3. THE SOLAR ANGELS, THE AGNISHVATTAS. - Part 9
c. The channels along which it circulates.
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d. The triangles and other geometrical figures which it produces during evolution.
e. The cycles and the ebb and flow of energy in connection with the different types of planetary manifestation, including all the kingdoms of nature.
f. The true significance of those force aspects which we call "periods of pralaya" and those we call "periods of manifestation." It also involves a right realisation of the laws of obscuration.
All this the man has been learning in the various Halls through practical experience, involving pleasure and pain; these, in the final initiations, bring him to a realisation not only of the existence of these forces but of how to wield and manipulate them. This is knowledge: to rightly direct force currents, first in the three worlds of human endeavour, and then in the solar system.
Love is the right apprehension of the uses and purposes of form, and of the energies involved in form-building, the utilisation of form, and the eventual dissipation of the superseded form. It involves a realisation of the Laws of Attraction and Repulsion, of the magnetic interplay between all forms, great and small, of group relationships, of the galvanizing power of the unifying life, and the attractive power of one unit upon another, be it atom, man, or solar system. It involves an understanding of all forms, form purposes, and form relationships; it concerns the building processes in man himself, and in the solar system; and it necessitates the development of those powers within man which will make him a conscious Builder, a solar Pitri of a coming cycle. This [882] is one of the great revelations at initiation: the unveiling to the initiate of the particular cosmic centre whence emanates the type of force or energy which he, the initiate, will be concerned with when he becomes in due course of time a solar Pitri, or divine manasaputra to a coming humanity. Hence he must have, not only knowledge, but the energy of love likewise to enable him to perform the function of linking the higher three and the lower four of a future race of men at some distant period, thus permitting of their individualising through the sacrifice of his own fully conscious middle principle.
Sacrifice involves even more than what has been already pointed out. It involves the following factors:
a. Knowledge of the purposes and intentions of the planetary Logos,
b. Realisation of the particular and peculiar type of energy, and of the quality of his own Ray Lord,
c. Comprehension of the different groups of existences who are participating in planetary evolution and in solar manifestation,
d. A revelation as to certain cosmic enterprises in which our planetary Logos is acting as an intelligent co-operator. Thus is brought in the factor of extra-systemic force.
When all these and other factors are considered, it is evident that the energy set loose in sacrifice to these plans and intentions involves such a vast field of comprehending wisdom that it is not possible for the average man ever to sense it. It deals with the purposes and plans of the Silent Watchers over the three planes—the five, and the seven; it deals with the dynamic force of the great Destroying Angels on all the planes, who will eventually—through the manipulation of the three forms of energy—bring to an end all that is. These angels are a mysterious group of fohatic Lives Who sound forth the [883] trumpets of destruction, and by means of the notes sounded produce that shattering which will set loose the energy of forms.
The second point is very briefly given. It concerns the innermost circle of petals, or that set of three petals, or those three streams of whirling energy, which immediately surround the "jewel in the lotus." Each of these three petals is related to one of the three circles, and is organised as each of the three circles is unfolded. They form, therefore, a synthesis of knowledge, love or sacrifice, and are closely connected through the type of force flowing through them with one of the three higher centres of the planetary Logos of a man's particular ray. This central unit of threefold force is dealt with in a specific manner at initiation.
At the first, the second, and the third Initiations, one of the three petals opens up, permitting an ever freer display of the central electric point. At the fourth Initiation, the jewel (being completely revealed) through its blazing light, its intense radiatory heat, and its terrific outflow of force, produces the disintegration of the surrounding form, the shattering of the causal body, the destruction of the Temple of Solomon, and the dissolution of the lotus flower. The work of the Initiator in this connection is very interesting. Through the medium of the Rod of Initiation and of certain Words of Power, He brings about results of a co-ordinating, transmuting and liberating nature.
Through the action of the Rod as wielded at the first two Initiations, the two outer circles unfold, the energy of the two is set free and the two sets of force as embodied in the six petals are co-ordinated and become interactive. This stage of petal adjustment succeeds upon that called earlier "unfoldment" and has to do with the simultaneous action of the two tiers of petals. The interplay between the two circles is completed, and the circulation [884] of the force currents perfected. According to a man's ray and subray, so is the Rod applied to what might be termed the "key" petal. This of course differs according to the unit of force involved. It is of interest to note here that, as the petal substance is deva substance and as the energy of the petals is the energy of certain manasadevas (one of the three higher orders of Agnishvattas) the initiate is overshadowed (the word is not entirely satisfactory in explaining the type of deva service here necessitated, but it must suffice) by a great deva who represents the equilibrium of substantial vibration which is brought about by the efforts of the initiate, aided by the adepts who present him, and who each represent one of the two polarities of force. This is temporarily stabilised by the Initiator. These three factors,
1. The representing deva,
2. The two adepts,
3. The initiator,
form, for a brief second, a triangle of force with the initiate at the centre. Through them circulates the terrific power, the "fire from Heaven," which is brought down from the higher triad through the agency of the electrical rod.
This application of extra-egoic force is in itself of a threefold nature, as symbolised by the three protective agencies and the threefold nature of the Rod itself. It emanates in a primary sense from the planetary Logos of a man's ray, and proceeds from that one of the planetary centres which corresponds to either the head, heart, or throat centre in a human unit. This energy is applied to the corresponding tier of petals and to the corresponding petal in a tier according to the initiation taken, and according to the primary and secondary ray. A close connection can be traced here between the petals and the centres of the etheric level of the physical plane, [885] and thus it can be seen how (when the necessary work is done) it is possible to have a direct transmission of force from the higher planes to the lower in the following order:
a. From the logoic centre, or the planetary Logos, to the Monad on its own plane.
b. From that Monad to one of the three tiers of petals, according to the aspect or ray concerned.
c. From the tier of petals, viewed as a unit, to one of the petals in the circle, according to the quality and type of force, using the petal as a transmitting agency.
d. From the particular petal in which the force is momentarily centred to one of the permanent atoms, again according to ray and type of force.
e. From the permanent atom via the atomic triangle, and the mental, and astral centres, to that one of the three higher centres in the etheric body particularly concerned.
f. From the etheric centre to the physical brain.
We have here put very briefly the process of force transmission from the Monad to man on the physical plane, and hence it will be apparent why the emphasis is so consistently laid upon the necessity for bodily purity (in all the three bodies), and upon the alignment of those bodies so that the flow of force may be unimpeded. The effects of this downflow of force may be viewed in a twofold manner, that is, in a material and in a psychic sense.
The material effect, or the result of this stimulation upon the forms and upon the atoms in the forms, is to render them radioactive, or to set loose the energy of substance. This is the liberating of the energy imprisoned within the form, and concerns the Brahma aspect, and [886] the evolution of matter itself. It affects the lunar bodies, and therefore relates to the lunar Lords or Pitris, causing a weakening of their hold upon the lesser builders, bringing them more under the force streams from the solar Angels, and leading to a situation which will eventually result in a return of the lunar Pitris of all degrees to the central point for force substance. In a psychic sense the result of the downflow is a stimulation of consciousness, and the acquisition (through that stimulation) of the psychic powers latent in man. His three higher physical centres, the pineal gland, the pituitary body, and the alta major centre are affected, and man becomes psychically aware in the physical brain of the higher influences, happenings and powers. According to the ray concerned, so is the centre affected. The force of the lunar Lords, which has succeeded in keeping these three organs quiescent, is superseded and the solar Angels pour in their energy.
All this again is closely connected with the threefold energy of the physical body, and produces effects within the spinal column which arouses the kundalini fire at the base of the spine, causing it to mount along the triple spinal channel, again according to ray and aspect involved. More anent this may not here be said, as the dangers of a premature knowledge along this line are far greater than the dangers of ignorance. Suffice it to point out that the fires at the lower centres,—those below the diaphragm—have, by the time the second initiation is reached, usually mounted to the centre between the shoulder blades; at the second initiation they rise as far as the head, and all the fires of the torso are then active. All that remains then to do is to centralise them, to produce the necessary geometrical interplay between the seven head centres, and then to focus them all prior to the final liberation in the highest centre of all.
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