirits as “devas of
evolutionary tendency”.
1. The Spiritual Hierarchy of our planet, nature spirits or angels and
human spirits, who stand at a peculiar point on the ladder of evolution. (TWM 47)
1. They possess, or are the containers of
the fire of the third aspect.—S. D., II, 81.
78.
We
are speaking of fire by friction.
3.
Their work precedes that of the Solar Angels.—S. D., I, 268.
79.
These
Lunar Pitris are aspects of the Raja Deva Lord of the plane upon which they are
working.
80.
They
build the lower bodies of man and animal out of elemental essence—in a way
building themselves into these bodies.
3. They exist in seven classes as do the
Solar Angels.—S. D., II, 96.
81.
This
is an intriguing thought. The seven classes, whether of Solar Angels or Lunar
Pitris must be divided according to ray or, perhaps, according to evolutionary
status.
a. Three incorporeal, which are the three
elemental kingdoms of nature, providing man with his etheric, astral and
mental bodies.
82.
We
can see how the Lunar Pitris (working upon elemental essence) could provide man with his etheric astral and
mental bodies. The Lunar Pitris are not
the elemental essence of those bodies, but build the bodies or, as it were,
‘hold the field’ for the formation of those bodies.
83.
Caution
again—the “three elemental kingdoms
of nature” may be evolutionary, but not the elemental essence with which they
work.
84.
One
wonders whether these “kingdoms” were inherited from the Moon-chain when the
seeds of its lives were transported to after pralaya to the fourth or
Earth-chain.
b. Four corporeal which are the forms of
the four kingdoms of nature.—S. D., II, 93.
85.
Must
those builders we call Lunar Pitris consist, in their own energy bodies, of
corporeal matter? Could they build in corporeal matter without themselves being
composed of that matter?
86.
These
are the kinds of questions which arise when we seek to careful about the
language we are using.
87.
The
question is, are there four order of Lunar Pitris who, themselves, are
corporeal (i.e., whose bodies are composed of dense material substance—dense,
liquid and gaeous) OR do these Lunar Pitris build vehicles of dense, liquid and
gaseous matter from within and, as it were, ‘behind’ such matter.
88.
As
usual, we are trying to keep the distinction between involutionary lives and
evolutionary lives.
c. See S. D., II, 233.
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;
89.
We
should keep in mind that there are “builders” and more primitive substance
(elemental essence) which is used as building material by the builders.
90.
We
are dealing with greater forces using lesser forces. All these forces have
consciousness. We are dealing with the union of two kinds of conscious (though
not self-conscious) forces—one evolutionary and the other involutionary.
91.
DK’s
description of the “Lunar Pitris” is a little different from that of HPB. DK is
not listing the Lunar Pitris in seven groups as did HPB, but rather according
to the type of matter they work with and the type of vehicles they
construct—namely the four vehicles of the personality, even though, from
another perspective, there are only three.
92.
Notice
that we are speaking of “Lunar Pitris” working with the lower mental body. Agnishvattas are those Pitris which are usually
considered in relation to the higher mental plane. Are some Agnishvattas also
to be considered lunar Pitris? When
we are told that the Fifth Creative Hierarchy is “dual” could a division
between a solar aspect of the Hierarchy and the a lunar aspect account for its
duality? Or is the duality of this Hierarchy to be accounted for in a different
manner?
these
sheaths are energised by their force through the medium of the permanent
atoms.
93.
We
are learning that the evolutionary devas under consideration work through the permanent atoms.
94.
We
are also leaning that elemental essence is energized (and held coherent) by
their force—the force of these Lunar Pitris who are often called “Lunar Lords”.
But for
the purposes of the subjective nature of man, they are to be considered in
their three groups—etheric, astral and lower mental.
95.
In
this case, “subjective” means “subtle”. The dense physical elemental is in a
category of its own and accounts for the densest level of ancient, unredeemed
substance (unredeemed according to the standard of this solar system).
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.
96.
In
this instance, we see the Agnishvattas definitely separated from the Lunar
Pitris of the lower mental plane. The
Agnishvattas are considered constructors of the higher mental body and not at all of the lower mental body.
97.
Thus,
via the work of the Agnishvattas, a link is made between atma, buddhi and manas
(which are, in many respects, solar)
and the lower mental body, the astral body and etheric body.
98.
Two
more names have been added to our list of names for the Solar Angels.
a.
The
self-consciousness principles
b.
The
Builders of the egoic body, and adding the names previously mentioned, we have…
c.
Agnishvattas
d.
Planetary
spirits
e.
Asuras
f.
Solar
Angels
g.
Fire
Dhyanis
h.
We
have also called them “manasadevas”
i.
Later
in text we encounter another name: “Sons of Wisdom”. And also the following
terms…
j.
The
vehicles of the Divine Mind
k.
The
dhyan-chohanic forces
l.
The
aggregate of the Ah-hi
They themselves originate from the logoic
middle principle.21 [S. D., II, 83] Thus the esoteric seven
is completed. The physical body in its
denser manifestation is, as we know, not esoterically considered a principle.
99.
This
is a very important section of text.
100.
We
have studied the seven principles of man quite carefully in an earlier
commentary. (Semester 3, Section 5) It was then sometimes questioned whether
the soul or Solar Angel should be considered as a principle. Here the matter is
clearly stated.
101.
The
principles would then be:
a.
Atma
b.
Buddhi
c.
Manas
d.
A
solar principle arising through the presence of the Agnishvattas or Solar Angels
constituting the “middle principle” of man
e.
The
principle associated with the lower mental plane, lower manas
f.
The
principle associated with the astral body,
g.
The
principle associated with the etheric body—prana. Sometimes the etheric body,
itself, is listed as a principle
102.
The
Agnishvattas originate from the causal body of the Solar Logos—the “logoic
middle principle”.
The devas of the lower mental levels in
relation to [Page 682] man work through the mental unit,
103.
This
is how they work upon the bodies of elemental substance.
104.
It is
not only the lower-but-evolutionary devas who work through the members of the
atomic triangle. The Solar Angels work constantly through the members of that
triangle, including the mental unit.
and are, roughly speaking, divided into four
groups, being in fact the first condensation of the threefold lower body of
man.
105.
The
lower body of man is threefold and is considered a condensation. The mental
vehicle is the first condensation in the general precipitation of higher forces
we call the threefold lower body of man..
106.
The
four groups of devas of the lower mental levels exist because there are four
subplanes on the lower mental plane.
They form
part of his lunar body.
107.
It is
significant that these devas not only manipulate
the elemental substance which comprises the vehicles of the lunar bodies but
actually form “part of his lunar body”. It is very important for us to
know exactly what kind of lives go to the formation of the lunar body.
108.
Somehow,
the force of these devas of the lower mental plane also goes to the constitution of the lower mental body as well as
the force of the mental elemental essence.
109.
The
devas of the lower mental plane form part
of the human being’s lunar body. This
is true of the devas of the astral plane, of the etheric plane and the dense
physical plane. But, none of these devas form the entirety his lunar body. Elemental essence also goes to this formation.
110.
We
need to understand how force is combined with force—lesser force with greater
force.
They are directly linked with the highest spiritual essences,
111.
How
high, we may ask? Apparently, as high as the cosmic mental plane.
112.
Why,
however, is the word “highest” used, when the Agnishvattas of the cosmic higher
mental plane are higher still.
and represent
the lowest manifestation of force emanating from the cosmic mental plane,
113.
There
are Great Agnishvattas on the cosmic
mental plane. But there may also be higher counterparts of lower mental devas
on the cosmic mental plane—i.e., on the lower
four subplanes of the cosmic mental plane.
War wages cosmically as yet between
the systemic "lunar" lords, and those Entities who are analogous to
the solar Lords on cosmic levels. 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.
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 the disintegration of the moon will
not be known nor the effects of this traced. (TCF 834-835)
114.
Because
the devas of the systemic mental plane are the lowest manifestation of force emanating from the cosmic mental
plane, we might infer that the systemic Agnishvattas are a somewhat higher manifestation of force emanating
from the cosmic mental plane.
115.
The link
between of systemic devas the cosmic devas is an important fact.
and
finding its link with the human Hierarchy through the mental units.
116.
A
great deal is here being revealed.
117.
We
have a link from the lower cosmic mental plane, to the lower systemic mental
plane and from thence to the mental units of human beings. We should ponder on
this linking.
They [the lower mental devas] are the gaseous devas of
the logoic physical body.
118.
We
are speaking of the evolutionary devas of the systemic mental plane.
119.
We
might ask, “To what extent can the Agnishvattas who control the systemic higher
mental plane be considered 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;
120.
We
must keep clear and distinct in our minds the discussions concerning the
Agnishvattas which control the systemic higher mental plane and those
evolutionary devas who are more lunar
(whatever their name might be) in nature and who control the systemic lower
mental plane.
121.
This
section of the book is given mostly to the Agnishvattas (considered as the Lords
of the systemic higher mental plane.
Information on the evolutionary devas of the lower mental plane will also be
found and must be attended to closely.
their
work in connection with man can be enlarged upon as we proceed.
More
detail at this moment would but serve to complicate.
96.
DK as
pedagogue is cautious.
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,
97.
This
is the case whether we are speaking of the systemic mental plane or the cosmic
mental plane.
2.
The substance of that plane as it exists in its dual aspect, rupa and
arupa,22 [see pages 615, 616]
98.
This
is true of both the systemic mental
plane and the cosmic mental plane.
99.
Rupa
means “form”. Arupa means “formless”.
3.
The lives who ensoul that matter, especially in their relation to man,
100.
There
are lives who ensoul rupa levels and those who ensoul arupa levels.
101.
When
thinking about the systemic mental plane, the Agnishvattas ensoul the arupa
levels of the systemic mental plane and the mental evolutionary devas ensoul
the lower four rupa levels of the systemic mental plane.
4.
The Egos or the self-conscious units who form the middle point in manifestation,
102.
The
Solar Angels are more than the Egos,
but there would be no Egos without the participation of the Solar Angels.
“Having pervaded the entire universe with a fragment of myself, I remain.”
103.
They form the middle point but are not
entirely the middle point.
5.
The building of the causal body, the opening of the egoic Lotus, and the
construction of those groups we call egoic groups,
104.
The
initial building of the causal body takes place at individualization.
105.
The
opening of the causal body takes place over millions of years.
106.
Egoic
groups are based upon ray similarities and, to an extent, upon phases of egoic
development.
107.
They
may also be grouped according to monadic ray.
108.
Just
a little of what has been revealed about the constitution of egoic groups shows
how very logical and yet complex the formation of such groups can be.
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.
109.
Here
are five names for the Solar Angels or Solar Pitris.
110.
We
will have to watch carefully the name “Manas devas” to see to what rank of
Agnishvatta it applies.
[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.
111.
Here
is mentioned a most important distinction.
112.
Many
were the Agnishvattas who were responsible for implanting the manasic spark or
mental spark in animal man.
113.
Far
fewer were those who made the great sacrifice of incarnating in the “huge
tabernacles of clay” which were the physical vehicles of 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.
114.
From
this sentence we gather (apparently) that the process of individualization
involved the Buddhas of Activity Who are also known as Avatars. We have been
told, in fact, that one of the Buddhas of Activity was very much involved in
the individualization process.
115.
It
does not seem to be saying that the Solar Angels are Buddhas of Activity and Avatars, though it is possible that a
Solar Angel, fully in incarnation, could be considered as an Avatar.
The entire mystery
116.
Are
we speaking of the Mystery of the Solar Angels or the mystery of difference
between those Solar Angels who implanted the spark of mind in animal man and
those who incarnated directly.
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.
117.
Human
Monads (Monads within the Fourth Creative Hierarchy) go to the constitution of
various of the centres of a Planetary Logos. This is also true of some deva
Monads. Is it true of the Monads of Solar Angels? Or would this have been the
case when the Solar Angels were human beings in a previous mahamanvantara?
118.
What
is the relationship between a Planetary Logos and the monadic units who go to
the constitution of His centres? And are Solar Angels to be numbered among such
units? These are questions we cannot yet resolve.
119.
We
know that Solar Angels have or are Monads, and it is Monads which go to the
constitution of the cosmic etheric centers of the Planetary Logos, but it is
not certain on which systemic or cosmic
plane the Monads of the Solar Angels may be focussed. Perhaps such Monads are
focussed on the cosmic astral plane. If this were the case, any planetary
logoic centers of which they might be constituent parts would be cosmic astral centers. Of course, if the
analogy holds good, there will be cosmic astral chakras just as there are
systemic astral chakras, etc.
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.
120.
This
distinction seems clear enough.
121.
Can
it truly be said that all the centers
of a Heavenly Man are to be found on the buddhic plane? It would seem that
certain of the centers (the ones of which human Monads most likely form a part)
are to be found as well on the third and second cosmic ethers but, not the
first cosmic ether—i.e., the atmic and monadic ethers, but not the logoic
ether. This inference is gathered by studying Chart VIII, TCF 817, in which
four chakras of man are to be found on the fourth systemic ether, the throat center on the third ether, the heart
center on the second ether and the head center on the atomic ether.
122.
The
analogy (if valid) probably breaks down when comparing the systemic atomic
ether with the cosmic atomic ether
(the logoic plane) because the human Monad, from what our diagrams indicate,
can (as a Monad within a monadic vehicle) ascend no higher than the monadic
plane (and still maintain the kind of monadic structure it now possesses). Of
course, it can and must ascend beyond
the monadic plane eventually, but this will be after the destruction of the “
123.
If we
are told that human Monads form part of the centers of the Planetary Logos and
those center are on the buddhic plane, how is it that Monads-as-Monads
(focussed on the monadic plane) can focus on the buddhic plane? The Monads so
focussing would have to focus through a buddhic vehicle and if focussed on the
atmic plane, then through an atmic vehicle. These are, for us at least,
mysteries.
124.
It
makes one wonder through which centers of the Planetary Logos the
human Monads may focus? There are seven great wheels upon the monadic plane.
Are those the centers in which the
human Monad is to be considered a constituent? Yet the Planetary Logos has
chakras on planes other than the monadic!
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;
125.
This
makes sense of course. We would have to wonder why the higher cosmic ethers
were not also sources of vitality for the dense physical vehicle. If we think
of man, is not his throat center vitalized from the third systemic ether and
his heart from the second?
126.
Almost
inevitably, the higher cosmic ethers would also have to be sources of
vitalization, however, perhaps the vitalization of which the atmic cosmic ether
and the monadic cosmic ether are the source would have to pass through the
buddhic plane in order to reach the dense physical vehicle so the Planetary
Logos.
it is on
the mental plane, therefore, that this impulse is first felt and the contact between
the two realised.
127.
As
the lower mental plane is the first precipitation of the dense physical body of
the Planetary Logos, it is on the lower mental plane that the first effect of
cosmic etheric vitalization will be felt.
128.
The
higher mental plane will also feel the effects of cosmic etheric vitalization,
but whereas the egoic structures on the higher mental plane are in the dense
physical plane of the Solar Logos,
they are, from all appearances, above
the dense physical plane of the Planetary
Logos.
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.
129.
We
have suggested some thoughts concerning the relationship of the Planetary Logos
and Solar Logos to the lower part of the cosmic gaseous plane.
130.
For
the Planetary Logos, the lower mental
plane is the first precipitation of His dense physical plane (or more
specifically, his lower mental body is the first precipitation within His dense
physical body). For the Solar Logos, the higher
mental plane is the first precipitation of His dense physical plane (and more
specifically, the higher mental plane holds the first precipitation of the
solar logoic dense physical body).
131.
The
gaseous plane always serves as a linking intermediary between the ethers, the
liquid and truly dense portions of the dense physical body whether of a Logos
or a man.
132.
Hence
the special effectiveness of breathing exercises to bring etheric vitalization
into the lowest levels of the dense physical body—whether of a man or a greater
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.
133.
This
we have been attempting to do, and it is this attempt which leads us to
speculate upon the role of chakras on the higher cosmic ethers in the
vitalization of the dense physical vehicle of the Planetary Logos and Solar
Logos.
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.
134.
From
our own experience we will be able to generalize to a more factual
understanding of the functioning of parallel structures in the Planetary Logos
and the Solar Logos.
a. At this time in our development, we are
undertaking increasing etheric vitalization. We are seeking a more direct and
conscious contact between our etheric body and our dense physical body. This
will be one of the major objectives of the very etherically-focused Aquarian Age.
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.
135.
The
mental plane borders the etheric planes and so it is natural that it would feel
the full force of etheric vitality.
136.
Further,
the element of “air” so closely associated with the etheric levels (especially
the fourth etheric) can also be assigned with reason to the lower mental
subplanes.
137.
Let
us think of the states of Pleroma as the seven dimensions of the cosmic
physical plane. The fifth state of Pleroma is, in this instance, the higher mental
plane. The third state of Pleroma would be the third cosmic ether, the atmic
plane.
138.
When
DK speaks of “the three worlds”, does He speak only of the lower mental plane
and planes below or is the higher mental plane, in this instance, included?
A hint as to the [Page 684] significance of this
139.
That
the full force of cosmic etheric vitality is to be felt on the systemic mental
plane…
may be
found in the fact that the etheric body of man receives, and transmits prana
directly to the physical body,
140.
This
is probably accomplished via the gaseous layer of the systemic dense physical
subplanes and is related to the physical breath.
and that
the vitality of the physical frame is to be gauged largely by the condition and
action of the heart.
141.
The
etheric heart center for man is situated, we are shown, on the second systemic
ether and transmits its vitality through the chakras on the fourth systemic
ether and thence via the dense gaseous subplane.
142.
Since
the fourth cosmic ether is closely connected to the second ray and to the
functioning of the planetary logoic heart center (the Hierarchy), it is
reasonable to assume that the human heart center is also closely connected with
the fourth systemic ether, though its
‘position’ is shown on the second systemic ether (TCF, Chart VII, 817)
143.
Given
the heart center’s close relation to the second and fourth cosmic and systemic
ethers, we can infer that the relation of these ethers to the dense physical
body of either man or a greater Logos determines the vitality of that dense
physical body.
The heart circulates vitality to the myriads of
cells that constitute the dense physical sheath;
144.
The
physical heart is the direct recipient of the vitality conferred upon the dense
physical body by the etheric heart center.
145.
We
must remember that the heart is not only the seat of the energy of love but of the principle of life. The “life-thread” or sutratma is
anchored in the heart.
146.
The
dense solar logoic heart (manifesting through the egoic groups) must
analogically circulate vitality to the myriad of cells which constitute the
dense physical body of the Solar Logos.
something analogous is seen in the fact that
these fire devas are "the Heart of the Dhyan chohanic body,"23
[This name
is given to them in the Secret Doctrine,
Vol. II, p. 96] 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.
147.
We
are still speaking of the Solar Angels or Agnishvattas. They are considered
“the Heart of the Dhyan chohanic body”.
148.
We
have an analogy between “pranic devas” and “fire devas” or “Fire Dhyanis”.
149.
We
are told of a “spiritual sun”. Elsewhere we are told of a “subjective sun” and,
of course, of the Heart of the Sun.
150.
Does
the term “spiritual sun” refer only to the Heart of the Sun or also to the
Central Spiritual Sun? We are told that the Solar Angels, depending on what
type they are, come from both.
The four lower groups of solar Pitris
return to the heart of the subjective sun, or to that inmost centre of the system
from whence they came, whilst the three higher groups are carried (by the
force and energy generated in the fiery furnace and blaze, and through the
stimulation produced by the blazing forth of the central jewel) straight to the
central spiritual sun, there to abide until another kalpa calls them forth
to sacrifice Themselves, this time as planetary Logoi. (TCF 878)
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.
151.
The
analogy is clear. The gaseous subplane (whether systemic or cosmic) is the most
receptive to etheric vitality.
152.
If
the gaseous subplane of the systemic etheric-physical plane is the conduit to
the systemic dense and liquid subplanes, then the lower mental plane must be
the conduit for cosmic etheric vitality to the cosmic dense and liquid subplanes—our systemic astral plane and
systemic etheric-physical plane.
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;
153.
The
term “Sons of Wisdom” is another name for the Solar Angels.
154.
It is
clear that the Sons of Wisdom are even more closely related to the buddhic
principle than to mind (as it is found on the higher systemic mental plane).
This being the case, the higher mental plane cannot apply when we speak of the “soul on its own plane”. Its own
plane must be higher than the mental.
155.
There
is a very close connection between buddhi and manas.
156.
The
egoic lotus or vehicle of the Solar Angel is largely inspired by buddhi and is
largely a representative of buddhic energy.
157.
Notice
the equivalence between the buddhic principle, the life force and love aspect.
Both love and life are centered in the heart, which is the centre, above all,
which gives access to the buddhic plane.
158.
Another
way of putting this is that if we wish to live, we must love.
buddhi uses manas as a vehicle, and occult
writers often speak in terms of the vehicle.
159.
The
soul, is the soul of love. Manas is the instrument of buddhi. Buddhi is the
Christ Principle which gradually infuses the egoic lotus which is its instrument
in the dense physical vehicle of the Solar Logos. The egoic lotus is meant to
be the instrument of buddhi.
The Ego,
or the self-conscious Identity is in
essence and in truth Love-Wisdom, but manifests primarily as
intelligent consciousness.
160.
The
innermost petals of the egoic lotus arose from a downflow of buddhic energy.
161.
It
may be said that when the egoic lotus is on the verge of destruction that it
carries the maximum of Love-Wisdom of which it is capable.
162.
The
transition within the Ego from intelligent consciousness to Love-Wisdom begins
at the first initiation.
163.
The
Ego, as “the self-conscious Identity” is not the same thing as the Solar Angel.
The real Ego is the spiritual triad and is reflected on the higher mental plane
as the egoic lotus.
164.
The
“Ego” is man as a Higher Self, but not usually, man-the-Monad.
165.
The
presence of the Solar Angel (and Solar Angels—as a number of manasadevas are
involved in the manifestation of an egoic lotus) makes it possible for the
Monad (through the spiritual triad) to become an Ego-in-expression on the
higher mental plane.
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.
166.
Before
the point of individualization the Monads have many kinds of expression but
have not yet expressed as limited self-conscious Beings, which, apparently, is
a necessity.
167.
This
is an important definition of Individualization—the calling forth of the Monads
into self-consciousness Being.
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.
168.
The
heart center of different Planetary Logoi awaken at different times according
to different cycles.
169.
It is
the awakening of the heart center in a Planetary Logos that calls in Solar
Angels so that the individualization of the Monad can become possible. At least
this is the case during those systems in which the intervention of Beings
(i.e., Agnishvattas) representing the fusing power of divine love is the order
of the day, for individualization did not always occur through the intervention
of Solar Angels.
170.
The
Solar Angels are called “Hearts of Fiery Love”. Their ability to express
buddhic love is, thus, evident. Their appearance correlates with the awakening
of the heart center of the Planetary Logos in Whose body of manifestation they
are serving.
171.
Interestingly,
the sources of the Solar Angels (Venus, proximately and Sirius, remotely) are
both associated with the expression of kama-manas—the subject of this section
from the Old Commentary.
172.
There
is present in this section of text the implication that the monadic plane must
be involved in the coming forth of the Solar Angels. If the heart center of the
Heavenly Man is found on the second cosmic ether just as the heart center of
the human being is found on the second systemic
ether, then the awakening of the planetary logoic heart center involves the
systemic monadic plane and brings a new type of activation to the human Monads,
and probably to the devic Monads which are also to be found upon the systemic
monadic plane.
173.
The
Spiritual Hierarchy is said to be the heart center of the Planetary Logos.
Usually the Spiritual Hierarchy is considered to be ‘located’ upon the buddhic
plane, but we can see that this ‘location’ is far too restrictive. Masters of
the Wisdom are focussed atmically as well as buddhically, and the Christ (as
Head of the Hierarchy) can focus on the logoic plane. Chohans in the Hierarchy
can, by implication, focus monadically, on the second cosmic ether.
174.
In
some way, therefore, it seems that the heart center of the Heavenly Man (if we
consider that heart center as the Spiritual Hierarchy) involves all or almost
all of the cosmic ethers and must not exclude the monadic plane (whereon the
solar logoic cosmic etheric heart center should find its location).
175.
It is
at this point that we look for the relative closeness of analogies. There is
usually a very close analogy between the human being and the Solar Logos, so
that the heart center of the human being (found on the second systemic etheric
subplane) should suggest a solar logoic etheric heart center on the second cosmic etheric subplane.
176.
But
what of the Planetary Logos or Heavenly Man? Should His heart center also be found on the systemic monadic
plane, or should it be found one plane ‘lower’ on the systemic atmic plane, or
even on the systemic buddhic plane (presently, the major focus of the Spiritual
Hierarchy and the major field of expression, eventually, for the human Monad)?
177.
The
analogy concerning the relative positioning of chakras is closer between man
and the Solar Logos than between man and the Planetary Logos or
178.
One
other point: if it is Monads, per se, (human and deva) which go to the
constitution of the chakras of the Planetary Logos/Heavenly Man, then, in some
way, the seven chakras of the Heavenly Man must be found upon the systemic
monadic plane. If we check TCF, Chart V, 344 we notice that on the cosmic
monadic plane there are seven large circles which must represent vast cosmic
chakras. If we analogize to the systemic monadic plane, we would also find
seven large circles which could be considered etheric chakras in a Planetary
Logos and a Solar Logos.
179.
Regarding
the etheric chakras of a Planetary Logos or Solar Logos We have three points of
view which must be reconciled. Focusing on the Planetary Logoi—
a. All the etheric chakras of a Planetary Logos
are found on the systemic buddhic plane. (Analogically, this does not make
sense, though DK seems to have suggested, more than once, that his is the
case).
b. Some of the etheric chakras are found on
the systemic buddhic plane and others on still higher cosmic ethers. We also
have to finally determine whether the higher mental plane should be considered etheric with respect to a Planetary
Logos.
c. All of the chakras of a Planetary Logos are
somehow prototypically represented on the systemic monadic plane as the human
and deva Monads go to the formation of the chakras of a Planetary Logos. But as
there are two sets of chakras—“the
greater seven and the lesser seven”—in any human being, this may also be the
case for the Planetary Logos and Solar Logos. Some quite interesting
possibilities arise if this analogy is followed out.
d. Seven comments below, I offer a solution
which relates the systemic monadic plane to the head center and head centers
of the Planetary Logos and to the etheric heart
center of the Solar Logos. (Is the heart center sevenfold just as head
center is? There is reason to suspect this is the case and the section of the
Old Commentary below points to this likelihood)
e. If we think carefully, we can see that the
problem of locating the chakras of Planetary Logos is a little complicated.
Again, it is only as the threefold dense
physical body of a planetary Logos (as expressed by our three worlds, the
mental,
180.
Presumably
the lower mental plane.
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.
181.
The
dense physical body of the Planetary Logos does not include the higher mental
plane.
182.
When
the heart center of the Planetary Logos becomes vitalized (as per the quoted
section of the Old Commentary), then there arises the “shining out upon the
mental plane of the egoic groups*.
183.
We
are speaking of developmental recapitulation in the life of the Planetary
Logos. When He is ready for the coming of the Solar Angels, He has reached the
same stage of development as He achieved in the previous mahamanvantara—the
previous solar system.
184.
Incidentally,
this is another confirmation of the fact that our Planetary Logos, and other
Planetary Logoi, were present and active during the previous mahamanvantara.
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.
185.
All
Monads (since they focus on the second
cosmic ether) are examples of the “life of the Heart” (for the second principle is embodied in the
heart) and find a source in the great Solar Logos, Who is a greater ‘Heart of
Fiery Love’—having both His personality and His soul upon the second ray of
Love-Wisdom.
186.
We
can see that the awakening of the planetary heart center not only invokes the
descent of Solar Angels but stimulates the human
Monads (definitely) and, perhaps, deva Monads (in other ways, but not
towards individualization as we understand that term).
187.
There
is no question but that the human Monads (found on the second, and thus
heart-related systemic plane) are related to the etheric planetary heart center
(as well as to the solar logoic etheric heart center). So when that planetary
heart center awakens, the human Monads are especially stimulated. This
stimulation contributes to their emergence into Self-conscious being—i.e., to
the process of the individualization of those Monads.
188.
The
systemic monadic plane seems, however, analogically related to the etheric head center of the Planetary Logos. When
it is said that human Monads go to the constitution of the centers or chakras
of a Planetary Logos, could we be speaking of the seven head centers of chakras each of which has control over one of
the lesser centers (which, presumably) could be found upon lower cosmic ethers?
We should ponder on this possibility, as it may help us resolve the discrepancy
concerning the location of planetary
logoic chakras to which I pointed within the last ten comments.
189.
Individualization
signals the emergence into objectivity of the Monads which go to the
constitution of the various centers of the Planetary Logos.
190.
We
must be speaking of Monads of the Fourth Creative Hierarchy and not of deva
Monads (who also go the constitution
of the centers of a Heavenly Man) because deva Monads do not individualize in
this manner.
191.
The
Solar Angels, for instance, individualized in “a” or “the” previous
mahamanvantara altogether.
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."
192.
The
Body is that of the Planetary Logos. The “divine Man” is the Planetary Logos,
but the analogy necessarily applies to the Solar Logos as well.
193.
Every
heart has a sevenfold content. The association of the number four with the heart is familiar. The
number seven is also a heart number.
It is suggested that every heart has seven streams of vital energy. Each stream
is related to a monadic type.
194.
The
currents are the heart energy of the Heavenly Man which bring the seven types
of Monads into incarnation through their individualization.
195.
Essentially,
however, there are only three types of major
Monads (those on the first three rays) and so the other four types must be
considered substance-categories of the major three types.
196.
The
Divine Man is the Planetary Logos and takes an incarnation through the newly
manifesting Monads—manifesting through the power of the process of
individualization.
197.
We
cannot overlook the presence of the Solar Logos both behind and within this
process. When the planetary heart (for instance of our Planetary Logos) awakened, there was necessarily an awakening
within a chakra of the Solar Logos as well.
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.
198.
This
is the “quickening” which stimulates the heart of the unborn child.
199.
We
are being told that the stimulation of the heart makes “individual existence…a
possibility”. We see the close connection of the heart to the appearance of
the viable individual. The heart will sustain the human being coming to
birth. Before the heart awakens, the newly forming human being would be
completely dependent on the mother and the beating of the mother’s heart.
200.
Analogously,
it is the awakening of the heart center of the Planetary Logos which makes His
expression through individualized human existence a possibility. He begins to
take an incarnation in a newly formed human kingdom.
201.
The
human kingdom is the fourth kingdom,
and the heart is the fourth center just as the buddhic plane from which
stimulation arises (impulsed from the second plane) is the fourth plane and the
intended, eventual field of expression of the Fourth Creative Hierarchy (the
human Creative Hierarchy).
202.
It is
the stimulation of the fourth center which makes possible an incarnational
appearance on the fifth, sixth and seventh planes.
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.
203.
There
are Pleiadian associations here. Alcyone at the center of the Pleiades is
called “the Star of the Individual”.
204.
The
“life vibration” “from the soul of the mother” makes individual existence
possible.
205.
Is
the “soul of the mother” equivalent to the Anima Mundi? Is Pleroma the soul of
the solar system? Is the solar system to be considered the “universe”, as that
term is used here?
206.
Is
the awakening of the third spirilla signaling the awakening of viable animal life, for the physical mechanism
is animated by the awakening of the
inner and outer heart. The animal
kingdom is the third kingdom and this
animation occurs following the third
month of pregnancy.
207.
It
may be that the moment of birth is coincident with the awakening (or
re-stimulation in the infant) of the fourth spirilla, for the fourth spirilla
awakened in the beings who were formerly animal man when the human kingdom came
to birth.
208.
In
any case, there is a movement from the three to the four (the three considered
as ‘lower’ than the four). The movement is from the third kingdom into the
fourth, and from the life of the mother (third aspect) into an independent
human unit of life (under the number four).
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.
209.
The
principle (as it applies to human biology) is—“Ontogeny recapitulates
phylogeny”. The development of the individual recapitulates the evolutionary history
of the race.
210.
Apparently
it was not long ago (in terms of planetary time) that the Planetary Logos
succeeded in recapitulating His development in the previous solar system. This
signaled the coming in of the Solar Angels.
211.
Has
the Solar Logos recapitulated His development in His immediately previous solar
system? It would seem that He has, and perhaps the kinds of initiation our
particular planet is undergoing is an indication of the completion of that
recapitulation.
212.
Apparently
it was not long ago (in terms of planetary time) that the Planetary Logos
succeeded in recapitulating His development in the previous solar system. This
signaled the coming in of the Solar Angels.
213.
Has
the Solar Logos recapitulated His development in His immediately previous solar
system? It would seem that He has, and perhaps the kinds of initiates our
particular planet is undergoing is an indication of the completion of that
recapitulation.
214.
Perhaps
the ability of the Solar Logos to develop the human kingdom on a system-wide basis, is an indication the
successful completion of that recapitulation.
215.
If
various of the Planetary Logoi saw the coming in of the “returning Nirvanis”
knows as Solar Angels, what type of Being may have ‘returned’ when the Solar
Logos completed His recapitulation of previous development. It seems that they
would have to have been still greater Beings than the Solar Angels—perhaps
Beings in which the Solar Angels form a part, collectively.
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
216.
This
is a recapitulatory sentence and one that very clearly shows the relationship
between the occult awakening of the “Heart” and the appearance of an
individualized “Son of God”. However, we are now considering the matter in a
cosmic context.
217.
Are
we, however, speaking only of a Planetary Logos only, or could the statement
equally be applied to our Solar Logos? Or to still greater Logoi?
218.
If we
take the microcosmic psycho-spiritual analogy, we shall see that the
personality vehicles must reach a certain frequency of vibration before it is
possible for the Solar Angel via the Ego to set up a conscious rapport with those
vehicles.
24: Compare S. D., I, 203;
II, 108, 122, 279.
25: These three planes are
the correspondences to the three lower spirillae in the physical permanent atom
of the solar Logos and the planetary Logos.
219.
We
are familiar with the idea that for a Planetary Logos or Solar Logos planes are as spirillae.
220.
Notice
that we are not here differentiating between the lower mental plane and the
higher mental plane. The note simply speaks of the “three planes” as the
correspondence to the three lower spirillae in the physical permanent atom of
the Solar Logos and the Planetary
Logos. Where as the three lower planes in their entirety are the correspondence
to the three lower spirillae for the Solar Logos, one wonders whether the same
can be said of a Planetary Logos for whom that aspect of the mental plane
called the higher mental plane means something different than it does to a
Solar Logos.
221.
It is
significant that the seven spirillae which one would expect to be present in a mental
permanent atom are split between the
mental unit and the manasic permanent atom—four spirillae for the mental unit
and three (greater) for the manasic permanent atom.
222.
Correspondingly,
the mental plane is split between a lower four and a higher three. We remember,
in this context, that for the greater Logoi, spirillae are planes (or
subplanes).
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.
223.
We
may be speaking of the incarnation of Planetary Logoi and Solar Logoi
considered as “exalted Beings”.
224.
We
also may have hinted the idea that certain Beings far greater than Solar Angels
(of the kind who express within the solar system) are incarnating cosmically just as Solar Angels do,
systemically.
225.
The
Solar Angels who individualize man are undertaking systemic incarnations. Any Being undertaking a cosmic incarnation must be greater than such Solar Angels.
226.
We
remember in this connection that there are far greater Solar Angels Who serve
as cosmic Solar Angels for the Solar Logos
and probably for the Planetary Logos just as the Solar Angels (with which we
think we are familiar) serve in relation to man.
227.
Perhaps
these greater Beings work through egoic groups (as at least one form of their
expression), and thus through many
Solar Angels.
228.
We
should remind ourselves that egoic groups are as chakras for the Planetary
Logoi and that greater egoic groups (found perhaps throughout the solar system)
are as chakras for the Solar Logos.
229.
Let
us remember, however, that there are many kinds of chakras within the energy
expression of Planetary Logoi and Solar Logoi. Egoic groups (smaller and
larger) may be one very minor kind. Globes and chains are larger chakras within
the Planetary Logoi and globes, chains and
schemes can be considered chakras within a Solar Logos.
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.
230.
The
“Heart of the Body” is that which, thrilling with awakening life, brings
response from the lower three. This will be true of the returning Christ in
relation to humanity (still very much an expression of the lower three).
231.
Another
way of stating the principle involved is to say that Hierarchy invokes and
evokes humanity.
232.
New
possibilities for lower forms of life arise when higher centers within the
whole which contain those lower forms awaken.
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.
233.
The
Lunar Pitris confer a kind of consciousness upon the deeply immersed Monad
during the evolution of the lower three kingdoms of nature, but it is only the
Solar Angels who can stimulate these lower forms of life (once they have
reached the stage of advanced animal) into “self-conscious life” and the
perception of “separated existence”.
234.
From
one perspective, Spirit immerse in the lower worlds slowly awakens to its true
nature.
235.
Ever-widening
consciousness promoted by the evolutionary devas (generally, the Lunar Pitris)
is not the same as self-consciousness
promoted by the Solar Pitris.
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.
236.
We
are now speaking of a process which (on a solar logoic scale) parallels the
process of man’s individualization.
237.
We
are speaking of an integration and fusion process within the solar system as a
whole.
238.
Is DK
saying that the coming of the Solar Angels only occur in relation to the four
lower Planetary Logoi who constitute the logoic quaternary?
239.
Or is
He saying that if a cosmic coming of those Beings Who are higher correspondences
of Solar Angels is to occur, those schemes which represent the lower quaternary
of the Solar Logos must reach a point of sufficient vibration to stimulate the
descent of a kind of cosmic heart
which will be coincident with the coming of cosmic Solar Angels?
240.
We
recall that Solar Angels, being a kind of “middle principle”, make possible the
synthesizing of the lower four and the higher three.
241.
Cosmically,
a higher kind of Solar Angel may play this role in relation to the synthesizing
of a higher three and lower four within the vehicle of manifestation of a Solar
Logos.
242.
Within
the solar system, a bridge will be needed between the lower four and the higher
three, and Solar Angel of a cosmic
kind will serve as that bridge.
243.
Some
of what transpires should occur on cosmic
planes and not only within the solar system on the cosmic physical plane.
244.
Members
of the lower quaternary of the Solar Logos should, through this process, be
stimulated by a type of cosmic Solar
Angel, gradually transmuting, transforming and transfiguring Their vehicles on
the lower eighteen cosmic subplanes
on the cosmic physical plane, the cosmic astral plane and the cosmic lower
mental plane.
245.
Just
as the Solar Angel for man anchors a stream of energy in his brain (and thus in
his physical body, but also in relation to the energy units in his atomic
triangle—the physical permanent atom, the astral permanent atom and the mental
unit) so should the cosmic Solar
Angel for the Heavenly Man anchor a stream of energy in His cosmic brain on the lower three systemic
planes (and, thus, in His physical body), but should also stimulate and
appropriate the members of the atomic triangle of the Heavenly Man on the two
and a half lower cosmic planes—the
planetary logoic physical permanent atom, the planetary logoic astral permanent
atom and the planetary logoic mental unit).
246.
The analogies
should hold good.
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.
247.
We
are speaking here of the birth of the “Cosmic Christ” systemically considered.
Thus, we are speaking of the thrilling of the heart of the Solar Logos. Do we notice
how we have been speaking of different “hearts”—first of the “Heart” of the
Heavenly Man or Planetary Logos and then of the “Heart” of the Solar Logos.
248.
The
“Son of God” is “God the Son”—the Solar Logos considered from the perspective
of His second or soul aspect.
249.
We
are also speaking of a kind of cosmic
individualization (leading eventually to full, cosmic Self-consciousness). As stated in earlier commentaries,
individualization for a Planetary Logos or Solar Logos is a group affair (or
one involving many, many groups) and not the strictly individual matter it is
for a human being.
250.
The
kind of thing here described is occurring on cosmic planes whereas the individualization of man occurs on
systemic planes.
251.
When
is any “M/man” “fully… self-conscious”? Certainly not at the dawn of
individualization. A significant point is reached at the third initiation but
an even greater fulness of self-consciousness is to be expected at the fourth.
252.
Our
Solar Logos has not yet achieved the third cosmic
initiation, and thus, is not yet, fully and cosmically Self-conscious.
253.
We
may recall how long it took (some three million years) before the newly
individualized human being awoke to the fact that he had been individualized
and was a distinct and separate unit.
"The sons of God shot forth like arrows from the bow. The forms received the impulse and lo! a God was born. The
tiny babe knew not the great event." (TWM 440)
254.
Something
of a similar process of slow awakening to even preliminary self-consciousness
(in the cosmic sense) may occur in relation to the Solar Logos or Planetary
Logoi.
One logoic centre is responding fully to the
heart stimulation, and that is Venus, who is passing through the final round.
255.
Let
us remember that Venus holds place within the logoic quaternary.
256.
We
remember that it is those planets in the logoic quaternary to which the Solar
Angels are to come. Venus is one of the “four great schemes in the solar
system” which are vehicles for the logoic quaternary.
257.
Venus
has achieved responsiveness to the buddhic aspect of the cosmic astral plane
and thus, we might presume, is responding somewhat resonantly to the cosmic
buddhic plane.
258.
The
final round through which Venus is passing is hypothesized as the fifth scheme round.
259.
Venus,
as we have been told, has completed its full development in five rounds
(presumably scheme rounds) instead of the usual seven.
260.
In
this respect (and if the analogy is not pushed to extremes) Venus is among
certain of His planetary Brothers, what the Christ is in relation to His human
brothers—the one Who evolved most rapidly.
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.
261.
It is
fairly obvious that for a Solar Logos as relatively small as ours, any systemic
pralaya cannot be the final one—given the
stupendous duration of the entire greater Universe.
262.
He is
also hinting that our Solar Logos has yet another solar system through which to
express, and that the pralaya which is to come at the end of this particular
mahamanvantara is definitely not the
final pralaya for our Solar Logos in relation to the series of solar systems
through which He I expressing.
263.
Because human beings have such a limited point
of view, they are always assuming that the ending of the larger system in which
they live and move and have their being is the “consummation of all things”.
264.
In
reflection of this attitude, there are many who consider Nirvana to be a final
state of release instead of but “the beginning of the
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.
265.
The
hint is here offered (through the use of the words “relatively speaking”) that
the devas of the internal furnaces will become even more highly developed in
this solar system, even though the purpose of this solar system is not
specifically focussed on their
development.
266.
From
the cosmic perspective, we can
consider the devas of the internal furnaces as the fires related to all the
seven subplanes of the cosmic physical plane even though the greater concentration
would have been upon five of those
subplanes—the lower five. We may even question whether, in that earlier system,
there were only five subplanes on the cosmic physical plane. This, however,
seems less likely than the thought that five of seven were emphasized.
267.
Cosmically
considered, “latent fire” is found in the lower three cosmic subplanes and
“active, radiatory fire” on the higher four.
Certain Existences attained self-consciousness
in that earlier system, and are the "nirvanis" spoken of by H. P. B.26
[See S. D., II, 83, 84 243]
268.
These
“Existences (and let us note the capitalization of the word—it may be
significant) are the Solar Angels or “returning nirvanis” from a previous
mahamanvantara—i.e., from our previous solar system.
269.
We
note that here we are no longer speaking of “a” previous mahamanvantara but of
“the” previous solar system.
270.
From
whence are they returning? May we say, “from Sirius”, whither they went for
‘training’ in the wielding of both manas and love.
As might be expected, they are characterised
by active intelligence, achieved and developed by means of material
evolution during a previous mahamanvantara.
271.
Within
the previous solar system, both material activity and intelligence
were developed. That system was, it seems, under the sway of the Third Ray of
Active Intelligence.
272.
The
fifth ray was also important in the previous solar system and can be considered
an aspect of the third ray.
273.
The
colors green yellow and orange were all important in the last system. The color
orange, exoterically, is associated with the fifth ray.
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.
274.
Here
is another summary section in which we are given another definition of the
Solar Angels.
275.
They
are
a. Manasa devas
b. The vehicles of the Divine Mind
c. The dhyan-chohanic forces
d. The aggregate of the Ah-hi
276.
Is it
only the Solar Angels Who fulfill these requirements?
277.
The
Divine Mind may be considered cosmic
mind as it manifests upon the cosmic mental plane. The Solar Angels are an
outpost of that type of mind but the greater, cosmic Solar Angels represent it
far more fully.
278.
The
Ah-hi, it seems, have not been specifically or entirely associated with Solar
Angels.
279.
If
the Solar Angels are the Ah-hi, then, from the following references, we may
learn more about the planes upon which the Solar Angels function:
The Ah-hi, the greater Builders,71 Who are the Lords working
out the will of the solar Logos, mainly use two planes for communication with
each other and with Their cohorts:
First, the second plane, where They communicate by means of a spiritual
medium incomprehensible to man at present.
Second, the mental plane, where They communicate with all lesser lives
by means of a type of mental telepathy. (TCF 851)
280.
This
section of text would associated the Solar Angels (were they Ah-hi) with the
monadic plane.
281.
Interestingly,
those who are called the “Greater Builders” (EA 35) have their focus on the
systemic monadic plane, one of the planes above which (according to text above)
the Ah-hi use.
The building devas96 are the Ah-hi,
or Universal Mind. They contain within
their consciousness the plan logoic, [Page 616] and inherently possess the
power to work it out in time and space, being the conscious forces of
evolution. (TCF 615-616)
282.
If
Solar Angels are equivalent to Ah-hi, then either they have association with
planes in relation to which they have not usually been mentioned, or a number
of great Devas (which we have not considered to be Solar Angels) must be
considered as Solar Angels. For instance, are the great Devas Who express upon the
logoic plane to be considered as a kind of Solar Angel?
283.
We
may speculate that the Solar Angels (although they can be numbered among the Ah-hi,
should not be considered as the only
kind of Ah-hi. The Ah-hi are contain more than Solar Angels (as we usually
understand the words “Solar Angels”—as Members of the Fifth Creative
Hierarchy).
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)
284.
Of all
of them?
285.
As
that vibration becomes dominant, the power of cosmic buddhi will enter our
solar system more completely.
286.
Our
solar system is astral-buddhic in nature, but presently more astral than
buddhic. This can be said because our Solar Logos has not yet achieved cosmic
mental polarization.
and our
systemic astral plane, certain eventualities become possible.
287.
It is
important to realize how profoundly our solar system is influenced from the
cosmic astral plane.
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.
288.
Our
Solar Logos can be considered a ‘Son of Desire’; so can the human being.
289.
These
“Sons of Desire” are intelligent but have not yet fully acquired the faculty of
Love-Wisdom—a buddhic faculty transmitted via the astral plane (whether
systemic or cosmic).
Our solar Logos, and the Heavenly Men, are
polarised on the cosmic astral plane,
290.
This
is a very important statement. Whereas the Planetary Logoi have not yet taken
(so it seems from TCF 384) the second cosmic
initiation, our Solar Logos has,
and yet is still polarized on the cosmic astral plane perhaps because He has
not yet “made the grade” (i.e., passed the midway point between the second and
third cosmic initiations).
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.
291.
These
great Beings are polarized on the cosmic astral plane and so their energy flows
through the systemic “Heart” as it is found on the planes of the solar
system—the subplanes of the cosmic physical plane.
292.
The
etheric heart of the Solar Logos and Planetary Logoi will be found upon the cosmic
ethers of the solar system.
293.
We
appear to be speaking not only of man on planet Earth but of man throughout the
solar system.
294.
From
what is here said, sex and passion play a major role in the development of man
on all planetary schemes, not just on the Earth-scheme. Probably on the
Earth-scheme, the role of sex and passion is rather greater as our particular
Planetary Logos is so “full of passion” (TCF 673)—cosmically considered.
295.
From
what we can gather, cosmic astral influences and the influence of the Solar
Logos and Planetary Logoi polarized on the cosmic astral plane, as well as the
etheric heart influences of these Logoi (on the systemic monadic and buddhic
planes) are all involved in the stimulation of sex and passion as they play
their role in the development of man—not only on our planet but throughout the
solar system.
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";
296.
These
nirvanis may be some of the present members of the Fourth Creative Hierarchy—“Sons
of Desire”.
297.
They
will have added the quality of love to their manasic accomplishments and will,
thus, be of a higher order than the present “returning nirvanis” (i.e., Solar
Angels) who entered this second major solar system and our planet to assist the
development of humanity..
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.
298.
When
comparing the quality of the returning nirvanis of major system two with the
quality of those in major system three, we see an elevation. We also see that a higher standard of preparation will
be required in system three than was required in system two.
299.
Again
the numbers three and five are associated with the “returning nirvanis”.
300.
The
five lower subplanes of the cosmic physical plane will be considered densely
material in relation to the higher, ‘nirvanic’, redeeming forces.
301.
The
returning nirvanis will, it seems, focus upon the monadic plane just as the now
focus on the higher mental plane.
302.
Always
a foundation for invocatory process must be prepared. The altitude of this
foundation continues to rise from one solar system to the next.
We are here speaking in terms of the Heavenly
Men.
303.
All
the brahmic planes (of which there are five, crowned with the atmic plane) will
be energized in invocatorily activated.
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.
304.
The
type of individualization here discussed is of a different kind that
individualization as divine intervention.
305.
Either
that, or the Solar Angels did indeed appear on the Moon-chain, which seems
contradicted in other passages which speaks of the self-generated
individualization of animal man in the third chain (and perhaps in the previous
solar system). But this would seem unlikely, as the planetary “Heart” would not
have awakened sufficiently to invoke their descent.
306.
The
“advent of the Egos” in this case was not an intervention but an appearance or emergence stimulated through the invocation by that which lies
below the spiritual potencies which focussed above.
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.
307.
Again,
Pleroma, seems related to the states of activation and consciousness which
express through the seven subplanes of the cosmic physical plane.
308.
The
“third state of pleroma” is associated with the activation of the lower three
subplanes of the cosmic physical plane (not counting the highest part of the
third cosmic subplane—i.e., the systemic higher mental plane).
309.
The
term “universally” relates to process within our solar system and to the
necessity of a certain activation of the systemic lower mental plane before
individualization was possible.
310.
However,
we can extend the idea of Pleroma into a cosmic
context, in which case the lower cosmic mental plane would have to achieved a
degree of invocatory activation to call down the descent of those cosmic Beings
Who embodied cosmic buddhi.
311.
In
this case, the term “universally” definitely would refer to the Planetary Logos
or the Solar Logos, but not only to
the seven subplanes of the etheric-physical solar system—the cosmic physical
plane.
312.
If we
wish to understand these statements about Individualization, we shall have to
study the three types of individualization as they occurred in the previous
solar system and the Moon-chain, within our present solar system, and as
intended to occur in the solar system yet to come—i.e., the third major solar
system.
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.
313.
The
animal kingdom individualizes and the
fifth kingdom ensouls
314.
We
have to be cautious here as the “fifth kingdom” the “spiritual kingdom” is not
the same as the Fifth Creative Hierarchy. The fifth kingdom is composed of
spiritualized humanity. The Fifth Creative Hierarchy is composed of those who
only long ago were humanity and who passed through all possible human
incarnations.
315.
We
could wonder whether it might not be more accurate to say that the Fifth
Creative Hierarchy ensouls. It is not
the fifth kingdom which provides the soul nature for man on the systemic higher
mental plane, but, rather, the Fifth Creative Hierarchy—the Solar Angels.
316.
Once,
however, individualization takes place and the Fifth Creative Hierarchy engages
with animal man creating the fourth kingdom, then the fifth kingdom begins to
grow and the time comes when an Ego emerges on the higher mental plane as an
independent, directing center which can be said to ensoul the fourth
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,
317.
By
this is meant either the third initiation (or the transfiguration initiation)
or the fifth initiation, as the third initiation is considered the first major initiation.
318.
The
number three is always associated with mathematics and cycles. Aquarius, in
which sign the Science of Cycles is mastered, is the third zodiacal sign
counting clockwise from Aries.
nor fully
comprehended until the fifth, yet light may stream in on a difficult
point.
319.
By
“the fifth”, DK probably means the Initiation of Mastership, and yet the fifth major initiation is really the seventh.
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.
320.
By
the second or sixth stage of Pleroma, the activity and consciousness of the
monadic plane is indicated—the second plane from one perspective and the sixth
from another.
321.
The
individualization in the third solar system will not be individualization as we
have experienced it in the second solar system.
322.
If
the spark of mind (with the latent potentials of the other two aspects) was
planted, will the presence of both intelligence and love-wisdom be established
at the outset, with the will aspect latent, though ‘up for development’?
323.
DK is
telling us of a fivefold development which must occur before that which (in the
third solar system) will be called individualization can transpire.
Consciousness
will blaze forth then on the Monadic plane, and it will be the plane of
individualisation.
324.
The
monadic plane becomes the plane of individualization in the third major solar
system.
325.
It is
consciousness that will blaze forth. Sometimes it is said that consciousness is
abrogated once the realm of the spiritual triad is entered. The sense of this
thought is probably that “consciousness as we know it” is abrogated.
326.
The
consciousness which will blaze forth will not express the unit of the higher
mental plane but the sense of participatory identification characteristic of
the monadic plane—yet, who really can describe what that consciousness will be?
All states of consciousness below that high
level will be to the Logos what the consciousness of the three worlds is to Him
now.
327.
We
appear to be speaking (at least initially) of the Solar Logos and not of the
Planetary Logos.
328.
The
five will replace the three as being non-principled.
329.
May
it be that just as there is a division upon the mental plane in this solar
system, there will be a division upon the atmic plane in the next solar system,
with the Solar Logos considering all
five lower subplanes of the cosmic physical plane as non-principled whereas the
Planetary Logos will consider the same systemic planes as unprincipled (with
the exception of the higher three systemic subplanes of the atmic plane)?
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.
330.
We
are speaking of the Solar Logos and not the Planetary Logos.
331.
The
dimension on which the egoic lotus is to be found is, therefore, not considered
principled by the Solar Logos.
Our
present solar Angels or fire devas will then have a position analogous to that
of the lunar Pitris now,
332.
This
is a most intriguing statement. Will our present
Solar Angels still remain with the next solar system, even though they have
already been to Sirius once in order to become the Solar Angels they now are?
333.
We
read that certain of the present
solar angelic groups re to be breathed forth as Planetary Logoi in a later
kalpa—presumably, the next mahamanvantara.
whilst the three higher groups are carried (by the force and energy
generated in the fiery furnace and blaze, and through the stimulation produced
by the blazing forth of the central jewel) straight to the central spiritual
sun, there to abide until another
kalpa calls them forth to sacrifice Themselves, this time as planetary Logoi.
(TCF 878)
334.
Perhaps
if we knew the meaning of “another kalpa” we could solve the problem.
335.
It is
hard to imagine that our “present solar Angels or fire devas” (Who are already
far more advanced than the human Monad on its own plane—because they, or at
least some of them, are “initiates of all degrees”) could be subject to that
which will individualize on the monadic plane in the next solar system. There
are many mysteries here.
336.
Much
of present day, humanity, however, will
pass to Sirius and there become Solar Angels. They will return to the third
solar system (if the analogy holds), and should be, it is hinted, even higher
then than present day Solar Angels are now. To what types of lives could
they/we (as Solar Angels of the future) be subject? To those Lives which are
known as “Spirits of Darkness”?
337.
In
any case, simplifying the matter greatly, DK seems to be telling us that the
principle of love will be secondary to the principle of will.
338.
What
type of Being will be considered superior to those who are now Solar Angels
expressive of solar fire? Certainly not the type of man who will individualize
only in the third solar system or who will simply continue at that time the
human development begun in this solar system.
339.
Yet
present man, if he becomes a Solar Angel, will return to our solar system
during the next mahamanvantara and will continue to evolve during that
mahamanvantara. It is just that his form of evolution will be very different to
that pursued by present-day Solar Angels in this mahamanvantara.
340.
If in
the present solar system, the Solar Angels are embodiments of buddhi but become
expressive on the systemic higher mental plane, will it be possible that in the
next solar system, the Solar Angels will be embodiments of the energy of the
second systemic plane, and become expressive on the higher atmic plane of that
system?
341.
What
I am suggesting is that the division in the mental plane characteristic of our
present solar system will become a division in the atmic plane during the next
solar system.
for all
will form a part of the divine consciousness, and yet, will be esoterically
considered as "below the threshold" of consciousness.
342.
The
threshold will be that energy barrier separating the fifth from the sixth
cosmic subplane of the cosmic physical plane (or the third from the
second)—depending on the way of counting.
343.
It
will be analogous to the barrier which presently separates the fifth cosmic
subplane (counting from above) from the fourth.
344.
There
is also (in our present solar system) a barrier separating the lower mental
plane from the higher mental plane. This division may be the anticipation of a
situation in which the lower atmic subplanes will be separated from the higher
three atmic subplanes of the future system.
345.
If
lunar devas were characteristic of the first major solar system, and solar
devas of the second, shall it be Spirit-devas Who are characteristic of the
next solar system? And would such ‘Spirit-devas’ be related to the “Spirits of
Darkness”.
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.
346.
Control
of the un-self-conscious evolutionary devas is, in this solar system, achieved
through the agency of the Solar Angels.
347.
Through
the development of full self-consciousness (a gift impulsed and nourished by
the Solar Angels) this type of control is achieved.
348.
What
type of control will be required in the next solar system? Will it be the
control of the unitive impulse, ensuring that it does not contravene Divine
Will and Divine Purpose?
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.
349.
It
seems that some type of manasa-deva (expressive of love-wisdom and solar fire)
will, indeed, abide in the next solar system, but that the man of that system
will have a different attitude towards them.
350.
He
will, occultly, have to put his foot upon them.
351.
Are
we saying that the type of “man” of the next solar system will rise ‘above’ the
manasadevas? This could be a paradoxical, at best problematical, assertion.
352.
We
cannot imagine that the spiritual progress of man will have outstripped the
progress of those who are now Solar
Angels, for they are already “initiates of all degrees” and it would not make
sense that their progress should cease while man’s advanced.
353.
But
apparently, there will be bearers of solar fire in that system, and monadic man
(on whatever plane His Monad will be originating and expressing) will have to
dominate the solar fire expressed by these manasadevas.
In this solar system he has to mount by the
putting his foot upon the serpent of matter.
354.
“Matter”
is considered to be the unprincipled substance of the lower eighteen systemic
subplanes.
He rises
by domination of matter and becomes himself a serpent of wisdom.
355.
A
“serpent of wisdom” is a being who is expressive of both intelligence and
love-wisdom. A Master (in the present solar system) is 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,
356.
The
question is—who will be the Agnishvattas?
Since perhaps eighty percent of present humanity is going to tread the Path to
Sirius to become Solar Angels, what will their relation be to life and process
in the next solar system?
357.
What
will be the function of Solar Angels in the next solar system? How is it that
in the present solar system, the Agnishvattas are definitely of greater
spiritual status than man, while in the next solar system, man will be of
greater status than the Agnishvattas? We must assume that there is much
pertinent knowledge which is not at our disposal.
358.
Will
the “man” of that solar system be other
than those who have trodden the Path to Sirius after achieving the sixth
initiation in this solar system? Will such “men” dominate those who (as men in
the present solar system) have gone to that distant Source and returned in the
next solar system as Solar Angels?
359.
Not
all men of the present solar system will travel to Sirius to become Solar
Angels. Will those who do not, but who appear again in the next solar system,
be in advance of those who have gone to Sirius to become manasadevas?
360.
It
does not really make sense that those who are presently Solar Angels will be inferior to those who, presently,
are only men.
361.
Further,
it seems evident that those who are presently
manasadevas will no longer be so in the next solar system. Will they not be Planetary
Logoi of greater or lesser stature? (cf. TCF 844)
362.
We
can see that there are some intriguing questions here and they arise if one
studies the material carefully and searches for implications.
363.
We
presently live in an astral-buddhic solar system in which, it seems, the Solar
Angels are superior in their power to man. The next solar system will no longer
be astral buddhic, but a love-will solar system. Perhaps that is the reason why
man will be superior to the manasadevas.
achieve
something of which even the illuminated mind of the highest Dhyan-chohan can
not yet conceive.
364.
“Matter”,
however, will be indicated by five
cosmic subplanes.
365.
It
seems that what is to be considered matter is relative.
366.
The
“highest Dhyan-chohan” may well include those who are presently Solar Angels.
367.
What
is being said is that any of those whom we presently call Masters or Chohans
(as well as, perhaps, those we call Solar Angels) cannot conceive of the
spiritual developments intended for the next solar system.
368.
How
can DK speak of these things when He is not yet a high Chohan or even a Solar
Angel?
369.
At
least He must be able to see the trend even though realizing it is beyond His
own complete comprehension and the comprehension of Those Who are of greater
spiritual status than He.