A Treatise on Cosmic Fire

by Alice A Bailey

  a. The Fifth Principle.

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

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

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

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

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

  H. P. B. states (S. D., I, 200, 201. II, 251, 252.) that the individualised Monad has more spiritual consciousness than the monad itself on its own plane, the second. It must be remembered here that the planetary Logoi are only in physical incarnation in our system, their bodies of individualisation being on the cosmic mental plane, therefore full expression for them [690] is impossible during manifestation. Relatively therefore, during manifestation, man is able to express himself fully when he attains the “consciousness of the high places.” It should, therefore, be pointed out at the very beginning of our study of this fifth principle that the divine Manasaputras on their own plane must be considered from the standpoint of physical incarnation, whereas man can be considered from what is, for him, a spiritual aspect. (229)

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

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

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

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

  What we understand by the fifth principle is but the expression on the causal plane of that force or energy which emanates from the logoic causal body on the fifth cosmic plane, via the logoic correspondence to the mental unit. (These correspondences involve a concept far in advance of what is possible even to an initiate at this time). In the fifth round, the inner significance may become more apparent to the disciple. As the logoic will is gradually transmuted into desire and thus the physical incarnation is produced, a tremendous downflow of vitalising force from the fifth cosmic plane takes place, until it arrives at our fifth plane, the mental. This force it is which—at the correct cyclic moment—causes certain eventualities in time and space and in the three worlds, His dense physical body. The first of these events is the appropriation by the Logos of that dense physical vehicle, and the flashing into manifestation [692] of the physical Sun and the physical planets. Though this, from our standpoint, covers an inconceivably vast period of time, to the Logos it is but the brief period of gestation which all bodies undergo. A second momentous occurrence is the appropriation by the various Prajapatis, (230) or Heavenly Men of their physical bodies—again at varying times and according to their evolutionary stage. This is of later date for the seven than for the three. An idea of the meaning of this distinction can be gleaned by the student, as he studies the process of the incarnating ego.

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

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

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

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

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

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

  or

  For the greater Life it was incarnation.

  For the lesser lives it was individualisation.

  This needs pondering upon.

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

  (b.) Hylozoistically considered. (231) In continuing our consideration of the fifth logoic Principle, we will now view it in its hylozoistic aspect. We have seen that it can be regarded as the force, the energy or the quality which emanates from the logoic mental unit on the cosmic mental plane; this necessarily has a definite effect on the fifth systemic plane, and on the fifth subplane of the physical plane, the gaseous. Before taking up the subject of the Agnishvattas in detail, there are three points which should be borne in mind.

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

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

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

  a. The atomic subplane manasic permanent atoms Positive

  b. The fourth subplane mental units Negative

  c. The egoic groups causal bodies Equilibrium or neutral

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

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

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

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

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

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

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

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

  To sum up: There is a stage in the evolution of consciousness where the three, the four and the five blend and merge perfectly. Confusion on this point arises from two causes which are the point of individual achievement of the student. We interpret and colour statements according to the state of our own inner consciousness. H. P. B. hints at this (S. D., III, 456.) when dealing with the principles; also the interpretation of these figures varies according to the key employed. The fifth or spiritual kingdom is entered when the units of the fourth kingdom have succeeded in vitalizing the fifth spirilla in all the atoms of the threefold lower man; when they [698] have unfolded three of the egoic petals and are in process of unfolding the fourth and fifth and when they are becoming conscious of the pranic force of the Heavenly Man.

  (c.) The Solar Angels and the Fifth Principle. We can now study the Entities concerned with this fifth principle and their effect upon the evolution of consciousness. Where man is concerned these solar Angels, the Agnishvattas, produce the union of the spiritual Triad, or divine Self, and the Quaternary, or lower self. Where the Logos is concerned, whether solar or planetary, they produce conditions whereby the etheric, and the dense physical become a unit.

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

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

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

  In considering the Entities (233) 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 [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.