Fellowship of Cosmic
Fire
Commentary Semester
VII Section XI
(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 Commentary
The electricity of substance, the electricity of form, and
the electricity of Life itself
1.
We are dealing with
three kinds of electricity. Let us be sure to note that “form” accords with
the second aspect of divinity. This is a point often forgotten.
must blend and meet before the true Man (whether Logos, or
human being) realises himself as creator.
2.
This type of meeting
would signify the third initiation.
3.
The “true Man” can
be considered though Self-identified Thinker.
Man at this stage knows somewhat of the electricity of substance,
and is coming to the belief as to the electricity of form (even though as
yet he calls it magnetism)
4.
And, we may presume,
“the electricity of form” works out through the astral body first and then,
more consciously under soul influence.
but as yet he knows nought of the electrical reality of life
itself.
5.
We call this type
of electricity “electric fire”. DK defines electric fire as “the electrical
reality of life”.
6.
Such electricity
must serve the purpose of the re-amalgamation of Spirit with Spirit—the final
objective before obscuration.
Only when the "jewel in the Lotus" is
about to be revealed, or the third circle of petals is about to open up, does
the initiate begin to have a realisation of the true meaning of the word "life"
or spirit.
7.
A cautious look
at this section of text will reveal its importance. DK is revealing to us
the moment in the developmental history of the egoic lotus with the third
or sacrifice petals will open.
8.
Presumably, some
of the petals, the seventh and partially the eighth have opened to a reasonable
extent before the third initiation is taken with the first application of
the Rod of Initiation by the One Initiator.
9.
Perhaps, the opening
up here described is the opening up of the full third tier,
just as there came a time when the first and second tiers each opened fully
as a tier.
10.
We are gathering
that, as the third tier opens, the Jewel in the Lotus is exposed (perhaps
not fully) but sufficiently.
11.
As well, the impact
of the Monad is, for the first time, consciously detected by the soul-in-incarnation.
12.
We must come to
the conclusion that there is a distinct difference between the opening of
petals within a tier and the opening of the full tier itself.
13.
During the period
of the third initiation, it seems that the complete opening of the petals-as-petals
and the opening of the tier-as-a-tier occur within a short period of time.
The consciousness has to be fully awakened before he can ever
understand that great energising something of which the other types
of energy are but expressions. [Page 877]
14.
We may also judge
that at the period immediately preceding the third initiation, the individual
has a consciousness which is “fully awakened”. Shall we say that the individual
is on the verge of enlightenment.
15.
We say “immediately
preceding” because DK uses the words “is about to…”.
There are only two more points to be considered in connection
with the petals and initiation.
First, it should be noted that the words
"knowledge, love and sacrifice" mean much more occultly
than the apparent significance of the terms.
16.
As ever in the field
of occultism, superficial and customary interpretations will not reveal the
intended meaning.
Each circle of petals stands for one of
these three ideas,
17.
Note that DK calls
these divine qualities by the name “ideas”.
18.
Each circle represents
divine qualities, divine energies and divine ideas.
and each circle again embodies these three
aspects of existence in a greater or lesser degree.
19.
Everything depends
upon the degree of unfoldment of the individual concerned.
20.
All circles embody
all of the divine qualities, but in differing degree.
21.
One of the divine
qualities is paramount with respect to each of the circles.
These three concepts are the modes of expression of the three
great qualities which (from the standpoint of the Past, the Present and the
Future) characterise the natures of all the manifesting entities—Gods, men
and devas.
22.
If we correlate
the three concepts, ideas or qualities alongside the Past, Present and Future
we shall find that knowledge correlates with the Past; love with the Present;
and sacrifice with the Future.
23.
When DK speaks of
three great qualities, He might as well be speaking of three great Entities
which are the sources of these qualities.
From the standpoint of the central factor in manifestation,
man, it should be realised that knowledge was inherent in the
previous solar system, and is the faculty of which he [the man] has to avail himself.
24.
The knowledge aspect
might also have been inherent in the minor system before the previous
solar system. There is [we learn from LOM 23-26] a period of development of
the mental unit which corresponds to years fourteen to twenty-eight in the
development of the human being. It is a relatively long period compared with
that in which the physical permanent atom or astral permanent atom was developed.
Could this lengthy period of mental emphasis correspond to the development
our Solar Logos from the solar system before the previous solar system,
to the present solar system. In other words, a span including two solar
systems (the third minor and the first major solar system) both of which
were given to mental cultivation—the first (i.e., the third solar system in
a series of six solar systems) given strictly to mental cultivation and the
next (i.e., the fourth solar system in a series of six and the first major
solar system ) given to the cultivation of the personal-mental emphasis (i.e.,
the personality of the Solar Logos is also involved as well as the mental
nature).
25.
By the way, from
the section of text above, we are assured that our Planetary Logos had a definite
existence in the previous solar system.
It is there available for his use. It is the hidden energy
of the planetary Logos which he [the man] has to learn to focus through
his physical brain, and thus apply.
26.
DK is speaking of
our Planetary Logos.
27.
Our Planetary Logos
with His third ray personality apparently came into incarnation with the mental
energy conducive to knowledge very well developed.
28.
The fact that His
physical brain was involved tells us of His expression on the lower eighteen
subplanes.
29.
The third ray, Saturn
and the physical brain can all be correlated.
30.
Knowledge focuses
in the physical brain and love in the heart.
31.
All these aspects
of energy are said to be “hidden” within the Planetary Logos. This apparently
means that they have to be drawn forth.
32.
Because knowledge
has already achieved some degree of expression in an earlier system, one would
think of it as less “hidden” than love.
33.
To a certain extent
all the major qualities of a Planetary Logos mental units be considered “hidden”
until man learns the methods of availing himself of those energies.
Love is the faculty inherent in the present. It is the hidden
energy of the planetary Logos of which he [the man]must avail himself and focus in his
heart centre and thus apply.
34.
Man is to apply
the “hidden energy of the planetary Logos” and focus in his heart center in
order to apply that energy.
35.
And yet the energy
of Love can be considered the most important energy of the Planetary Logos.
The work done prior to and at the third initiation is
purely preparatory to this type of service required from an "energy transmitter."
That is why, at the seventh initiation, the dominating ray of our planet—the
second Ray of Love-Wisdom—is employed. There is no energy upon our
planet of equal potency, and no expression of it has so pure and constructive
a quality as that to which the initiate is subjected at the seventh initiation.
(R&I 689)
36.
The word “dominating”
is not used by chance since it implied the “dominant” in music, the fifth
of the chord which is always associated with the soul. The soul ray of our
Planetary Logos (as we have been assured in EA 619) is the second ray.
1. ARIES
is the constellation through which initiating conditions will stream into
our solar system. It embodies the will-to-create that which will express the
will-to-good. It is the monadic ray of our planetary Logos, Whose Soul
ray is the second and the personality ray the third. You can note
here, therefore, how the transmitting ray of our planetary Logos is the first;
and hence the place which the will plays in our human evolutionary process;
His transforming ray is the second and that eventually brings transfiguration
through the medium of the third and in this combination you have the reason
why, in the evolution of the will aspect, you have the influence of Mars and
Mercury—the one bringing conflict and the death of the form and the other
bringing illumination and the development of the intuition as a result of
that conflict and death. (EA 619)
37.
So although DK may
call the second ray a “hidden energy of the planetary Logos” it is also His
“dominating” energy and the energy which qualifies His soul ray. In other
words, it seems as it our Planetary Logos is increasingly dominated
by His soul ray energy and increasingly dominates His third aspect (and with
it, His personality ray) body this second ray energy.
Sacrifice is the faculty which will be his in the
future, which he will intelligently focus through the highest head centre
and thus apply.
38.
When a man attunes
with the will nature of the Planetary Logos, he experiences the power of sacrifice
which he can focus in his highest head center. That head center must be His
crown center, a the ajna and alta major centers are also head centers.
39.
It becomes clear
that there is much crown center development for man as the third or sacrifice
tier is opening up. This, of course, correlates with initiation, and head
center development always correlates with the progressing initiatory process.
40.
Speaking in terms
of the Planetary Logos, per se, the head center of the Planetary Logos will
be found on the logoic plane (just as the head center of man is found on the
atomic systemic ether—the lower correspondence in physical matter of the logoic
plane). When thinking of the planetary logoic relationship to sacrifice (i.e.,
to the fulness of sacrifice), we may well be speaking of developments to occur
in the next or third major solar system,
41.
On the other hand,
if our Planetary Logos is to take, let us say, the fourth major initiation
in this solar system, the head center and His first ray Monad could become
very prominent. The first ray and sacrifice, as we know, are closely related.
It is dependent upon his development of consciousness,
42.
This would apply
for the human being as well—the growth of sacrifice is dependent upon the
development of consciousness.
and therefore upon his recognition of the esoteric purpose
of his group, and of the planetary existences.
43.
The term “esoteric”
is so often used in relation to the Spirit aspect.
44.
In terms of man,
the development of sacrifice is dependent upon the development of his group
consciousness and also upon the realization of the purpose of the “planetary
existences”. The energies of the Planetary Logoi of the solar system are to
be use sacrificially in his life. Various groups correlate with various of
the planetary existences and so do the chakras of man. All this has to be
seen systematically before intelligent sacrifice becomes possible.
45.
From a higher point
of view, we understand that the Planetary Logos has a “group” and that that
group has an esoteric purpose, a Spirit-purpose.
46.
It would seem as
if the Planetary Logos has much to learn in order to develop the kind of Spirit-consciousness
upon which the development of sacrifice can be based.
As it involves what is termed "a solar and lunar
act of abnegation" it involves, therefore, a due comprehension
of solar and of lunar energy, and a bringing of both these two groups
to a stage of co-operative activity.
47.
We are here speaking
of what the man must do. He must, as liberation is approached, participate
in “a solar and lunar act of abnegation”. But first the solar and lunar factors
must be brought into a state of consummative cooperation. Their full and harmonious
functioning is required before they can acquiesce fully to the Spirit aspect.
48.
The advancing initiate
must first see to it that lunar energies are subdued and cooperate within
his thoughtful intensions. In this, he is assisted by the Solar Angels who
have the same objective.
49.
Why “abnegation”?
May it be suggested that just as the lunar lords must enter a state of abnegation
in relation to the Solar Lords, so the Solar Lords must abnegate themselves
to the Spirit aspect.
50.
Sacrifice represents
the first aspect of divinity, and when the period for its expression occurs,
not only does the energy of the Solar Angel come into increasing prominence,
but that same energy must give way to the energy of the Spirit aspect within
man, the energy of the Monad.
It concerns, therefore, the nature of the Jewel
in the lotus, and it is only when the three sacrifice petals in the three
tiers are unfolded that this particular type of energy is released.
51.
We are speaking
here of the release of the energy of the Jewel in the Lotus which occurs when
the energy of the three tiers are unfolded. Although the Jewel in the Lotus
is not completely revealed at that time, the revelation must be sufficient
to bring about a release of the energy streaming from the Jewel in the Lotus.
52.
The period of the
gradual unfolding of the petals of the sacrifice tier is the period of initiation.
The full unfolding of the sacrifice tier can only be consummated at the third
initiation.
53.
We could wonder
whether the sacrifice petal of the third tier is somewhat unfolded before
the application of the Rod of Initiation. Perhaps the abnormal strenuous effort
of the probationary initiate does promote that unfoldment to a certain extent,
but the full and complete unfoldment can only occur with the application of
the Rod.
54.
What proportion
of the unfoldment of the sacrifice petals is attributable to the abnormal
and strenuous effort of the man and what proportion to the application of
the Rod is presently unknown by us, a in any case may differ from individual
to individual.
The lunar Lords of the three bodies have been controlled,
and their vibration synchronised, so that the great act
of sacrifice finds them ready [Page 878] for the final process of renunciation.
55.
The three dynamics
involving the “lunar Lords” are as follows:
a.
Subjection to control.
b.
Participation in
synchronization with each other
c.
Renunciation
56.
We can see that
there is no release for the initiate until the lunar vehicles are brought
under control. The Path of Occultism is in many ways the ‘Path of Control’—of
the not-Self.
The solar Lords, in their three major groups, are equally ready for
the final sacrifice, which involves the "rupture between the sun and
the moon" as it is called.
57.
The language is
poetic but occult in its nature.
58.
Sacrifice is demanded
of both the lunar and solar Lords.
59.
We do not know whether
Master DK is speaking of the “solar Lords” in distinction from the Solar Angels,
or Solar Pitris, but, in this context, probably not.
60.
The three major
groups of “solar Lords” are probably those which express through the three
tiers of petals.
61.
The “solar Lords”
have been persistently exerting their control over the lunar lords since individualization
(though only very slowly so at first) At the time of the fourth initiation,
they dissociated themselves from this lower group of pitris and return to
their own source. That is the “rupture”.
62.
As we now live,
and in relation to our energy system as presently constituted, (since we have
not taken the fourth initiation), the “solar Lords” and the lunar lords are
very much bound to each other.
This results in the breaking of the magnetic link
between the true man, and the vibratory sensitive substance
of which his three world bodies are made.
63.
In this context,
the “true man” may be referred to as the Ego in the causal body.
64.
The lunar vehicles
are said to be compose of “vibratory sensitive substance”. The Solar Lords
are magnetically linked to this sensitive substance through the duration of
progress through the human kingdom. After the fourth initiation there is no
need for this link as man no longer seeks incarnation in the usual way.
65.
While the “true
man” could even more essentially be called the Monad, it does not seem that
this is the meaning in the present section of text.
The need for incarnation is no longer felt,
the chains of karma are broken, and the man is liberated.
66.
The ending of the
necessity for incarnation is linked to the cessation of a sensed need to incarnate.
We can see that the factor of desire lies behind the tendency to incarnate.
This the Buddha pointed out incessantly.
67.
Desire for incarnation
and the “chains of karma” are intimately interrelated.
68.
As well, it is only
when earthly karma has been fulfilled that man is relieved of the desire to
incarnate (in the normal way) and relieved, as well, of the felt sense that
he must incarnate.
69.
We can see that
the fourth initiation is climactic in a number of respects. It is the moment
of the first great liberation. In a way it is a moment of esoteric ‘divorce’—a
divorce in the marriage of the Sun and the Moon (the Solar Angels and the
lunar pitris).
The "lunar Lords return to their own place"
or—as the Christian expresses it—"Satan is bound for a thousand years,"78 [Bible. Rev. XX, 2] this meaning only that
pralayic peace is the lot of these entities until the return of manvantaric
opportunity.
70.
What an extraordinary
interpretation when contrasted with the usual interpretation that “Satan is
bound for a thousand years”!
71.
The “place” of the
“lunar Lords” is the “reservoir of life”.
72.
It is obvious that
we have anthropomorphized the lunar forces by calling them “Satan” and continue
to think more of the anthropomorphic figure of Satan than of the true meaning
of the idea and the true nature of the lives involved.
73.
Interestingly, both
the lunar and solar forces have been called “Satan”. The forces of the lower
eighteen subplanes are obviously satanic in the lower meaning of the term.
They oppose the expression of the Christ Energy or soul. But the Solar Angels
are also called “Satan” for they are the “Light Bringer”, Lucifer, known also
as Prometheus. How interesting then!
74.
Manvantaric opportunity
may not mean ‘mahamanvantaric opportunity’. It may not be necessary
for the lunar lords in a state of pralaya to wait until the next mahamanvantara
before coming forth for future association with man (as indicated on TCF 844).
Perhaps only another chain round will be needed for progress in the animal
and human kingdoms continues within our planetary scheme and many forms of
life continue to ‘move up’ during the continuing years of the expression of
that scheme.
75.
The men who graduated
from the human kingdom in the last solar system, however, and who were trained
as Solar Angels (probably on Sirius), seem to have taken an entire mahamanvantara
before returning as members of a Creative Hierarchy higher than the human—the
fifth.
The final sacrifice involves also the disappearance of the
lower triangle, or the severing of the connection between the three
permanent atoms in the lower part of the causal body or egoic lotus, and
the central unit of energy.
76.
It seems that DK
persists in calling the members of the atomic triangle by the name “permanent
atoms” even though one of them is only a “unit”—a mental unit or incomplete
permanent atom.
77.
On several occasions
DK speaks of the placement or positioning of the members of the atomic triangle.
The “central unit of energy” seems to be the extension of the Monad as the
Jewel in the Lotus. Spatially, this Jewel in the Lotus is ‘located’ in a higher
position that the physical permanent atom, the astral permanent atom and the
mental unit, yet both are within the periphery of the causal body.
78.
The three members
of the atomic triangle are arranged in triangular formation. That triangle
disappears as the final sacrifice is traversed.
79.
Their disappearance
ends the possibility of taking physical incarnation in the normal manner.
The energy of these atoms is set loose through the intense
heat produced by the union of the three fires and is reabsorbed into the general
reservoir in interplanetary space.
80.
While the energy
of these three ‘atoms’ is to be absorbed “into the general reservoir in interplanetary
space” the quality and experience associated with this energy ascends
and is absorbed into the permanent atoms of the spiritual triad. For instance,
such beings as Masters remember what occurred to them as human beings even
though they have sacrificed their lower permanent atoms.
81.
We note that it
is not just one of the divine aspects or another which destroys the causal
body, but all three in cooperation.
The fiery triangle is lost sight of in the general blaze,
82.
By the time the
fourth initiation is taken, the triangle has, indeed, become “fiery”. It was
not always so.
83.
In this case, a
greater fire is blotting out the light of a lesser fire.
and the deva essences who temporarily formed
it cease their activity.
84.
VSK suggests that
this must again relate to the stanza describing how the two triangles become
one.
85.
If we wondered about
the constitution of the members of the atomic triangle, we see that they are
composed of “deva essences”. The formation was a temporary one—a type of relationship
to be discontinued at the point of the liberation of man at the fourth initiation.
The integrity of the physical permanent atom, the astral permanent atom, and
the mental unit no longer is sustained.
86.
The term “essences”
reminds us of monadic essence and elemental essence. The term “essence” suggest
substantiality.
Again, the solar Angels complete their initial sacrifice by
a final one,
87.
Their initial sacrifice
was to form part of the egoic body of man at the time if individualization.
88.
It would seem that
the Solar Angels have a life of their own on another plane, but very clearly
cooperate in the egoic demonstration of man on the higher mental plane. They
are, as it were, ‘in man but not of man’.
and offer themselves upon the fiery altar.
89.
That fire is produced
by the downflowing of monadic fire and the application of the Rod of Initiation
by the One Initiator.
90.
The place of destruction
is called an altar because this destruction is equivalent to the invocation
of and ascent to still higher aspects divinity. An altar is a place of meeting
of the higher and lower.
The causal body is completely destroyed.
91.
Note the word “completely”.
This leaves no doubt. The causal body, as an integrated body, does not remain
after the fourth initiation. Some have wondered whether it still exists in
some form at the fifth initiation. Causal debris remaining after the fourth
initiation, however, must be dissipated.
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,
92.
There are seven
groups of “solar Pitris”. There are also three “major” groups. We can wonder
about how to view the relationship between these Pitris. Do we have a ten
or only a seven? We do know that each Creative Hierarchy expresses through
seven types of form.
93.
What, exactly, in
relation to man, do these four lower groups of Pitris construct? With what
parts of the causal body are they to be most associated? Petal substance,
for instance?
94.
In any case, the
number four is heart-related, because the heart has four chambers and is the
fourth center.
95.
The Heart of the
Sun is esoterically ‘lower’ than the Central Spiritual Sun.
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,
96.
We are speaking
of liberative, propulsive fire.
97.
It seems clear that
the higher three groups are to be associated with the Jewel in the Lotus.
It is apparently the blazing forth of the “central jewel” that liberates them.
98.
By the Central Spiritual
Sun in this context, we probably mean the Monad of the Solar Logos.
99.
If this is the case,
these Beings (the higher Pitris) must be very high, indeed.
100.
We see the common
division of three and four as relevant to the functions of the Solar Angels.
101.
Two kinds of Solar
Pitris, then, are active in the causal body of man and man, egoically considered,
is definitely a group being.
there to abide until another kalpa calls them forth to sacrifice
Themselves, this time as planetary Logoi.
102.
We may ask whether
only the higher grouping of Solar Angels become Planetary Logoi in the next
mahamanvantara or whether all do? This is what we read on TCF, 844:
5. The solar Pitris. The highest
three groups will become major planetary Logoi; the lower four groups will
become minor planetary Logoi. (TCF 844)
103.
So it seems that
all types of Solar Angels become Planetary Logoi. Yet this is not the
immediate inference to be gathered from the pertinent section in our present
text. In this text, it seems that only the members of the three higher groups
of Solar Angels (those destined for the Central Spiritual Sun) later become
Planetary Logoi.
The student must bear in mind that [Page 879] in
thinking of the Pitris, he must ever think in group terms. The Pitris who formed
the egoic body of a human being do not—alone and isolated—form planetary Logoi.
104.
This is one of the
most important sections of text explanatory of the manner in which Planetary
Logoi are formed. It seems that groups of Solar Pitris together become
Planetary Logoi. The metaphysical concept is challenging. Of one thing we
can be fairly certain—ascension of consciousness occurs in group formation.
105.
We have an important
section showing us what can develop (far into the future) from the kind of
group consciousness which we are trying to develop as human beings.
106.
It is wrong for
us to think, “one day I shall become a Planetary Logos”. One may become
a Planetary Logos, but only in the company of many others—i.e., as a group.
This will not happen, of course, until one has become a Solar Angel.
107.
In some way then,
the Third Cosmic Path, treading which, man becomes a Planetary Logos, and
the Fourth Cosmic Path (to Sirius) treading which man becomes a Solar Angel,
must be intimately related. We can see why, can we not?
108.
Again we seem to
have a confirmation that a group of Pitris form the egoic body of a human
being. How they do this is certainly mysterious. If we think in conventional
terms there would seem to be a violation of the Law of Economy—so many Pitris
united for the causal expression of one human being. How can it be?
109.
Perhaps there is
a dynamic of ‘shared presence’ which we simply cannot fathom yet.
The forty-nine groups of solar fires concerned
in the great work are those spoken of, and they become the forty-nine planetary
Logoi in connexion with seven solar systems.
110.
These must be very
large groups.
111.
The “great work”
can be understood as the development of that center in the "One About
Whom Naught May Be Said" of which our Solar Logos is a part.
112.
We are here speaking
of dynamics occurring within the ring-pass-not of the "Seven Solar Systems
of Which Ours is One".
113.
All Solar Angels
(Solar Lords or Solar Pitris) it would seem, belong to one or other of these
forty-nine groups.
114.
This material has
great occult significance. Perhaps it also tells us about groups to which
human beings belong (are there forty-nine?), for such groups probably reflect
the groups of “solar fires”.
In them is hid the mystery of the three who become
the sixteen—united or synthesised by the seventeenth—a correspondence upon
cosmic levels of the seven with the eighth sphere. This must remain practically
an insoluble mystery to man at present.
115.
Well, perhaps not
quite insoluble otherwise the term “practically” would not be used,
but certainly sufficiently insoluble.
116.
There appears to
be a higher seventeenth and a lower seventeenth
117.
Sixteen are the
powers of the Ego. Three major groups, it would seem, dominate the egoic construction.
The seven which arises from the sum of one and six (i.e., from 16 considered
numerologically) is a number closely related to the number three.
118.
The lower seventeenth
may be considered lunar. From a certain perspective, the dense physical
body of the Planetary Logos (or Solar Logos) located on the lower eighteen
subplanes (or in the case of the Solar Logos, the lower twenty-one subplanes)
may be considered a kind of “lunar” expression or “eighth sphere”. Can the
higher seventeenth (the number seventeen sums to eight) be considered the
synthesizing Monad? Can the realm of the Monad and the realm known as the
eighth sphere be considered opposites?
119.
Occult definitions
of the “eighth sphere” show it as a kind of “dust hole” (HPB’s words) trailing
after the Earth. From an occult perspective, the disintegrating Moon trails
after the Earth. Is the Moon, from one perspective, our “eighth sphere”?
120.
Of course, the analogy
works better in relation to the Planetary Logos, because then the sixteen
potencies (generated by the three major potencies) would find expression on
the higher mental plane which, in this context, would not be
considered part of the dense physical body of the Planetary Logos.
121.
Cosmically considered
the lower eighteen subplanes are a kind of eighth sphere. Except for their
redemptive intervention, the groups of solar fires are focused on subplanes
higher than these eighteen.
122.
What is said above
will have its solar systemic analogies and can be related to the planets within
our solar system and their various functions. One wonders whether all planets
are not derived from the synthesizing three. But how does the number sixteen
relate to the planets?
The four groups who found their way to the Heart
of the system will reappear as the four planetary Logoi
123.
Here we have the
balancing statement. The four groups which were incorporated into the Heart
of the Sun will, indeed, become Planetary Logoi.
who are the twenty-eight
124.
This is a number
which we can well associated with personality expression. Four is the number
of personality and, given cycles of seven and fours correlated by DK with
personality expression, we have four sevens or twenty-eight.
125.
We assume that the
four planetary Logoi are those which express the Rays of Attribute.
and who thus produce the possibility of the ten of perfection
in another series of manifesting systems.
126.
We may be speaking
of a time when a present Planetary Logos will become a Solar Logos and produce
a “series of manifesting [solar] systems”. At such a time, groups of those
who are now Solar Pitris will become Planetary Logoi working in relation to
the newly manifesting Solar Logos.
127.
There seems to be
a progression:
a.
From man
b.
To Solar Angels
c.
To Planetary Logoi
d.
To Solar Logoi
128.
Can this mean that
the twenty-eight become the ten in a system of expression ruled by the first
ray, the number of which is one or ten? Probably not, because those Beings
Who are presently Planetary Logoi will continue as Planetary Logoi in the
next solar system of our present Logos—a system ruled by the number one
or ten.
129.
There is a connection
here between the OM (which totals to twenty eight in
the English Language) as the Divine Word, representing the second aspect of
divinity. It can be seen as leading to the ten of the first aspect.
130.
We must allow for
the fact that the lower Logoi will one day evolve into the higher type of
Logoi.
131.
In any case, we
can see how the four (representing the quaternary) are related to the twenty-eight
(also representing the quaternary) and how the twenty-eight can be resolved
to the ten (the number of perfection).
132.
We must remember,
that in any solar system, there are said to be ten planetary schemes.
This number suggests “the ten of perfection”.
133.
Yet the ten of perfection
in any future series of solar system, should not exclude the higher forms
of Planetary Logoi generated from the higher three groups of Solar Pitris.
The seven types of solar energy find the "path
of return" to their central emanating source;
134.
We are dealing with
two sources—the Heart of the Sun and the Central Spiritual Sun.
135.
Man’s path of return
leads to the Monad. The path of return for the Solar Angels (the “solar fires”)
leads to the Solar Logos.
136.
Where is the Monad
of the Solar Angels to be ‘located’ for they are certainly Monads? In some
sense, within the Sun? The Solar Pitris are members of the council of the
Solar Logos. This must be appreciated.
by the disruption of the tie between them and the lunar lords
(who are esoterically spoken of as "dead or dying on the field of battle")
137.
The field of battle
is the personality. Four is the number of battle and conflict. The lunar lords
‘die’ (upon/within the field of personality) to their earlier function of
forming the personality.
the great sacrifice is consummated, and they
are free to return in triumph.
138.
Here we speak of
the triumphant return of the Solar Angels to the Sun (i.e., to the Heart of
the Sun and the Central Spiritual Sun). Let us pause to contemplate that magnificent
idea!
139.
The implication,
forever and always, is that sacrifice leads to triumph.
The occult significance of these words in connection with the
energy standing behind and working through all appearance might be expressed
as follows:
Knowledge 79 is the right apprehension
of the laws of energy, of the conservation of force,
140.
We notice the conservative
or Saturnian coloring of knowledge.
141.
The factor of “law”
is also present, aligning knowledge with the energy of Saturn (or its higher
correspondences).
142.
In our solar system,
the planet Saturn is the foremost representative of knowledge, though Mercury
may be considered a purer representative.
of the sources of [Page 880] energy, of its qualities, its
types and its vibrations.
143.
Let us tabulate
the factors descriptive of the nature of knowledge:
a.
Knowledge is the
right apprehension of the laws of energy
b.
Knowledge is the
right apprehension of the conservation of force
c.
Knowledge is the
right apprehension of the sources of energy
d.
Knowledge is the
right apprehension of the qualities of energy
e.
Knowledge is the
right apprehension of the types of energy
f.
Knowledge is the
right apprehension of the vibrations of energy
1.
There are seven branches of knowledge mentioned in the Puranas:—S.
D., I, 192.
144.
The material here
presented is fundamental to any legitimate approach to the esotericism or
the Ageless Wisdom.
2.
The Gnosis, the hidden Knowledge, is the seventh Principle, the six
schools of Indian philosophy are the six principles.—S. D., I, 299.
145.
The seventh principle
is surrounded by the other six. It is, in this case, the synthetic principle.
146.
It is obvious that
the principles of man are to be correlated with the six schools of Indian
Philosophy and with the synthesizing seventh.
147.
The seventh Principle
can be considered atma, but some consider it the Atman (which, in a way, is
not a principle at all).
148.
If we consider atma
a seventh principle, then the six-pointed star formed, with the seventh central
point, relates to the five planes of Brahma, and excludes the second and first
cosmic physical subplanes.
149.
If we consider the
Monad as the Atman, then the six other principles surround it. These six will
then find their expression upon the five lower systemic planes and the Monad,
as the central point, will pertain to the monadic plane, ‘above’ the Brahmic
worlds.
These six schools are:
a.
The school of Logic
Proof of right perception.
150.
This appears to
be a school related to Saturn and Mercury, and expressive of the third ray
of critical reasoning, and the fifth ray of discrimination.
151.
The intuition is
(at first) not so active in relation to this school. Truth is pursued through
the reasoning power of the mind—both the concrete mind and the abstract mind
(where reasoning in its higher aspect, occurs).
b.
The atomic school System of particulars. Elements.
Alchemy and chemistry.
152.
This school is definitely
for those upon the fifth and seventh rays, and not so much upon the third
which tends to generalize.
153.
We know that those
upon the fifth ray study the atomic nature of all things and are most particular
in their observations.
154.
Those upon the seventh
ray pursue alchemy particularly, whereas those upon both the fifth and seventh
pursue chemistry. Alchemy is the transformative aspect of chemistry. Alchemy
is a much larger subject and embraces chemistry.
155.
In the type of perception
cultivated in this school, all things are considered discrete and, initially,
separate. A laser-like focus is employed.
c.
The Sankhya school System of numbers. The materialistic
school. The theory of the seven states of matter or prakriti.
156.
One aspect of the
seventh ray tends towards materialism, and is certainly correlated with the
seven states of matter of prakriti.
157.
Again, the fifth
ray would be useful in the attainment of this type of knowledge.
158.
Saturn will be an
important planet and so will seventh ray Uranus. Mercury will be useful
in discrimination.
159.
A study of vibrations
and frequencies would be indispensable in the approach utilized in this school.
d.
The school of Yoga Union. The rule of daily life. Mysticism.
160.
Raja Yoga, it is
said, is ruled by the second and the fifth rays.
161.
We find here the
subjective approach, and not so much the concern over the nature of form.
Yet, in Yoga, the form must be controlled.
162.
When we speak of
the daily rule of life, the seventh ray is involved.
163.
As for mysticism,
it is particularly, the province of the sixth ray and the entire system of
Yoga is based upon fiery aspiration.
164.
Yoga, however, is
incredibly broad and different methods of union, which is what Yoga
means, can be found for all the rays.
165.
In general, Yoga
signifies the bringing of the lunar nature under subjugation and the solar
aspect into prominence.
166.
Those along the
line of the abstract rays (two-four-six) tend to be its adherents, though
no ray type can be excluded.
e.
The school of Ceremonial
Religion Ritual. Worship of the devas or Gods.
167.
This type of school
is the province of Jupiter
Who is the priest and suppliant in the ceremonial process.
"Jupiter ... is a deity who is the symbol and prototype
of ... ritualistic worship. He is the priest, sacrificer, suppliant and the
medium through which the prayers of mortals reach the Gods." (II. 49.
Note.) (EA 660)
168.
Ritual is ruled
by the seventh ray as is ceremonialism. Religion and worship, however, are
ruled by the sixth ray.
169.
Here the term “devas”
means greater Entities or Gods. In this type of spiritual approach, there
is necessitated an upward reach to the great Deities.
170.
However, in ceremonialism,
there is also a bringing down of “Heaven to Earth” and an elaborate system
of laws suitable for inducing cooperation with the deva kingdom, via which
kingdom contact with the greater Devas or Gods can be effected.
171.
The abstract line
of rays is here involved, but the seventh ray is also of utmost importance,
and with the seventh ray, the first (its abstract correspondence).
172.
In Ceremonial Religion
the factor of control is indispensable, and this involves the rays
of will.
173.
The third and fifth
rays are not so connected with this school or path.
f.
The Vedanta school Has to do with non-duality. Deals with
the relation of Atman in man to the Logos.
174.
This school is found
more specifically upon the first ray of ‘abstraction into Being’. The number
one resolves duality—this resolution being the key to the approach
to divinity followed in this school.
175.
Yet, Sankara, perhaps
the greatest exponent of Vedanta, is said to have expressed along the second
ray line. This was probably one of his major or higher rays, with the first
ray being the other.
176.
From another perspective,
the Atman is the Monad and the Monad, though representing the first aspect
within the constitution of man, is also more than any aspect. It is
pure being itself which is beyond the Trinitarian division of aspects.
177.
From this perspective,
the Atman of the human being is focussed on the second plane of the
solar system and, thus, connected with the second ray. The Monad of the man
is found with the chakric system of the Planetary Logos and finds its true
and later “home within the sun”. From this perspective, the relation of the
Atman in man to the Logos is really the relation of the Monad
in man to the Logos (whether the Planetary Logos or the Solar Logos).
178.
Through identification
with pure being all dualities are resolved. This identification can proceed
along the first ray line (though Isolated Unity) or along the second ray line
through an inclusiveness which knows no boundaries.
3.
There are four branches of knowledge to which H. P. B. specially
refers—S.D., I, 192. These four are probably those with which man has dealt
the most, in this fourth round and fourth chain. Compare S. D., I, 70, 95,
107, 227.
179.
The number four
is now of paramount importance in relation to the fourth of human kingdom,
but will soon be supplanted in importance (at least temporarily) by the number
five, as man moves into the fifth kingdom of nature.
180.
We have seen so
far that there are six Schools of Indian Philosophy (synthesized by a seventh—Atma
Vidya). Additionally, DK informs us of four branches of knowledge operative
at this time in planetary and human history so conditioned by the number four.
181.
We see that the
available streams of knowledge are conditioned by the number of the
phase through which our planet is passing (and also by the phase through which
humanity is passing). Occult numerology holds the key to the presence and
availability of energies.
The four Noble Truths. The four Vedas. The four
Gospels.
182.
These are foundational
quaternaries found at the heart of four great religions: Buddhism, Hinduism
and Christianity
183.
We could think that
these religions are religions growing out of the fourth rootrace and connected
with the fourth round.
The four basic admissions.
184.
What are these?
Confessions of faith?
The four ready Elements.
185.
This is an interesting
phraseology. In the West, four elements are prepared and accessible—fire,
earth, air and water. Aether is considered the fifth and relatively inaccessible.
186.
In China, five elements are considered
ready and accessible.
The four grades of Initiation.
187.
The following, though
not couched in the usual initiatory terminology, are to be considered grades
of initiation.
a.
Yajna Vidya The performance of religious rites in order to produce
certain results. Ceremonial magic. It is concerned with Sound, therefore
with the Akasha or the ether of space. The "yajna" is the invisible
Deity who pervades space.
Perhaps this concerns the physical plane?
188.
We can see that
these grades of initiations overlap some of the Indian Schools. Yagna Vidya
overlaps the School of Ceremonial
Religion. It also focuses upon that aspect of prakriti which is called the
Akasha, specifically related to the second subplane of the cosmic physical
plane. If, however, the term “Akasha” is considered more generally, it becomes
a pervasive etheric energy (“yajna”) found throughout the cosmic physical
plane—the normal “space” in which our solar system (subtle and gross) manifests.
189.
If this grade of
initiation, Yajna Vidya, concerns the physical plane it also concerns the
first initiation. The first two initiations have strong ceremonial components.
b.
Mahavidya The great magic knowledge. It has degenerated into
Tantrika worship. Deals with the feminine aspect, or the matter (mother)
aspect. The basis of black magic. True mahayoga has to do with the form
(second aspect) and its adaptation to Spirit and its needs.
Perhaps this concerns the astral plane?
190.
There is no easy
way to find one-to-one correspondences between these Hindu grades of initiation
and the forms of initiation studied in the Trans-Himalayan Teaching.
191.
Magic pertains specifically
to the seventh ray, but the second initiation to the astral plane and to the
sixth ray.
192.
There are, however,
astral magicians to be reckoned with, and the true home of the Black Lodge,
in the planetary sense, is the systemic astral plane. Black magicians are
peculiarly captivated by the matter aspect, the feminine aspect. They are
servants of a great material deva.
193.
While matter pertains
to the third aspect of divinity, form pertains to the second. To desire the
form is entirely different from adapting it to Spirit.
194.
One thinks in this
regard of the lesson set in the Arcane School known as “The Magical Work of
the Soul” and of the fact that the book A Treatise on White Magic was
written to facilitate the control of the astral body.
195.
The incorrectly
oriented desire body may turn to black magic. The correctly and aspirationally
oriented desire body will turn towards the Great Light and the Great White
Brotherhood.
c.
Guyha vidya The science of mantrams. The secret knowledge of
mystic mantrams. The occult potency of sound, of the Word.
Perhaps this concerns the mental plane?
196.
One sees that there
is simply no one-to-one fit between the four grades of initiation here presented
and the usual system of initiations with which we are familiar.
197.
Mantrams correlate
with both the second and third aspects of divinity. The Word pertains to the
second aspect but the throat center to the third.
198.
Sound itself pertains
to the first, second and third aspects of divinity—i.e., to every one of them.
199.
When the Solar Angel
hears the “Word” (in this case correlated with the first aspect) it generates
mantrams (correlated with the second aspect) and these mantrams are expressed
through formulas generated by the lunar lords (who work upon the third aspect).
200.
Both the seven ray
and sixth are involved here as well. All incantation of mantrams comes under
the rulership of the seventh ray. If the mantrams are “mystic”, this implicates
the sixth ray.
201.
Of course, the correct
utilization of mantrams is a science and this justifies associating
Guyha Vidya with the mental plane, generically ruled by the fifth ray.
202.
Is there a suggestion
that Guyha Vidya can lead to the third initiation, just as Yajna Vidya to
the first and Mahavidya to the second?
d.
Atma vidya True spiritual wisdom.
203.
Here we have the
summation of the four grades of initiation. We can associate this grade with
the fourth initiation, although that initiation is ruled more by buddhi than
atma (which gives its name to this grade of initiation).
204.
We realize that
the seventh form of knowledge in the Indian Schools is Atma Vidya—the pure
Gnosis. So the fourth grade and the seventh school are allied.
4.
Knowledge of truth is a common inheritance.—S. D., II, 47, 3.
205.
This is so because
man the Monad is truth. That part of us that descended into the lower
worlds may have forgotten the truth in which we participate upon the higher
planes, but this does not negate our monadic identification with truth.
5.
Knowledge is a relative subject, and varies according to the grade
achieved.
206.
Here we deal with
the degree of sensitivity of the perceiver to the not-Self, for knowledge
is relative, ever changing and is of the not-Self, whereas Wisdom relates
to the stable archetypal patterns in the World of Being and is of the Self.
207.
According to the
“grade achieved” of consciousness, so will be the level of prakriti on which
and through which the perceiver is focussed. According to that level, so will
be the calibre of knowledge available.
a.
Ranges of further knowledge open up before a planetary Logos.—S.
D., II, 740.
208.
Such will include
knowledge of the solar system and the preliminaries of cosmic knowledge reaching
towards the Divine Prototypes of the Planetary Logoi—the Seven Rishis of the
Great Bear.
b.
The four truths can be arrived at by unaided man.—S. D., III, 420.
209.
The number five
connotes mastership and the type of assistance or aid which can be conferred
by a Master.
210.
Man, however, is
a member of the Fourth Creative Hierarchy and, more immediately, a member
of the fourth kingdom and, thus, can discover for himself the nature of the
Four Noble Truths.
6.
Finally, Knowledge is a dangerous weapon:
211.
It allows the intelligent
application of force in a manner which can thwart the Divine Plan:
This is due to: Personal Selfishness.
212.
The Brothers of
the Shadow are extremely intelligent and knowledgeable. They were initiates,
we are told, in the previous solar system.
213.
When knowledge becomes
the instrument of personal selfishness, it is represented by the five-pointed
star pointing downwards. The man is driven by desire and intelligence serves
desire.
It is only safe when:
a.
One gives oneself up to it, body, soul and spirit.—S. D., III, 62,
63.
214.
It is not used for
lesser purposes.
215.
In this case the
Greater Light and the quest for that Light becomes of importance. Knowledge,
then, is not used with lower motive.
b.
One has an unshakeable belief in one's own divinity.—S.
D., III, 62, 63.
216.
Then knowledge will
serve that divinity. It will be used to ensure the practical and intelligent
application of that divinity.
217.
Knowledge then will
not be used in the pursuit of lesser objectives, because one’s own divinity
is the greatest of all objectives.
c.
One recognises one's own immortal Principle.
218.
That immortal principle
is the Spirit as it expresses through the soul.
219.
When one realizes
oneself to be immortal, one’s sense of values changes entirely.
220.
With this recognition,
again, there can be no pursuit of low and lesser things, and, thus, no prostitution
of knowledge to those things.
d.
One knows oneself:—S. D., III, 435, 436.
221.
If this is the case,
one knows oneself to be the Spirit/soul and seeks union (as a personality)
with that Spirit/soul. One will not use knowledge to seek any gains in the
lower three worlds.
222.
The man for whom
the wielding of knowledge has become a danger does not know himself as he
is. He thinks he is the form and uses knowledge to acquire possessions within
the world of form.
223.
If he is more advanced,
yet still selfish, he knows he is different from the form but he still thinks
of his being as separate from the being of all others.
e.
All the virtues are practised.—S. D., III, 262.
224.
The virtues, mastered,
naturally temper the utilization of knowledge. Virtues are safeguards against
the selfish use of knowledge.
f.
One has experience.—S. D., III, 481.
225.
Extensive experience,
subject to pain, teaches a sounder sense of spiritual values.
g.
One realises knowledge is the fruit of Spirit alone.—S. D., III,
453.
226.
Knowledge does not
pertain to itself but is the servant of pure being which is shared
by all beings. Knowledge is meant to be use to reveal the Spirit and not to
bring about the acquisition of anything within the world of form.
227.
Spirit is seen as
the reality and knowledge as that which has arisen from Spirit and must re-merge
with Spirit.
h.
Knowledge is acquired through the region of the higher mind.—S. D.,
III, 453.
228.
This we would call
“soul knowledge”, or knowledge as it is known within the spiritual triad.
229.
By the time this
is possible, the man has learned how to reason in the light of the soul.
230.
Such knowledge reveals
the Divine Pattern and instills the determination to avoid damaging that Pattern.
Knowledge, thereafter, becomes committed to the manifestation of this Divine
Pattern and is not longer a danger to the expression of that Pattern.
It involves an apprehension of:
a.
The different key vibrations.
231.
True knowledge demands
a study of differential frequency. This is musical knowledge and is revealed
by the discipline of physics.
b.
The centres whereby force enters.
232.
The Science of the
Centers is intricate and complex. We know but the fundamentals.
233.
We can see how the
study of “different key vibrations” and the apprehension of the “centres whereby
force enters” are closely related.
234.
We remember that
knowledge concerns the “right apprehension of the laws of energy”. Many particulars
concerning vibration, pitch and quality are needed for this apprehension.
c.
The channels along which it circulates. [Page 881]
235.
True knowledge demands
a knowledge of the system of etheric nadis and meridians. Knowledge, therefore
must be achieved concerning the circulation of energy in all the lower
vehicles, and later in the higher.
d.
The triangles and other geometrical figures which it produces during
evolution.
236.
We are speaking
of energy as it circulates produces triangles and geometrical figures. These
figures arise according to the nature of a man’s monadic ray.
237.
We can see that
true knowledge reveals the specifics and intricacies (geometrical and other)
related to energy as if functions within the world of matter-form.
e.
The cycles and the ebb and flow of energy in connection with the
different types of planetary manifestation, including all the kingdoms of
nature.
238.
This is another
way of saying that true knowledge involves the mastery of the Science of Cycles.
We note that the siddhi called “All Knowledge” is focuses on the atmic sub-level
of the atmic plane, is ruled by the third ray, and involves a mastery of cyclic
ebb and flow.
f.
The true significance of those force aspects which we call "periods
of pralaya" and those we call "periods of manifestation."
It also involves a right realisation of the laws of obscuration.
239.
True knowledge involves
a mastery of the even greater cycles which appear and the beginning and end
of every period of manifestation.
240.
Obviously, the duration
of any period of manifestation is part of the calculation.
241.
With respect to
these cycles, all is meticulously timed, so true knowledge involves a knowledge
of time periods within the domain of matter-form.
242.
Another way of viewing
this is that true knowledge involves a mastery of the Science of the Breath.
All this the man has been learning in the various Halls through
practical experience,
243.
In the beginning
he is learning, but does not know that he is learning.
244.
DK is telling us
of the importance of “learning by doing”.
involving pleasure and pain;
245.
Both of these are
great teachers, and perhaps pain even more so.
these, in the final initiations, bring him to a realisation
not only of the existence of these forces but of how to wield and manipulate
them.
246.
DK affirms pleasure
and pain as great teachers. That which is taught is principally how to transcend
the pairs of opposites.
247.
To know that subtle
forces exist is one step; to understand the manner in which they can be manipulated
represents a further step.
248.
We seem to be saying
that in the three worlds, the acquisition of knowledge is inseparable from
the experiencing of pleasure and pain.
This is knowledge: to rightly direct force currents,
first in the three worlds of human endeavour, and then in the solar system.
249.
DK gives us an essentialized
definition of knowledge. It relates to will and to the power to intelligently
direct. Knowledge is inseparable from the wielding of force currents. The
areas in which this wielding occurs gradually enlarges.
250.
We see, therefore,
the relation of knowledge to the activity aspect of divinity.
Love is the right apprehension of the uses and purposes
of form, and of the energies involved in form-building, the utilisation of
form, and the eventual dissipation of the superseded form.
251.
Let us tabulate
for the sake of clarity:
252.
Love is—
a.
The right apprehension
of the uses of form
b.
The right apprehension
of the purposes of form
c.
The right apprehension
of the energies involved in form building
d.
The right apprehension
of the utilization of form
e.
The right apprehension
of the dissipation of the superseded form
253.
We see that love
is inseparable from the consideration of form. He who does not consider the
form and its welfare cannot be said to love.
254.
However, to consider
the form properly, is to consider the welfare of the consciousness within
the form.
255.
The Father manifests
through the Son. The Son is the form-builder. The correct presence of the
Father within the world requires the correct building and tending of the form
by the Son.
It involves a realisation of the Laws of Attraction and Repulsion,
256.
Notice that Love
involves not only attraction but repulsion as well. This is often forgotten.
of the magnetic interplay between all forms, great and small,
of group relationships, of the galvanizing power of the unifying life, and
the attractive power of one unit upon another, be it atom, man, or solar system.
257.
Let us again tabulate
for the sake of clarity:
258.
Love involves—
a.
The realization
of the Laws of Attraction and Repulsion
b.
The magnetic interplay
between all forms
c.
A realization of
group relationships
d.
A realization of
the galvanizing power of the unifying life
e.
A realization of
the attractive power of one unit upon another
259.
We can see the close
relationship between love and harmony.
It involves an understanding of all forms, form
purposes, and form relationships;
260.
If one does not
study the form, the purpose of form and form relationships, one cannot love.
261.
He who identifies
only with pure being in the abstract (as discounts the form
as an expression of pure being, does not love.
262.
Love requires the
identification with both Sprit and form.
it concerns the building processes in man himself, and in the
solar system;
263.
The second aspect
of divinity is both the form builder and the aspect of love.
264.
The one who loves
builds wisely and in relation to Divine Purpose.
and it necessitates the development of those powers within
man which will make him a conscious Builder, a solar Pitri of a coming
cycle.
265.
That which many
of us will one day be is already to be found within us.
266.
Many of us are destined
to become Solar Pitris, who are conscious Builders—substanding and
building our body of causes over a very long period of time.
267.
The expression of
love necessitates the development of certain powers—the powers now displayed
by Solar Angels/Solar Pitris—building powers.
This [Page 882] is one of the great revelations
at initiation: the unveiling to the initiate of the particular cosmic centre
whence emanates the type of force or energy which he, the initiate, will be
concerned with when he becomes in due course of time a solar Pitri, or divine
manasaputra to coming humanity.
268.
Here it would seem
that all initiates are destined technically speaking become Solar Pitris.
Elsewhere, we learn that there are a number of Paths lying before the Chohan
Who seeks to tread one of he Cosmic Paths. The Path of the Solar Pitris is
only one.
269.
The inference may
be gathered that different Solar Pitris respond to different types of cosmic
forces. It may be concluded that Solar Pitris have rays just as do human beings.
Perhaps Solar Pitris qualified by a certain ray are brought into involvement
with a man who is destined to demonstrate a that same type of ray (required
by the plan and ray of his Monad.).
270.
We may conclude
that every Solar Pitri is attuned with a specific type of cosmic energy which
it must wield. These could initially be the energies of the seven sacred planets
and eventually the seven energies of the "Seven Solar Systems of Which
Ours is One".
Hence he must have, not only knowledge, but the
energy of love likewise to enable him to perform the function of linking the
higher three and the lower four of a future race of men at some distant period,
271.
Love is the linking
energy and the Solar Pitris are the “Benign Uniters” but wise knowledge directs
that love.
272.
Solar Pitris/Solar
Angels are a union of love and mind.
273.
It is clear that
that spiritual triad and the personality are held together by the energy of
love provided by the sustaining energies of the Solar Pitris.
thus permitting of their individualising through the sacrifice
of his own fully conscious middle principle.
274.
How is it that man
individualizes? We are told it is through the agency of the sacrifice of the
middle principle of the Solar Angel.
275.
The consciousness
of the Solar Angel is within the Ego which meditates between spiritual
triad and lower triad.
276.
The sacrifice of
the Solar Pitris is to invest their consciousness within the causal
body (which they substand) and to remain attentive to the development
of the lower, personal man over a period of millions of years.
277.
Without the sacrifice
of the Solar Angel, man (at least in this chain and this round) would not
individualize.
278.
The middle principle
of the Solar Pitri is fully conscious. This is hardly the case for
the infant human being, but as ages elapse, it becomes increasingly the case.
279.
The Solar Pitris’
sacrifice is the ‘Sacrifice of Consciousness’ the ‘Sacrifice of Attentiveness’.
They could attend to many other things of loftier spiritual incentive, but
the consign a part of aspect of their consciousness to attend to the development
of evolving man.