Fellowship of Cosmic Fire s4
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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 Maha- manvantara.
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 evolu - tion ary 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 con - cerned 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, kama
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 mani fest ation 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 “Temple of Ezekiel” on the monadic plane, and so that which we call the Monad will be differently habilitated.
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 sub- plane 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 state- ment 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 Heavenly Man.
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 consum - mated, 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 endea- vour, and stimulate them into self-conscious life and sepa rated 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 Endless Way”.
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 maha manvantara 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. Individ uali sa tion, 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 conscious - ness 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.