Questions in Relation to Solar Angels

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What Actually is the Scope

of the Subject We are Considering?

 

Confusion on the Subject of the Solar Angels: The question of these Fire Dhyanis and their relation to man is a most profound mystery, and the entire matter is so clothed in intricate legends that students are apt to despair of ever arriving at the desired, and necessary clarity of thought.  Not yet will it be possible entirely to dispel the clouds which veil the central mystery, but perhaps, by due tabulation and synthesis, and by a cautious amplification of the data already imparted, the thoughts of the wise student may become somewhat less confused. (TCF 681)

 

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

1.                  A plane is a state of consciousness.

 

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

2.                  Even the arupa level has form, but the form is not dense.

 

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

3.                  Ensoulment is always an interior presence.

4.                  Ensoulment means consciousness within a limited field, or limited consciousness.

 

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

5.                  “Ego” is a term that is used variously. It often means the Solar Angel in its own right.

6.                  It can also mean the higher aspect of man; the causal body in conjunction with the Solar Angel—the higher consciousness of man as it exists on the higher mental plane when inspired by the presence of the Solar Angel.

 

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

6. The individuality of those Existences whom we call:

a. Agnishvattas.

b. Manasa devas.

c. Fire dhyanis.

d. Solar Angels, or solar Pitris.

e. The Asuras, Prometheus, “Satan”, Lucifer

f. Additional names: Solar Lords, Agnishvattas, the Ah-hi, Lords of the Flame, Angel of the Presence, Daimones, Fire Devas, Sons of Wisdom, Sons of Mind, Pillars of Light, Serpents, (Lesser) Dragons of Wisdom, Sons of Fire, “true Saviours”, “Hearts of Fiery Love”, the “Triangles”, the “Immortals”, the “Fivefold Links”, the “Benign Uniters” and “the Producers of the Atonement.”  Esoterically, they are the “Saviours of the Race”, the “transmuting fires of the system”, [Distillation], Makara, the “Perfect Ones”, Nirmanakayas, “Holy Guardian Angel”, ‘Alchemists’, his Divine Ancestor, the “Watcher”. “Divine Manasaputra”: Minor Lord of Karma. Wielders of the Law.

 “Ah-hi” 71: From a Sensa word meaning "serpents."  These are the Dragons of Wisdom.  See S. D., I, 55, 69, 70.

7.                  What is individuality? Here it means ‘distinctive nature and function’. These beings make it possible for man (of the Earth-chain) to develop the individuality with which he is possessed. Moon-chain man also did so, but it took much longer than through the process of divine intervention.

8.                  All these beings came to be considered as “demons” by those who worshipped the form and wished to remain attached to material process.

9.                  We should note how close the word “demon” is to “daimones”.

“The Daimones are -- in the Socratic sense, and even in the Oriental and Latin theological sense -- the guardian spirits of the human race; ‘those who dwell in the neighbourhood of the immortals, and thence watch over human affairs,’ as Hermes has it.” (SD Vol. I 288)

10.              The Daimones are, relatively, the “immortals”.

 

What are the Solar Angels?

 

These Beings are Nirvanis from a preceding Mahamanvantara.

11.              This means from a previous solar system—not just from a previous kalpa within the same solar system.

12.              They achieved release from the limitations of human evolution in that Mahamanvantara. If a Mahamanvantara lasts 100 “Years of Brahma” (and a corresponding pralaya exists, then the Solar Angels were active well over 500 trillion years ago! Such are the vast stretches of time which enter when we begin considering the duration of “occult centuries”.

 

The work of the Agnishvattas (the self-conscious principles, the Builders or constructors of the egoic body on the higher mental levels) is to unite the higher three principles—atma, buddhi, manas—and the lower three, and thus become in very truth the middle principle in man.  They themselves originate from the logoic middle principle.²¹  Thus the esoteric seven is completed.  The physical body in its denser manifestation is, as we know, not esoterically considered a principle. (TCF 681)

13.              The “esoteric seven” are the seven principles in man (which are counted variously).

14.              Solar Angels become “the middle principle in man”. They have sacrificed their own middle principle to do this. They are therefore, in a sense, and present in all transactions between the personal consciousness and the triadal state, though they are not focally attentive until a man begins to awaken to their presence.

15.              The “logoic middle principle” is the soul nature of the Solar Logos. This is called the “Heart of the Sun” and is related to the causal body of the Solar Logos on the higher subplanes of the cosmic mental plane.

16.              *** On the Creative Hierarchies in General: The symbols of the seven Creative Hierarchies now in manifestation are all enclosed in a circle denoting limitation and the circumscribing of the Life.  All these hierarchies are Sons of Desire, and are paramountly an expression of the desire for manifested life of the solar Logos.  They receive their primary impulse from the cosmic astral plane.  They are also the expression of a vibration emanating from the second row of petals in the logoic Lotus on the cosmic mental plane. (TCF 1225)

1. The “primary impulse” can be considered their monad.
2. This is another way of saying that, for some of them, at least (from the human Creative Hierarchy and those above it) the monad will be found on the cosmic astral plane.
3. The “logoic Lotus” is the lotus of the Solar Logos. Usually this is the case when the term “logos” is used and not specified as “planetary”.
4. Because they are the “Builders” they are associated with the number two. Hence, the second row of petals.

17.              *** Key Paragraph on the Creative Hierarchies: There must not be confusion as to the distinction between the hierarchies of Beings and the seven Rays, for [Page 1195] though there is close connection, there is no resemblance.  The "Rays" are but the primordial forms of certain Lives who "carry in their Hearts" all the Seeds of Form.  The Hierarchies are the manifold groups of lives, at all stages of unfoldment and growth who will use the forms.³¹  The Rays are vehicles and are, therefore, negative receivers.  The Hierarchies are the users of the vehicles, and it is the nature of these lives and the quality of their vibration which under this great Law of Attraction brings to them the needed forms.   These are the two primal distinctions, Life and Form, and these two are the "Son of God," the second Person of the Trinity in His form-building aspect.  They are the Builders and equally exist in three groups with their lesser differentiations.  It is not necessary here to place these groups on certain planes in the solar system. (TCF 1194-1195)

18.              They are a consciousness which becomes man’s consciousness—in extension.

19.              They are a presence by means of which man comes to know himself. They are the means by which the human perceiver registers himself as distinct.

20.              Their very presence (and the substance-energy they provide) emphasize the ‘center of perception’, and distinguishes it from that which is perceived. In a way, according to the fifth ray, They divide the perceiver from the perceived. The fifth ray governs the “Law of Cleavage”.

21.              They create a centripetal force within the consciousness of man.

22.              When the antahkarana is built it parallels what the Solar Angels do—i.e., connecting the lower triad and the higher triad.

23.              Agnishvattas are “the self-conscious principles”. They are self-conscious knowers.

24.              Agnishvattas are the “Builders or constructors of the egoic body on the higher mental levels”

25.              If they originate from “the logoic middle principle”, can we call this point of origin the Heart of the Sun.

26.              We have to look closely at their origin as different sources are described.  Sirius is one such Source; the “logoic middle principle” another; and the heart in the head center and heart centers of the Solar Logos. This last source of origin is found within the logoic personality.

 

From the buddhic plane (in a planetary or solar sense) comes the vitality and impulse which galvanises the dense physical vehicle into purposeful and coherent action; it is on the mental plane, therefore, that this impulse is first felt and the contact between the two realised.  Herein lies a hint which will serve a purpose if pondered upon. (TCF 683)    

27.              The Solar Angels are largely buddhic beings, or, at least, they are especially resonant with the buddhic plane and are profound expression of that energy. Their true origin is, however, much higher. In a way buddhic energy reflects the energy of the cosmic astral plane, on which plane, I hypothesize, the Solar Angels may have their monad.

28.              The Solar Angels carry a vital impulse.

29.              The physical vehicle relates to the number four as does the buddhic plane.

30.              There may be extremely advanced prototypes of the Solar Angels to be found on the cosmic buddhic plane.

 

It is on the mental plane (the reflection in the three worlds of the third and fifth states of Pleroma), that the full force of etheric vitality is felt.  A hint as to the [Page 684] significance of this may be found in the fact that the etheric body of man receives, and transmits prana directly to the physical body, and that the vitality of the physical frame is to be gauged largely by the condition and action of the heart.  The heart circulates vitality to the myriads of cells that constitute the dense physical sheath; something analogous is seen in the fact that these fire devas are “the Heart of the Dhyan chohanic body,”²³ for their energy comes from the spiritual sun, in the same sense that the energy of the pranic devas of the etheric body comes from the physical sun.  This energy of the Agnishvattas manifests on the mental plane, the gaseous subplane of the cosmic physical just as the energy of the etheric centres on the fourth etheric subplane manifests first and potently on the gaseous matter of the physical body.  This is why the Sons of Wisdom, embodying the buddhic principle, the life force, or love aspect, are nevertheless known on the fifth plane as the self-conscious principles; buddhi uses manas as a vehicle, and occult writers often speak in terms of the vehicle.  The Ego, or the self-conscious Identity is in essence and in truth Love-Wisdom, but manifests primarily as intelligent consciousness. (TCF 683-684)

31.              They are “fire devas”.

32.              They are the “Heart of the Dhyan Chohanic body”. The Dhyan Chohanic body may be considered as the subjective Sun (which includes the Heart of the Sun and the Central Spiritual Sun).

33.              Their energy comes from the “spiritual sun”. The “spiritual sun” (as the term is here used) is all that is the non-physical sun.

34.              The Solar Angels are subjective vitality just as the pranic devas are physical vitality. The Solar Angels are therefore vitalizers of self-consciousness and preservers of an independent ‘body of consciousness’, just as the etheric devas preserve the physical body.

35.              The mental plane is compared to the gaseous plane.

36.              The Solar Angels are “Sons of Wisdom”. Men can be called “Sons of Mind” but sometimes when Solar Angels are considered in conjunction with men, they are called also “Sons of Mind”. Because Solar Angels are “Sons of Wisdom” they are directly related in quality to “Dragons of Wisdom” (the Planetary Logoi) and are closer to the nature of those Logoi (Who are becoming pure Love-Wisdom) than are human beings.

37.              Solar Angels embody the buddhic principle; they are somehow directly related to the buddhic plane. Man is striving towards the achieved expression of the buddhic principle. Therefore, man is striving to be as the Solar Angel is. This is literally true of about eighty percent of human beings.

38.              They embody the life force. Buddhic energy and the energy of “life” are intimately connected.

39.              They embody the love aspect

40.              They are the “self-conscious principles”. They ‘live’ in a body of consciousness.

41.              The “Ego” is the “self-conscious Identity”.

42.              Solar Angels are the “Ego” and in essence they are “Love-Wisdom”. (This may tell us something about Sirius, which in essence is Love-Wisdom, but manifests as intelligent consciousness).

 

Note ⁵⁵: The Ego is described thus in the Secret Doctrine: 

Each is a pillar of Light. Having chosen its vehicle, it expanded, surrounding with an akashic aura the human animal, with the Divine Principle settled within the human form.”—S. D., III, 494. (TCF 779)

43.              Fascinating to consider the method of individualizing from this perspective. That the Ego is a “pillar” says something of its connection to the higher worlds, and also its bridging function.

44.              What is recounted here must be the implantation of the spark of mind.

45.              The vehicle chosen is a human animal.

46.              We must remember the tremendous destruction which occurred at individualization.

 

They are the Fire Dhyanis, and emanate from the Heart of the Sun.”—S. D., II, 96.

47.              We must consider the “Heart of the Sun” as the Egoic Lotus of the Solar Logos.

48.              We must be careful to discriminate between the “Heart of the Sun” as the “logoic middle principle” and the heart center of the Solar Logos considered as a personality. The “Heart of the Sun” is a much higher source, however connected with the heart center.

 

They are the Sons of Fire and fashion inner man.—S. D (TCF 779)

49.              The Solar Angels fashion man as a “Knower”.

50.              One of the main necessary discriminations is to perceive the distinction between the inner and outer man. Is it not as obvious a distinction as it may seem.

 

Note ⁵⁶: The solar angels (Sons of Wisdom) are entities seeking fuller consciousness.—S.D., II, 176, 177; II, 643.

51.              Much beyond the level of the human being.

52.              Part of that seeking concerns the consciousness which can be gathered through sacrifice.

a. They had intellect through previous contact with matter.

b. They were incarnated under the law of Karma.—S. D., III, 517.

 

53.              Their Source, Sirius, is, for us, the origin of the Law of Karma.

c. They had to become all wise.

54.              All wise with respect to the three worlds and the normal human evolutionary processes, and presumably the processes of the first solar system in which they were human beings.

55.              We see here that the Solar Angels are indeed “Masters of the Wisdom” and beyond.

 

Read carefully S. D., II, 243 note.

d. These solar angels are high intelligences.—S. D., II, 259.

e. They are Nirmanakayas.—S. D., II, 266. (TCF 780)

56.              Nirmanakayas are initiates of the sixth initiation and beyond. As members of our own humanity have achieved the status of Nirmanakayas, it must be a more elevated kind of Nirmanakaya that is discussed. There are such elevated Nirmanakayas who occupy a position between the Earth and Venus.

“Most of the Nirmanakayas have taken the sixth and the seventh initiations, whilst the group which functions midway between the Earth and Venus have all taken the eighth and ninth initiations.  Some of Them, as I mentioned earlier, aid the initiate of the seventh degree; a still larger group of them participate in the activities of the two final initiations.” (R&I 735)

57.              We do not know the initiatory level of the Solar Angels or whether their initiatory rank can be compared with the ranking of human initiates. Different Creative Hierarchies seem to have their own systems of initiation and it may not be possible to easily understand the initiatory ranking within one Creative Hierarchy with the initiatory ranking within another.

 

This fifth Hierarchy of Agnishvattas in their many grades embody the “I principle” and are the producers of self-consciousness, and the builders of man's body of realisation. (TCF 703)

58.              There are many grades of Agnishvattas.

59.              They embody the “I principle”. This means that their being is inseparable from self-awareness. They do not lose their awareness of the “center” even as they are identified with that which is apparently not the center. As well they have learned that all centers are one center.

60.              They are producers of self-consciousness. They stimulate ‘awareness of the center’. They divide the knower from the known, and contribute to the culture of the knower.

61.              They build man’s “body of realisation”. Compare the different bodies of man. A body of realization is much different from a body of activity, or a body of sentience, or of thought.

62.              In a way, their consciousness becomes man’s consciousness. They have ‘inserted’ themselves or an aspect of themselves into man’s energy system and man becomes conscious through their consciousness. This is an important point and I am trying to rephrase it in various ways for better comprehension.

63.              Without their presence, man’s consciousness would not have the possibility of rapid extension (though man would have achieved eventual extension). They have rapidly ‘lifted’ the consciousness of man, millions of years before it would have reached its present point of awareness.

 

In time and space, and on the mental plane, they are Man himself in essential essence; they enable him to build his own body of causes, to unfold his own egoic lotus, and gradually to free himself from the limitations of the form which he has constructed, and thus to put himself—in due course of time—into the line of another type of energy, that of buddhi. (TCF 703)

64.              “They are Man himself in essential essence.” Man of the Earth-chain would not be as he now is without the presence of the Solar Angels blended into man’s energy system. The Solar Angels are ‘man-as-thinker’. They participate with him in the process of knowing, and their abiding presence allows him to know that he knows. Such is the gift of the “reflexive” or “self-reflective consciousness” they provide.

65.              Man would, of course, have ‘found his center’ without them, but they established man’s centralization in consciousness millions of years before it would otherwise have been possible.

66.              They enable man to “build his own body of causes”. Their power has created the Egoic Lotus. Man did not do this. Thus, the Solar Angels have created man’s repository of consciousness and are sustaining the repository.

67.              They enable man to unfold his own egoic lotus (by assisting him to garner experientially generated quality).

68.              They enable man to free himself from the limitations of the form which he has constructed. This they do by abstracting man’s consciousness into the higher worlds and by providing him with the powers to release himself.

69.              They enable man to “put himself…into the line of another type of energy, that of buddhi”. The Solar Angels are the ‘bridge to buddhi’. Later, under their inspiration, a man will create his own bridge.

 

The solar angel is a dual combination of energies—the energy of love, and the energy of will or purpose—and these are the qualities of the life thread.  These two, when dominating the third energy of mind, produce the [Page 9] perfect man.  They explain the human problem; they indicate the objective before man; they account for and explain the energy of illusion; and they point out the way of psychological unfoldment, which leads man (from the triangle of triplicity and differentiation) through duality to unity. (EP II 8-9)

70.              The Solar Angels are love and purpose. Love and purpose, when dominating the energy of mind, produce the prefect man.

71.              They control man’s psychological unfoldment.

 

Miscellaneous Definitions of Solar Angels’ Nature

 

72.              Solar Angels, Agnishvattas, “attained self-consciousness in that earlier system, and are the ‘nirvanis’…” Thus, they had attained release in an earlier system. It is not told whether Solar Angels had the assistance of other Solar Angels in that earlier system. Perhaps they did not.

73.              Solar Angels are characterized by “active intelligence”. They have already mastered the intelligence aspect of divinity. This would stand to reason as they, it appears, were the product of the first (or intelligence) solar system.

74.              Solar Angels are: “They 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.” (TCF 696-687)

75.              Solar Angels are the vehicles of the Divine Mind

1. If they are vehicles of the Divine Mind, what are the implications?
2. They (inspired by Venus) are mind. We, stimulated by animalistic Mars, are passion and not yet mind. They teach us to become mind.
3. They, therefore, must be imbued with Plan and Purpose.
4. They must carry an aspect of the purpose of the Solar Logos, in Whose “Council” they are members.

76.              They are “Dhyan-chohanic forces”. This means that they are at least Chohans.

77.              They are the aggregate of the Ah-hi. These are the high gods found in the Secret Doctrine.

1. Interestingly in the Steinerian system of philosophy, the sound associated with Venus is “Ah”

78.              They are “true Saviours who give Their lives for the good of the race”. (TCF 743)

1. In what way are their lives given?
2. What is the depth of their sacrifice?

79.              2. The Son of Mind, the soul, the product of the thought of the Universal Mind, the thinking, perceiving, discriminating, analysing Identity or spiritual Entity.  This aspect of the One Life is characterised by pure mind, pure reason, pure love, and pure will.  A “Lord of Sacrifice” Who, through incarnating experience, integration and expression, has undertaken the task of redeeming matter, and of raising substance into Heaven!  (EH 511)

80.              “…they are the “transmuting fires” of the system,…” (TCF 698-699)

1. Transforming the mundane to the sacred

81.              The “solar Lord, the inner Reality, the Son of the Father, and the Thinker on his own plane” (IHS 186).

1. Man could become this without the help of the Solar Angels
2. Because of the Solar Angels man can be this now.

82.              They are the fivefold Links, the "Benign Uniters" and "the Producers of the Atonement."  Esoterically, they are the "Saviours of the Race" and from Them emanates that principle which—in conjunction with the highest aspect—lifts the lower aspect up to Heaven. (TCF 1204)

1. They lift man out of ignorance and limitation
2. They connect man to his highest principles

 

How, Really, did the Solar Angels Sacrifice Themselves?

 

These six aphorisms were chanted by His six Brothers at that momentous crisis wherein the human family came into existence and the solar angels sacrificed themselves.  Esoterically speaking, they “went down into hell, and found their place in prison.” On that day souls [Page 78] were born.

83.              Consciousness must always exist, but individualized soul does not

 

  A new kingdom of expression came into being, and the three highest planes and the three lower were brought into a scintillating interchange. (EP I 77-78)

84.              It is through their conscious participation in man that they are “in hell”—which is another way of saying, ‘the frozen world of form’. We must meditate upon what it means to consciously participate in man.

85.              They come from the fire and go into the cold.

86.              There is an aspect (or aspects) of the Solar Angel which is not in hell. Only their “middle principle” participates in the limitations of man. The meditator is merging into the consciousness that they have inserted.

87.              Otherwise, they are active in relation to the spiritual kingdom and are involved in something called the “higher telepathy”.

88.              Let us compare the sacrifice of the Solar Angels to the sacrifice of Sanat Kumara:

1. It is similar though of lesser scope.
2. It involves long duration and patient waiting
3. It involves the planet Venus, in both cases.
4. Venus is the planet of transmutation and also transfiguration.
5. Their work is alchemically transmutative
6. Instead of redeeming an entire planet, a Solar Angel redeems a man—a man such as that angel had been in a previous Mahamanvantara

89.              We learn that the Solar Angel has “poured himself out in sacrifice that man might BE”.

1. The sacrifice consists in watchfulness, in giving constant attention (beginning at a certain point of man’s development) to a localized manifestation in time and space.
2. It is a limitation of attention. It is a focusing at a level far more confined than would otherwise be possible.
3. Every mother understand this kind of sacrifice. She has, for a certain time, “no life of her own”—so great are the demands of her child. The situation for the Solar Angel may be somewhat different, as there is little for the Angel to do in the beginning phases of evolution, but later the Angel becomes a “downward gazing soul” and must be increasingly attentive, for the personality reaches a point when cooperation with the Angel is possible.

 

What is the Appearance of the Solar Angels,

(As the Individual ‘Sees’ that Solar Angel at Initiation)?

 

These profound revelations shine forth before the initiate in a triple manner:—

90.              Does the initiate see all three at one initiation?

91.              We do not know whether this is the ‘actual appearance’ of a Solar Angel or whether the appearance is determined by the perceptual mechanism of man.

 

As a radiant angelic existence.  This is seen by the inner eye with the same accuracy of vision and judgment as when a man stands face to face with another member of the human family.  The great solar angel, Who embodies the real man and is his expression on the plane of higher mind, is literally his divine ancestor, the “Watcher” Who, through long cycles of incarnation, has poured Himself out in sacrifice in order that man might BE.  (IHS 115-116)

 

92.              The Solar Angel has a literal appearance and is cognized directly during the process of initiation. To hold concourse with one’s “Holy Guardian Angel” is not a casual event.

93.              We are seeing that the man of this Earth-chain would not have his “middle principle” without the participation of the Solar Angel.

94.              We understand, then, that a Solar Angel is a great Deva and is a member of the Deva Kingdom.

95.              At a certain point of evolution, it would seem that a man can become a deva and a deva a man. It is really the vehicle of expression that changes and, in a way, the psychology of the approach.

 

As a sphere of radiant fire, linked with the initiate standing before it by that magnetic thread of fire which passes through all his bodies and terminates within the centre of the physical brain. [Hint that the implantation of the spark involves the physical brain] This “silver thread” (as it is rather inaccurately called in the Bible, where the description of its loosing of the physical body and subsequent withdrawal is found) emanates from the heart centre of the solar angel, linking thus heart and brain,—that great duality manifesting in this solar system, love and intelligence.  This fiery sphere is linked likewise with many others belonging to the same group and ray, and thus it is a literal fact in demonstration that on the higher planes we are all one.  One life pulsates and circulates through all, via the fiery strands.  This is part of the revelation which comes to a man who stands in the “Presence” with his eyes occultly opened. [Is this hinting at the third degree. Presence may mean three things in this instance.—Initiator, Monad, Angel of the Presence] (IHS 116)

96.              This is a tremendous paragraph. We learn that from the solar angel there is a “magnetic thread of fire” which terminates in the center of man’s physical brain.

97.              This “magnetic thread of fire” emanates from the heart center of the Solar Angel.

98.              We can understand that meditation upon the Solar Angel and communing with the Solar Angel stimulates the union of heart and head in man.

99.              Chakra systems are universal in nature, and the Solar Angel, like a man, is possessed of a chakra system.

100.          ‘Where’, we might ask, is the location of the heart center of a Solar Angel? We are not now talking about the structure of the Egoic Lotus. Perhaps this becomes visible at the time of initiation when the communion with the Solar Angel is the most direct and visible.

101.          Here we learn of the linking of the Solar Angels. Because they are linked to others belonging to the same group and ray, we also are linked.

102.           

 

As a many tinted Lotus of nine Petals.  These petals are arranged in three circles around a central set of three closely folded petals, which shield what is called in the eastern books “The Jewel in the Lotus.” [The initiation is the third or below] This Lotus is a thing of rare beauty, pulsating with life and radiant with all the colours of the rainbow, and at the first three initiations the three circles are revealed in order, until at the fourth initiation the initiate stands before a still greater revelation, and learns the secret of that which lies within the central bud.  In this connection the third initiation differs somewhat from the other two, inasmuch as through the power of a still more exalted Hierophant than the Bodhisattva, the electrical fire of pure Spirit, latent in the heart of the Lotus, is first contacted. (IHS 116)

103.          Dany offered a Sequence: First you deal with the petals independently, then with the tier, and then to the next group of petals and tier. When the tier functions as a unit you get instrumentality.

104.          This is the picture of the Egoic Lotus with which we are most familiar.

105.          We note that the “Angel” is appearing as the “Lotus”, which emphasizes the identification between the Angel and the man, for the structure of the man upon the higher mental plane is as a lotus.

106.          This reinforces the idea that the term “Ego” can mean both the Solar Angel, per se, and the Solar Angel-as-man on the higher mental plane.

107.          The revelation of the petals seems to be a ‘group-petal-event’ and not related to the specific unfolding of each petal individually. This is said because the first three petals must be quite unfolded before the first initiation becomes possible.

108.          It would seem that each of the sacrifice petals is keyed to one of the tiers, and with the unfolding of the each of the sacrifice petals the tier to which it is keyed unfolds completely.

109.          Here again we learn that the “Jewel in the Lotus” is revealed at the fourth initiation.

110.          There is another reminder that the “fire of pure Spirit” is located at the heart of the lotus. In other references this energy is called “buddhi”, and may ultimately relate to the quality of our Solar Logos.

 

Further Descriptions of the Solar Angels:

 

Nine Spokes:
As nine petals of a lotus, radiating from a common centre, and hiding within themselves three central petals, which conceal a central point of fire.  The radiations from the tip of each petal are those which cause the illusion of a spheroidal shape.

 

As nine spokes of a wheel, converging towards a central hub, which is in itself threefold, and which hides the central energy or dynamo of force—the generator of all the activity.

 

As nine types of energy which produce definite emanations from a threefold unit, again itself an outgoing from a central unit of force. (TCF 818)

 

The Appearance of Twelve and the Solar Angel:

These great redeeming Angels, who are the Sons of Men on their own true plane, the mental, are ever, therefore, pictured as taking the form of twelve-petalled lotuses—this symbology linking them up with "the Son of Divine Love," the manifested solar system, which is said to be a cosmic twelve-petalled lotus, and with the logoic causal lotus, equally of a twelve-petalled nature. (TCF 1204) (

 

In all these words, “solar angel,” “sphere of fire,” and “lotus,” lies hid some aspect of the central mystery of human life, but it will only be apparent to those who have eyes to see.

 

111.          It would seem that three aspects of divinity are involved.

112.          Perhaps the three aspects are given in order.

1. The Angel represents the first ray
2. The “sphere of radiant fire” could represent the second ray because of the Jupiterian ‘sphericity’, and also because in this paragraph a link with the heart center of the Solar Angel is discussed.
3.  The “full flower of evolution” could represent the third ray under the third ray aspect of the will—the Will-to-Evolve (and unfold, sequentially). Because the image of the “flower” is involved, the second ray is also implicated, because flowers are associated with ‘hearts’ and with the second ray in general.
4. The “wheel of fire with only nine spokes” (TCF 538), suggests the third ray, for the number nine is the number of the third ray.
5. .If this is the “central mystery of human life” it is worth our profound application

 

The mystic significance of these pictorial phrases will prove only a snare or a basis for incredulity to the man who [Page 117] seeks to materialise them unduly.  The thought of an immortal existence, of a divine Entity, of a great centre of fiery energy, and of the full flower of evolution, lies hidden in these terms, and they must be thus considered. (IHS 116-117)

 

113.          The general idea can be gathered. It is this existence with whom we must come into increasingly intimate contact. Our supervision and training are really in the hands of the Angel.

114.          To materialize them means to think of them too concretely or inflexibly. All is shifting and changing, and much depends, I would think, on the ray equipment of the perceiver and perhaps, also, on the stages of the initiatory process.

115.          From Vyasa on the Solar Angel: They are said to be, “Goodly to behold, for the sons of God are luminous…”(LOS 300)

116.          This excerpt from the ancient commentator, suggests the beautiful reality of the Solar Angel.

117.          What about wings? Through service? Fulfilling the horizontal life.

 

Characteristics of the Solar Angels According to Vyasa

 

Vyasa notes that the mind world is peopled by six groups of Gods (the six groups of egos and their six rays, the six subrays of the one synthetic ray, which is apparently inferred).  These are the sons of mind, the Agnishvattas (referred to at length in the Secret Doctrine and in A Treatise on Cosmic Fire) and they are portrayed as:

118.          Vyasa refers to the Solar Angels

119.          There are seven groups, but one is synthetic, just as there are seven rays, but one is synthetic.

120.          Geometrically, six circles surround a central seventh.

121.          In this case, the Angels are called Sons of Mind rather than Sons of Wisdom.

 

. Fulfilling their desires, therefore driven by desire to incarnate,

122.          They desire to incarnate. But this must be understood in terms of service.

123.          We do not know what they have to gain by incarnation. As a general principle, we know that there is always great gain through sacrifice.

 

 2. Endowed with atomisation and other powers, therefore able to create their vehicles of manifestation,

124.          The Solar Angels are creative. We remember that they are already creative intelligence.

125.          The factor of “atomization” seems very interesting. Perhaps this indicates that they can work creatively through the permanent atoms, influencing them, wielding them, playing upon them.

 

3. Living for a mundane period, therefore in incarnation during a world period,

126.          Living on the Earth

127.          This “world period” may be considered a “round”, although, in some form, they will also be present in the fifth round.

 

4. “Goodly to behold, for the sons of God are luminous, radiant and full of beauty”,

128.          The beautiful appearance of the Solar Angels

 

5. Delighting in love, for love is the characteristic of the soul, and all sons of God, or sons of Mind reveal the love of the Father,

129.          Solar Angels delight in love. They are “hearts of fiery love”, and are representatives of the buddhic energy.

130.          When a man is under the influence of the Solar Angel, he also delights in love.

 

6. Possessing bodies of their own “not caused by parents,” that body “not made by hands, eternal in the heavens” mentioned by St. Paul.

131.          Their bodies were not created by generation but, perhaps, by emanation.

132.          In the Secret Doctrine the Yogi Narada, seeks to keep men from falling into generation; He influences them towards asceticism.

 

In connection with the fourth world, Vyasa notes that it is the world of mastery, therefore the home of the Masters, and all liberated souls whose “food is contemplation” and whose lives are “for a thousand mundane periods,” therefore who have immortality.

133.          The “fourth world” would seem to be the buddhic plane.

134.          Consider how “contemplation” can be “food”, and relate it to Rule VI.

135.          They ‘eat’ the perception of unity. They ‘eat’ or absorb that with which they identify. They derive nourishment from all with whom they participate through identification. The perception of unity is food.

136.          Perhaps they contemplate that which is higher and are thus nourished? Relationship to the Sun.

137.          What is a “mundane period”? If a precessional age of 2,500 years, then it is too short, for the figure would be 2,500,000.

138.          Perhaps a mundane period is 25,000 years, in which case the duration of a Solar Angel would be 25,000,000, approximately. This would link the Solar Angel with the number four, (for 25 is the number associated with 4), and with the fourth path (to Sirius—which is the origin of the Solar Angels), and also to the fourth System Law, the Law of Magnetic Control (by which the Solar Angels operate). The figure of 25 million is closer to the duration of the Solar Angel’s supervision of man.

139.          250,000,000 is about the turn of the Sun around the galaxy.

140.          250,000 relates to the monad. 25,000 to the soul. Does 2500 relate to the personality.

 

Then he describes the three highest planes, with the great existences who are the lives of those planes and in whom we “live and move and have our being.”

 

141.          These are perhaps the Raja Lords in one respect, but also beings who live within those higher planes.

 These correspond to the three planes of the Trinity and of these existences in their various groups, the following comments by Vyasa are illuminating.  He states:

142.          Here he may mean lives that are higher even than triadal lives, and definitely higher than the lives of the Solar Angels. We seem to be dealing with the “Triads”, the “Greater Builders” and the “Divine Flames”, who reside (according to the chart in EA 35) upon the three higher subplanes of the cosmic physical plane.

143.          If they know all things within the solar system, they know more than do the Solar Angels, though the Solar Angels are members of the Solar Logos’ “Council”.

144.          The buddhic plane is considered an objective plane in relation the four higher worlds of the cosmic physical plane. These beings, it would seem, are not hampered by the buddhic vehicle.

145.          They are essential beings and do not decompose. Rather we might think that they are withdrawn into their Source at the close of the Creative Period.

146.          Again we notice that “they delight in contemplation”. We will have to think of contemplation as a process of sustainment.

 

What Can be Said of Members of the Third Creative Hierarchy in Relation to the Fifth

 

Hierarchy III.  The third Creative Hierarchy (or the eighth) is a peculiarly interesting one.  They are called "the Triads" for they hold in themselves the potencies [Page 1199] of triple evolution, mental, psychical, and spiritual.

 

147.          Establishing the relationship between the Triads and the Agnishvattas is of prime importance.

A Tabulated Comparison Between the Members of the Third and Fifth Manifested Creative Hierarchies.

Numbers Down	Ray	Name	Sign	Energy	Comments	Numbers Up
8	III	Lesser Builders, Conferring Form, The Triple Flowers	3. Libra Planet-Saturn Color: Green	Jnanashakti Force of Mind	Water, Atmic Plane	5
10	V	Human Personality, The Crocodiles Makara, the mystery	5. Capricorn Planet-Venus Color: Indigo	Ichchaashakti   Will to Manifest	Fire, Mental Plane	3

(EA 35

 

  These Triads of Life are inherently the three Persons and the flower of the earlier system from a certain angle.

 

148.          The members of the Fifth Creative Hierarchy are the “returning Nirvanees” and the Third Creative Hierarchy are the “Flower of the earlier Eight”.

 

 From another angle, when studied as the "flower of the earlier Eight," They are the eightfold points awaiting opportunity to flame forth.

 

149.          That they wait is analogous to the idea that they must await the development of the intelligence of man in order to manifest.

150.          Because they are associated with the number eight they are also associated with the Christ.

 

 They are the devas who are ready for service, which is to give to another hierarchy certain qualities which are lacking.  This Hierarchy is regarded as the great donors of immortality whilst themselves "standing aloof from incarnation."

 

151.          Such a donation (of lacking qualities) is common to all Hierarchies.

152.          The Solar Angels, however, did not stand aloof from incarnation, but have been very much involved, either through direct incarnation or implantation (and supervision).

153.          The “immortality” which this group donates is its ability to link the man with the monad.

154.          The aloofness fits with the planet Saturn which rules this Hierarchy.

 

  Lords of Sacrifice and Love are They, but They cannot pass out of the logoic etheric body into the dense physical vehicle.

 

155.          The Solar Angels (at least with the substance/energy) do pass out of the logoic etheric body and build on the higher mental plane (wherever else, in addition, they may be focussed).

156.          The members of the Fourth Creative Hierarchy, as well as those of the Fifth and Third are all, in their own ways, “Lords of Sacrifice and Love”.

 

This third Hierarchy wields the third aspect of electric force of the first type of cosmic energy.  They stand for a recurrent cycle of that first type symbolised by the number 8.

 

157.          The number 8 is important because it links to Mercury (the planet ruling the Fourth Creative Hierarchy). We recognize that Saturn and Mercury (rulers of the Third and Fourth Creative Hierarchies) are the planets of discipleship.

158.          The 8 of the Third Creative Hierarchy makes the antahkarana possible, and is related to the ‘answering vibration’ (coming from the Triad) during the process of antahkaranic utilization.

 

  The formulae for these electrical energies are too complicated to be given here, but the student should bear in mind that these hierarchies express:

 

1. Septenary cosmic energy.

2. Cosmic prana.

3. Solar energy or electric fire, solar fire and fire by friction.

 

159.          The higher ‘contacts’ of these Hierarchies are significant and cosmic.

160.          We note that “electric fire” is really “solar energy”, coming, for our purposes, from within the solar system.

 

Each hierarchy manifests a triple energy or an aspect of each of the above, and that necessitates a ninefold differentiation, for the two first are triple as is the third.

 

161.          The ninefold manifestation of the Hierarchies relates to the nine states of consciousness of each Hierarchy.

 

  It is the rejection of the Triadal Lives by units in the fourth Hierarchy, that of the human Monads, which precipitates a man eventually into the eighth sphere.  He refuses to become a Christ, a Saviour and remains self-centred.

 

162.          We must be careful here to distinguish between two types of rejections—one of the guidance of the Solar Angels and the other of the lives which will lead to triadal penetration and development.

163.          We note here that the rejection of the Solar Angels (although such a rejection is eventually possible) is not discussed. The Solar Angels have been the ‘constant sponsor’ of the developing man, intervening and guiding throughout the process of elevation). The man (regardless of his eventual moral quality) has used what the Solar Angels have given in order to build his individuality.

164.          After being built into a relatively fully developed human being, it might be said, that the ambitious, selfish man rejects the Solar Angels.

165.           But the Triads embody the Divine Plan (impersonally considered), and to reach them requires great sacrifice—correlated to the number 8—a sacrifice of an individuality that lives unto itself.

166.          The rejection by the man of the Solar Angels does not require the sacrifice of his individuality.

 

We have dealt with the first three hierarchies which are regarded as ever "seeing the Face of the Ruler of the Deep," or as being so pure and holy that Their forces are in realised contact with Their emanating source.

167.          Presumably the purity and holiness of the members of the Third Creative Hierarchy is even greater than that of the members of the Fifth.

168.          They, too, came from an earlier system, but were the “flower” of that system. Apparently, this is not true of the Agnishvattas.

169.           

170.           

171.           

The Solar Angels as Members of the Fifth Creative Hierarchy

 

Hierarchy V.  The fifth Creative Hierarchy is, as we know from study of the Secret Doctrine, a most mysterious one.  This mystery is incident upon the relation of the fifth Hierarchy to the five liberated groups.  This relation, in connection

with our particular planet, which is not a sacred planet, can be somewhat understood if the history of the Buddha and his work is contemplated.  This is hinted at in the third volume of the Secret Doctrine.³⁴

 

172.          We are immediately faced with the mystery. The Path to Sirius, to which this Hierarchy is related, also mysterious.

173.          There is a Cancer/Capricorn connection in this relation of Hierarchy X to Hierarchy V.

174.          The Buddha sought to help people achieve liberation from desire. The Fifth Creative Hierarchy has a similar function with respect to the Fourth Creative Hierarchy. Venus equates with love and Mars, from which Venus liberates the man, equates with desire. Mars is a powerful ruler in Scorpio, which is the sign ruling the Fourth Creative Hierarchy.

 

The relation of the fifth Hierarchy to a certain constellation has also a bearing upon this mystery.  This is hidden in the karma of the solar Logos, and concerns His relationship to another solar Logos, and the interplay of force between them in a greater mahakalpa.  This is the true "secret of the Dragon," and it was the dragon-influence or the "serpent energy" which caused the influx of manasic or mind energy into the solar system. (TCF 1203)

 

PATH I.  EARTH SERVICE

Attributes.............Wise compassion.

Source.................Constellation of the Dragon, via Libra.

Method.................Twelve cosmic Identifications.

Hierarchy..............The sixth.

Symbol.................A green dragon issuing from the centre of a blazing sun.  Behind the sun and overtopping it can be seen two pillars on either side of a closed door.

Quality gained.......  Luminosity. (R&I 426)

 

The adepts who stay upon this Path are distinguished by a dual attribute, which is their guarantee of attainment along this line of spiritual endeavour.  They are animated by wise-compassion.  These words should be carefully studied for they hold the clue to the nature of this first Path.  The adepts who choose this Path are called esoterically the "beneficent dragons," and the energy with which they work and the stream of living force upon which they are found emanates from the constellation of the Dragon, working through the zodiacal sign Libra.  This special spiritual energy produces in all those groups which come under its direct influence a profound faculty for identification.  This identification does not concern the form nor the soul but only the spiritual point of positive life which in the human unit we call the "Jewel in the Lotus." It should be remembered in this connection that there is a jewel at the heart of every atom.  Every jewel has seven facets which are the seven doorways to the seven Paths. (TCF 1245)

 

Second, in the second solar system, and in connection with the method employed therein, another point merits attention.  This fire of mind has its source in a constellation until recently unrecognized by exoteric science as having any relation of an intimate nature to our solar system, owing to its tremendous distance away.  The sun "Sirius" is the source of logoic manas in the same sense as the Pleiades are connected with the evolution of manas in the seven Heavenly Men, and Venus was responsible for the coming in of mind in the Earth chain.  Each was primary to the other, or was the agent which produced the first flicker of consciousness in the particular groups involved.  In every case the method was that of a slow evolutionary growth till the consciousness suddenly blazed forth owing to the interposition of force, apparently from an extraneous source,

 

1. The Logos                            Solar System                Sirius

2. Seven Heavenly Men            Planetary scheme          Pleiades

3. Heavenly Man                      Earth chain                   Venus (TCF 347)

 

175.          We have a number of ideas to be combined. There is a good chance that the other Solar Logos is the Logos of Sirius. Sirius, we know, brings mind energy to the Solar Logos.

176.          It would seem that the Fifth Creative Hierarchy is related to the interplay between our Logos and the Logos of “Sirius”.

177.          Sirius is involved in planetary redemption (on our planet) and so is the “Dragon” which inspires those on the Path of Earth Service.

178.          Sirius is related to Libra because Libra is a great sign of karma and the “Law of Karma” emanates from Sirius (as far as our system is concerned).

 

The Intermediate Law of Karma.—There is also an intermediate law, which is the synthetic law of the system [Page 570] of Sirius.  This law is called by the generic term, the Law of Karma, and really predicates the effect the Sirian system has on our solar system.  Each of the two systems, as regards its internal economy, is independent in time and space, or (in other words), in manifestation.  We have practically no effect on our parent system, the reflex action is so slight as to be negligible, but very definite effects are felt in our system through causes arising in Sirius.  These causes, when experienced as effects, are called by us the Law of Karma, and at the beginning they started systemic Karma which, once in effect, constitutes that which is called Karma in our occult and oriental literature. (TCF 569-570)

 

Of the Fifth Manifested Creative Hierarchy: c. The fifth or tenth is closely linked with the five liberated hierarchies, and is an expression of their synthesised life.  It might, therefore, be said that the fifth Hierarchy serves as the representative of the five liberated groups and the fourth is the representative group in this system, whilst the second represents (for man, or these two groups united) that which is the Spirit aspect, the Father, the Unknown. (TCF 1203)

 

179.          It might be inferred that the liberated Hierarchies have their monads on the higher subplanes of the cosmic astral monadic plane.

180.          The three Creative Hierarchies immediately above the Fourth Creative Hierarchy, may be hypothesized as having their monads on the cosmic astral plane, but perhaps not on the highest levels. The Fifth Creative Hierarchy is also one of those which may be thought of as having their monads on the cosmic astral plane—HOWEVER, their monads (along with the human monads) may form the centers in the chakras of a Planetary Logos.

181.          We have to understand whether it is solar angelic monads who are in their etheric chakras or the monads of other kinds of devic lives.

 

Entangled closely with the karma of these two cosmic [Page 1204] Entities, was that of the lesser cosmic Entity Who is the Life of our planet, the planetary Logos.  It was this triple karma which brought in the "serpent religion" and the "Serpents or Dragons of Wisdom" in Lemurian days. (TCF 1203-1204)

 

182.          The Lemurians worshipped the “God Kings” who were their Saviours.

183.          The Solar Angels are “Nagas” or ‘Wise Serpents’. They are ‘serpent Saviours’ and teach man to become likewise—eventually.

184.          Our particular Planetary Hierarchy is much concerned with the Path of Earth Service. It is inspired from the “Dragon”, but Sirius also is the great inspiration to our Hierarchy. Thus Sirius (the meaning of which has been conceived as “making the mundane sacred”) can also be considered highly influential in relation to the Path of Earth Service.

185.          The Solar Angel is the “winged serpent”. The title aligns it both with the angel kingdom and the reptile kingdom.

 

 It had to do with solar and planetary Kundalini, or serpent fire.

 

186.          It is the process of initiation which makes possible the rising of the serpent fire.

 

 A hint lies in the fact that the constellation of the Dragon has the same relation to the ONE greater than our Logos as the centre at the base of the spine has to a human being.  It concerns stimulation, and vitalisation with a consequent co-ordination of the manifesting fires.

 

187.          There is a triple analogical relation here: The Dragon is to the OAWNMBS, as the Earth is to the Solar Logos, as the base of the spine is to the human being.

188.          Libra (related to the Dragon) is closely connected with the based of the spine. Libra rules the “central channel” (Sushumna) which is the ‘Pathway to Shamballa’. As well, Libra brings in the third ray, thus accounting for the two other kundalini channels—the one on the right and the one on the left, between which Libra attempt to create the balance.

189.          In a way, Sanat Kumara, is a ‘Serpent Savior’, and the prototype for what all Solar Angels can become (for they are not yet the equal of Sanat Kumara—who is in advance of the three former Planetary Logoi—the Buddhas of Activity. The Christ is not yet a Solar Angel and Sanat Kumara has been so long ago.

 

A clue to the mystery lies also in the relation of this fifth group to the two contracting poles. 

 

190.          The “contracting poles” are those that are drawing closer together. Spirit and matter are drawing ever closer, and do so, especially, through the agency of the Solar Angels.

 

They are the fivefold Links, the "Benign Uniters" and "the Producers of the Atonement."  Esoterically, they are the "Saviours of the Race" and from Them emanates that principle which—in conjunction with the highest aspect—lifts the lower aspect up to Heaven.

 

191.          It is clear that these Solar Angels serve as a link between the Hierarchy which includes human beings (the fourth) and the Hierarchy of Triadal Lives.

192.          Kundalini also, is a lifting up into Heaven.

193.          The term “fivefold Links” relates to the Five Unmanifested Hierarchies, and to the Fifth Unmanifested Hierarchy especially.

194.          From these names we can see and understand the buddhic function of the Solar Angels.

195.          The uniting and atonement produced is between the higher and lower triads.

 

When these mysteries are carefully studied, and due application made to the lives of the greatest exponents of the at-one-ing principle, it will become apparent how great and all-important is their place in the scheme.

 

196.          Presumably these “greatest exponents” were under the direct sway of the Solar Angels.

 

It is for this reason that the units of the fifth Hierarchy are called "The Hearts of Fiery Love"; they save through love, and in their turn these lives are peculiarly close to the great Heart of Love of the solar Logos.

 

197.          Of the many rays which it is possible for the Solar Angels to express, it becomes apparent that the second and fifth rays are vitally important.

198.          This ‘saving through love’ is also true of those who now tread the Path of Earth Service.

199.          Solar Angels are, in a way, closely related to this Path. Indeed, they can tread the Path of Planetary Logoi (because most of them are to become Planetary Logoi). Perhaps they learn to tread this Path by helping a Planetary Logos (the Logos of our Earth) with His redemptive processes.

200.          We are given an important hint that the Solar Angels are “close to the great Heart of Love of the solar Logos”. Many, as we have seen come through the logoic Heart, or, if they come from the logoic head center, it is from the “heart in the head” of the Solar Logos, and thence to His heart center. However, their truer origin (with respect to our Solar Logos) is from His “middle principle” (which is His Egoic nature.

201.          When we think of Sirius, we can understand the relation of heart and head, for Sirius is a seat of both manas and love.

 

 These great redeeming Angels, who are the Sons of Men on their own true plane, the mental, are ever, therefore, pictured as taking the form of twelve-petalled lotuses—this symbology linking them up with "the Son of Divine Love," the manifested solar system, which is said to be a cosmic twelve-petalled lotus, and with the logoic causal lotus, equally of a twelve-petalled nature. (TCF 1204)

 

202.          There is necessarily a close relation between the twelve petalled lotuses as a imagistic form for the Solar Angels, and the twelve-petalled Egoic Lotus.

203.          The numbers 9 and 12 are important. Nine represents the three tiers of petals in the Egoic Lotus, and is related to the third ray, or Brahma. When the three interior petals are added (and these three represent the second aspect, formed through the downflow of buddhi and detached from the third aspect), there is a twelve petalled lotus. So the twelve petalled lotus represents a combination of the 3 and the 2. The “Jewel in the Lotus” represents the first aspect which is guarded or “enshrined” by the synthetic three petals.

204.          We are told here that the “logoic causal lotus” is twelve-petalled. This further relates the Solar Angels to egoic lotuses in general, whether of a man or of a Logos.

205.          These Angels are the Sons of Men on their own true plane, because without them, man could not function on the higher mental plane. He would have no manasic body to do so. So the Angels enter the human energy system and become a part of it. Thus the Angels are man and yet they are not.

 

We have, therefore, a direct flow of energy flowing through:

 

[Page 1205]

a. The logoic twelve-petalled egoic Lotus.  Cosmic mental plane.

b. The solar twelve-petalled Lotus.

 

206.          This “solar twelve-petalled Lotus” is presumably the logoic heart center.

 

c. The planetary logoic Heart, also a twelve-petalled Lotus.

d. The twelve-petalled human egoic lotus on the mental plane.

e. The twelve-petalled heart centre in a human being.

 

207.          We can see the tremendous heart alignment to which the Solar Angels are related.

 

Or, to word it otherwise, energy flows directly from:

 

a. The solar Logos via three great cosmic centres:

1. The central spiritual Sun.

208.          Here we note that the “central spiritual Sun” is a center superior to the “heart of the Sun”, and is not listed in the tabulation immediately above, which begins with the “logoic twelve-petalled Lotus” (presumably the solar logoic causal body).

209.          It is important to not that the “central spiritual Sun” is part of the itemization. Some of the Solar Angels do return to the “central spiritual Sun”.

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, (TCF 878)

210.           

 

2. The heart of the Sun.

3. The physical Sun.

b. The heart centre of the planetary Logos, situated on the fourth cosmic etheric plane (our buddhic plane)

c. The egoic lotus of a human being on the mental plane, which is literally a correspondence to the "heart of the sun."  The monadic point is a reflection in the human system of the "central spiritual sun."

 

211.          We note the terminology “monadic point”.

 

d. The heart centre of a man on the etheric plane of the physical plane, which is in its turn a correspondence to the physical sun.

 

Thus the tiny atom man is linked with the great central Life of the solar system.

212.          In this section we are talking about “linking” and “uniting”.

213.          One of the names of the Fifth Ray Lord is “The Great Connecter” and the “Divine Intermediary”

 

This Fifth Hierarchy is equally, under the law, a distributor of energy to the fifth subplane of each plane in the system, only it must be borne in mind that in the three worlds, it is the fifth subplane counting from above downward whilst in the worlds of superhuman evolution, it is the fifth counting from below upwards.  This hierarchy wields, as we know, the dual aspects of manas, one in the three worlds and one which makes itself felt in higher spheres.

 

214.          This is an important statement which relates this Fifth Creative Hierarchy to the Third Creative Hierarchy. The numbers 3 and 5 are related.

215.          Why does the Fifth Hierarchy not wield three aspects of manas? Why only two?

216.          We see that they have influence within the realm of the Spiritual Triad. This will have to be thought through. The influence would surely connect with the buddhic plane.

217.          Interestingly, the fifth subplane of the buddhic plane, counting from below upwards, is correlated with the factor of “Idealism”!

218.          On a lower turn of the spiral, the third subplane of the mental plane must be considered as the place where the casual body (first built by the Solar Angels) is to be found.

 

[Page 1206]

It is necessary to bear in mind that all these groups are (even when termed "formless") the true forms of all that persists, for all are in the etheric body of the solar Logos or planetary Logos.  This is a point requiring careful emphasis; students have for too long regarded the form as being the dense physical body, whereas to the occultist the physical body is not the form, but a gross maya, or illusion, and the true form is the body of vitality.  Therefore, these hierarchies are the sumtotal of the vital lives and the substratum or the substance of all that is.  We might regard the subject

as follows:

 

219.          All Creative Hierarchies are in the etheric body of either the Solar Logos or Planetary Logos.

220.          The fact that they are “vital lives” suggests a monadic nature.

221.          Our ordinary etheric planes are in the etheric body of the Planetary Logos.

 

a. The four superior groups are the hierarchies expressing themselves through the three cosmic ethers, the second, third and fourth.

b. The two lowest groups are the lives which are found functioning as the involutionary matter (organised and unorganised) of the logoic dense physical body, the liquid and gaseous, with the living substance of the four higher subplanes of the systemic dense physical body.

c. The fifth Hierarchy has an interesting position as the "mediating" body between the higher four and those which are found on the lower three subplanes. 

 

222.          Again, serving as those who unite and at-one.

223.          We note that only the Fifth Unmanifested Hierarchy (almost liberated) is on the highest of the cosmic ethers.

224.          We note the term, “expressing themselves through”. Expression can come one plane lower than focus.

 

There is a vital and significant correspondence to be found between the seven head centres and the seven groups of Egos on the mental plane, and there is an occult analogy between the three head centres (pineal gland, pituitary body, and the alta major centres) and the expression of these seven groups of Egos in the three worlds.  This is a most important esoteric fact, and all students of meditation upon the laws of at-one-ment must take this analogy into consideration.

 

It is useful to remember the place of these hierarchies in the scheme, and to realise that upon the sumtotal of these vital bodies is gradually gathered the dense manifestation which we regard as the evolutionary matter.  The forms are built (from the form of all atoms to the [Page 1207] body of the Ego, from the form of a flower to the vast planetary or solar lotus) because the hierarchies exist as the aggregate of germ lives, giving the impulse, providing the model, and procuring, through their very existence, the entire raison d'être of all that is seen on all planes.

 

What is the Relation of the Solar Angels to Makara, Capricorn, and Leo (as well as Libra and Virgo) ?

 

The mental body itself has five modifications or activities, and thus is a reflection, or correspondence of the fifth principle, as it manifests upon the fifth plane, the mental.  The modifications are the lower shadow of manas (or mind in the microcosmic manifestation), and this mind is a reflection of mahat (the universal mind), or mind manifesting in the macrocosm.  This is a great mystery but will reveal itself to the man who overcomes the five modifications of the lower mind, who through non-attachment to the lower, identifies himself with the higher, and who thus solves the mystery of the "Makara" and treads the Way of the Kumaras.  Herein lies a hint to the more advanced students of this science as to the esoteric problem of the Makara, hinted at in the "Secret Doctrine" by H. P. Blavatsky. (LOS 15)

225.          The Solar Angels are the “transmuting fires of the system”: “They represent a peculiar type of electrical force; their work is to blend and fuse, and above all else they are the ‘transmuting fires’ of the system, and are those agents who pass the life of God through their bodies of flame as it descends from the higher into the lower, and again as it ascends from the lower into the higher. (TCF 698-699)

226.          It is clear that the Mystery of the Makara has much to do with overcoming the “five modifications of the lower mind”, lifting the attachment of human consciousness from the lower vehicles (and from the lower mind), and promoting the identification of human consciousness with triadal awareness and then monadic awareness.

227.          Their task is elevation. Capricorn is the sign of elevation, and the Law of Group Progress (promoted by the example of the Solar Angels/Makara/Fifth Creative Hierarchy) is ruled by Capricorn.

228.          The Mystery of the Makara is to ‘right the inverted pentagram’ until it become the ‘upright pentagram’.

The mystery of the resolution of the six-pointed star, into the five-pointed star.⁴⁰,⁴¹ The mystery of the Lords of Karma, Who are, in themselves, the sole recipients of the Mind purposes [Page 396] of that cosmic ENTITY Who enfolds our solar Logos within His consciousness. (TCF 395-396)

 

229.          The Lords of Karma are (with respect our solar system) Sirian in nature. Sirius is one of the cosmic Entities  Who enfolds our solar Logos within His consciousness. The One About Whom Naught May Be Said is perhaps that still greater ENTITYT Who enfolds them all within His consciousness.

In any case, the Solar Angels are agents of the Lords of Karma Who are carrying in Themselves the Mind-purposes of the Sirian Logos.

 

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

 

230.          The work of the Dhyanis is to transform man from the Crocodile into the Goat, into the Unicorn.

 

Five—This is the pentagon, the Makara, the five pointed Star.

  Compare S. D., I, 218, 219.

Five is the symbol of a planetary Logos S. D., II, 618.

Five is the symbol of the microcosm      S. D., II, 608.

Five is the symbol of creation    S. D., II. 613.

It is the second and the third Logos united in evolution.

In the merging of the five and the six you have the totality of manifestation, the male and female blended in the Divine Hermaphrodite.  Summing up, S. D., I, 235-239.  II, 610, 638. (TCF note #41, 395)

 

231.           

The old Commentary says:

 

"The deva shineth with added light when the virtue of the will hath entered.  He garnereth colour as the reaper garners wheat, and storeth it up for the feeding of the multitude.  Over all this deva host the mystic Goat presideth. Makara is, and is not, yet the link persisteth." (TCF 743)

 

232.          The “deva” in this case is the Solar Angel in relation to the will of the Planetary Logos.

233.          The garnering of color is the capacity to gather quality and color from the process of human experience in the three worlds. The color/quality is stored in the causal body which the “deva” has created.

234.          From the gathered gifts of the causal body, eventually, the multitude of human beings are to be fed as the man pours forth these gifts in service.

235.          The “deva host” of Solar Angels is ruled by Capricorn which equips them to “descend into Hell” (also ruled by Capricorn) and to redeem the lives there ensnared so that the may rise in triumph over matter until they stand on the mountaintop (with matter under foot). The mountain top, of course, is ruled by Capricorn, and Venus, the planet intimate to the expression of the Solar Angels, and inspiring their efforts, is the highest (or hierarchical) ruler of Capricorn.

 

12. The symbol for the sign Capricorn is most mysterious. It conceals the mystery of the Crocodiles, or Makara. It is constructed in an inaccurate and definitely misleading manner and should be regarded as a mystery and therefore not to be defined. (EA 57)

236.          If we did know it, we should not render it clearly.

 

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

 

Aries opens the door into Shamballa, when the experience of Taurus and Capricorn has been undergone.

 

Taurus opens the door into the Hierarchy when the significance of Gemini and Leo is understood and the first two initiations can therefore he taken.

237.          A Taurean initiation may follow the first two initiations.

 

Capricorn opens the door into the Hierarchy in a higher aspect when the last three initiations can be undergone and the significance of Scorpio and of Virgo is understood.

 

[Page 158]

In these signs and their relationship upon the Fixed Cross lies hid the mystery of Makara and of the Crocodiles. (EA 157-158)

 

238.          The Crocodile (in its lower aspect) is the human personality—the inverted pentagram which results when the gift of manas is prostituted to lower desire.

 

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

 

a. It means and is connected with the pentagon.

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

c. It is related to the Ocean God.

d. It personifies solar fire." (SD II. 609. 610., EA 676)

 

239.          The Makara are to become the Kumaras.

 

The Crocodiles or the Perfect ones

5 or 10

The five-pointed Star with the symbol of System 1 in the centre

Fourth of the 5th Cosmic force (Mahat)   TCF--1225

 

The exoteric and the esoteric planetary rulers of Capricorn are the same, and Saturn rules the career of the man in this sign, no matter whether he is on the ordinary or the reversed wheel, or whether he is on the Mutable or the Fixed Cross. When he has taken the third initiation and can consciously mount the Cardinal Cross, he is then released from the ruling of Saturn and comes under the influence of Venus, who is governor or ruler of the Hierarchy which is that of the Crocodiles. A reference to the tabulation heretofore given will show this. It is only when a man is upon the Cardinal Cross that the significance, purpose and potencies of the Creative Hierarchies become clear to [Page 164] him and the “doors of entrance” into all of them stand wide open. (EA 163-164)

 

What Are the Relations Between the Solar Angels and the Twelve Signs of the Zodiac

 

240.          Aries starts the cycle of self-conscious incarnation which was inaugurated by the coming of the Solar Angels.

241.          Taurus represents the luminosity of the Solar Angels; they are great beings of light. Their task is the transmutation of desire (which Taurus represents) into aspiration (again Taurus) and buddhic realization (the “Greatest Light” of Taurus)

242.          Gemini represents the duality of the Solar Angels. They are the “Elder Brother” and the human being is the younger brother.  As well the triangle Sirius/Gemini/Solar Logos shows the brotherly relationship between Sirius our Solar Logos—Sirius being the “Elder Brother” and our Solar Logos, the younger. The elders are always helping those who are younger. Gemini was active at the time of individualization.

With respect to Gemini (which rules the antahkarana) it must be remember that the Solar Angels have provided man (by creating the causal body) with the seed of the antahkarana, and the first possibility of linking the personality to the spiritual triad.

243.          Cancer represents the protective and maternal guarding function of the Solar Angel in relation to its personality. As well, the Solar Angels are the true builders of the causal body which is the human being’s “lighted house”.

244.          Leo is related to the principle of “I-ness” conferred upon humanity by the Solar Angels. This occurred with these angels “implanted” the spark of mind. As well the matter of the higher mental plane (from which the causal body was constructed) was tinged with the quality of “I-ness” when the Solar Angels organized that matter. As well, as far as the human being is concerned, the Solar Angel is the “Inner Ruler” or king. Leo was active at the individualization process when the Solar Angels came forth. That the Solar Angels are called “Hearts of Fiery Love” is also related to the Leonian energy.

245.          Virgo represents the laborious service in the heart of matter which the Solar Angels expend in their aeonial supervision of a human being. As well, the Solar Angels are already deeply expressive of the Christ Principle (buddhi, or solar love) and are those lives who stimulate the germination of the Christ Principle (under Virgo) in the heart of those they supervise.

246.          Libra represents the cooperative partnership (and even “divine marriage”) which the Solar Angel has with every human being it supervises. As well, the Solar Angel is a Sirian being and deeply imbued with an understanding of the Law of Karma; therefore, the Solar Angel is a dispenser of the Law of Karma to its human subject.

247.          Scorpio represents the “aggressiveness” of the Solar Angel when it attempts to triumph over the lunar tendencies to which its human subject is addicted. We are also told that the Solar Angel is an “efficient surgeon”, when it comes to removing (in its projected personality) impediments to its expression.

“By the breaking up of old adhesions (to use the language of surgery, and the soul is a most efficient surgeon) and the disappearance of ancient crystallisations, it becomes apparent to me that the power of your soul is making itself felt.” (DINA I 232)

As well, the Solar Angel is a “Serpent of Wisdom” and, in some mysterious way, is related to raising into power the “Serpent of Matter”—the kundalini power.

248.          Sagittarius represents the manner in which the Solar Angels ‘shot forth’ into the human kingdom at the time of individualization. “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) Sagittarius also represents the prophetic vision of the Solar Angel who knows the next several lives of its human subject and plans accordingly. Sagittarius was active at the time of individualization.

249.          Capricorn is the sign most associated with the Solar Angels, and indeed they must be inspired by this sign which signals for humanity the power to rise out of matter and triumph over it. Capricorn is the signs of initiation and is linked to the Solar Angels because, through the intervention of the Solar Angels, the program of initiation (as we now have it) could be instituted in Atlantean days. The energy of Sirius inspires our entire Spiritual Hierarchy and makes possible Their special initiatory cultivation of humanity. A special relationship exists between Sirius, Capricorn, the Solar Angels and humanity.

250.          Aquarius represents the “group consciousness” of the Solar Angels. They operate constantly in groups and inspire in the human being a growing appreciation for and participation in group consciousness. As well, the manner in which they pour themselves forth for the helping of humanity is Aquarian. It is not by accident that increasing knowledge of the Solar Angels comes on the eve of the “group Age”, the Age of Aquarius.

Aquarius, also, is, with Leo, one of the signs of ‘expressed genius’. A human being fully inspired by the Solar Angel becomes (as advanced Aquarians are) a “man for all seasons”.

It is important to remember Aquarius as major sign of service, and the manner in which the Solar Angels have poured forth the “Waters of Life” for the sake of humanity is an Aquarian act of group service.

251.          Pisces represents the profound sacrifice of the Solar Angels, who for so many millions of years have selflessly given their substance and presence to incarnating man. Santa Kumara is the “Great Sacrifice” and the Solar Angels work in emulation of Him. He has already, long ago, been through the Sirian method of education (though He is not now on the Sirian Line) and is the kind of Being towards Whom the Solar Angels aspire, for these Angels are the “saviours of humanity” and Sanat Kumara is the “prototype of all world saviours” (DINA II 286). The Makara are treading the way of the Kumaras (LOS 15) Kumaras in Their higher ranks are Planetary Logoi.

Of Sanat Kumara it is said, “Sanat Kumara is the planetary logos and yet he is not.” He is intimately linked with our Planetary Logos and is the good Companion of the Buddhas of Activity, Who in a previous solar system, were Planetary Logoi. The Solar Angels aspire to become Planetary Logoi (TCF 844)

In sum, Pisces is the sign of the saviour, and the Solar Angels are great Saviours. (TCF 743, 1204)

“They emanate from the logoic head centre, or from the will aspect), are the true Saviours who give Their lives for the good of the race. (TCF 743)”

Esoterically, they are the "Saviours of the Race" and from Them emanates that principle which—in conjunction with the highest aspect—lifts the lower aspect up to Heaven. (TCF 1204)

 

What Are the Different Kinds

of Solar Angels or Agnishvattas?

 

Much confusion exists in the minds of students as to the distinction between the Agnishvattas who incarnated in man, and those who simply were responsible for the implanting of the manasic or mental spark in animal man.  This opens up for us the entire question of individualisation itself, and the incarnation of certain spiritual existences who—when in bodily form—are spoken of as Avatars, as Buddhas of Activity, or as direct manifestations of the Logos.  The entire mystery is hidden in the relationship of the individual Monads who form the various centres in the body of a planetary Logos and the self-conscious Identity of that planetary Logos Himself. (TCF 683)

252.          Can human monads (since their major monadic ray can only be the first, second or third) be focussed in any other planetary logoic centers than the head, heart and throat?

 

The Meaning of the Implantation of the Spark: In the early history of humanity there was a great crisis which we call individualisation.  At that time the solar angels, in response to a demand or a pull from the race of animal-men (as a whole, note that), sent a portion of their energy, embodying the quality of mentalisation, to these animal-men. (TWM 88)

253.          How is this done? Through meditative focus? Is not this implantation an act of sustained focusing?

254.          Such a force reveals causes and effects.

255.          It reveals relationships between that which precedes and that which follows.

256.          It utilizes memory to reveal patterns.

257.          The spark lodged in the brain as indicated immediately below:

At that time the solar angels, in response to a demand or a pull from the race of animal-men (as a whole, note that), sent a portion of their energy, embodying the quality of mentalisation, to these animal-men.  They fecundated, if I might so express it, the brain.  (TWM 88)

 

Contact must be made by the soul between the lower aspect of its triple nature and the aspect which has already found lodgment in the brain of man. (TWM 89)

 

As a sphere of radiant fire, linked with the initiate standing before it by that magnetic thread of fire which passes through all his bodies and terminates within the centre of the physical brain. (IHS 116)

 

258.          This center of the physical brain suggests the pineal gland.

 

The Content of the Spark: This germ, however, carried within it two other potentialities, that of spiritual love and spiritual life.  These must in due time make their appearance. (TWM 88)

 

How the Spark is related to Mind: 1. The lower concrete mind, which is the attitude of thought held by the tiny aspect of the soul which was initially “put down” into manifestation at the time of individualisation.  (EH 511) The spark is the gift of mind. It is a gratuitous bestowal that allowed animal man to be self-aware and to think in a self-conscious manner. The conscious correlation of experience could begin with this implantation.

 

The implantation created an ever-present center which could not be ignored. It remained always noticeable, and it was the one stable fact of consciousness. Constant within the field of consciousness. Because of its very familiarity, the consciousness of animal man was magnetized to it, and identified with it.  Animal man noticed the implanted spark, and did not take his ‘eyes’ off it. When consciousness focuses on something for the largest proportion of time, that something becomes the ‘ego’ or the self. ‘Ego’ is thought that becomes a self.

 

Man’s attention upon this ever-present center becomes the  ‘thought which masquerades as self’. ‘Ego’ is a necessary mistaken identity.

 

The mystery to be answered, is how can one consciousness actually be within another.

 

This—during the long cycle of incarnations—has become increasingly sensitive to its overshadowing Self.  This overshadowing Self says to its incarnated aspect:  “Having pervaded this entire universe with a fragment of myself, I remain.”  The pull of that overshadowing “remaining Self” is what draws the little fragment back to its originating source. (EH 511)

259.          We note that it was only a “tiny aspect of the soul” that was put down. The spark is a ‘strand of mindfulness’ which remains as an active presence within the field of consciousness of the individualized man.

260.          The self-consciousness within us is an aspect of a much greater consciousness, from which it was originally projected or “put down” or “implanted”

 

Result of the Implantation of the Spark: To word it otherwise, through Their work man can become conscious without the manasic vehicle, for manas is but the form through which a higher principle is making itself known.  (TCF 703)

 

261.          This is a fundamental statement about the work of the Agnishvattas. Man had no manasic vehicle and they provided him with one through their manasic presence.

262.          We want to see if we can terminate at least some of this confusion.

263.          There is at least one fundamental distinction between types of Agnishvattas: one kind incarnated in man; the other planted the mental spark in animal man.

264.          Only two types are listed in this reference.. There appear to be more types, however and they are discussed elsewhere.

265.          When the Agnishvattas are actually incarnated in bodily form they are called “Avatars, Buddhas of Activity or direct manifestations of the Logos”.

266.          The mystery is deep. Are there human monads in all centers of the Planetary Logos?

267.          What about the participation of the monads of Solar Angels in these planetary centers, for they do participate.

268.          The brain of animal man was fecundated.

269.          The donated spark carried love and will also. It was not just a mental occurrence.

270.          To donate a spark means to be aware of that which has been donated. It is the donation of one’s perpetual presence—a presence which cannot be withdrawn and which sustains and nourishes reflective self-consciousness.

 

They come into a scheme on a wave of manasic energy from the head centre of the Logos, and in the process of passing through his Heart centre three things occur:

 

1. They become differentiated into seven groups. (TCF 742) Four steps may be involved. Central spiritual Sun, Heart of the Sun, Heart in the head of the Solar Logos, Heart Center of the Solar Logos. Related to Rays of Aspect 1-3, and Rays of Attribute, 4-7

271.          It is probable that their solar origin, is both the “Central Spiritual Sun” and the “Heart of the Sun”.

272.          Solar Angels are thought to be divided according to whether they are from the head center of the Solar Logos or from the Heart Center. (We remember however, that a still higher origin is the middle principle of the Solar Logos. All the Creative Hierarchies are said to come from the second tier of petals in the causal body of the Solar Logos.)

273.          Here we learn that they all originate from the head center of the Solar Logos (at least this is the place from which they “come into a scheme”.

274.          We are not told in this reference however, what part of the logoic head center they come from. Below we are.

275.          Apparently, when originating from the head center, they are in fewer than seven groups. One would think three groups.

276.          The differentiation at the heart center is interesting, as the number 7 is related to the number two. The monadic plane is the ‘heart plane’ of the first three planes. It is there that the differentiation into seven monadic types occurs (as the chart on TCF 344 will reveal)

277.          Probably on the highest of the seven planes, the number of monadic types is again three, just as is hypothesized for the Solar Angels.

278.          If we study the chart on TCF 344, we will notice that three triangles are to be found on the highest plane and seven on the second plane. The pattern is established.

279.          This pattern relates to Planetary Logoi, to Solar Angels and to human monads.

 

They are connected in their highest groups with that portion of the logoic head centre which corresponds to the heart, and here is the clue to the mystery of kama-manas.  The kamic angels are vitalised from the “heart” centre and the manasic angels from the logoic head centre, via the point within that centre connected with the heart.  These two dominating groups are the sumtotal of kama-manas in all its manifestations.  The solar angels exist in three groups, all of which are concerned with the self-consciousness aspect, all of which are energised and connected with the fifth spirilla of the logoic permanent atom, and all of which work as a unit. (TCF 698-699) Connected with Saturn as the Logoic permanent atom of the cosmic physical plane.

 

280.          We must remember that each of the origins here discussed is lower that the “Heart of the Sun”

281.          Since Saturn literally is the logoic permanent atom for the cosmic physical plane, these Solar Angels are concerned with the fifth spirilla of Saturn.

282.          There are higher and lower groups of Solar Angels. The divisions (as with so many division in occultism) seem to be along the lines of three and four.

283.          In their highest groups they are connected “with that portion of the logoic head centre which corresponds to the heart, and here is the clue to the mystery of kama-manas.” Thus they are connected with the heart in the head of the Solar Logos (so it would seem), if not the Planetary Logos.

284.          Thus there are “kamic” Solar Angels and manasic angels.

285.          No Solar Angels are entirely manasic, because they emanate from the heart portion of the logoic head center. Further, all of them, it seems, emanate from the “Heart of the Sun

286.          ”.

287.          The Solar Angels which emanate from the head center of the Logos (or Logoi) are connected with the stimulation of the manasic permanent atom. (TCF 698-699)

288.          The Solar Angels which emanate from the heart center of the Logos (or Logoi) are those which build and are involved with the causal body. (TCF 699)

289.          All seven types of Solar Angels are related to kama-manas, and not just the kinds that are vitalized from the heart center of the Logos. Solar Angels in general underwent much manasic development before they became “Hearts of Fiery Love”. Man is following the same course of development.

290.          It would seem that these Angels are related to the fourth ray and that there is always sentiency involved with their mentality. They are as links between head and heard.

291.          Venus and Sirius are both connected with kama manas, and so Venus and Sirius must have something significant to do with the “heart in the head”. There is an obvious link between Sirius, Venus and the Solar Angels.

1. “2. Venus—planetary astral vehicle, or Kama-manas.” (EA 362)
2. Second.  Those devas who are the sumtotal of the astral light.  They are the agents of the karmic lords, who are in themselves deva entities of an inconceivably advanced evolution and who, in their own substance,
   
   1. Record.
   2. Produce effects from cause.
   3. Direct force.
   
   This particular group of devas emanate from a great force centre which we generalise by calling it by the name of the sun Sirius.  Sirius-kama-manas—the cosmic astral plane—and the systemic astral plane—make a close interlocking chain, and form the line of least resistance for a particular type of negative force to pour through.” (TCF 624)

292.          Perhaps the kamic Solar Angels are related to the four Rays of Attribute, and the more manasic Angels to the three Rays of Aspect.

293.          The kamic angels are connected with the heart. The manasic angels with that point in the head which is connected with the heart. Together they are the sumtotal of kama manas in all its manifestations. Kama-manas is ‘desire-tinged mind’

294.          There are three groups of Solar Angels—

1. all concerned with self-consciousness
2. all connected with the fifth spirilla of the logoic permanent atom
3. all of which work as a unit.

 

GROUP ONE: One group, the highest, is connected with the logoic head centre, whether solar or planetary. (TCF 698) Does this include three types?

 

295.          Here the matter is cleared up, whether the solar angels are related to the Planetary Logos or the Solar Logos. They are related to both. Especially in this highest group.

296.          However, in understanding this, we must not forget that the relationship is with that part of the head center which is connected to the heart. This is, presumably, the “heart in the head”. There are, however, seven head centers which may be independent of the highest three head centers, and one of these seven would also have a connection with the heart.

 They work with the manasic permanent atoms and embody the will-to-be in dense physical incarnation. (TCF 698)

297.          Their focus, interestingly, is on the highest subplane of the abstract levels of the mental plane.

298.          This group is a link with the Spiritual Triad as the manasic permanent atom is part of that Triad.

299.          Because of their function they seem to have a largely first ray coloring, but it is probably the first ray manifesting through many possible subrays.

  Their power is felt on the atomic subplane and on the second; they are the substance and the life of those planes. (TCF 698-699)

 

300.          These solar angels affect the first two subplanes of the mental plane.

301.          What does it mean that they are the “substance” and life of those planes? Did not those planes exist before they began building in mental matter?

302.          Or do they have a special substanding function in relation to those planes? Contributing to the livingness of those subplanes.

303.          We remember that the Agnishvattas are largely a combination of purpose and love (EP II 8-9), and therefore would naturally be connected with the highest two mental subplanes—even though the normal causal body (before initiation) is found on the third subplane of the mental plane.

304.          We can see that the first two subplanes of the mental plane are more under the influence of the manasic permanent atom. The third subplane would be more connected to the mental unit (even though that unit is on the fourth subplane).

 

GROUP TWO: Another group is connected definitely with the causal bodies of all Egos and are of prime importance in this solar system.  They come from the heart centre, and express that force. (TCF 699) Are they divided into four groups?

 

305.          The second group of solar angels are connected with the logoic heart (of the Planetary Logos or Solar Logos) and not with the heart in the head.

306.          Their importance is primary in this solar system.

307.          This group, however, is not associated with any permanent atoms but rather with the various parts of the causal body. Including , presumably, the jewel in the lotus?

 

GROUP THREE: The third group, corresponding to the throat centre, show forth their power on the fourth subplane through the mental units.  They are the sumtotal of the power of the Ego to see, to hear and to speak (or sound) in the strictly occult sense. (TCF 699)

 

308.          The third group of solar angels corresponds to the third aspect of divinity. They affect the mental unit, whereas the first group affects the manasic permanent atoms. They are concerned with expression as we would expect of a group related to the third ray.

309.          We notice that earlier the source for Solar Angels was given as only the head (i.e., heart within the head) and heart of the Logos.

310.          Now the throat center is suggested.

311.          If we follow the way of dividing the second ray (DINA II 518), we find that there are primarily two groups of souls upon the second ray, but that the second group divides again into two. This is an important archetype.

312.          The question might arise: did this third group create the mental unit, or did that mental unit already exist and they manifest through it? This is an important question and one that is answered later. The mental unit pre-existed the activity of the Solar Angels. It was an instinctual development.

313.          The third group involves Egoic seeing, hearing and speaking—occultly.

314.          How do these Solar Angels correspond to the rays. Can it be said that the first group is on the first ray, the second on the second and the third on the third?

315.          This would be too simplistic. It is probable that every member of a triad or trinity is, itself, a trinity. Probably, there are three subtypes (and even seven) to be found in relation to each of the three groups.

 

The Three Groups of Solar Angels from Another Perspective

 

Their method of work on the Earth can be studied in the Secret Doctrine and has a most significant interest for men at this time.³⁴  The three groups should be carefully considered from the standpoint of their occult work, which is hinted at under the terms of:

 

316.          The three groups connecting with the manasic permanent atom, the causal body and the mental unit have been discussed above and may well correspond to the three groups of Agnishvattas in the Secret Doctrine.

317.          But we have to examine whether the three groupings related to the human constitution correspond to the three groups here listed.

 

a. Those who refused to incarnate.

b. Those who implanted the spark of manas.

c. Those who took bodies and moulded the type. (TCF 700)

 

318.          These three groups are very important and should be remembered as such. They are the three major types of Solar Angels.

319.          Was Vyasa one of the third types?

320.          Those who “refused” to incarnate would seem to have been the most abstracted types, related perhaps to focus upon the manasic permanent atom. Triads do not immediately descend; much preparation is required before the spiritual triad can become actively engaged in the life of the aspiring personality.

 

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

 

a. Those who implant the spark of manas,

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

 

thus again making five. (TCF 701)

321.          We might think of the “latent flame” as the mental unit.

 

Implanting the Spark: In the early history of humanity there was a great crisis which we call individualisation.  At that time the solar angels, in response to a demand or a pull from the race of animal-men (as a whole, note that), sent a portion of their energy, embodying the quality of mentalisation, to these animal-men. (TWM 88)

 

Thus we have looking at the entirety of types.

a. Those who refused to incarnate.

b. Those who implanted the spark of manas.

            1. those who implant the spark of manas

2. those who fan and feed the latent flame in the best types of animal man.

c. Those who took bodies and moulded the type. (TCF 700)

 

322.          These types added together make only five distinct type, if there is a differentiation between the two types who implant the spark of manas. The number of types here presented can also be reasonably considered as four.

323.          If we consider the sequence of three main types, and contrast these types with the earlier types (associated with the manasic permanent atom, the causal body and the mental unit), we would say that

1. Those who refused to incarnate worked with the manasic permanent atoms
2. Those who implanted the spark of manas were those whose focus was the causal body of man.
3. The second subtype within the second major type would seem to be those who were associated with the mental units of animal man. Since the mental unit is a ‘product of instinct’ it could be said that that mental unit is connected with “the latent flame” in animal man, and that the fanning and feeding of the latent flame is really a type of work with the mental unit.

324.          The third major type which “moulded the [racial] type” would seem to be a special, sacrificial category—in a way analogous to the “point within the triangle” of other types.

325.          While there are apparent correspondences which seem sufficiently correct at face value, we will have to watch closely to see if the correspondences bear out.

 

These statements have been accepted at their face value, but little attention is paid to the real meaning.  Much profit would come if the student would study the subject from the standpoint of energy, and of magnetic interaction. (TCF 701)

 

 

Three Groups of Agnishvattas

 

326.          Below DK is speaking of the meaning of the three groups of petals.

 

The first [group of petals] is the summation of experience and developed consciousness;

327.          This statement relates to the first tier of petals, the knowledge tier.

 the second is the application of that knowledge in love and service, or the expression of the Self and the Not-Self in reciprocal vibration;

 

328.          This statement relates to the second tier of petals—the love petals.

 and the third is the full expression of knowledge and love turned toward the conscious sacrifice of all to the furthering of the plans of the planetary Logos, and to the carrying out of His purposes in group work.

329.          This statement relates to the third  tier of petals—the sacrifice petals.

 Each of these three groups of petals come under the definite guidance of three groups of Agnishvattas, who form them out of their own substance and who in essence are the threefold Ego during its manifestation.  Through them flows the force and coherent energy of those mysterious Entities whom (when considering the human family as a whole) we call— Are there nine groupings?

 

330.          Now we come to the idea that, perhaps, with respect to two of the three major groupings, and the second subtype of the second major type, i.e.,

1. those who refused to incarnate
2. those who tended to the causal body
3. and those who fanned and fed the flame

that each of them might be divided into three further subtypes.

 

If there is a special group of Agnishvattas who, in general, relate to the petals as a whole, then these three groups are subdivisions of the group which, in general, tends to the causal body.

 

331.          The design would then be as follows:

a. Those who refused to incarnate.

b. Those who implanted the spark of manas.

            1. those who implant the spark of manas

a. those who embody or stimulate the knowledge petals

                        b. those who embody or stimulate the love petals

                        c. those who embody or stimulate the sacrifice petals

2. those who fan and feed the latent flame in the best types of animal man.

c. Those who took bodies and moulded the type.  

 

332.          The suggestion is that a), b) and b₁ ) may all have three subtypes, but if this is the case, the subtypes are not mentioned.

333.          Those who fan and feed the latent flame would not be, so it seems, concerned with the cultivation of the causal body. The ‘men’ on whom they concentrate were not yet there.

334.          Suggestions for subtyping would be

1. three subtypes for the trinity of mental unit, astral permanent atom, and physical permanent atom (all of which are contained in the newly made causal body)
2. and three subtypes for the three synthesis petals surrounding the jewel, the awakening of which should be related to the simulation of the manasic permanent atom.
3. It is possible that each of these three subtypes related to the three tiers of petals, itself, has three sub-subtypes—one sub-subtype for each petal individually.
4. Divisions within the deva kingdom, as we have often seen, are manifold.

335.          It is possible that those who descended, sacrificially, and moulded the racial type would be associated with the jewel in the lotus.

336.          Through the Agnishvattas who tend to the petals, the force of certain Buddhas: of Activity, of Compassionate Love and of Sacrifice express.

 

a. The Buddhas or Lords of Activity.

b. The Buddhas or Lords of Compassionate Love.

c. Buddhas of Sacrifice, of Whom the Lord of the World is, to man, the best known exponent.

 

Through these three groups flows that threefold energy which, on the mental plane, finds its medium of expression in connection with the human kingdom, in the three groups of Agnishvattas or solar Pitris above referred to.

 

337.          Only the group which relates to the petals is here discussed. I do not believe we are talking about the three major groups of Solar Pitris connected with man.

338.          But a correspondence to the three main types could be understood.

  These groups form the substance of the three circles of petals, and each group has also a special influence upon the particular petal belonging to their especial scale of vibrations.

 

339.          Single petals are also stimulated.

340.          A pitri associated with the knowledge tier, would have a special connection to the knowledge-knowledge petal

341.          A pitri associated with the knowledge tier, could also participate in the stimulation of the knowledge petal of the love and sacrifice tiers.

342.          And so it would work with pitris associated with both the love tier and the sacrifice tier.

  For the sake of clarity, we might tabulate the various petals so that the student may get a clearer comprehension of the conformation of his own causal vehicle, and some idea of the various triangular relationships: (TCF 821-822)

343.          The Tibetan enters a fascinating subject here but one which has more to do with human experience than with the nature and structure of the Solar Angels.

 

 

Two Processes Relating to Two Types of Solar Angels

 

PROCESS ONE: Those who refused to incarnate or to energise with their life the prepared forms, were acting under Law, and their opposition to incarnation in these forms was based on magnetic repulsion.  They could not energise the forms provided, for it involved the opposition of that which is occultly the same.

 

344.          The refusal to incarnate was not, then, selfishness as seems to be suggested in the Secret Doctrine. Perhaps there was a different kind of “refusal” to which HPB referred.

345.          We human beings have to build the antahkarana to the manasic permanent atom. Had the first of these types (associated I think with the manasic permanent atom) been able to incarnate, this building would not have been necessary.

346.          We might think of the manasic permanent atom and the mental unit as “occultly the same”.

347.          What really is this refusal to incarnate? Perhaps it is a ‘waiting’ in the realm of the spiritual triad until the time when the building of the antahkarana becomes possible.

348.          Much work has to be done within the causal body and much work on the part of personal man, before their activity would be called for.

349.          The refusal to incarnate which is discussed in The Secret Doctrine, does not, I think, refer to this highest group of Solar Angels. It would seem to refer more to a group which refused to plant the spark or to fan the flame. Animal man then had no sufficient guidance and committed the “sin of the mindless”. Some of the Solar Angels entrusted with implanting or fanning seem not to have acted quickly enough.

 

  The lesser was not negative to the greater Life.

350.          This would be the case if we were dealing with two aspects of the same principle—mind.

351.          The Solar Pitris associated with the manasic permanent atom could not ‘descend’ to associate themselves with the mental unit. That would be the task of other and lesser Solar Pitris.

 

PROCESS TWO: Where the Spark was implanted we have the receptivity of the negative aspect to the positive force and therefore the progress of the work.  In every case we have deva substance of one polarity energised by another polarity with the goal in view of producing—through their mutual interaction—a balancing of forces, and the attainment of a third type of electrical phenomena.

 

352.          Polarity is all important

353.          But what are the substances here of different polarity?

354.          The implantation of the spark, means the implantation of solar pitric presence. The “spark” is a ‘presence-in-consciousness’ of the supervising Solar Pitri.

355.          It would also seem that the “implantation” directly energized the mental unit. It would not be a fanning or a feeding but a ‘jolt of enlivenment’ for the mental unit. This needs to be explored. The spark, it seems, would have to be implanted on the concrete levels of mind.

356.          It would seem that the Solar Angels involved were of the second major kind, and thus colored by the positive aspect of the second ray. The deva substance relating to that in animal mind which corresponds to the mind would be receptive to this.

357.          The locus of implantation: With respect to ‘implantation’ we do not know where this implanting occurred. Perhaps it is a special stimulation of the mental unit. Or perhaps it relates to the formation of the “jewel in the lotus”? As suggested above, the former possibility seems more likely.

358.          But it would seem to have to effect the lower mental field if animal man could benefit from it.

 

Three Methods of Work of Three Types of Solar Angel

 

A third factor differentiating the groups of human units who reached self-consciousness on our planet is hidden in the methods employed by the Lords of the Flame at that time.  They, we are told, employed three methods. (TCF 1147)

359.          The three methods of work of the Lords of the Flame, are to be correlated with those given above.

360.          We are now talking about the three major groups again. We are not talking about three groups caused by subdividing the first part of the second group.

361.          Note below that we are not dealing with the process of those who refused in incarnate. Thus the three methods mentioned and the three types do not include the very first and highest type of Solar Angels—the ones who refused for they were not initially active. Now, it would seem, with man building the antahkarana, they are becoming active.

 

FIRST METHOD: First, They themselves took bodies and thus energised certain of the higher forms of the animal kingdom, so that they appeared as man, and thus initiated a particular group.  Their descendants can be seen in the highest [Page 1147] specimens of the earth humanity now on earth.  They are not even now, however, as far advanced as the groups of units from the moon chain who came in in Atlantean days.  Their heredity is peculiar.

 

362.          This seems to be the most sacrificial process.

363.          This group took bodies, energizing the higher forms of the animal kingdom

364.          They appeared as man.

365.          They energize and eventually initiated a particular group of higher animal forms..

366.          The highest specimens of the earth humanity now on earth are their descendents. Who are these people and how are they noticeable? The majority of them will be second ray monads.

367.          They have a peculiar heredity

368.          They are not as advanced as the group of units who came in from the moon chain in middle Atlantean days.

369.          In general these men would have been the leaders of the Lemurian Civilization. We should not, however, forget the presence of the Ancestors from the first solar system. They were in Lemuria and were highly intelligent, but intelligent Moon-chain humanity was not.

370.          One wonders where and in what nations they can be found.

 

SECOND METHOD: They implanted a germ of mind in the secondary group of animal-men who were ready for individualisation.  This group, for a long time, was unable to express itself, and was most carefully nurtured by the Lords of Flame, nearly proving a failure.  By the time, however, that the last subrace of the Lemurian root race was at its height it suddenly came into the forefront of the then civilisation, and justified hierarchical effort.

 

371.          There was a secondary, less advanced group of animal men.

372.          This second group of Agnishvattas worked upon them.

373.          The group of Agnishvattas here described is the first subgroup within the second major group (the major group that comes second after the major group that refused to incarnate). This second major group, let us remember, consists of those who are focussed on the causal body—its maintenance and development.

374.          The second method was to implant the germ of mind in a secondary group of animal-men. This secondary group must have been less advanced than the animal men with whom the directly incarnating Solar Angels associated themselves.

375.          The group was unable to express itself for a long time and needed to be carefully nurtured by the Lords of Flame. It was almost a failure.

376.          The highest specimens of the last subrace of the Lemurian root race must have consisted of the descendents of those who took bodies

377.          The ones in whom the spark was “implanted” then emerged, and came into the forefront of the then civilization.

378.          The “ancestors” as stated were no doubt powerful. They stood at the forefront of discipleship at that time. (EP I)

 

THIRD METHOD: Thirdly, They fostered the germ of instinct in certain groups of animal-men until it flowered into mind.  It must never be forgotten that men have within themselves (apart from any extraneous fostering) the ability to arrive, and to achieve full self-consciousness. {Fostering, Feeding, Fanning} Germ of Instinct—Mental Unit.

 

379.          This fostered germ, which was fanned and fed, did indeed flower into mind.

380.          The method of work here discussed relates to the second subgroup of the second major group (whose general focus was upon the causal body)

381.          This method is called “fostering the germ of instinct”, until that germ flowered into mind.

382.          This may also be called “fanning the flame” or ‘feeding the flame’—the “latent flame” which the mental unit represents. It probably increased the working of the principle of correlation—already active in animal intelligence (but with animals and animal learning, this correlation factor is unconscious.

383.          We do not know the method of this fostering, but it means to quicken instinct into mind.

384.          Reminder that men can, without any extraneous fostering or fanning, achieve by themselves full self-consciousness.

385.          Of the origin of the mental unit, let us remember: “There appears a triangle on the mental plane, produced by manasic activity, and this triangle of fire begins slowly to circulate between the manasic permanent atom, and a point at the centre of the egoic lotus, and thence to the mental unit, which has appeared upon the fourth subplane through innate instinct approximating mentality.”  (TCF  709)

386.          We see that the appearance of the mental unit was not the work of the Solar Angels, although they stimulated it.

387.          The last group of men resulting from this third process, are those who are farthest behind in their development.

“Mankind is obviously divided into god-informed men and lower human creatures. The intellectual difference between the Aryan and other civilized nations and such savages as the South Sea Islanders, is inexplicable on any other grounds. No amount of culture, nor generations of training amid civilization, could raise such human specimens as the Bushmen, the Veddhas of Ceylon, and some African tribes, to the same intellectual level as the Aryans, the Semites, and the Turanians so called. The "sacred spark" is missing in them and it is they who are the only inferior races on the globe, now happily -- owing to the wise adjustment of nature which ever works in that direction -- fast dying out. Verily mankind is "of one blood," but not of the same essence. We are the hot-house, artificially quickened plants in nature, having in us a spark, which in them is latent. (SD II 423)

388.          The types of men here discussed do not have the “implanted spark”, or (in some way) the spark is “latent” and presently ineffective. There is, therefore, a very significant difference between them and the more progressive groups of human beings. They do not have the implanted presence of the Solar Angel within them.

389.          A very serious question remains whether those human beings who individualized on the Moon-chain or in the first solar system are today tended by Solar Angels?

390.          We might say that, even if they have achieved self-conscious intelligence in those earlier days, the presence of an assisting Solar Angel would be of great use in hastening their evolution.

 

Three Types of Work

to be Correlated with Three Types of Solar Angels

 

These types of work, do not relate to fanning, feeding, fostering. The Solar Angels are supervising these lives. Instead, they relate to the work done by the Solar Angels who actually work at evolving the man, over a long period.

 

A Very Good Question: Do the earliest men have a causal lotus? This is a very good question. It seems that they do have a lotus, and that the lotus must have been created at the time of their fanned individualization.

 

Perhaps the answer to this question can be hinted below:

 

It must also be remembered in connection with our planet that Egos appear in those groups whose lotuses are not produced as the result of the Law of Attraction working between the animal kingdom of the globe and the higher Triads, but which are Egos who have individualised elsewhere, and who therefore come in with their petals already organised, and perhaps with several  petals unfolded. (TCF 853)

 

391.          The statement above could refer to a natural process of attraction, or, it could refer to a process where the natural attraction between animal man and the higher Triads was aided and abetted by the coming of the Solar Angels.

 

The work of the solar angels is of a triple nature:

 

392.          We must determine which groups of Solar Angels are responsible for this work.

393.          We seem to be describing three modes of work of those who are supervising the development of the causal body.

 

(1.) Directing the vibration towards the atomic triangle.  Here a very interesting fact must be borne in mind.  The three permanent atoms, or the three points of the triangle, do not always hold the same relative position as regards the centre of the lotus, but according to the stage of development so will be the position of the atoms, and so will be the apprehension of the inflowing force.  In the earlier stages, the physical permanent atom is the first to receive the inflow, passing it through its system to the astral permanent atom and the mental unit.  This force is circulated four times around the triangle (this being the fourth round) until the mental unit is again contacted and the energy becomes centralised in the fourth spirilla of the mental unit.  Then and only then do the lunar Pitris begin their work, and commence the co-ordination of the substance which will form the mental sheath, next working with the astral body and finally with the etheric body.

 

394.          First work of the Solar Angels. These would seem to be the Solar Angels which are most important at this time—the group tending the development of the causal body. Not only that, but the first subgroup within this major second group. Those who refused to incarnate and those who took bodies are not here mentioned.

395.          The work described in this section is proceeding in reversed order. First, comes a general attention to the two permanent atoms and the mental unit. This is the stage under discussion. Later stages attend more to the unfoldment of the petals of the Egoic Lotus and; finally to the completion of the Egoic Lotus.

 

At a later stage in the evolution of man (the stage wherein the average man is now) the astral permanent atom is the first contacted, and the energy circulates through it to the other two.  At the stage of advanced intellectual man, the mental unit takes the primary place.  In this case there is now the possibility of the alignment of the three bodies which will later be an accomplished fact.  The fifth spirilla in the lower two atoms increases its vibration.  As we know, there are only four spirillae in the mental unit and the moment that that is in full activity, the co-ordination of the antaskarana becomes a possibility.

396.          The mental unit can be correlated with Mercury and the number 4.

397.          It is as if the building of the antahkarana corresponds (in relation to the mental unit) to the stimulation of the fifth spirilla in the lower two permanent atoms.

398.          When the mental unit receives the inflow of energy first, then alignment of the three bodies becomes possible.

 Changes are now taking place in the egoic lotus, and the petals are unfolding, that unfoldment being partially dependent upon the vibration in the spirillae and their awakening.

399.          Petals unfolding depend upon the spirillae. The unfolding of the fifth spirillae, in particular, are important.

[Page 776]

The student should bear in mind the fact that as soon as the mental unit has become the apex of the atomic triangle a condition is brought about wherein force in the future will enter the three atoms simultaneously through the three unfolded petals of the outer circle, and the man has therefore reached a very definite stage in evolution.

400.          Are we talking about the first planetary initiation?

401.          Sequentially, the physical and astral permanent atoms and the mental unit become prime receptors.

402.          Then, at a certain point, there is a simultaneous entry of force into the three atoms.

403.          Note that the force enters through the three unfolded petals of the outer circle.

404.          It is the three outer petals that are most associated with the mental unit, the astral permanent atom and the physical permanent atom.

 

(2) The direction of force, and its application to the atoms is the work of the solar Pitris.  As evolution proceeds, their work in this connection becomes more complex, for the petals are unfolding, and the triangle is revolving more rapidly.

405.          Directing force to the three atoms is the work of the Solar Pitris (not, the Solar Lords or the Solar Angels).

406.          The main point brought forward in this second mode of work is increasing complexification. The force is not just directed towards the atomic triangle, but there is an increasingly sophisticated application of force to this triangle.

(2.) Pronouncing the mantram which will make possible the 777 incarnations.

407.          This is a mantric responsibility and is the second and higher level of responsibility. The previous responsibility had to do with directing forces toward the three permanent atoms.

408.          We are now dealing with the unfoldment of the petals and it is mantrically promoted.

Each of the figures in this triplicity stands for:

 

a. A cycle of egoic manifestation.

b. A particular sound which will enable the Ego to express some subray of this egoic ray.

c. The three circles of petals which will unfold as the result of incarnation.

409.          Each of the three circles of petals (the three tiers) correlates to 700,70 or 7

 

d. The particular group of manasadevas who form the causal body of the Ego concerned.

410.          It is necessary to know more about the manasadevas. There seem to be so many of them and they are ranked.

411.          They seem to be divided into three groups, and probably each of the three into three more.

412.          This is the work of the “Solar Lords” (if this differentiation means anything)

413.          We must remember when thinking about the groups of Solar Angels that each Creative Hierarchy is divided into seven groups with respect to form and nine with respect to consciousness.

 

The mantric sounds are therefore based on these figures, and through the mantram (which grows in volume, depth and number of sounds involved as time elapses) the force is directed, the petals concerned are stimulated into activity, and the lunar Pitris become aware of the work to be done in preparation for any incarnation.

414.          The opening of the petals is mantrically controlled.

(3.) Building into the causal body that which is required for its completion.

415.          The Solar Angels are the architects. These Solar Angles are differentiated from Solar Pitris and Solar Lords. Although these differentiations can be confusing, something of importance is hinted.

In the early stages this work is comparatively small but as the third stage of development is reached,

416.          In which the mental unit is the first to receive the force from above

 and the man is demonstrating character and ability, their work is rapidly increased, and they are kept fully occupied in the work of perfecting the egoic body, in expanding the egoic consciousness, if metaphysical terms are preferred.

 

417.          In this last type of Solar Angelic work, the Solar Angels work to

1. perfect the egoic body
2. Expand the egoic consciousness.

***  All [Page 777] this is accomplished by means of the material furnished by the lower self. 

418.          Working in the “quarries” of lower life.

When that lower Personality becomes gradually radioactive, these radiations are attracted to the positive ego, and are absorbed into its nature through the activity of the solar angels.

419.          A story of force absorption is here told. A radioactive personality will have radiations which are attracted to the “positive ego” (which probably means the egoic lotus) and through the solar angels are absorbed into the nature of the egoic lotus.

420.          It may be that that category of manasadeva called “Solar Angels” (rather than Solar Lords or Solar Pitris) is responsible for this absorption.

These three activities are the main work of the solar Pitris where man is concerned.

421.          Three activities: directing, sounding and building.

422.          These three types of work are progressive.

423.          There is a lot of blinding going on with respect to the terms “Solar Pitris” and “Solar Angels”

 

Solar Angels, Solar Lords and Solar Pitris

 

I. Knowledge Petals.  First circle.

 

 

II. Love Petals.  Second circle.

 

a. Organised in the Hall of Learning.

b. Guided by the force of the Bodhisattva.

c. The second group of solar Lords affected.

 

III. Will or Sacrifice Petals.  Third circle.

 

a. Organised in the Hall of Wisdom.

b. Guided by the force and energy of the Manu.

c. The first group of solar Angels affected. (TCF 82?)

[Are the 5 above just as there is a 4 below? Is there a dominating Solar Angel, just as there is a dominating Lunar Angel (called the “Personality”].

 

424.          A strong hint seems here to be given concerning the “solar Pitris”, “solar Lords” and “solar Angels”. They seem to be progressive in their development. These changes in terminology must be deliberate and must hide some developmental scheme.

425.          We are told that the Fifth Creative Hierarchy is a dual Hierarchy. Perhaps, it is, in fact, triple, with the second grouping begin itself divided into two.

 

 

The Highest and Lowest Groups of Solar Angels

 

Where the group, and not the individual, is concerned, their work lies along the line of adjusting the egoic units in their groups, and of making them group conscious, but this is only possible towards the final stages of evolution when the work of the highest group of Agnishvattas is in order.

 

426.          The highest group of Agnishvattas may be those who refused to incarnate. It would seem that before this point, the work of the highest group is not in order.

427.          This concerns the highest group of Agnishvattas in relation to group work

1. Adjusting egoic units in their groups: note the term “their” groups
2. Helping the egoic units to become “group conscious”

428.          The various groups of Agnishvattas have been listed in three classifications from a number of perspectives. They have to be correlated with each other.

429.          Because we are dealing with a Creative Hierarchy, it would seem that there are fewer members of the higher groups and more members of the lesser groups.

430.          The mystery of the formation of group beings  is here suggested.

 

From an earlier reference, these are GROUP ONE: One group, the highest, is connected with the logoic head centre, whether solar or planetary. They work with the manasic permanent atoms and embody the will-to-be in dense physical incarnation. (TCF 698)

Also from an earlier reference: (3.) Building into the causal body that which is required for its completion.

 

  The middle group who form the nine petals are always the most active.

431.          The middle group of Agnishvattas, are those who form the nine petals.

432.          They are the most active.

433.          They should be linked to the “implantation of the spark of mind”, and neither to work with the manasic permanent atom or the mental unit (at least, to the fanning or feeing of the “latent flame” which the mental unit represents.

434.          When thinking of the “implantation of the spark”, one also seeks for a location for the implantation.

 

From an earlier reference these are GROUP TWO: Another group is connected definitely with the causal bodies of all Egos and are of prime importance in this solar system.  They come from the heart centre, and express that force. (TCF 699)

 

Also from an earlier reference: (2) The direction of force, and its application to the atoms is the work of the solar Pitris.

435.          This type of work concerned, among other things, the unfolding of the petals.

[A Lower Group] They work in connection with the lower group who are the direct transmitters of energy to the atomic triangle, receiving it from the middle group.

From an earlier reference these are GROUP THREE: The third group, corresponding to the throat centre, show forth their power on the fourth subplane through the mental units.  They are the sumtotal of the power of the Ego to see, to hear and to speak (or sound) in the strictly occult sense. (TCF 699)

Also from an earlier reference: (1.) Directing the vibration towards the atomic triangle.

 

436.          Even though the discussion of transmission to the atomic triangle was discussed as the first type of work of the Solar Angels (directing, sounding and building), it seems to be the work of the lowest group.

437.          Note again, we are not talking about those who are simply fanning or feeding the latent flame.

438.          A question arises: once the latent flame has been fanned sufficiently to become self-conscious mind (as it has for some), and once these animal men are actually individualized, will the Solar Angels then be involved with them in a new way? Or will they be left to pursue their own way of development. These types of human beings are, we learn, not subject to the process of initiation. Will then the Solar Angel need to be involved with them?

439.          I have tried to group the functions of three categories of Solar Pitris/Lords/Angels

 

The Work of the Lowest of the Three Groups

 

The three groups of Agnishvattas concerned with the evolution of man on the mental level have each a specific function, as we have already seen, and the lowest of the three deal primarily with the transmission of force or energy to the three permanent atoms.

 

440.          The three groups here discussed are really a subgroup of those who implanted the spark. They are concerned with the unfoldment of the petals.

441.          Those that are most concerned with the unfoldment of the outer tier have the closest relation to the three permanent atoms.

442.          All, this is a reiteration of the fact that the lowest of the three groups of Agnishvattas deal with the transmission of force (let us say the directing of force) to the three permanent atoms.

443.          We are not here dealing with the lowest of the three main groups of Agnishvattas who fanned and fed rather than implanted.

  In the dual sounding of the egoic mantram by the lowest of the three groups changes are brought about and the lunar Pitris (who concern themselves with the lower three vehicles) enter upon their work, the key being given to them by the solar angels.

 

444.          An egoic mantram is sounded by the lowest of the three groups.

445.          The “key” or perhaps “keynote” is given to the lunar pitris by the solar angels.

 

When Do the Solar Angels Appear—Historically?

 

When the WORD sounded forth which produced desire in the Triad for self-expression, and when the sound of the lower manifestation had blended with it*, and had risen up into the Heavens, as the occult books express it, [Page 702] an effect was produced which caused a response in certain allied constellations; this set loose energy which swept into the solar system, carrying with it those solar angels who “rested in the Heart of God until the hour was come.” (TCF 701-702)

 

446.          When they appeared on the mental plane, Spirit and matter were united.

447.          The Ego is a self-conscious Identity born from the union of Spirit and matter.

448.          We note that “desire [arose] in the Triad for self-expression”. This means that there is a monadic impulse registered in the triad (which is the personality of the monad).

449.          Desire would not have arisen in the Triad unless there were a movement in the Planetary Logos, and unless the monads who constitute centers in the Planetary Logos were affected.

450.          It was sound that called in the Solar Angels

 

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. (TCF 684)

 

451.          This means that the coming in the Solar Angels is related to the development of the heart center of the Heavenly Man.

452.          Individualization is not just a mental theme. It is a process stimulated by the planetary heart center.

453.          The “Heavenly Man” in this instance may be seen as the soul aspect of the Planetary Logos.

 

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

 

454.          The shining forth is a heart activity.

455.          Nomads=First Solar System Monad

456.          The time for the coming of the Solar Angels requires a retracing of the cyclic development of the previous mahamanvantara (with its emphasis upon intelligence and form).

457.          What has this to do with the retracing of the previous incarnation in the life of incarnating man? The matter aspect of the Planetary Logos must be ready before the heart center of that Logos can come into expression.

458.          The Solar Angels are linked to the “heart impulses” of the Heavenly Man.

459.          When Monads appear, they are energized by the life of the heart of the Planetary Logos.

460.          The appearance of the monads, their swinging into objectivity could mean the beginning of their work in correlation with Solar Angels.

 

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.” (TCF 685)

 

461.          Dany: Our life thread is anchored in the heart. Animation comes via the activity for the heart. Individualization is an animation. Animation means ensoulment. Buddhic enlivenment.

462.          The “Body” in this case is the Body of the Planetary Logos.

463.          This “Heart” has a “sevenfold content”.

464.          We remember that the “Jewel in the Lotus” which is the heart of the lotus, is sevenfold.

465.          The Solar Angels are coming in on “currents”

 

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. (TCF 685)

 

466.          The stimulation occurring after the third and before the fourth is significant. The curriculum of the number three (associated with a completed recapitulation of the threefold progress of the previous solar system) has been completed.

467.          A kind of incarnational individualization is occurring when the heart throbs.

 

It must be borne in mind that just as in each round all the preceding stages are rapidly recapitulated, and just as in the prenatal period the foetus recapitulates during the formative process the history of the preceding kingdoms, so in the solar system a similar procedure can be seen.  When a certain point is reached and the lower three planes are vibrating, or energised, then cosmic incarnation becomes a possibility; the “Heart” occultly awakens, and the “Son of God,” the expression of the desire and love of the Logos, is born.²⁴,²⁵   (TCF 685)

 

468.          So Solar Angels are definitely related to heart activity.

469.          Solar Angels are an expression of the “desire and love of the Logos”.

470.          We are told that the soul makes its impression at the age of thirty-five. Is it also possible to consider the importance of twenty-one years of age?

 

  Method and time may vary according to the nature of any particular planetary Logos, but for each and all the “Heart of the Body” has to thrill with awakening life before the response comes from the lower.  The lunar Pitris have to carry on their work in our scheme and system before the solar angels, thrilling with expectancy, take possession of the forms prepared through their endeavour, and stimulate them into self-conscious life and separated existence.

 

The threefold work of the lunar pitris precedes the possible work of the Solar Angels.

471.          Solar Angels thrill with expectancy as they “take possession of the forms prepared through their endeavour, and stimulate them into self-conscious life and separated existence”.

472.          One thinks in this connection of the “vivid, flaming, drenching life”.

 

In considering the Entities³³ who gave the manasic principle to man, we must remember that they are the beings who, in earlier manvantaras have achieved, and who—in this round—waited for a specific moment at [Page 700] which to enter, and so continue their work.  A parallel case can be seen at the entry—in Atlantean days—of Egos from the moon-chain.  The parallel is not exact, as a peculiar condition prevailed on the moon, and a peculiar karmic purpose brought them all in at that time. (TCF 699-701)

 

473.          They achieved in earlier manvantaras (does He mean “mahamanvantaras”?)

474.          We see the principle of right timing at work in great spiritual enterprises.

The Meaning of the Implantation of the Spark: In the early history of humanity there was a great crisis which we call individualisation.  At that time the solar angels, in response to a demand or a pull from the race of animal-men (as a whole, note that), sent a portion of their energy, embodying the quality of mentalisation, to these animal-men. (TWM 88)

475.          From a lesser perspective, the “pull from the race of animal men” brought in the coming of the Lords of the Flame.

476.          But many factors were involved—especially larger planetary factors.

What is the Origin of the Solar Angels?

 

They themselves originate from the logoic middle principle.²¹ (TCF 681)

 

They are the Fire Dhyanis, and emanate from the Heart of the Sun.”—S. D., II, 96.

 

 

They pass cyclically through the schemes and under Law—the Law of Karma for the planetary Logos, for They are essentially concerned with His Life as it actuates His centres.  They come into a scheme on a wave of manasic energy from the head centre of the Logos, and in the process of passing through his Heart centre three things occur:

1. They become differentiated into seven groups.

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

3. Their contact with a scheme is that which produces the manifestation of the fourth Creative Hierarchy, and leads to the Monads taking form in the three worlds. (TCF 742)

 

477.          How manasadevas enter—from the head center or the Logos and then pass through His heart.

478.          They are emanating from the Solar Logos

479.          Their differentiation into seven streams concerns determines which of the planetary schemes they will go towards.

 

The human evolution.                To become the solar Pitris of another cycle.  To follow any of the paths earlier enumerated.  Those who become solar Pitris, being the bulk of humanity, return to Sirius to be breathed out again into activity. (TCF 844)

480.          The majority of human beings treads the Path to Sirius to be breathes out again into activity as Solar Pitris. This would suggest that Sirius is the source of our present Solar Angels.

481.          The fact that they “return to Sirius” suggest that they were once there! Does this relate to the 7 and 9 Paths of descent?

 

They are connected in their highest groups with that portion of the logoic head centre which corresponds to the heart, and here is the clue to the mystery of kama-manas.  The kamic angels are vitalised from the “heart” centre and the manasic angels from the logoic head centre, via the point within that centre connected with the heart.  These two dominating groups are the sumtotal of kama-manas in all its manifestations.  The solar angels exist in three groups, all of which are concerned with the self-consciousness aspect, all of which are energised and connected with the fifth spirilla of the logoic permanent atom, and all of which work as a unit. (TCF 698-699)

482.          Daniel: Buddha represents heart in the head of humanity. Christ is the heart of humanity.

483.          One of their major points of origin is the heart and head of the Solar Logos

 

These entities who sacrifice Themselves for the human Hierarchy (and we must note here the accuracy of the fact that They emanate from the logoic head centre, or from the will aspect), are the true Saviours who give Their lives for the good of the race. (TCF 743)

 

484.          It is repeated that the Solar Angels “emanate from the logoic head centre, or from the will aspect”

 

What Can Be Said About the Return of the Solar Angels?

Sacrifice is the faculty which will be his in the future, which he will intelligently focus through the highest head centre and thus apply.  It is dependent upon his development of consciousness, and therefore upon his recognition of the esoteric purpose of his group, and of the planetary existences.  As it involves what is termed "a solar and lunar act of abnegation" it involves, therefore, a due comprehension of solar and of lunar energy, and a bringing of both these two groups to a stage of co-operative activity.  It concerns, therefore, the nature of the Jewel in the lotus, and it is only when the three sacrifice petals in the three tiers are unfolded that this particular type of energy is released.  The lunar Lords of the three bodies have been controlled, and their vibration synchronised, so that the great act of sacrifice finds them ready [Page 878] for the final process of renunciation.  The solar Lords, in their three major groups, are equally ready for the final sacrifice, which involves the "rupture between the sun and the moon" as it is called.  This results in the breaking of the magnetic link between the true man, and the vibratory sensitive substance of which his three world bodies are made.  The need for incarnation is no longer felt, the chains of karma are broken, and the man is liberated.  The "lunar Lords return to their own place" or—as the Christian expresses it—"Satan is bound for a thousand years,"⁷⁸ this meaning only that pralayic peace is the lot of these entities until the return of manvantaric opportunity.

 

The final sacrifice involves also the disappearance of the lower triangle, or the severing of the connection between the three permanent atoms in the lower part of the causal body or egoic lotus, and the central unit of energy.  The energy of these atoms is set loose through the intense heat produced by the union of the three fires and is reabsorbed into the general reservoir in interplanetary space.  The fiery triangle is lost sight of in the general blaze, and the deva essences who temporarily formed it cease their activity.

 

Again, the solar Angels complete their initial sacrifice by a final one, and offer themselves upon the fiery altar.  The causal body is completely destroyed.  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.  The student must bear in mind that [Page 879] in thinking of the Pitris, he must ever think in group terms.  The Pitris who formed the egoic body of a human being do not—alone and isolated—form planetary Logoi.  The forty-nine groups of solar fires concerned in the great work are those spoken of, and they become the forty-nine planetary Logoi in connexion with seven solar systems.  In them is hid the mystery of the three who become the sixteen—united or synthesised by the seventeenth—a correspondence upon cosmic levels of the seven with the eighth sphere.  This must remain practically an insoluble mystery to man at present.

 

The four groups who found their way to the Heart of the system will reappear as the four planetary Logoi who are the twenty-eight and who thus produce the possibility of the ten of perfection in another series of manifesting systems.

 

The seven types of solar energy find the "path of return" to their central emanating source; by the disruption of the tie between them and the lunar lords (who are esoterically spoken of as "dead or dying on the field of battle") the great sacrifice is consummated, and they are free to return in triumph. (TCF 877-879)

 

This has been expressed in the old Commentary in the following words:

"The seven Brothers love each other, yet each seeketh for many aeons the path of hatred.  They hate and kill each other until they find that which dieth not and is not hurt.  Together then they stand and serve and through their service the seven suns burn up." (TCF 1249)

 

The Final Sacrifice of the Solar Angels:

It is not possible to give students an adequate idea of the beauty of the egoic lotus when it has reached the stage of complete unfoldment.  The radiancy of its colour is not here referred to, but the brilliancy of the fires, and the rapid scintillation of the ceaselessly moving streams and points of energy.  Each petal pulsates with quivering fire "points," and each tier of petals vibrates with life, whilst at the centre glows the Jewel, raying forth streams of energy from the centre to the periphery of the outermost circle.

 

The fires of living energy circulate around each individual petal and the method of interweaving and the circulation of the fires is (as may be well realised) sevenfold in nature according to the sevenfold nature of the Logos involved.  Each circle of petals becomes, as evolution proceeds, likewise active, and revolves around the central Jewel, so that we have, not only the activity of the petals, not only the activity of the living points or the deva lives within the petal circumference, but likewise the unified activity of each tier of the threefold lotus.  At a specific stage in evolution, prior to the opening of the central veiling bud, the three tiers of petals, considered as a unit, begin to revolve, so that the entire lotus appears to be in motion.  At the final stages the central circle of petals opens, revealing that which is hid, and revolves around the Jewel, only in a contrary direction to the rapidly circulating outer lotus.  The reason may not here be revealed for it is hid in the nature of the electric Fire of Spirit itself.

 

The Jewel itself remains occultly static, and does not circulate.  It is a point of peace; it pulsates rhythmically as does the heart of man, and from it ray forth eight streams of living fire which extend to the tips of the four love petals and the four sacrifice petals.  This eight-fold [Page 1119] energy is atma-buddhi.  It is this final raying forth which produces the eventual disintegration of the body of the Ego.  The knowledge petals, not being the subject of the attention of this central fire in due time cease to be active; knowledge is superseded by divine wisdom and the love petals have their forces equally absorbed.  Naught is eventually left but the desire to "sacrifice," and as the vibratory impulse is akin to the nature of the living Jewel, it is synthesised in the central living unit and only the Jewel of fire remains.  When all the petals have merged their forces elsewhere, the process of revelation is completed.  The lower fires die out; the central fire is absorbed, and only the radiant point of electric fire persists.  Then a curious phenomenon is to be seen at the final Initiation.  The Jewel of fire blazes forth as seven jewels within the one, or as the sevenfold electric spark, and in the intensity of the blaze thus created is reabsorbed into the Monad or the One.  This process is paralleled at the final consummation of solar evolution when the seven Suns blaze forth before the great Pralaya. (TCF 1118-1119)

 

What is the Relative Status of the Solar Angels

When Compared to Men?

 

They stand in relation to the totality of the schemes as the Occult Hierarchy of any particular planet stands to men upon that planet. (TCF 743)

 

485.          The Solar Angels are as a higher type of Occult Hierarchy.

486.          In some ways, they seem to be higher than our Spiritual Hierarchy, being members of the council within the Sun.

Perfected men are in the councils of the planetary Logos of their particular ray; the solar Pitris are in the council of the solar Logos.⁶⁹ (TCF 843)

 

What is the Analogy Within the System of the Solar Logos To the Coming of the Lords of the Flame

Planetarily and in Relation to Man?

 

Thus the four great schemes in the solar system, which are the vehicles for four of the planetary Logoi (Who constitute the logoic Quaternary), have to reach a certain stage of vibratory capacity, and of consciousness before a similar happening occurs in its fullness in the solar system, and the lower four and higher three are synthesised.  The logoic heart is thrilling, and response comes already from all the schemes, as three spirillae are vibrating in all of them, but the Son of God is not yet fully and cosmically self-conscious.  As response comes the centres awaken.  One logoic centre is responding fully to the heart stimulation, and that is Venus, who is passing through the final round.

487. The implication is that Venus is in the Logoic Quaternary.
488. Higher types of Solar Angels will be required to unite the higher solar systemic three with the lower solar systemic four.

With What Other Events

is the Coming of the Lords of the Flame Connected?

The cosmic incarnation of certain exalted Beings is consummated, and one of the indications of this is the appearance of the egoic groups [Page 686] on mental levels, and the resultant individualisation.

 

489. The coming of the Lords of the Flame is related to “certain exalted Beings” who are far more developed than they. Who are these Beings and what it their nature?
490. We see how no event in cosmos stands alone and occurs only in itself.

What is the Relationship Between the Solar Angels

and the Previous and Present Solar Systems?

 

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

491.          The Solar Angels have much “active intelligence” developed in the solar system which preceded our own.

492.          In our solar system it could be said that the Solar Angels are learning (through sacrifice) even more about the quality of love, with which they are already substantially endowed.

What Can Be Said of the Solar Angels

in Relation to the Next Mahamanvantara?

 

During pralaya They are withdrawn (as all else), from manifestation, and return to a cosmic centre of which the logoic head centre is but a dim reflection; they return the richer for experience.

 

493.          This would seem to be Sirius. If so, then the logoic head center is a dim reflection of Sirius, which would make sense of Sirius is the crown center in the Seven Solar Systems of Which Ours is One.

494.          The head center function of the star Sirius should be pondered.

 

At the close of this mahamanvantara there will be ready for manifestation in the coming third system nirvanis who will be, in very essence, “active intelligent love”; they will have to wait until the five lower planes of the system have reached a stage of vibratory development which will permit them to enter, as the nirvanis in this system waited until the three lower planes became adequate in vibratory response.  We are here speaking in terms of the Heavenly Men.  In the Earth scheme, the analogy is hidden in the advent of the Egos in the third round, in the third root race and in the third chain.  Individualisation, as we understand it, was not possible until the “third state of pleroma” was reached, either universally where a Heavenly Man is concerned, or relatively in connection with a human unit.

 

495.          There will be nirvanis in who are graduates of this system, and they will work in the next system in a way analogous to the Solar Angels in this system.

496.          They will enter after five lower planes have been prepared. Not after three as in this system.

497.          Solar Angels always enter when matter is prepared.

 

Our present solar angels or fire devas will then have a position analogous to that of the lunar Pitris now, for all will form a part of the divine consciousness, and yet, will be esoterically considered as “below the threshold” of consciousness.

498.          Will our present Solar Angels be present in that future solar system.

499.          Or will there be pitris who will fulfill then, a function similar to theirs now.

 

  Man has to learn to control, guide and use the deva substances of which his lower sheaths are made; this goal involves the development of full self-consciousness, which is brought about through the agency of the solar angels or builders and vitalisers of the egoic body; they are those through whom self-consciousness becomes a fact.  In the next solar system they too will no longer embody the type of consciousness towards which man aspires; he will have to rise to still greater realisations, and again by occultly “putting his foot upon” them these higher realisations will become possible.  In this solar system he has to mount by the putting his foot upon the serpent of matter.  He rises by domination of matter and becomes himself a serpent of wisdom.  In the next solar system he will mount upward by means of the “serpent of wisdom,” and by the domination [Page 689] and control of the Agnishvattas, achieve something of which even the illuminated mind of the highest Dhyan-chohan can not yet conceive.

 

500.          Will these Solar Angels not have moved on?

501.          Man, it seems, continues to ascend. Will not the Solar Angels also ascend?

502.          Solar Angels bring about full self consciousness.

503.          But who will be the Agnishvattas of that next solar system. Will they be present man making a sacrifice to the then humanity who will need to have a different relationship to them than present man has to the present Agnishvattas?

What is the Relation of the Solar Angels

to the Individualization Process?

At that time the solar angels, in response to a demand or a pull from the race of animal-men (as a whole, note that), sent a portion of their energy, embodying the quality of mentalisation, to these animal-men.  They fecundated, if I might so express it, the brain.  Thus was humanity brought into being.  This germ, however, carried within it two other potentialities, that of spiritual love and spiritual life.  These must in due time make their appearance. (TWM 88)

 

504.          The race of animal men made a demand.

505.          But the triads also were filled with a desire to incarnate coming from developments within the Planetary Logos.

 

Human individualisation, or the emergence of the self-conscious units on the mental plane, is involved in a larger development, for it synchronizes with the appropriation of a dense physical body by the Planetary Logos; this body is composed of matter of our three lower planes. (TCF 690)

 

506.          Do we mean ‘appropriation in consciousness”?

507.          Individualization is not strictly a microcosmic matter. It concerns actions of the Planetary Logos

 

  As the etheric centres of the Manasaputras on the fourth cosmic etheric plane become vitalised, they produce increased activity on the systemic mental plane, the cosmic gaseous, and the consciousness of the Heavenly Man and His life energy begins to make itself felt.  Simultaneously, under the Law, mind force or manasic energy pours in from the fifth cosmic plane, the cosmic mental. (TCF 690)

 

508.          The cosmic mental plane was involved in the individualization process

509.          There is a dual streaming in of energy.

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

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

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

or

For the greater Life it was incarnation.

For the lesser lives it was individualisation.

This needs pondering upon.

 

510.          Two perspectives on individualisation. The greater cause is given.

Hylozoistically considered.³¹  In continuing our consideration of the fifth logoic Principle, we will now view it in its hylozoistic aspect.  We have seen that it can be regarded as the force, the energy or the quality which emanates from the logoic mental unit on the cosmic mental plane; this necessarily has a definite effect on the fifth systemic plane, and on the fifth subplane of the physical plane, the gaseous.  Before taking up the subject of the Agnishvattas in detail, there are three points which should be borne in mind. (TCF 693)

 

511.          The fifth logoic Principle should be regarded as a force emanating from the cosmic mental plane.

512.          The coming of the Agnishvattas is related to the energy of the logoic mental unit on the cosmic mental plane.

When Does Man Begin to be Responsive to the Solar Angel

 

Therefore, it will be apparent why workers in white magic are ever advanced, and spiritual men, for the “reflection” is seldom responsive to the Ego or the solar angel until many cycles of incarnation have transpired.  (TCF 998)

 

Second.  The overshadowing of the chela during his work (such as lecturing, writing, or teaching), and his illumination for service.  He will be conscious of this, though perhaps unable to explain it, and will seek more and more to be available for use, rendering himself up in utter selflessness to the inspiration of “His Lord”.  This is effected via the chela's Ego, the force flowing through his astral permanent atom; and it is only possible when the fifth petal is unfolded. (TCF 757)

 

513.          A hint may here be given relating the unfoldment of the fifth petal and a certain measure of force flowing through the astral permanent atom.

 

The fact that the fifth spirilla is in process of awakening.  This has to be effected before the interplay of energy between the egoic lotus and the etheric centres becomes so powerful as to awaken man's physical brain, and cause him to become aware of the inner currents.  This takes place usually when the fifth petal is organised. (TCF 861)

 

514.          The fifth petal must first awaken before the inter play between the egoic lotus and the etheric centers becomes noticeable because the man’s physical brain is awakening.

515.          Not the relation between the number 5 of the fifth spirilla and the organ of consciously registered thought, the brain.

516.          The brain will not be sufficiently organized until the fifth petal is organized.

517.          This stage is different from that when the fifth petal is unfolded.

 

When two of the "love petals" are also unfolded, then a genius makes his appearance. [Could be occurring after the first initiation?] This is a technical piece of information for those students who are studying the science of the Ageless Wisdom, but it is of no value to those who do not recognise symbology, or the fact of the higher ego or soul. (ENA 18)

 

518.          Genius is related to the ability to access the egoic lotus—especially, at least two petals of the egoic lotus.

519.          Does this mean that all those who have two petals unfolded will necessarily be “geniuses”? Probably not, as there are very few people recognized as such.

520.          It does relate genius to the fifth petal, the Leo petal, which presumably has much to do with brilliantly revealed creativity.

521.          A genius is not necessarily a disciple or initiate.

522.          DK has spoken of how often it is the unspectacular man who makes the grade before the spectacular man does. That which is “spectacular” has much to do with Leo.

 

523.          We see that the direct attention required of the soul/Solar Angel in its supervision of its personality increases as its personality continues to develop and unfold.

524.          The sacrifice of the Solar Angel, initially, does not require constant attention, in the beginning, yet there must be (in relation to the implanted spark) a sustained sacrificial presence of the Solar angel.

525.          The main point here is that some measure of personality integration  (again Cancer and Leo and thus, the fourth and fifth petal) must have occurred before the Solar Angel is drawn away from its usual preoccupations to consciously participate in the unfoldment of its personality.

526.          On the Path of Discipleship, the participation the awareness of the Solar Angel is constant.

527.          During the hierarchical descents and ascents, the Solar Angel is directing a major process of infusion and has become “spiritually aggressive”

528.          This

2. The conscious identification of the soul with the personality, this stage is practically nonexistent.  The aspect of the soul which is concealed within the sheaths is for a long, long period dominated by the life of those sheaths only making its presence felt through what is called “the voice of conscience.”  However, as time goes on, the active intelligent life of the person is gradually enhanced and coordinated by the energy which streams from the knowledge petals of the egoic lotus, or from the intelligent perceptive nature of the soul on its own plane.  This produces eventually the integration of the three lower sheaths into one functioning whole.  The man is then a personality.

 

What is the Relation of the Solar Angels

to Initiation and to the Opening of The Petals?

 

The fifth or spiritual kingdom is entered when the units of the fourth kingdom have succeeded in vitalizing the fifth spirilla in all the atoms of the threefold lower man; when they [Page 698] have unfolded three of the egoic petals and are in process of unfolding the fourth and fifth and when they are becoming conscious of the pranic force of the Heavenly Man. (TCF 697-698)

 

550.          We note the process of unfolding of the first three petals in relation to the vitalization of the fifth spirilla of the permanent atoms plus mental unit of the personality.

551.          The full unfolding of these petals (also as a group) is related to the first initiation. At that time the seventh petal must be in process of activation.

552.          The “pranic force of the Heavenly Man” would seem to be the energy of the buddhic plane. The pranic force of a Heavenly Man is, perhaps, different from the pranic force of a Solar Logos. The pranas of a Heavenly Man may be associated with the energies of the three higher levels of the mental plane. The buddhic plane may not be involved (as is the case with regard to the pranic force of a Solar Logos)

553.          Petals and initiations. This makes it seem as if initiation can be taken when the fifth petal is opening.

554.          Can this be the first initiation? There are contradictory indications, in some cases indicating the fifth petal as the time for the first initiation and at other times the seventh.

555.          We must remember how slowly the first three petals unfold. When they are finally completely unfolded as a group, the first initiation is taken, but there must be a fair amount of unfolding of the second tier at this time and also, necessarily vitalization of the seventh—which one would think would be completely unfolded by the time the second initiation is taken.

After each initiation the Lotus is more unfolded [Page 714] and light from the centre begins to blaze forth—a light or fire which ultimately burns through the three enshrining petals, and permits the full inner glory to be seen, and the electric fire of spirit to be manifested.  As this is brought about on the second subplane of the mental plane (whereon the egoic lotus is now situated) a corresponding stimulation takes place in the dense substance which forms the petals or wheels of the centres on the astral and etheric levels. (TCF 713-714)

 

556.          We are speaking here of the fourth initiation.

557.          The three “enshrining petals” are the synthesis petals.

558.          It would seem that the revelation of the full inner glory is occurring at the fourth degree with the egoic lotus still on the second subplane.

559.          The word “now situated” suggests that the third initiation takes the lotus to the second subplane.

 

 

Progressive Aspects of the Solar Angel Revealed at Each Initiation

 

560.          The following discussion concerns the revelation of perfected tiers of petals—one must think of them as completely unfolded, tier by tier.

 

Light: At the first initiation the initiate becomes aware of the third, or lowest, aspect of the Ego, that of active intelligence.  He is brought face to face with that manifestation of the great solar angel (Pitri) who is himself, the real self.  He [Page 115] knows now past all disturbance that that manifestation of intelligence is that eternal Entity who has for ages past been demonstrating its powers on the physical plane through his successive incarnations. (IHS 114-115)

 

561.          Is there a particular revelation of the knowledge petals in the vision of the ninefold lotus?

562.          It would seem that one third of the nine-petalled lotus is revealed.

 

Love: At the second initiation this great Presence is seen as a duality, and another aspect shines forth before him.  He becomes aware that this radiant Life, Who is identified with himself, is not only intelligence in action but also is love-wisdom in origin.  He merges his consciousness with this Life, and becomes one with it so that on the physical plane, through the medium of that personal self, that Life is seen as intelligent love expressing itself. (IHS 115)

563.          It would seem that the love petals are revealed as completely unfolded, though there must necessarily be plenty of activity in the sacrifice petals.

 

Will: At the third initiation the Ego stands before the initiate as a perfected triplicity.  Not only is the Self known to be intelligent, active love, but it is revealed also as a fundamental will or purpose, with which the man immediately identifies himself, and knows that the three worlds hold for him in the future naught, but only serve as a sphere for active service, wrought out in love towards the accomplishment of a purpose which has been hid during the ages in the heart of the Self.  That purpose, being now revealed, can be intelligently co-operated with, and thus matured. (IHS 115)

564.          The “perfected triplicity” suggests that the third tier of petals is revealed as completely unfolded.

At this fourth initiation he contacts the love aspect of the Monad (within the spiritual triad), and at the fifth the will aspect (also within the spiritual triad), and thus completes his contacts, responds to all necessary vibrations, and is Master on the five planes of human evolution.

 

565.          This is a buddhic contact. It would appear to be the “love aspect of the Monad” which is shining through the “Jewel in the Lotus”, and it is this second monadic aspect which contributes to the destruction.

 

Further, it is at the third, the fourth, and the fifth initiations that he becomes aware also of that “Presence” which enfolds even that spiritual Entity his own Monad.  [Page 118] He sees his Monad as one with the Planetary Logos.

 

566.          The Presence here is the Presence of the Planetary Logos. It is not the monad considered as the Presence.

 

  Through the channel of his own Monad he sees the self-same aspects (which that Monad embodies) on a wider scale, and the Planetary Logos, Who ensouls all the Monads on His ray, is thus revealed.  This truth is well-nigh impossible to express in words, and concerns the relation of the electrical point of fire, which is the Monad, to the five-pointed star, which reveals the Presence of the Planetary Logos to the initiate.  This is practically incomprehensible to the average man for whom this book is written. (IHS 117-118)

 

567.          There are three methods of shining forth: as an Angel, a Sphere and a Lotus. Are these different presentations connected with the three initiations, or can any of these images of the Solar Angel be seen at any of the initiations.

568.          We are to think of how the monad is related to the five-pointed star. This will give us the hint of how the monad can be seen in relation to the Planetary Logos.

[Page 55]

3. Upon the mental plane the Angel of the Presence and the Dweller on the Threshold are brought face to face. Their synthesis is brought about upon the Path of Initiation.

569.          This would seem to be an event relating to the third initiation.

b. A transitional phase wherein a conflict rages between personality and soul.  The soul begins to seek liberation from form life and yet—in the last analysis—the personality is dependent upon the life principle, conferred by the soul.  Wording it otherwise, the conflict between the soul ray and the personality ray starts and the war is on between two focussed aspects of energy.  This conflict terminates at the third initiation.

570.          This conflict occurs before the third initiation.

 

c. The control by the soul is the final phase, leading, to the death and destruction of the personality.  This death begins when the personality, the Dweller on the Threshold, stands before the Angel of the Presence.  The light of the solar angel then obliterates the light of matter.

571.          The true control by the soul begins at the third initiation.

 

The Solar Orb shines forth in radiant splendor.  The illuminated mind reflects the solar glory.  The lunar orb rises from the centre to the summit, and is transformed into a radiant sun of light.  When these three suns are one, Brahma breaks forth.  A lighted world is born.

 

This literally means that when the soul (symbolized as the Solar Orb), the mind, and the light in the head form one unit, the creative power of the solar angel can express itself in the three worlds, and can construct a form through which its energy can actively express itself.  The lunar orb is a symbolic way of expressing the solar plexus which eventually must do two things:

 

1. Blend and fuse the energies of the lower two centres of force, and

2. Raise these fused energies and so, blending with the energies of the other and higher centres, reach the head.

 

All the above embodies a teaching and a theory.  This has to be wrought out in the practical experiment and experience and conscious activity of the aspirant.

572.          This can be conceived as occurring at the third initiation, but becomes climactic at the fourth.

 

In these two Rules, the foundation of the magical work of the soul has been laid down.  Let us list, for the sake of clarity, the steps outlined:

 

1. The Solar Angel begins the work of initiating the Personality.

[Page 109]

2. He withdraws his forces from soul enterprises in the spiritual Kingdom, and centres his attention on the work to be done.

3. He enters into deep meditation.

4. Magnetic rapport with the instrument in the three worlds is instituted.

5. The instrument, man, responds, and also enters into meditation.

6. The work proceeds in ordered stages and with cyclic activity.

7. The light of the soul is thrown downwards.

8. The light of the vital body and the physical form is synchronised with that of the head.

9. The centres swing into activity.

10. The light of the soul and the two other aspects of light are so intense that now all life in the three worlds is illumined.

11. Alignment is produced, the work of discipleship and of initiation becomes possible and proceeds according to the Law of Being.

 

573.          Here is brief form is the entire history of the work of the Solar Angel when it begins initiating the personality.

II. An emergence into Manifestation of the Subjective Aspect in Man.  One of the objects of evolution is that the subjective reality should eventually be brought forward into recognition.  This can be expressed in several symbolic ways, all of them dealing with the same one fact in nature:

 

574.          This emergence concerns the major theme of discipleship.

 

The bringing to the birth of the Christ within.

The shining forth of the inner radiance or glory.

The demonstration of the 2nd or the Love aspect.

The manifestation of the solar angel.

The appearing of the Son of God, the Ego or the Soul within.

The full expression of buddhi, as it utilises manas.

 

575.          One fact is described by all these terms—the emergence of  the Solar Angel through the personality and through the causal body which is increasingly transparent.

 

This emergence into manifestation is brought about through what is understood by the following terms:

 

The refining of the bodies which form the casket or sheath hiding the reality.

The process of 'unveiling' so that one by one those bodies which veil the Self are brought to a point where they are simply transparencies, permitting the full shining forth of the divine nature.

576.          The importance of the transparent state of brought forward.

An expansion of consciousness, which is brought about through the ability of the self to identify with its real nature as the Onlooker, and no longer regarding itself as the organ of perception.

577.          The Solar Angel is the “Onlooker”

578.           

 

What is the Life of the Solar Angel on its Own Plane?

579.          What is the Solar Angel’s “own plane”?

 

As the man seeks to reach control of the mind, the soul in its turn becomes more actively aggressive.  The work of the solar angel has hitherto been largely in its own world and concerned with its relation to spirit, and with this the man, working through his cycles on the physical plane, has had no concern.  The main expenditure of energy by the soul has been general, and outward-going into the fifth kingdom.  Now the solar angel approaches a time of crisis and of re-orientation.  In the early history of humanity there was a great crisis which we call individualisation.  At that time the solar angels, in response to a demand or a pull from the race of animal-men (as a whole, note that), sent a portion of their energy, embodying the quality of mentalisation, to these animal-men.  They fecundated, if I might so express it, the brain.  Thus was humanity brought into being.  This germ, however, carried within it two other potentialities, that of spiritual love and spiritual life.  These must in due time make their appearance. (TWM 88)

580.          This is a very important section.

581.          We do note, in relation to the approach of the soul, the words “actively aggressive”. This is the Scorpionic phase.

582.          The work of the Solar Angel in its own world is concerned with the relation to spirit.

583.          The Solar Angel has put down a portion of itself for participation in the lower man, but has not been actively concerned. There are many mysteries to the divisibility of consciousness. One question arises concerning the degree of consciousness of that aspect of the Solar Angel which has been “put down”

584.          The main work of the Solar Angel has been outgoing into the fifth kingdom.

 

The flowering forth of the mind in men, which so distinguishes the present age, indicates to the solar angel a second crisis, of which the first was but the symbol.  That for which the solar angel exists is making its presence felt within humanity, and another strong pull is being exerted upon the solar angel which this time will produce a second fecundation.  This will give to man those qualities which will enable him to transcend human limitations, and become a part of the fifth or spiritual Kingdom in nature.  The first effort of the solar angel turned animal-men into human beings; the second will [Page 89] turn human beings into spiritual entities, plus the gains of experience in the human family.

585.          A second fecundation is now occurring. Does it involve the energy of love?

 

For this the solar angel, the soul, is organising itself and re-orienting itself so that its power can be redirected into the world of men.  Contact must be made by the soul between the lower aspect of its triple nature and the aspect which has already found lodgment in the brain of man.

 

586.          It would seem that the Solar Angel has been somewhat unaware of that aspect of itself which has found “lodgment in the brain of man”.

587.          This is an important section concerning some occult technicalities.

588.          Now in response to the question of “where is the spark implanted”, we seem to be receiving the answer: “in the brain of man”

 

 

 Intelligent activity and love wisdom must be united, and the union must take place on the physical plane.  In order to do this the soul is entering into “meditation deep”, in union with all other souls who may have brought their instrument into a responsive state.  This is the basic group meditation, and when a man achieves what the oriental books call “samadhi”, he has succeeded in participating, as a soul, in this group meditation, and enters upon that cycle of service which expresses itself through the planetary Hierarchy.

 

589.          Samadhi admits one into solar angelic group meditation!

590.          Samadhi admits to the Hierarchy.

 

  The rational mind and the abstract mind function as a unit, and the motivating principle is love.  The soul, expressing love and abstract intelligence, is at one with its expression on the physical plane through the brain, and, when this is the case, the lower man has synchronised his meditation with that of the soul.

 

591.          Synchronization of meditation with the soul is here technically described.

592.          Three minds have united! The physical brain is definitely involved.

 

This is the objective of our work.  Let this not be forgotten, and let every effort be made to bring mind and brain into such a functioning condition that a man can slip out of his own meditation and (losing sight of his own thoughts) become the soul, the thinker in the kingdom of the soul. (TWM 89)

 

593.          What is here described is how to become the soul in meditation.

594.          In effect, it means joining the Solar Angel’s meditation.

 

It is perhaps a new thought to some that the soul is organising itself for effort, re-orienting its forces, and preparing for a fresh and powerful impulse, but so it is.  All forms of life under the force of evolution pass from initiation to initiation and the soul is not exempt from the process.

 

595.          What is hinted here is the initiations of the Solar Angel.

596.          At first the Solar Angel in not actively concerned in the life of the slowly developing lower mind; then there is Solar Angelic response; then there is Solar Angelic spiritual “aggression”!

 

 Just as the soul of animal-man became united with another divine principle, and so brought into [Page 90] being the fourth kingdom in nature, so the soul in humanity is seeking contact with another divine aspect.  When that contact is made the Kingdom of God will come on earth; the physical plane will thereby be transformed and that peculiar period, presented symbolically under the term millennium, will come.

 

597.          Can this mean the contact of the soul with the spirit aspect?

598.          What is, technically, the “soul of animal man”—is it simply the degree of consciousness which he possessed?

 

The Knowers of God in that era will preponderate over those who are simply aspiring to that knowledge, and their contact and the results of the force they transmit will be felt in all the kingdoms of nature.  Dominion over all forms, and the power to act as transmitters of that spiritual energy we call love is the promised reward of the triumphant solar angels, and the prized goal of their meditation work.

 

599.           But have they not already achieved this?

600.          This speaks of the motivation of the Solar Angels.

 

 The Sons of God will triumph on earth in full incarnated expression, and will bring light (therefore life) to all the manifested forms.  This is the “life more abundant” of which the Christ speaks.  This is the achievement of the true Nirvanee who, living in unbroken meditation in the spiritual realm yet can work on earth.  The work of initiation is to enable a man to live ever at the centre, but to act as a distributor of divine energy in any direction and—after the later initiations—in all directions. (TWM 90)

601.          The state of consciousness of a true Nirvanee is described.

 

We will now, in our consideration of the next rule, take up the work of the “lesser light” of man on the physical plane.  I, who have entered somewhat into an understanding of the life of the solar angel, seek to assure my fellow pilgrims that the passing things of the senses are but trivial, and of no value compared to the rewards, here and in this life, to the man who seeks to merge his everyday consciousness with that of his own soul.  He enters then into the community of souls, and stands not alone.  The only lonely periods are the result of wrong orientation and the holding on to that which hides the vision, and fills the hands so full that they cannot grasp what has been called “the jewel in the lotus.”

 

602.          Merging into the consciousness of the Solar Angel.

603.          A disciple’s values are to be oriented completely towards the Solar Angel.

What is Man when He is Infused by the Solar Angel?

 

Man, the Solar Angel, is the sum total of those energies and forces which are unified, blended and controlled by that “tendency to harmony” which is the effect of love and the outstanding quality of divinity. (EP II 7)

604.          This statement describes the nature of Man when he is infused by the Solar Angel and is thus considered “Man, the Solar Angel”.

605.          We note here the tendency to buddhi. The buddhic plane is the plane of harmony.

606.           

What is the State of Mind of the Soul on its Own Plane?

 

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:

 

Note 71: “Ah-hi” 71: From a Sensa word meaning "serpents."  These are the Dragons of Wisdom.  See S. D., I, 55, 69, 70

 

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.

 

607.          The methods of communication amongst the various Ah-hi is here noted.

 

And whilst all these phases, stages and realisations are taking place in the life of the personality, what is the attitude of the soul upon its own plane?  A consideration of this involves, first of all, a recognition of the three aspects of mind which are to be found upon what we call the mental plane:

 

[Page 511]

1.                  The lower concrete mind, which is the attitude of thought held by the tiny aspect of the soul which was initially “put down” into manifestation at the time of individualisation.  This—during the long cycle of incarnations—has become increasingly sensitive to its overshadowing Self.  This overshadowing Self says to its incarnated aspect:  “Having pervaded this entire universe with a fragment of myself, I remain.”  The pull of that overshadowing “remaining Self” is what draws the little fragment back to its originating source. (EH 511)

 

608.          This is a most useful description of the nature of the concrete mind and its relation to the implantation of the spark.

 

2. The Son of Mind, the soul, the product of the thought of the Universal Mind, the thinking, perceiving, discriminating, analysing Identity or spiritual Entity.  This aspect of the One Life is characterised by pure mind, pure reason, pure love, and pure will.  A “Lord of Sacrifice” Who, through incarnating experience, integration and expression, has undertaken the task of redeeming matter, and of raising substance into Heaven!  These are familiar truths and ancient platitudes, but they still remain largely theory to you.  You can test their theoretical nature by asking yourself:  What am I doing, as a soul (if I function as a soul at all), to raise my matter aspect, my three vehicles and the substance out of which they are made, on to higher planes of expression? (EH 511)

 

3. The higher abstract mind which is to the soul what the lowest aspect of the soul, embodied in the knowledge petals, is to the concrete mind.  This abstract mind is the lowest aspect of the Spiritual Triad.

 

Once integration has taken place between the personality and the soul, then the soul—in its own body and nature and on its own plane—can begin to attend to a higher integration or linking relation which it must eventually bring about between itself and the Spiritual Triad.  Accomplishment [Page 512] upon a lower level ever makes possible accomplishment upon a higher.  There is no true higher accomplishment until, step by step, the lower reflected aspect is mastered, used and recognised as an instrument for bringing about still higher activities.

 

609.          We are learning that the soul on its own plane has its own linking to do with the Spiritual Triad.

610.          The Solar Angel, once it becomes a “downward gazing soul” and engages with its personality also increases its efforts to “look above” and link with the spiritual triad. It seems that that great Intelligence called the Solar Angel is busy in many ways which it is difficult for limited man to fathom.

 

What is the Work of the Solar Angels?

 

611.          Some of what is listed below is dealt with above and is included for sake of completeness under this important question.

 

*** This section has not previously received comment. Where man is concerned these solar angels, the Agnishvattas, produce the union of the spiritual Triad, or divine Self, and the Quaternary, or lower self.  Where the Logos is concerned, whether solar or planetary, they produce conditions whereby the etheric, and the dense physical become a unit. (TCF 698)

612.          Microcosmic and macrocosmic views of the solar angels.

They represent a peculiar type of electrical force; their work is to blend and fuse, and above all else they are the “transmuting fires” of the system, and are those agents who pass the life of God through their bodies of flame as it descends from the higher into the lower, and again as it ascends from the lower into the higher. (TCF 698-699)

613.          Solar Angels are a particular type of electrical force

614.          The work of Solar Angels is to blend and fuse

615.          Solar Angels, above all else, “are the ‘transmuting fires’ of the system, and are those agents who pass the life of God through their bodies of flame as it descends from the higher into the lower, and again as it ascends from the lower into the higher.”

*** To word it otherwise, through Their work man can become conscious without the manasic vehicle, for manas is but the form through which a higher principle is making itself known.  (TCF 703)

616.          Because of the work of the Solar Angels “man can become conscious without the manasic vehicle”.

617.          It takes a long time to grow into or utilize the manasic vehicle, and the Solar Angels save man this time.

 

In time and space, and on the mental plane, they are Man himself in essential essence; they enable him to build his own body of causes, to unfold his own egoic lotus, and gradually to free himself from the limitations of the form which he has constructed, and thus to put himself—in due course of time—into the line of another type of energy, that of buddhi. (TCF 703)

 

618.          They enable man to “build is own body of causes”

619.          They enable man to unfold his own egoic lotus

620.          They enable man to free himself from the limitations of the form which he has constructed.

621.          They enable man to “put himself…into the line of another type of energy, that of buddhi”

 

The solar angels on the mental plane of the system embody as much of that will and purpose [of the Manasadevas] as the Logos can work through in one single incarnation and as They, in Their groups, can develop.

 

622.          The relationship of the solar angels to the purpose of the Logos.

They work, therefore, through egoic groups and primarily, after individualisation, upon the mental units of the separated identities who go to the constituency of the groups.  This is Their secondary work.  Their work in part might be described as follows: (TCF 712)

 

623.          The world of the solar angels: through egoic groups and upon the mental units of the separated identities.

 

The solar Pitris, therefore, could give to man his consciousness; the lunar Pitris could give to him the instinctual consciousness of his vehicles. (TCF 781)

First Line of Work: Primarily, they bring about the union of the divine Ego and the lower personal self.  This has been dealt with.

624.          First line of solar angelic work:

Second  Line of Work: Secondly, they work through the mental units, impressing upon the atom that portion, microscopic as it may be, of the logoic purpose which the individual can work out on the physical plane.  At first their influence is unconsciously assimilated, and the man responds to the plan blindly and ignorantly.  Later, as evolution proceeds, their work is recognised by the man in a conscious co-operation with the plan of evolution.³⁸  After the third initiation, the will or purpose aspect predominates.

 

625.          Solar Angels impress upon the mental unit a microscopic aspect of logoic purpose which the individual can work out on the physical plane.

626.          Thus to know the purpose which one must carry out, one must commune with the Solar Angel.

 

It might here be pointed out that the solar angels concerned with the fifth Hierarchy are naturally a potent factor in the evolution of the fifth or spiritual kingdom; they are that which make it possible, for they not only [Page 707] bridge the gap between the fourth and third kingdoms, but bridge that found between the fourth and fifth. (TCF 706-707)

 

627.          Stimulation of the fifth spiritual kingdom by the Fifth Creative Hierarchy.

628.          The relationship between these two groups is important to understand.

 

As we have seen, the work of the Agnishvattas on the mental plane resulted in a downflow of force or energy from the Monad (or Spirit) and this, in conjunction with the energy of the lower quaternary produced the appearance of the body of the Ego on the mental plane.

 

629.          The combined energy which resulted in the appearance of the “body of the Ego on the mental plane”

 

The Triple Work of the Solar Angels

 

The work of the solar angels is of a triple nature:

630.          All this is a repeat of what has been discussed above. It is placed here for the sake of completeness.

 

(1.) Directing the vibration towards the atomic triangle.  Here a very interesting fact must be borne in mind.  The three permanent atoms, or the three points of the triangle, do not always hold the same relative position as regards the centre of the lotus, but according to the stage of development so will be the position of the atoms, and so will be the apprehension of the inflowing force.  In the earlier stages, the physical permanent atom is the first to receive the inflow, passing it through its system to the astral permanent atom and the mental unit.  This force is circulated four times around the triangle (this being the fourth round) until the mental unit is again contacted and the energy becomes centralised in the fourth spirilla of the mental unit.  Then and only then do the lunar Pitris begin their work, and commence the co-ordination of the substance which will form the mental sheath, next working with the astral body and finally with the etheric body. (TCF 775)

631.          First work of the Solar Angels.

632.          The work is proceeding in reversed order.

At a later stage in the evolution of man (the stage wherein the average man is now) the astral permanent atom is the first contacted, and the energy circulates through it to the other two.  At the stage of advanced intellectual man, the mental unit takes the primary place.  In this case there is now the possibility of the alignment of the three bodies which will later be an accomplished fact.  The fifth spirilla in the lower two atoms increases its vibration.  As we know, there are only four spirillae in the mental unit and the moment that that is in full activity, the co-ordination of the antaskarana becomes a possibility. (TCF 775)

 

633.          Correlating with Mercury and the number 4.

634.          When the mental unit first receives, alignment of the three bodies becomes possible.

 Changes are now taking place in the egoic lotus, and the petals are unfolding, that unfoldment being partially dependent upon the vibration in the spirillae and their awakening. (TCF 775)

635.          Petals unfolding depend upon the spirillae.

The student should bear in mind the fact that as soon as the mental unit has become the apex of the atomic triangle a condition is brought about wherein force in the future will enter the three atoms simultaneously through the three unfolded petals of the outer circle, and the man has therefore reached a very definite stage in evolution. (TCF 776)

636.          Sequentially, the physical and astral permanent atoms and the mental unit become prime receptors.

637.          Simultaneous entry of the three atoms.

 

(2) The direction of force, and its application to the atoms is the work of the solar Pitris.  As evolution proceeds, their work in this connection becomes more complex, for the petals are unfolding, and the triangle is revolving more rapidly.

638.          Directing force to the three atoms is the work of the Solar Pitris.

(2.) Pronouncing the mantram which will make possible the 777 incarnations.

639.          This is a mantric responsibility. The previous responsibility had to do with directing forces to the three permanent atoms.

Each of the figures in this triplicity stands for:

 

a. A cycle of egoic manifestation.

b. A particular sound which will enable the Ego to express some subray of this egoic ray.

c. The three circles of petals which will unfold as the result of incarnation.

 

640.          Each of the three circles correlates to 700,70 or 7

 

d. The particular group of manasadevas who form the causal body of the Ego concerned.

641.          It is necessary to know more about the manasadevas. There seem to be so many of them and they are ranked.

 

The mantric sounds are therefore based on these figures, and through the mantram (which grows in volume, depth and number of sounds involved as time elapses) the force is directed, the petals concerned are stimulated into activity, and the lunar Pitris become aware of the work to be done in preparation for any incarnation. (TCF 776)

642.          The opening of the petals is mantrically controlled.

(3.) Building into the causal body that which is required for its completion.

643.          The Solar Angels are the architects.

In the early stages this work is comparatively small but as the third stage of development is reached,

644.          In which the mental unit is the first to receive the force from above

 and the man is demonstrating character and ability, their work is rapidly increased, and they are kept fully occupied in the work of perfecting the egoic body, in expanding the egoic consciousness, if metaphysical terms are preferred.

 

645.          In this last type of Solar Angelic work, the Solar Angels work to

1. perfect the egoic body
2. Expand the egoic consciousness.

  All this is accomplished by means of the material furnished by the lower self. (TCF 776-777)

646.          Working in the “quarries” of lower life.

When that lower Personality becomes gradually radioactive, these radiations are attracted to the positive ego, and are absorbed into its nature through the activity of the solar angels. (TCF 777)

647.          A story of force absorption is here told. A radioactive personality will have radiations which are attracted to the “positive ego” (which probably means the egoic lotus) and through the solar angels are absorbed into the nature of the egoic lotus.

These three activities are the main work of the solar Pitris where man is concerned.

648.          Three activities: directing, sounding and building.

 

The Work of the Solar Angels in Relation to the Group

This, too, is a repeated section, dealt with above: Where the group, and not the individual, is concerned, their work lies along the line of adjusting the egoic units in their groups, and of making them group conscious, but this is only possible towards the final stages of evolution when the work of the highest group of Agnishvattas is in order.

 

649.          This concerns the highest group of Agnishvattas in relation to group work

1. Adjusting egoic units in their groups: note the term “their” groups
2. Helping the egoic units to become “group conscious”

650.          The various groups of Agnishvattas have been listed in three classifications from a number of perspectives. They have to be correlated with each other.

 

  The middle group who form the nine petals are always the most active.

651.          The middle group of Agnishvattas, are those who form the nine petals.

652.          They are the most active.

653.          They should be linked to the “implantation of the spark of mind”, and neither to work with the manasic permanent atom or the mental unit.

  They work in connection with the lower group who are the direct transmitters of energy to the atomic triangle, receiving it from the middle group.

 

654.          Even thought the discussion of transmission to the atomic triangle was discussed as the first type of work of the Solar Angels (directing, sounding and building), it seems to be the work of the lowest group.

  More of their work it is not possible to detail, for the work of the Agnishvattas is vast and intricate, and differs also in the various schemes in certain particulars.

 

655.          We take him at His word: this work is vast and intricate.

 

What is the Major Work of the Solar Angels

 in Relation to the Causal Body

 

656.          This section are not discussed above and is vitally important. It should be considered in relation to the section “How to Visualize a Causal Body”.

657.          The next two sections are of great importance in describing the formation of the egoic lotus.

658.          This section is of equal value to the account of the appearance of the egoic lotus.

 

(a.)                The Work of the Solar Angels.  Let us briefly consider the general construction of the body of the Ego enumerating its component parts and bearing in mind that the form is ever prepared prior to occupancy.  From the study of this body, we can get some idea of, and some light upon macrocosmic Individualisation.

659.          That the form is prepared prior to its occupation is important.

660.          We learn that a causal body can be created simply…

 

The causal body, called sometimes (though inaccurately) the “karana sarira,” has its place on the third subplane of the mental plane, the lowest abstract plane, and the one whereon the Ray of the third Logos provides the necessary “light for construction.”  (This is because each subplane comes specially under the influence of its Number, Name, or Lord.)

661.          The hint is given concerning the number and influence of all subplanes.

662.          We remember that the third Ray Lord is called the “Builder of the Foundation”

  When the hour [Page 708] strikes and the vehicles for buddhi are to be co-ordinated certain great Beings, Lords of the Flame, or Manasadevas, through driving external force, come in conjunction with the material of that subplane, and vitalise it with Their Own energy. [Often called substance.]

 

663.          This gives the proper understanding between the Lords of the Flame (as Manasadevas” and the material of the third subplane.

664.          Elsewhere, Planetary Logoi are called Manasadevas, just as the term kumaras can be applied to body planetary kumaras and Planetary Logoi.

665.          We must always think of the casual body as the “vehicles for buddhi”

666.          We note that the coming of the Lords of the Flame occurs through the agency of “driving external forces”. The will of the Planetary Logos is one of those forces; the desire that arises is the Spiritual Triad and the demand of animal man might also be considered external forces, though not so “driving”.

 

 They form a new and positive impulse which co-ordinates the material of the plane and produces a temporary balancing of forces. [Sign Libra involved in the process]

667.          The sign Libra must also be related to the Lords of the Flame, because of their power to produce a “balancing of forces”. They are also “links” or “bridges”—a fact which aligns them to Libra.

668.          They are also minor “Lords of Karma” which aligns them to Libra.

669.          And they are “Serpents of Wisdom” responding to the impulse of the “Dragon of Wisdom” which aligns them to the Greater Serpent, “Draco” and to Libra which sign is associated with Draco in promoting the process of the Path of Earth Service (for which the Solar Angels offer a prototypical model).

 

  Hence the meaning of the “white,” or transparent condition of the new causal body.

 

670.          The balancing of forces causes a condition in which no particular quality predominates, thus the ‘whiteness’ of the causal body.

 

 It remains with the new-born ego first to upset the equilibrium, and then to regain it, at the close of the process, producing a radiant form, full of primal colours.

 

671.          Upsetting the equilibrium? What can it mean? To engage in a driving and sustaining relationship with the two lower permanent atoms and mental unit, thus bring about progressive changes in the forms which are generated because of the permanent atoms.

672.          Why is the term “primal” used with respect of the colors of the egoic lotus. The colors are not only “primary” colors. Perhaps, the main colors have something to do with the ray of the monad which is the “primary ray”. The colors also represent first or causal qualities which drive the lower life process.

 

At the coming in of the Manasadevas to produce self-consciousness and to bring about the incarnation of the divine Egos, four things occur on that plane. (The fragment of the Solar Angel)

 

673.          In this case the “divine Egos” are not the Solar Angels, but are “man as an entity of extended  intelligence” caused by the work of the Manasadevas upon mental substance, on behalf of the monad/triad.

674.          What incarnates? It is not the Solar Angel Who fully incarnates (except in a few examples such as those of the ancient “God Kings” in early Lemurian times. It is “the new made individualized intelligence on the higher mental plane that incarnates”—the ‘higher, now-possible extension of man”, created through the participation of the Solar Angels in his consciousness—this is what incarnates. And from a certain perspective it is this that is the higher ego.

 

  If the student adds to these four those which have been already imparted in various occult books anent the effect of individualisation on animal man and his appearance as a self-conscious identity on the physical plane, a working hypothesis is provided whereby man can scientifically undertake his own unfoldment.  These four are given in the order of their appearance in time and space:

675.          The information now offered is not just academic, but is for the sake of helping man “scientifically undertake his own unfoldment”.

 

First.  There appear upon the third subplane of the mental plane certain vibratory impulses—nine in number—corresponding to the fivefold vibration of these Manasadevas in conjunction with the fourfold vibration set up from below and inherent in the matter of this subplane, the fifth from the lower standpoint.

676.          Numerology lies behind the occurrences  (caused by the manasadevas) on the higher mental plane.

677.          The nine corresponds to the 5 and the 4. The 5 comes from the inherent fivefold vibration of the manasadevas, and the 4 from the world of form and from the four lunar elementals (two well developed. i.e., the physical and astral elemental), one emerging (the mental elemental, emerging  as instinct through the process of animal learning) and on latent (i.e., the self-consciousness of the personality—which will slowly grow through fanning or through the implantation of the “spark of mind”—i.e., self-conscious mind.

678.          We are given a hint that whatever occurs within the ‘sphere of ninefoldness’ will be the product of both the manasadevas and the developing human being expressing in the fourfold world of lower form.

 

  This produces “the ninefold egoic lotus,” which is at this stage tightly closed, the nine petals folded one upon the other.

 

679.          This is the description of the totally immature condition.

 

 They are vibrant, and scintillating “light” but not of excessive brightness.

680.          Nor or excessive color.

 

  These “lotus buds” are in groups, according to the influence of the particular ones of the fivefold Dhyanis Who are acting upon it and Who form it out of Their own substance, colouring it faintly with the “fire of manas.” (TCF 708)

 

(Rendering this structure capable of thought—sense of sight, mental perception. A faculty with which the instrument is endowed. Penetrate one’s treasury. Color is quality. Quality is accessible capacity or faculty. Create intelligent change through faculty.

 

I use accumulated faculty when I do what I do. The purity of the quality may not be registered. Are we getting the fullness of what is stored or the effect—We build on strengths—

 

Intensify the faculty through causal concentration—Vividly in the presence of virtue.

 

I am speaking of “causal consciousness”.

 

In creative work this comes through.

 

Could a given dhyani supervise a given petal in more than one lotus?

681.          The Egoic Lotus is a group project:

682.          Theory of emanation.

683.          This is an important statement. We learn that all of these Dhyanis are characterized by an inherent fivefoldness, an inherent fivefold vibration (demonstrating that they are indeed, members of the Fifth Creative Hierarchy.

684.          There are four groups of lotus buds, but three are here most specifically referenced,  as the fourth group has not yet been created through the descent of buddhi force.

685.          Elsewhere, we have seen that the are three distinct types—one type for each of the three tiers of petals (at this early stage, buds).

686.          The “substance” of the Dhyanis or Manasadevas must be “inherent vibratory patterns which are sustained within the field of the matter of the third subplane of the mental plane’. The substance, then, is ‘coherent forms of vibration which shapes and sustains mental matter’.

687.          What are the implications that the higher mental substance is colored faintly with the fire of manas. Perhaps that human consciousness, when acting through this matter, can work more mentally, more intelligently, with more self-conscious intelligence rather than with unconscious intelligence—which is “instinct” and of which the animal is possessed.

 

Second.  There appears a triangle on the mental plane, produced by manasic activity, and this triangle of fire begins slowly to circulate between the manasic permanent atom, and a point at the centre of the egoic lotus [not yet called the jewel, though the center of the egoic lotus], and thence to the mental unit, which has appeared upon the fourth subplane through innate instinct approximating mentality.

 

688.          As stated elsewhere, this is a most important statement, because it tells in no uncertain terms the origin of the mental unit; it has arisen slowly through instinct, especially as that instinct has begun to approximate mentality, as we see in the higher members of the animal kingdom.

689.          The triangle which appears links the lowest point of the spiritual triad, with the central point of the nascent egoic lotus, and with the highest point of the slowly forming lunar personality. It is a triangle linking three distinct mental foci, and is the seed of the great Word of Power—“Three Minds Unite”

 

  This triangle of fire, which is formed of pure electrical manasic force, (thus triadal, and linked to the first aspect) waxes ever brighter until it produces an answering vibration from both the lower and the higher. [Realm of animal man, realm of the triad, but possibly the monad]

690.          Presumably the higher triad and the lower triad (the highest member of which—the mental unit—is still in a relatively nascent condition)

691.          It is as if the mental unit is “drawing up” and the manasic atom is “drawing down”

 

 This triangle is the nucleus of the antaskarana.

692.          A most important point, and one which all those who attempt to build the antahkarana should have in mind.

The work of the highly evolved man is to reduce this triangle to a unity, and by means of high aspiration (which is simply transmuted desire affecting mental matter) turn it into the Path and thus reproduce in a higher synthetic form the earlier “path” along which the descending Spirit came to take possession of its vehicle, the causal body, and from thence again work through the lower personal self. (TCF 709) (The descent of the monad to the causal body—when the spirit descends to take possession of the CB)

 

693.          The three must become the two, just as the third ray (now prevalent) must give place to the second ray which will infuse it and direct it.

694.          A most important definition of aspiration is given: “transmuted desire affecting mental matter”. Only when desire is transmuted or elevated can it begin to have an effect on mental matter.

695.          It is important to learn that the antahkarana is a reflection of the sutratma, or “life thread”, by means of which the descending Spirit cam to take possession of its vehicle, the causal body.

696.          The descending Spirit does this by means of the central point within the egoic lotus which, it would seem, eventually becomes the “jewel in the lotus”.

697.          The point is that the “jewel in the lotus” is a point of monadic influence and eventual monadic control within the causal body.

698.          The sevenfoldness of the jewel is also a means by which the seven ray lords can influence the development of the causal body and all its petals, which demand the constructive presence of all seven rays.

 

Third.  At a certain stage of vibratory activity, the work of the Lords of the Flame having produced a body or form and a vibration calling for response, there occurs a practically simultaneous happening.

699.          We will want to see from whence this response comes.

 

A downflow of buddhi takes place along the line of the manasic triangle until it reaches a point at the very centre of the lotus.  There, by the power of its own vibration (buddhi’s), it causes a change in the appearance of the lotus.  At the very heart of the lotus, three more petals appear which close in on the central flame (monadic extension…), covering it closely, and remaining closed until the time comes for the revelation of the “jewel in the Lotus.”

700.          We are not told that the “jewel in the Lotus” yet exists. It has only been referred to as a central point.

701.          It is important to note that the three inner petals (called the “synthesis petals” are a produce of buddhic force, in conjunction with the force at the center of the lotus. Buddhi is a synthetic principle—the synthesis of love.)

702.          Even though the factor of synthesis is associated most often with the first ray, we cannot must remember the buddhi origin of these petals.

703.          If they are, indeed, associated with the signs Capricorn, Aquarius and Pisces, we must think that when these signs characterize the highly evolved human being, the factor of synthesis begins to play a significant role in his/her development.

704.          We note that now the central point in the lotus is called the “central flame”.

705.          The revelation of the “Jewel in the Lotus” it would appear, begins when the sacrifice petals begin to open, for it is then that the synthesis petals also begin significantly to open—though their full opening does not occur until just prior to the fourth initiation.

 The egoic lotus is now composed of twelve petals, nine of these appear at this stage in bud form and three are completely hidden and mysterious.

 

706.          The 9 + 3 are a form which unite the third and second rays. The sign Pisces is the twelfth sign, and is, itself, a union of the third and second rays—the ocean of substance (third ray) and its redemption under the second ray.

 

At the same time, the three permanent atoms are enclosed within the lotus, and are seen by the clairvoyant as three points of light in the lower part of the bud, beneath [Page 710] the central portion.

707.          The Tibetan is referring to the three permanent atoms, even though one of them is a mental unit.

708.          The manner of their enclosure is mysterious. One has to reckon with the meaning of “within”, for these permanent atoms are still atoms of their own plane—yet, somehow, they are “in” or “within” the lotus.

709.          Probably this means that they are directly under the influence of the higher aspects of the lotus. They are, as it were, “within its sphere of influence”.

 

They form at this stage a dimly burning triangle.  The causal body, though only in an embryonic condition, is now ready for full activity as the eons slip away, and is complete in all its threefold nature.

 

710.          The basic form is built.

711.          How long is an “eon”. Do we mean by this a “Platonic Year”?  It cannot simply be a vague term representing a “long time”.

712.          Organization, vitalization, “awakening”, opening, unfolding, unfolding/ ‘popping’ as a tier,

 

  The matter aspect, which concerns the material form of the man in the three worlds, or his active intelligent personal self call be developed and controlled through the medium of the mental unit, the astral permanent atom and the physical permanent atom.

 

713.          The three points in the lower portion of the lotus are points of control.

 

The Spirit aspect lies concealed at the heart of the lotus, in due course of time to stand revealed when the manasadevas have done their work. [Spirit=buddhi, Solar Logos provides spirit. Buddhi can equal Spirit aspect, but also the monad must have made its effect felt.]

714.          Namely, by the time the fourth initiation occurs. The number four corresponds to the mineral kingdom (the fourth below the human), and so it is fitting that the “jewel” would be revealed at the fourth initiation—at which time , we might say, the man becomes fully human.

715.          The “heart of the lotus”, however, could meant the “jewel” and the three synthesis petals, as this would give a fourfold structure and the heart is the fourth center.

 

  The will that persists forever is there.

716.          This is the monadic link.

The consciousness aspect embodying the love-wisdom of the divine Ego as it reveals itself by the means of mind is predominantly there, and in the nine petals and their vibratory capacity lies hid all opportunity, all innate capacity to progress, and all the ability to function as a self-conscious unit, that entity we call Man.³⁷

717.          When the term “divine Ego” is used, we may be justified in thinking of either the Solar Angel or the monad as “divine Ego”. The monad does have its consciousness, and within the realm of the egoic lotus, that consciousness resides at the central point within the lotus.

718.          We note that the Tibetan is relating the nine to man and to his functioning as man. He does not include the inner three. The nine represents the realm of  expression.

 

  Mahadeva sits at the heart, Surya or Vishnu reveals Him in His essence as the Wisdom of Love and the Love of Wisdom, and Brahma, the Creative Logos makes that revelation possible.

 

719.          The inner three and the jewel are here seen to relate to Surya, Vishnu and the buddhic energy.

720.          The outer nine are related to Brahma (a third ray Entity), whose number is nine.

721.          We are learning that the center is a center of love.

 

 The Father in [Page 711] Heaven is to be revealed through the Christ, the Son, by the method of incarnation made possible through the work of the Holy Spirit.  All this has been brought about by the sacrifice and instrumentality of certain cosmic entities who “offer Themselves” up in order that Man may be.

722.          We are told that the Solar Angels or manasadevas are “cosmic entities”. This is technically correct as they emanate from Sirius—a kind of “cosmic Logos”.

723.          Without them, man as we know him on this chain and in this round would not be. He would still be in a semi-animal state. At least those entities that are now man (our earth humanity) would still be in a semi-animal state.

 

  From their very essence, they give out that which is needed to produce the individualising principle, and that which we call “self-consciousness,” and thus enable the divine Spirit to enter into fuller life by means of limitation by form, by means of the lessons garnered through a long pilgrimage, and through the “assimilation of manifold existences.” (TCF 711)

 

724.          The monad is benefiting.

725.          What is thee “essence” of a Manasadeva? The “individualizing principle” has certain psycho or mental dynamics which we have noted in several places.

726.          The individualizing principle is a certain manipulation of consciousness which makes it reference the center of perception—which does exist.

 

The fourth point to be noted is that when these three events have occurred, the light or fire that circulates along the manasic triangle is withdrawn to the centre of the lotus, and this “prototype” of the future antaskarana, if so it may be expressed, disappears.  The threefold energy of the petals, the atoms and the “jewel” is now centralised, because impulse must now be generated which will produce a downflow of energy from the newly made causal vehicle into the three worlds of human endeavour. (Moment of realized, tangible individualization).

 

727.          A final event occurs now. The higher circulation of light or fire is withdrawn to the center of the lotus. The prototype of the future antaskarana does not remain.

728.          This is an act of centralization preparatory to the downflow of energy into the three worlds which is necessary to start the process of growth and development within those three worlds

 

A final point which is of profound significance is that the Agnishvattas construct the petals out of Their Own substance, which is substance energised by the principle [Page 712] of “I-ness,” or ahamkara.  They proceed to energise the permanent atoms with Their own positive force, so as to bring the fifth spirilla in due course of time into full activity and usefulness.  All possibility, all hopefulness and optimism, and all future success lies hid in these two points. (Sheldon: Christ in you, the hope of glory)

 

729.          How the petals are constructed by the substance of the Agnishvattas.

730.          Substance is the ‘presence of energy’. The Agnishvattas invest patterned energy into the human process, and maintain that energy through sounding. Man himself cannot sustain the sound that holds the egoic lotus in existence. But Vishnu is the Singer, and the Solar Angels, so strongly on the second aspect, are the form-creating Vishnu.

731.          Their “I” is present within man, and through that “I” man sees. He sees through their inserted “I” until it becomes his “I”. Man grows into their “I”

732.          The Agnishvattas also energize the permanent atoms with their own positive force, eventually bringing the fifth spirilla into full activity and usefulness.

 

The End of the Causal Body and the

Destruction of the Jewel

733.          Compare bursting—with “ever freer display” of the central electric point.

734.          The work of tiers in a unified, coordinated way is very important.

 

How to Visualize the Causal Body

 

We have seen that on the third level of the mental plane, the egoic lotus is found and the student should picture it to himself as follows:

 

735.          The egoic lotus is found on the third subplane of the mental plane first.

736.          After initiation, it moves to the second subplane, but we must understand what is meant by initiation. Does this mean the third initiation? Or does it mean the first or so?

737.          Some references seem to indicate that a man has his causal body on the third subplane until he is advanced man or a disciple. Not only an initiate.

 

When we come to the second subplane of the mental plane (the plane whereon the egoic bodies of advanced humanity, of disciples, and of initiates are found) the method of grouping will be according to…(TCF 855)

 

738.          The reference below indicates that the fourth initiation occurs when the causal body is still situated on the second subplane of the higher mental plane.

 

After each initiation the Lotus is more unfolded [Page 714] and light from the centre begins to blaze forth (some light from the center)—a light or fire which ultimately burns through the three enshrining petals, and permits the full inner glory to be seen, (fourth initiation)  and the electric fire of spirit to be manifested.  As this is brought about on the second subplane of the mental plane (whereon the egoic lotus is now situated) a corresponding stimulation takes place in the dense substance which forms the petals or wheels of the centres on the astral and etheric levels. (TCF 713-714)

 

739.          Dany: Oh my God….Sanat Kumara’s job is to solarized our planetary logos. Man is His extension of consciousness. (She will write a paragraph on this for insertion.)

740.          The following reference suggests that the second Kumara working with second subplane force causes the complete dissipation of the causal body. This suggests that the causal body is located on the second subplane.

 

The work done by the second Kumara, with second subplane force, is in this solar system the most important in connection with the egoic body, and produces its complete dissipation, (fourth initiation) whereas the final application causes the atoms themselves (which formed that body) to disperse (fifth initiation). (IHS 108) [The other force is a Kumaras]

 

Concealed at the very centre or heart of the lotus is a brilliant point of electric fire of a blue-white (monad, Sirius, flag of Finland) hue (the [Page 762] jewel in the lotus) surrounded, and completely hidden, by three closely folded petals.

 

741.          The electric fire at the heart of the lotus links this heart to the monad.

742.          We must also consider that Sirius is related to electric fire, because “blue-white” is the color of the Sirian light.

743.          The three petals are considered the “enshrining” petals, which related them specifically to the second ray. Yet, they are a cross between the first and second rays just as is the Factor of Synthesis.

 

  Around this central nucleus, or inner flame, are arranged the nine petals in circles of three petals each, making three circles in all. [Central nucleus, inner flame, jewel, central flame, and point at the center of the lotus—terms to denote the center.]

744.          The central nucleus is called the “inner flame” and this, in itself, is significant. “Flame” is not “fire”. “Flame” is more essential than fire.

745.          Three circles are completed by the fourth. Yet, in a significant way, the number of the egoic lotus is five.

746.          “Blue-white” suggests the blending of the second ray and the first.

 

 These petals are formed out of the substance of the solar angels, as are the central three,—substance which is not only sentient as is the substance of the forms in the three worlds and the lunar bodies, but which has an added quality of "I-ness" or of self-consciousness, enabling the spiritual unity at the centre (by means of it) to acquire knowledge, awareness, and self-realisation. (Function—reflexive faculty, bending perception backward to the center—referencing the center)

[Distinctive type of substance which induces a distinctive type of motion] [Motion and consciousness interplay] [Quality is motion] [Quality is quantity]

 

747.          This is a most important section. What does it mean that these petals (all twelve) are “formed our of the substance of the solar angels”? What is “substance” in this case?

748.          Mental matter is already present before the solar angels begin their work to form a causal body.

749.          It may be that “substance” in this case, is not “matter” at all. Could we call “substance” ‘pattern-forming-presence’? Could we say that the matter of the mental plane is moulded, patterned and ‘substood’ by the ‘presence’ of the solar angels? And that their ‘formative presence’ continues to substand the petals of the egoic lotus. More on this….

750.          Substance is ‘pattern and presence’. That pattern and presence is responsive because sentient and also confers the ‘turning inward of consciousness’ which results in the sense of “I-ness”. That the substance conferred by the solar angels carries the “quality of ‘I-ness’ means that it dichotomizes the consciousness between the perceived and the perceiver.

751.          That which is less sentiently felt is not recognized as the self. That which is most sentiently felt is recognized as self. This is a fundamental principle. Self-and not-self (our thoughts of such) are divided according to intensity of perception. That which one cannot stop perceiving is eventually taken as self. A thought is formed around this unavoidable perception and that thought becomes what we call “ego”. (Neti, Neti would serve for disengagement)

Where does the very first thought come from? (Michael W.)

752.          There is a perceiving spiritual unity at the center of the lotus (presumably the projection of the monad). Because of the ‘substance’ with which it is surrounded, that perceiving unity can acquire “knowledge, awareness and self-realization?

753.          Thus the solar angels mould the consciousness of the consciousness of the jiva through a reflexive apparatus which makes the jiva aware of itself as center at the same time as it is aware of the ‘other’ as the not-Self.

 

  These nine petals are of a predominant orange hue, though the six other colours are found as secondary colours in a varying degree.

 

754.          Does this mean that for each petal the six other hues are present, or that the hues are present in varying degrees in different ones of the petals.

 

  The inner three petals are of a lovely lemon-yellow hue.

755.          This suggests responsiveness to the buddhic plane (of relative synthesis). The fact that the petals are a “lovely” lemon-yellow hue, relates them to the love aspect of buddhi.

 

  At the base of the lotus petals are the three points of light which mark the position of the permanent atoms, and which are the medium of communication between the solar Angels and the lunar Pitris.

756.          Really, two permanent atoms and one mental unit.

 

 By means of these permanent atoms the Ego (not entirely the Solar Angel), according to its state of evolution can construct his lunar bodies, acquire knowledge on the lower three planes, and thus buy his experience, and becomes aware.

757.          The Ego (i.e., Solar Angel, or Solar Angel in cooperation with the man in the causal body) manipulates the permanent atoms—constructing the lunar bodies and acquiring knowledge (for the permanent atoms can be set vibrating in such a way that they attract a certain type of experience).

758.          It is a curious phrase—“to buy one’s experience”. This is another way of saying that knowledge , realization and understanding do not come without expenditure and sacrifice.

759.          A manipulated permanent atom will orient and guide the consciousness immersed within the consciousness of the brain

 

  On a higher turn of the spiral, the Monad through the egoic petals, and thus with the aid of the solar Angels, acquires knowledge and equally on more exalted levels becomes aware.

760.          The monad is working through the egoic petals. We note, that in this instance, it does not say that the monad is working through the jewel in the lotus

761.          The Solar Angles are aiding the monad. The Solar Angels, as monads, are elder Brothers to the human monads.

 

The light within these permanent atoms has a dull red glow and we have, therefore, all the three fires demonstrating in the causal body—electric fire at the centre, solar fire enclosing it as the flame encloses the central nucleus or essence in a candle flame, and fire by friction, this latter fire resembling the glowing red wick which lies at the base of the higher flame.

762.          The dull red glow of these permanent atoms suggests the influence the non-sacred planet Mars.

763.          Solar Fire, in this case, is related to “flame”, and a third factor, “the essence in a candle flame” is related to the first aspect.

764.          Fire by friction is therefore related to the nine petals. Flame connected to the process of enshrining. This is different from the earlier reference where “flame” is associated with spirit.

765.          The three parts of the candle flame are described. The “glowing red wick” which supports the higher flame, is related to the nine petals; the flame is related three synthesis petals.

 

These three types of fire on the mental plane—meeting and unified in the egoic body—produce in time a radiation or warmth which streams out from all sides of the lotus, and forms that spheroidal shape noted by investigators. [Page 763] The more fully developed the Ego may be, and the more the petals are unfolded, the greater the beauty of the surrounding sphere, and the more refined its colouring. [Solar fire, Jupiter, Sphere]

766.          This is all standing to reason.

767.          Radiation and warmth are the result of solar fire.

 

At the early stages after individualisation, the egoic body has the appearance of a bud.  The electric fire at the centre is not apparent, and all the nine petals are closed down upon the inner three;

 

768.          This is the earliest condition. All is shut down.

 

 the orange colour has a dead aspect and the three points of light at the base are just points and nothing more; the triangle which is later seen connecting the points is not demonstrated.

769.          This is the nascent vision.

 

  The surrounding sphere is colourless and is only to be appreciated as undulatory vibrations (like waves in the air or ether) reaching barely beyond the petal outline.

770.          Later there will come vibrations which reach far beyond the petal outline.

771.          We note that when the solar angels first do their work, there is no great color in the egoic lotus. The color is added by the man working in the “quarries” of earthly experience and the Solar Angel helps a man harvest his experience as quality, and build the harvest into the egoic lotus.

 

By the time the third Initiation is reached, a wondrous transformation has transpired.  The outer sphere is palpitating with every colour in the rainbow, and is of wide radius; the streams of electrical energy circulating in it are so powerful that they are escaping beyond the periphery of the circle, resembling the rays of the sun. [Causal body is now sun like]

772.          It is the electrical energy which escapes as radiation. By the time the third initiation is take, electric fire is of significance.

 The nine petals are fully unfolded, forming a gracious setting for the central jewel, and their orange hue is now of a gorgeous translucence, shot with many colours, that of the egoic ray predominating.

 

773.          This is very important. By the time the third initiation is taken, the nine petals are fully unfolded. We do not have to wait for the fourth initiation.

 

 The triangle at the base is now quickened and scintillating, and the three points are small blazing fires, showing to the eye of the clairvoyant as sevenfold whorls of light, circulating their light from point to point of a rapidly moving triangle.

 

774.          Has the manasic permanent atom taken the place of the mental unit?

775.          If the mental unit is included in this description, we must say that the mental unit is a fourfold structure. It would seem that the manasic permanent atom, per se, should not be enclosed within the egoic lotus’ structure.

 

By the time the fourth Initiation is reached, the activity of this triangle is so great that it looks more like a wheel in rapid revolution.  It has a fourth dimensional aspect.

 

776.          Two wheel in progress—one of the permanent atoms, and one of the tiers of petals.

777.          There is a progression in the relationship between the three points of light: no communication, then triangular relationship then, then the appearance of a wheel.

 

  The three petals at the centre are opening up (contrast “are opening up” with “bursting open”), revealing the "blazing jewel." [After the third initiation.]

 

778.          The three petals are “opening up”. Why are they not open?

779.          Does the “jewel” in some way survive the destruction of the causal body?

 

At this initiation, through the action of the Hierophant wielding the electric Rod of Power,

 

780.          Is this Rod any different from the Rod wielded at the third? Or it is the difference in the nature of the energy which passes through it?

 

 the three fires are suddenly stimulated by a downflow of electric, or positive force, from the [Page 764] Monad, and their blazing out in response produces that merging which destroys the entire sphere, dissipates all appearance of form, (harkens back to the terms “dissipation” and “dispersion”) and produces a moment of equilibrium, or of suspension, in which the "elements are consumed with fervent heat." (TCF 764) 

Very Important.

(Dany says, three synthesizing petals are buddhic and are imports—she says that the three synthesizing petals remain and are finally dispersed at the fifth. The substance of buddhi remains in that cloud. What is said above and below must be carefully compared with her opinion in this regard.)

 

781.          Electric fire plus fire by friction produces a “fervent heat” which consumes the elements—and consumes the structures which have been moulded and informed by the Solar Angles.

 

The moment of highest radiation is known.  Then—through the pronouncement of a certain Word of Power—the great solar Angels gather back into themselves the solar fire, thus producing the final dissipation of the form, (this seems like the fourth initiation) and hence the separation of the life from the form;

782.          Final dissipation seems a dramatic term—think of dispersion later.

783.          It is clear that, even though participating in the manifestation of man, the Solar Angels, still remain apart.

784.          Are all Solar Angels great?

785.          Solar Fire is their essence, an aspect of themselves which they sent forth and thus participated in man. According to the way they emanate it forth, so will be the nature of the various kinds of manasadevas participating in the demonstration of that being we call “man”.

786.          The Solar Angel has pervaded “man” with a fragment of “Itself” and yet remains—both participating in man and yet not participating.
.

the fire of matter returns to the general reservoir, and the permanent atoms and the causal body are no more.

 

787.          All this occurs at the fourth initiation, and suggests the complete destruction (“dissipation”) of the causal body, with no functional remnants.

788.          This sentence hearkens back to the “Reservoir of Life”. “and that the lesser lives return unto the reservoir of life”.

 

 The central electric fire becomes centralised in atma-buddhi.

 

789.          The energy of the Jewel is up-drawn into the atma-buddhi of the triad.

790.          Therefore, the “central electric fire” ‘rises’ from the manasic plane to the plane of  atma or buddhi—perhaps depending upon the type of Solar Angel involved.

791.          This is transferential elevation of the center.

 

 The Thinker or spiritual entity stands free of the three worlds, and functions consciously on the buddhic plane. (What happened to the manasic permanent atom? Did the mental unit ‘become’ the manasic permanent atom?) Between these two stages of quiescent (though self-conscious) inertia and of that radiant activity which produces a balancing of forces, is a long series of lives.

792.          The entire duration of human evolution is here suggested

 

How is the Solar Angel Related to the Process of Initiation?

 

The dualities are then resolved in synthesis and, again for the first time, the initiate comprehends the meaning of the ancient words, so inappropriately translated “isolated unity.”  To him, in the future, there is no light or dark, no good or evil, no difference or separation.  The star that has shone forth, veiling and standing between him and the Lord of the World, the Ancient of Days, is seen as the entrance or doorway and as the admitting agency into something other and larger than simply the planetary life.  In the earlier two initiations, the Angel of the Presence stood between the disciple-candidate and the Presence.

 

793.          So, in the first two initiations, the Christ would stand before the candidate, and the solar angel behind the Christ, shielding the candidate from the Presence.

 

 At the later initiations, the Angel of the Presence is the Christ Himself, one with the soul of the candidate (the individual Angel of the Presence).  Through the heart of Christ passes the dynamic power of the One Initiator, as a stream of light, stepped down or toned down by the Christ in order that the candidate can appropriate its potency without risk or danger. (R&I 176)

 

794.          It is as if the candidate has absorbed the Solar Angel, and the Christ stands behind.

795.          The candidate is as-if the Solar Angel.

 

After the third initiation, the candidate must face the One Initiator alone, with no protective Individual standing between him and the eternal source of all-power.  The Christ is present, supporting and attentive.  He stands directly behind the initiate so as to arrest and distribute the potency passing through the initiate's body and centres; the candidate is also flanked on either side by a Master.  Nevertheless, he faces the Initiator alone and unprotected.  Even now, at this much later initiation, he cannot see "eye to eye"—as the phrase goes.

 

796.          Thus, it is the third initiation being described.

 

  He becomes aware of a growing point of light which, from a pin-point of intensest brilliance develops before him into a five-pointed star.  At the fourth initiation, it is not a star which shines forth before him, but a triangle; and within that triangle he will perceive an eye regarding him, and for the first time he does see the Most High "eye to eye."  At the fifth initiation no [Page 177] symbol or light substance separates or protects him, but he stands before the Initiator face to face, and the freedom of the City of God is his.  He is not yet a Member of the Great Council, but he has the right of entrance into Shamballa, and from that point he passes on to a more intimate relation, if that is his chosen destiny.  He may not even finally become a Member of the Great Council; that is reserved for relatively few and for Those Who can take even still higher initiations within the ring-pass-not of our planet—a task of profound difficulty. (R&I 176-177)

What is the Relation Between the Angel and the Dweller?

 

*** 1. In the first initiation the disciple demonstrates that he has resolved the dualities of the physical plane and can rightly impose etheric energy (the higher of the two) upon physical energy.

 

797.          Thus, the physical body behaves according to correct spiritual habits.

 

2. In the second initiation, the initiate demonstrates that he can choose between the pairs of opposites and proceed with decision upon the “middle way.”

 

798.          He has triumphed over extremism.

 

3. In the third initiation, the initiate can employ the intuition for the right perception of truth, and in that initiation he catches the first real glimpse of the Dweller on the Threshold and the Angel of the Presence.

 

799.          Intuition is growing for the right perception of the truth..

 

4. In the fourth initiation, the initiate demonstrates his ability to produce complete at-one-ment between the higher and lower aspect of the soul in manifestation and sees the Dweller on the Threshold merge into the Angel of the Presence.

 

800.          The Dweller must be at a high level of evolution for this merging to occur.

 

 

5. In the fifth initiation—and here words fail to express the truth—he sees the Dweller on the Threshold, [Page 104] the Angel, and the Presence merged into a divine synthesis. (GWP 103-104)

 

801.          At the fifth initiation, who and what is the Angel? It would seem that the candidate must now be considered the Angel, for the Angel has returned to its Source.

802.          Can the spiritual triad of the candidate be considered the “Angel”?

 

What is the Nature of the War in the Heavens?

 

(4) By stimulating the egoic bodies of men so that the solar angels may carry on with greater precision and force their conflict with the lunar gods.  This is the true war in heaven.  As the solar Gods⁸⁷ descend ever [Page 951] nearer to the physical plane, and in their descent assume a steadily increasing control of the lunar natures, the thoughts and desires of men are consequently purified and refined.  The solar fires put out the lunar light, and the lower nature is eventually purified and transmuted.  In time the solar angels blaze forth in all their glory through the medium of the lower nature on the physical plane, that lower nature providing fuel to the flames.  The hated “Dweller on the Threshold” thus gradually dies for lack of sustenance, and disintegrates for lack of vitality, and man is set free.

“The solar angel must put out the light of the lunar angels and then for lack of warmth and light, that which has served to hinder no longer is.”

What is the Relationship of the Solar Angels

to the Lunar Angels?

Let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky.

 

To fulfil this injunction all applicants need to do two things, first, to study their origin, to realise their own true psychology occultly understood, and to become scientifically aware of the real nature of the Ego, or the Higher Self, functioning in the causal body.  Then they have to assert upon the physical plane, through the medium of the three lower bodies, their innate divinity, and to demonstrate in ever increasing degree their essential value.  Secondly, to study the constitution of man, to understand the method [Page 196] of functioning in the lower nature, to realise the interdependence and interrelation of all living things, and thus bring the lesser lives, which compose those three bodies of manifestation, under control.  Thus the solar Lord, the inner Reality, the Son of the Father, and the Thinker on his own plane becomes the intermediary between that which is of the earth, earthy, and that which finds its home within the sun. Two verses in the Christian Bible hide something of this idea within themselves, and students in the occident may find it helpful to meditate upon them:  “The kingdoms of this world are become the kingdom of our Lord and of His Christ.” “O Lord, our God, other lords beside Thee have had dominion over us, but by Thee only will we make mention of Thy name.”  The last verse is particularly interesting, as it demonstrates the suppression of the lower sound and creative force by that which is of higher origin. (IHS 196)

803.          The Solar Angels have a definite conflict with the lunar angels. It is not only man’s conflict.

804.          Man comes into greater conflict with the lunar angels the more he identifies with the Solar Angels.

805.           

How are we to Think of the Solar Angel

from the Psychological Perspective?

 

You, a soul in incarnation, are consciously aware of the fact—subjectively and ofttimes dimly sensed—of your real Self, of the solar angel, who is the Angel of the Presence. Your problem is to deepen this realisation, and to know yourself to be the Angel,

806.          One must consider the Solar Angel (or at least the presence of the Solar Angel) as one’s real self.

807.          In the realm of consciousness, it is possible both to be oneself and yet be another. One can be the human being and yet be the Solar Angel; such is the nature of identification.

 

standing between you, the physical plane man, and the Presence. It might elucidate matters if we considered for a moment what reality is represented by that word Presence.

When you are told to develop the consciousness of the Presence, it indicates, first of all, that you are at this time somewhat aware of the Angel and can now begin to respond, dimly and faintly, to that great Whole which lies behind the subjective world of being, as that world lies behind the physical, tangible world of everyday life.

Think this out, my brother, and look through the window of the mind to that Light which reveals the Angel which, in its turn, veils and hides the vast unknown, yet alive and vibrant, Deity.

 

808.          Responding to the Angel is one thing.

809.          The Presence is the “great Whole” behind the Angel

1. To recognise the Presence, I must stand free and unattached. To what and to whom am I now attached in such a way that I am prevented from clear vision and closer approach?

 

2. To recognise the Presence, I must function as the solar angel. Can I, at this time, discriminate between myself and that solar angel?

 

3. To recognise the Presence means that I am preparing to pass, as a solar angel, through the gate, on to the Path of Initiation. Can I, in view of this, state clearly to [Page 392] myself what are my major assets and my major weaknesses?

 

4. Can I define clearly within myself what I understand by

 

a. Myself, the disciple.

b. Myself, the Angel.

c. The Presence. (DINA I 391-392)

810.          To identify with the Solar Angel what is required.

811.          First that one knows that it exists.

 

“Before the throne of God, the angel, with all the other angels, stood and cried: `Lord of my life, grant me the strength to tread the path of revelation; to cross the sea of dark illusion, and face the lighted way of earth.' God said: `Go forth and far away.'

812.          Thus speaks the Solar Angel to the directing Kumara.

 

“Before the gate which opens on the lighted way to peace, the angel stood alone and said: `Lord of my life, the way of revelation is the way of manifested life: the path of dark illusion leads to the light which scatters every shadow. I seek to tread the lighted way which leads back to thy Presence. As yet that way is dark. What shall I do?' God said, `Draw near and enter into thine own light, and in that light, see Light.'

813.          Thus speaks man, the ‘immersed Angel’.

 

“Before the gateway of each newborn day, which holds within its sealed hours ordered responsibility, each morn I stand. I cry aloud: `Lord of my life, how can I do the duty of this day yet seek detachment? Meet every need yet free myself from ties and bonds?' God said: `The sun draws near and vivifies the earth. Naught can [Page 393] it take from out the earth. Live likewise. Give and ask naught!'“

 

814.          The speaks the Solar Angel identified as the reoriented man.

815.          Here from the “Old Commentary”, we find the way of expressing the Solar Angel the “Lord of Life” in daily life.

816.          The man-as-Solar Angel is to act as the sun which “draws near and vivified the earth”. It takes naught. The advice is “Give and ask naught”.

*** Man, the Solar Angel, is the sum total of those energies and forces which are unified, blended and controlled by that “tendency to harmony” which is the effect of love and the outstanding quality of divinity. (EP II 7)

 

817.          This section describes the nature of man when he is identified as the Solar Angel.

818.          We are told that harmony is the effect of love.

819.          When we become soul-infused, all that we are is controlled by the “tendency to harmony”.

 

Man, the living Monad, is the veiled reality, and that which [Page 8] the Angel of the Presence hides.  He is the synthetic expression of the purpose of God, symbolised through revealed, divine quality and manifested through the form.  Appearance, quality, life—again this ancient triplicity confronts us.  Symbolically speaking, this triplicity can be studied as:

 

1. Man.............the Angel.........The Presence.

2. The root.......the lotus...........the fragrance.

3. The bush.......the fire.............the flame.

820.          Man as soul is the symbol of man as monad.

 

3. The quality of the mental body.  This, as far as the race is concerned, is just beginning to wax in power in this Aryan race to which this era belongs.  It corresponds to the stage of maturity in the individual.  The ray of the mind has a very close relation to the solar angel, and there is a peculiar affiliation between the Angel of the Presence and the mental man.  It is this deep-seated, though oft unrecognised, interplay and cultivated intercourse, which produces the at-one-ment between the soul and its mechanism, man in the three worlds. (EP II 22)

821.          The purpose of the Solar Angel (so closely related to mental man and the center of mental man (the mental unit) is the transmutation and reorientation of mind.

Light reveals, and the stage of revelation now follows.  This light upon the way produces vision and the vision shows itself as:

 

*** 1. A vision, first of all, of defects.  The light reveals the man to himself, as he is, or as the soul sees the personality.

 

822.          The Solar Angel (should it look closely at its personality) sees the personality in this way.

823.          When the soul-in-incarnation is identified with the Solar Angel, the Solar Angel’s perception becomes the man’s perception. Then the man is presented with the vision of what the Solar Angel sees.

 

2. A vision of the next step ahead, which, when taken, indicates the procedure next to be followed.

 

3. A vision of those who are travelling the same way.

 

4. A glimpse of the “Guardian Angel,” who is the dim reflection of the Angel of the Presence, the Solar Angel, which walks with each human being from the moment of birth until death, embodying as much of the available light as the man—at any given moment upon the path of evolution—can use and express.

824.          It the “Guardian Angel” an emanation of the Solar Angel? Is it another deva?

825.          It would seem that men need guarding by the deva kingdom.

 

5. A fleeting glimpse (at high and rare moments) of the Angel of the Presence itself.

826.          This would be a glimpse of the Solar Angel itself. In the processes of normal life in the three worlds, only a “fleeting glimpse” is possible. At initiation, there is a full vision of a certain portion of the Solar Angel (the portion to be revealed at that particular initiation).

6. At certain times and when deemed necessary, a glimpse of the Master of a man's ray group. (EP II 357)

827.          The Solar Angel is rare to see.

828.          The Guardian Angel is seen first.

829.          The Master is seen after the Solar Angel is seen, and the way to the vision of the Master is through communion with the Solar Angel.

It is the at-one-ment of the three fires in man, being in fact:

 

a. That much of the fire of spirit, or electric fire, which any particular Ego is embodying (relatively little prior to the third Initiation) or is able to transmit, coupled with,

 

b. That much of the fire of the solar angel (solar fire) or the egoic aspect which the Ego is able to transmit.  This is but little in average man, a good deal in the man on the probationary path, and a full downpour by the time the third Initiation is reached.

 

830.          The third initiation sees a “full downpour” of solar fire.

831.          Note that as we unfold spiritually, we are able to transmit the quality and radiation of the Solar Angel increasingly.

 

c. That much of the fire of substance in its purified state which can penetrate.  This is dependent upon the purity of the three sheaths, and in the case of a highly advanced man is the kundalinic fire as it swells the blaze produced by the other two.

 

When, therefore, the alignment is corrected, and the physical head centres are awakening, it becomes possible for man to become a conscious creator in mental matter. (TCF 963)

 

We will here only deal with the man who is learning consciously to build, and will not consider the process as pursued by the adept, or the chaotic attempts of the little evolved.  Having grasped the idea, and having with care discriminated the motive underlying the idea, thus ascertaining its utilitarian purposes, and its value to the group in the service of humanity, the man has certain things to do which, for the sake of clarity, we might sum up in certain statements:

 

 

He has, first of all, to hold the idea sufficiently long for it to be faithfully registered in the physical brain.  Frequently the Ego will “get through” to the brain some concept, some portion of the plan, and yet will have to repeat the process continuously over quite a long period before the physical response is such that the solar angel can rest assured that it is intelligently registered and recorded.  It is perhaps unnecessary to say that the entire process is greatly facilitated if the “shadow,” or the man, pursues regular meditation, cultivates the habit of a daily and hourly recollectedness of the higher Self, and before retiring at night endeavours to “hold the thought” of bringing through at the time of awakening as much as possible of any egoic impress.  When the reaction between the two factors, the Ego and the receptive physical brain, is established, the interplay is reciprocal, and the two are keyed or tuned to each other, the second stage is entered upon.  The idea is conceived. (TCF 970)

832.          How the Ego gets through to the physical brain.

833.          It is a laborious process.

834.          The process of impression is facilitated if the “shadow” or personality pursues regular meditation.

835.          Practical methods of garnering “egoic impress” are here given.

 

How Was Individualization Different on the Moon?

 

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

 

836.          The fifth principle developed differently on the Moon through the gradual development of instinct until it imperceptibly merged into manas.

837.          In our round, the lower transitioned into the higher because of downflow of energy from Venus stimulated by an “extra-systemic centre” (probably Sirius, but the Pleiades cannot be ruled out).

What Can Be Said of the Activity of Manasadevas

on Other Planets?

 

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

 

838.          The three groups connecting with the manasic permanent atom, the causal body and the mental unit correspond to the three groups of Agnishvattas in the Secret Doctrine.

What Can Be Said of Initiation , the Types of Men,

and Solar Angels?

 

It will be apparent, therefore, that this law concerns the great experiment which has been inaugurated on earth by our planetary Logos in connection with the process of initiation, and it has only held sway since the Door of Initiation was opened in Atlantean days.  It does not, therefore, apply to all the members of the human family; some of whom will achieve slowly and under the sway of the basic Law of Evolution.  It does not affect, in any way, for instance, those members of the human family who have individualized on the earth chain through the fanning of the spark of mind—one of the methods employed by the Lords of the Flame, as earlier seen. (TCF 1176)

 

839.          The experiment called the process of initiation does not affect all men.

840.          There will be slow achievers “under the sway of the basic Law of Evolution”

841.          Those who individualized on the earth chain through the “fanning of the spark of mind” will not be affected by the process of initiation.

842.          But those for whom the “spark of mind” was fanned or fed, did, indeed, individualize, but it was not the immediate the physically disastrous individualization caused by the implantation  of the “spark”.

843.          The “spark” must have caused a bursting into flame.

What Can Be Said of Those Who Did Not Individualize Through the Help of the Solar Angels?

 

As stated in various occult books, many of the present advanced humanity individualized on the moon chain, and only took physical bodies in the earth chain during the fourth root-race, thus escaping incarnation during the first three rounds, and the first two races of the fourth round.

844.          True Earth-chain humanity did not escape incarnation during the first three rounds.

 

  In the interim, they came under the planetary influence of another Logos of a scheme, and were occupied during that immense period of time in fanning the manasic flame, and developing [Page 365] the attributes of manas, so that the Atlantean root-race found them adequately equipped to cope with life conditions. (TCF 364-365)

845.          Advanced egos came in in Atlantean times.

846.          But also, those for whom the spark was fanned (or should we say, in whom the ‘flame’ was fed, individualized in Atlantean times.

847.          So it was a time of great contrast.

 

*** It must also be remembered in connection with our planet that Egos appear in those groups whose lotuses are not produced as the result of the Law of Attraction working between the animal kingdom of the globe and the higher Triads, but which are Egos who have individualised elsewhere, and who therefore come in with their petals already organised, and perhaps with several  petals unfolded. (TCF 853)

 

848.          Lotuses  can be produced by the Law of Attraction working between the animal kingdom and the higher triads.

 

*** Method of Moon Chain Individualization (Also Individualization of the Heavenly Men): First, the method pursued on the moon-chain (the planetary manifestation previous to ours), when, through innate force and energy, the conjunction of the three fires was brought about and the fire of matter contacted the fire of Spirit through the latent presence of the fiery spark of mind.  This spark of mind, working through the instinct, drove the material form or substance, into such activity that it was enabled to reach up to heights where its opposite pole could be contacted.  Animal-man aspired; Spirit answered; the vibration of the germ of mentality had permeated the substance like yeast.  Thus was consciousness awakened.  In the previous solar system, in connection with the Heavenly Men, this was the method pursued by Them, and These advanced cosmic Beings entered into consciousness and mastered the three lower planes of the cosmic physical,—the planes which man is endeavouring to master now.  They individualised as the result of work accomplished during incomprehensible aeons of endeavour.²⁸  The earlier solar system was much longer in duration than this one will be, and force in matter was generated by the progression of the ages.  It was the period of the vitalisation of the spirillae in the physical permanent atom of the Logos. (TCF 346)

The Solar Angels and Three Occult Propositions

 

3. Three Major Propositions <EP I Pages 191,193>

(and the laws under which the aspirant can now work)

 

We have been studying the significance of the work of the seven creative Builders, as They express the life aspect and qualify the phenomenal appearance through which the One Life manifests.  It is the quality in time and space that determines the phenomenal appearance, and this is the third major proposition of which the two previous are:

 

a.                   Every ray Life is an expression of a solar Life, and every planet is therefore linked with every other planet, animated by energy from one or other of the seven solar systems, and actuated by a triple stream of force.

 

849.          Because our Sun/Solar Logos is such a ray Life.

850.          All our planets are linked to each other because of their relationship to that Solar Logos

851.          There is a definite solar factor involved with every ray Life.

852.          The seven solar systems are indeed solar systems and not, in this case, constellations.

 

 

b.                                          Every one of the rays is the recipient and custodian of various energies, coming from varying sources.

 

853.          A ray is not a completely pure factor but an admixture in which a number of qualities are drawn together. Only one ray is a pure energy—the fundamental Universal Ray.

 

To these two we add:

 

c. It is the quality of a ray Life, in time and space, which determines the phenomenal appearance.

854.          Quality underlies all phenomena. The Solar Angel (as far as man is concerned) is a highly qualitative being. The “soul is the quality of life”.

 

In these three propositions you have summed up the basic teaching of this Section.  Here I can point out with success, I believe, the practical efficacy of a true understanding of these rather advanced occult teachings.  If, for instance, you study the first proposition, you will note how a ray Life is an expression of a solar Life.

 

855.          This may also say something about the fact that those on the Ray Path may also become Solar Logoi.

 

 Now take this broad idea and make it personally specific by referring the same proposition to an individual man, grasping the fact that every personality is intended to be an expression of a solar angel, and is consequently linked to every other solar angel in the kingdom of souls.

 

856.          All personalities are linked not only to their own Solar Angels, but to all Solar Angels.

857.          In this case the “ray Life” is equated with the human personality, and the Solar Angel with the greater “Solar Life”.

 

 Each is animated by the energies coming from all the seven groups of solar angels, and is likewise in touch with the life of the planet, of the solar system, and with extra-systemic [Page 192] force also.

858.          The seven groups of Solar Angels do not animate only those that are on the particular ray of the group. They animate all personalities. We know that the personality of every human monad finds itself eventually on all the rays.

 

  Is this not of vital, practical import?  Does it not warrant close study and consideration of the attitude of the personality towards life, and of the measure of success of the solar angel at any given point in time and space (which is all that the personality is, in the last analysis) as it builds and qualifies its phenomenal appearance?

 

859.          Is it that the personality is a “point in time and space”, or that the personality is, in effect a projection of the Solar Angel?

860.          The main import here is that we human beings are expressions of a Solar Angelic life.

 

 Here we can see the scientific value of the study of ideals, of concentration upon the virtues and divine qualities, and upon an intellectual analysis of the divine attributes of any of the great sons of God.

Again, the second proposition states that the seven rays, being each the recipient and custodian of energies coming from the universe, bring in the basic concept of inter-relation, of inter-communication, of inter-dependence, of cooperative responsibility, and of service.

 

861.          Each of the seven rays suggests the concepts of inter-relation, inter-communication, of cooperative responsibility and of service. A ray is not an isolated stream of energy.

862.          Each of the rays somehow brings in the whole.

 

 These relationships, as we well know, underlie the principle of Brotherhood, which the race is just beginning to grasp and to discuss.

 

863.          The study of the rays and the stimulation of the factor of brotherhood in every human heart and mind are interdependent.

 

  Thus one of the major propositions which govern the building forces of the universe is of real practical application to the mental life and attitude of man today.

 

The first proposition relates to the ego, or solar angel, and its realisation.

 

The second proposition relates to the mental grasp of the “inspired” man—inspired from on high by his solar angel.

 

The third proposition, which states that quality determines the appearance, is intended to control or direct the feeling or desire life of the personality, for according to the quality of his desires will be the gradually emerging appearance.

 

864.          The three aspects of divinity are related to these three propositions.

 

Man is innately and truly divine, but the quality of the solar angel only makes its presence felt slowly and during the evolutionary cycle; it demonstrates only dimly as yet, and only emerges occasionally;

 

865.          The Solar Angel is responsible for the temporary source of the innate divinity of man.

866.          Normal man does not express his Solar Angel. Only slowly does its quality emerge into expression.

 

though the sum total of characteristics in any one life is coloured by divine quality according to the egoic capacity to control or express, it is distorted by [Page 193] substance in the early stages almost past all recognition.

 

867.          We are all guilty of distortion. It is an inevitability as long as the third aspect is not adjusted to the second, which attempts to express through it.

 

 These three propositions warrant careful thought and even meditation, for as they express the laws under which the seven creative Builders work, so do they express the laws under which the aspirant can now begin to work.

868.          We might way that the seven creative Builders are the seven ray streams of groups.  They are also the seven groups of Solar Angels.

869.           

Meditation on the Path of the Inner Light

 

“Meditation on the Path of the Inner Light.”

 

1. Sit erect, but relaxed, and in a position of physical comfort.

 

2. Withdraw the consciousness inward in successive stages, using the imagination in so doing. The imagination is a creative activity, producing definite inner changes. Upon this you can depend, for it is one of the forces influencing substance itself. Therefore, withdraw your consciousness:

 

870.          A most important principle is here expressed. Imagination moulds substance. According to the use of our imagination will be the changes—positive or negative—in our inner nature.

 

a. From the physical brain, after definitely centering it there, to the astral body.

 

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b. From the astral body to the mind. Then recognise yourself as being an integrated personality.

871.          Integration occurs on the level of mind. Without the adequate functioning of the mental body there can be no personality integration.

 

c. From the integrated personality to the soul.

 

3. As you do this work, endeavour to see the thread of golden light which connects these three bodies, keeping your consciousness steadily in the head, at the centre between the eyebrows, the ajna centre.

 

872.          The ajna center is the directing center.

873.          The “golden light” is the golden light of the soul

 

 This thread, dual in nature like two golden cables intertwined, passes from the heart and head and connects you, as a personality, with the soul.

 

874.          The technicalities of connecting to the soul are here given. A braid is suggested.

 

4. When you have thus carried it upwards, and seen it aligning and relating all the three aspects of the personality, then pause in your meditation and realise—quietly and silently—that:

 

a. You are now face to face with your own soul, and standing before the Angel of the Presence, who is yourself.

 

875.          The Angel of the Presence is the “higher Self”. Because of its presence within the consciousness of man, it is ourselves and, yet, is not.

876.          In this phase of the meditation, one must realize the nature of the truer Self.

 

b. You, the personal self, and the Angel, the divine Self, are one essential Reality, manifesting through three aspects. You are, therefore, a reflection of the Trinity of Deity.

 

877.          This must be realized. It is the most fundamental realization in relation to the Solar Angel.

 

c. There is in reality no separation or duality, no I, or Thou, but simply a God in manifestation, Whose nature is Light.

 

878.          Another deep and necessary realization. One becomes identified as God—the one God Whose nature if Light.

 

5. Then say:

 

a. Having pervaded this world of the little, manifested self with one fraction of Myself, I remain greater, wider and overshadowing all my daily living.

 

879.          It is a dualistic statement (apparently) and yet is based upon the resolution of duality into unity.

 

Ponder on this thought for five minutes.

 

880.          The Tibetan is ever practical and specific.

 

b. I, the manifesting Self, through the magical power of my nature, revitalise, redeem and

re-absorb this fraction, dwelling in the body.

 

881.          The Wisdom is truly given here. We develop the attitude of the soul/Solar Angel as that attitude demonstrates towards our more familiar and limited self.

 

Ponder on this for five minutes.

 

6. Then carry the life and light of the Angel of the Presence back again consciously into the body and know it to be there, illuminating your mind, rendering positive and quiescent your astral nature, and invigorating and stimulating your physical body. Do this definitely and slowly, using the will.

 

882.          This is a visualization which promotes soul-infusion. The three aspects of the personality each receive as special bestowal from the Solar Angel—illumination, quiescence and stimulation/invigoration.

 

7. Then send forth the incoming light and love in strength and blessing

 

a. To your group brothers.

b. To all in your immediate family and environment whom you seek to aid.

c. To distressed humanity.

 

883.          The spreading of the higher qualities of energy goes forth from the localized area to the widest possible area.

 

As you do this regard yourself as working consciously as a soul and as a tiny representative and channel for the Hierarchy of Masters Whom you seek to serve. They can only reach your immediate personal circle and environment through you.

 

884.          Through this work we become the soul/Solar Angel in expression.

 

8. Then say aloud the following invocation:

 

“May the energy of the divine Self inspire and the light of the Soul direct; may I be led from darkness to light, from the unreal to the real, from death to immortality.”

 

885.          These are the three changes which must occur in the mind, the astral nature and the physical/vital nature respectively.