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Fellowship of Cosmic Fire

Commentary Semester I Section VII

(TCF 77-87)

Version 1.4 VSK Reconstituted pages 04Apr05

(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)


[Page 77]





I. The nature of the etheric body.

1. Its purpose and description.

2. Eight statements.

II. The nature of prana.

1. Solar prana.

2. Planetary prana.

3. The prana of forms.

III. The function of the etheric body.

1. It is the receiver of prana.

2. It is the assimilator of prana.

3. It is the transmitter of prana.

4. Disorders of the etheric body.

IV. Macrocosmic and microcosmic ethers.

1. The planetary Logos and the ethers.

2. Cosmic and systemic ethers.

3. Protective purpose of etheric body.

V. Death and the etheric body.

1. Microcosmic death.

2. Macrocosmic pralaya.





In our consideration of the internal fires of the system we shall find much of very real interest to the coming [Page 78] generation of thinkers for three main reasons, which might be enumerated as follows:


1.                  It is during the coming generations that science and medicine will ‘discover’ the etheric body. This ‘discovery’ will indicate the next great frontier in the development of knowledge concerning the nature of the human being.


1. Its Purpose and Description


First.  In the study of the etheric body lies hid (for scientists and those of the medical profession) a fuller comprehension of the laws of matter and the laws of health.  The word health has become too localised in the past, and its meaning confined to the sanity of the body corporeal, to the co-operative action of the atoms of the physical body of man, and to the full expression of the powers of the physical elemental.


2.                  We are witnessing the ‘de-physicalization’ of knowledge concerning the nature of the human physical body. The physical nature of the human being is not only dense but etheric.

3.                  Aquarius is directly related to the etheric body as is Gemini. The fifth and seventh rays, which will be powerful in the Aquarian Age, will aid in the study of this vehicle. The fifth ray comes through Venus the esoteric ruler of Gemini and the seventh ray through Uranus, the exoteric ruler of Aquarius. The available energies will disclose the nature of this vehicle.

4.                  It would seem that the physical elemental as here discussed, does not include the etheric vehicle, even though, in a larger sense, the etheric vehicle has its place upon the systemic physical plane.


  In days to come it will be realised that the health of man is dependent upon the health of all allied evolutions, and upon the co-operative action and full expression of the matter of the planet and of the planetary elemental who is himself a composite manifestation of the physical elementals of all manifested nature.


5.                  Health, therefore, is not an isolated phenomenon, but entails the concept of group relations.

6.                  This is ecological thinking in relation to the various kingdoms of nature and their aspects, both manifest and invisible.


Second.  In the study of the etheric body and prana lies the revelation of the effects of those rays of the sun which (for lack of better expression), we will call "solar pranic emanations."


7.                  From our immediately preceding studies, we recognize these “solar pranic emanations” as active heat. (TCF 43)


  These solar pranic emanations are the produced effect of the central heat of the sun approaching other bodies within the solar system by one of the three main channels of contact, and producing on the bodies then contacted certain effects differing somewhat from those produced by the other emanations.


8.                  DK is referencing the various emanations of the sun arising from its “central heat”.

9.                  He is distinguishing “solar pranic emanations” from other emanations.

10.             The particular one or ones of the channels through which solar pranic emanations approach the other bodies will be significant. May the channel corresponding to the sushumna be involved?


  These effects might be considered as definitely stimulating and constructive, and (through their essential quality) as producing conditions that further the growth of cellular matter, and concern its adjustment to environing conditions; they concern likewise the internal health (demonstrating as the heat of the atom and its consequent activity) and the uniform evolution of the form of which that particular atom of matter forms a constituent part.


11.             “Solar pranic emanations” have the following effects:

a.      definitely stimulating

b.      definitely constructive

c.      furthering the cellular growth of matter

d.      helps cellular matter adjust to environing conditions

e.      stimulating internal health, which demonstrates as heat and activity of an atom

f.        promotes the uniform evolution of the form of which a particular atom is a part

g.      conserves the form through preserving health of its component parts


 Emanative prana does little in connection with [Page 79] form building; that is not its province, but it conserves the form through the preservation of the health of its component parts.


12.             What “emanative prana” does not do:

a.      It is little involved with form building

b.      Rather it conserves the form through preserving health of its component parts


  Other rays of the sun act differently, upon the forms and upon their substance.  Some perform the work of the Destroyer of forms, and others carry on the work of cohering and of attracting; the work of the Destroyer and of the Preserver is carried on under the Law of Attraction and Repulsion.  Some rays definitely produce accelerated motion, others produce retardation.


13.             DK mentions other “rays of the sun” with other functions, among which:

a.      Destroyers of forms

b.      Cohering and attracting in relation to forms

c.      Producers of accelerated motion

d.      Producers of retardation

14.             Interestingly, the work of both coherence/attraction and of destruction occurs under the Law of Attraction and Repulsion.

15.             We can therefore conclude that the “Repulsion” which is an aspect of the Law of Attraction, functions under the dispersive influence of the first ray. (cf. Law of Repulse, EP II 147).

16.             We are learning that under the name “rays of the sun”, many forms of energy with widely differing effects are included.


  The ones we are dealing with here—pranic solar emanations—work within the four ethers, that matter which (though physical) is not as yet objectively visible to the eye of man.


17.             Note here that DK definitely names etheric matter as “physical”.

18.             We note here, and will often note, that the four ethers of the systemic physical plane have definitely solar connotations.

19.             But they are not devoid of association with the Moon, for there are certain violet devas associated with these ethers who are said to carry the symbol of the moon on their forehead.

“The devas of the ethers carry on their foreheads a translucent symbol in the form of a crescent moon, and by this they may be distinguished from the astral devas by those able to see clairvoyantly.” (TCF 915)

Interestingly, from the anatomical perspective, this means that they have “foreheads”!


 They are the basis of all physical plane life considered solely in connection with the life of the physical plane atoms of matter, their inherent heat and their rotary motion.  These emanations are the basis of that "fire by friction" which demonstrates in the activity of matter.


20.             The “solar pranic emanations” form a “basis”, i.e., a foundation for another type of activity.

21.             Such emanations are, in a way, the “life” of the physical plane atoms of matter. They are stimulants of “their inherent heat and their rotary motion”. Solar pranic emanations (as “active heat”) demonstrate “in the activity and the driving forward of material evolution.” (TCF 43)

22.             “Fire by friction” demonstrates in the activity of physical plane matter. Solar pranic emanations are the “basis” of this fire by friction.

23.             The term “fire by friction” has a higher and wider meaning, however, and must also relate to all fires found within the dense physical body of the Solar Logos (our systemic physical, astral and mental plan), and from certain wider perspectives, to fires even ‘higher’ than the three systemic planes, for “fire by friction” cosmically must apply at least to the cosmic physical plane, and, from this perspective, includes the cosmic astral and lower cosmic mental planes.


Finally, in the study of the etheric body and prana comes comprehension of the method of logoic manifestation, and therefore much of interest to the metaphysician, and all abstract thinkers.


24.             What is a “metaphysician”? Presumably, someone interested in the “physics” of the higher planes, or in that study which lies beyond the normal physical relations common to the dense systemic plane (solid, liquid, gaseous).

25.             The implication is that the etheric body is the patterning source of that which is manifested upon the dense systemic physical plane. There are, of course, cosmic correspondences, in which the dense physical plane of the Solar Logos is designated as comprising the systemic physical, astral and mental planes.


  The etheric body of man holds hid the secret of his objectivity.


26.             It is a vehicle closely related to the seventh ray, just as the dense body is related to the third. The seventh ray with its tendency to create patterns, substands the patterning appearing on dense levels.


 It has its correspondence on the archetypal plane,—the plane we call that of the divine manifestation, the first plane of our solar system, the plane Adi.  The matter of that highest plane is called often the "sea of fire" and it is the root of the akasha, the term applied to the substance of the second plane of manifestation.


27.             The section immediately above is important and hold many clues and confirmations of earlier suppositions.

28.             The term “archetypal plane” is used differently at different times. Here is definitely refers to the ‘adic’ plane or “Sea of Fire”. Archetypal patterning is also associated with the monadic and buddhic planes, which can be considered planes on which ideas find their habitat or at least, ‘descending residence’.

29.             Does the fact that the etheric body has its correspondence on the adic plane mean that there are subplanes on that highest plane which correspond to the four lower ethers? This must be pondered.

30.             Earlier in our discussion, the question arose concerning whether the term “akasha” should apply specifically to the matter of the second systemic plane, the monadic plane, or whether the term had wider application. Without dismissing the more general meanings of the term “akasha” we can see here that it definitely can be used in relation to the second cosmic etheric, the monadic systemic plane.


 Let us trace the analogy a little more in detail, for in its just apprehension will be found much of illumination and much that will serve to elucidate problems both macrocosmic and microcosmic.  We will begin with man and his etheric body.


31.             In this instance, due to our lack of familiarity with the higher planes, the Tibetan begins with a field much “closer to home”—the etheric body of the man.


The etheric body has been described as a network, permeated with fire, or as a web, animated with golden light.  It is spoken of in the Bible as the "golden bowl."


32.             The Tibetan mentions the term “golden bowl” three times: TCF 80, TWM 49 and 290.

33.             Again, the color gold suggests the relationship with the Sun.

34.             We see an equivalence between “fire” and “golden light”.


[Page 80] It is a composition of that matter of the physical plane which we call etheric, and its shape is brought about by the fine interlacing strands of this matter being built by the action of the lesser Builders into the form or mould upon which later the dense physical body can be moulded.


35.             We are sometimes taught that the dense physical body is an “exact replica” of the etheric body (cf. EP II 434, TCF 57) This will have to be thought through carefully, focussing on the correspondence between the chakras and the endocrine glands.

36.             The term “interlacing” suggests the commingling or confluence of various energy streams. Can we say that the etheric body is “seamless”?


  Under the Law of Attraction, the denser matter of the physical plane is made to cohere to this vitalised form, and is gradually built up around it, and within it, until the interpenetration is so complete that the two forms make but one unit;


37.             It is the Law of Attraction that brings dense matter and etheric matter together.

38.             The etheric body is a “vitalised form”. The factor of vitality can never be separated from the etheric vehicle.

39.             The terms “around” and “within” are revealing. It would be a mistake to consider the etheric body as existing ‘outside’ the dense physical body (and its three layers). The etheric nature interpenetrates the dense physical nature entirely.


 the pranic emanations of the etheric body itself play upon the dense physical body in the same manner as the pranic emanations of the sun play upon the etheric body.


40.             Here we have an important analogy: solar pranic emanations/etheric body = etheric pranic emanations/dense physical body

41.             We identify two sources of vitalization and two fields which are vitalized.


  It is all one vast system of transmission and of interdependence within the system.  All receive in order to give, and to pass on to that which is lesser or not so evolved.  Upon every plane this process can be seen.


42.             A great law is hereby suggested. Nothing is given to be retained—only to be passed on (plus the addition of quality) for the benefit of a less evolved form of life.

43.             When we think of the etheric body the two terms “transmission” and “interdependence” are valuable watchwords.


Thus the etheric body forms the archetypal plane in relation to the dense physical body.


44.             An analogy is suggested. We have already been taught that the etheric body is linked to the “archetypal plane” (i.e., the “sea of fire”).

45.             What is suggested is that a four hovers above a three. In the Secret Doctrine, the “Divine Quaternary”, the Tetraktys is discussed in this regard.

46.             What then, might be the structure of the logoic plane? Does it have its etheric and dense aspects? If so would a four hover above a three or a three above a four?

47.             The point to be grasped, practically, is that the etheric body holds the patterns which shape the dense physical body.


  The thinker on his own plane stands, in relation to the physical, as the Logos to His system.  In the synthesis of thought it might be expressed thus:  The thinker on the astral plane, the plane of desire and of necessity, stands to the physical body as the Logos on the cosmic astral plane stands to His system.


48.             This is an unusual analogy. Usually the “human” thinker is considered resident upon the higher subplanes of the systemic mental plane, and the logoic Thinker upon the higher subplanes (in fact the highest subplane) of the cosmic mental plane.

49.             The Logos on the cosmic astral plane might be termed the “Subjective Sun” in contrast with the “Heart of the Sun” to be found on the cosmic mental plane.

50.             It is important to realize that we are talking about the Solar Logos, and not our Planetary Logos. The analogy between the Solar Logos and man is often more exact than that between the Planetary Logos and the human being.


As we continue the study we will work out the correspondence in the cosmos, the system, and in the three worlds, for we need to remember that the analogy must be perfect.


51.             I would say, ‘perfect within limits’, as elsewhere DK advises us never to push analogy too far.


1. Man, the Microcosm, the manifesting Monad, or One.

2. The Heavenly Man, the planetary Logos, or the manifesting group.

3. The Grand Man of the Heavens, the Macrocosm, the solar Logos, the manifestation of all groups and of all evolutions within His Body, the solar system.


52.             There is a profound hint in these three points. All of these three beings are, of course, the “One”. But the Planetary Logos is a group being, and the Solar Logos is a being made of many groups.

53.             These are mysteries involved in the relationship between the “Many and the One”. Many Solar Angels go to the composition of one Planetary Logos. From this point, the composition of a Solar Logos can only be imagined.

“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.” (TCF 879)

54.             How can the One actually be many and yet be One? The subject of cosmic origins and cosmic destinies is held up for consideration. We are certainly not only individuals, and yet we are. More on this later.

55.             The term “Macrocosm” can be variously used, but in the context of our present discussion, it means the Solar Logos. Yet, our Planetary Logos is certainly, in a way, macrocosmic to man; even the being known as “Humanity” is macrocosmic to the individual man. But let us observe Master DK’s use of the term “Macrocosm” and see if it holds.


[Page 81]

All these bodies—the body of a man, a planetary Logos, and a solar Logos—are the product of desire originating on the planes of abstract mind, whether cosmic, systemic, or mind in the three worlds, whether cosmic desire-mind or human desire-mind, and all their bodies are "Sons of Necessity," as H. P. B. so aptly expressed it.35,36 [35: S. D., I, 74.],


56.             How can desire originate on the planes of abstract mind? Shall we say that it is because the soul, on whatever level (cosmic or system) is there to be found, and that the soul has its desires? For the soul is a ‘heart’, and the heart is, in an important respect, the seat of desire (as in, the “heart’s desires”).The soul also has ideals and dreams, both arising from the second aspect of the soul nature.

57.             The term “Sons of Necessity” is interesting. The idea involves the concept of ‘automaticism’. Once the pattern is conceived and the etheric nature formed, the gathering of the dense physical bodies proceeds according to law or necessity as an automatic response to the magnetic, vitalizing pattern.


(36: "This whole solar system being conceived of as one vast mechanism, with an exquisite adjustment of its parts in all major details, [though, perhaps not minor] is only the physical expression of Vishnu, or the ethereal basic substance, [related to akasha] as we may understand the word for the present.  All the harmonies observable in the manifested cosmos are only the result of the harmoniously working energies that resolve ether into the expression that we recognise. [buddhi and the etheric planes are closely related through the number four; the buddhic plane is the plane of harmony]  All planets, worlds, human beings, etc., are only parts of the body, each functioning in subordination to the law which governs the whole.  The evolution, preservation and destruction of the world is therefore one vast process called Yagna, [a good term to remember, indicating the threefold process of birth, manifestation and death] which takes place in the body of Yagna Purusha, or the psychical body of nature.  Humanity taken collectively is the heart and brain of this Purusha and therefore all the Karma generated by humanity, physical, mental, or spiritual, determines mainly the character of this Yagnic process... [humanity has been given other assignments in DK’s teaching’] Sri Krishna therefore calls the process the Yagnic life that he has been giving out to Arjuna as Yoga (1st Sloka 4th Chr).  In fact, Yoga and Yagna are very closely allied and even inseparable, though at the present day people seem to disconnect the two.  Yoga derived from the root Yuj to join means an act of joining.  Now as the heart is the great centre in man, likewise the Yogee of the heart keeps his central position in the universe and hence his individuality. [heart, Leo and individuality are inseparable]  The individuality or the Higher Manas being the pivot of the human constitution [the heart is the soul] or the centre on which two hemispheres of higher and lower existence turn as I have already said, the Yogee of the heart has a heavenly dome above and earthly abyss below and his yoga becomes twofold as a consequence.  He joins himself on to the thing above in dhyana and the thing below in action. [dhyana is meditation]  The word yagna derived from the root Yaj—to serve also means a twofold service, service done to the thing above through service done unto its expression the thing below."—Some Thoughts on the Gita, pp. 18, 134.)


58.             An important paragraph linking Yoga and Yagna. Yoga is related to meditation and action, and Yagna to service.


2. Eight Statements.


It is with the etheric bodies of all we are dealing, and with their vivification by prana (whether cosmic, solar, planetary or human), with the organs of reception and with the basis of emanations.  Here, therefore, we can arrive at certain dicta anent the etheric body which for purposes of clarity might well be enumerated:


59.             From this section:

a.      Prana vivifies all etheric bodies

b.      Etheric bodies have organs or reception

c.      Emanations (from superior sources) flow into etheric bodies and emanations from etheric bodies flow out


First.  The etheric body is the mould of the physical body.


60.             This is a fundamental idea, but we must understand the degree of exactitude of the moulding process. As a general principle, it is sufficient to define the nature of the relationship.


Second.  The etheric body is the archetype upon which [Page 82] the dense physical form is built, whether it is the form of a solar system, or of a human body in any one incarnation.


61.             An archetype suggests an ‘ideal form’. The eventual ‘formal destiny’ of the dense physical body (in three layers) is suggested by the nature of the etheric body. Eventually, man will have a “body of fire”.

“The centres, therefore, when functioning properly, form the "body of fire" which eventually is all that is left, first to man in the three worlds, and later to the Monad.  This body of fire is "the body incorruptible"72 or indestructible, spoken of by St. Paul, and is the product of evolution, of the perfect blending of the three fires, which ultimately destroy the form.  When the form is [Page 167] destroyed there is left this intangible spiritual body of fire, one pure flame, distinguished by seven brilliant centres of intenser burning.  This electric fire is the result of the bringing together of the two poles and demonstrates at the moment of complete at-one-ment, the occult truth of the words "Our God is a consuming Fire."73 (TCF 166-167)

62.             The suggestion is that solar systems, too, have their incarnations, as will any being according to the Law of Periodicity (the Second Fundamental of the Secret Doctrine).


Third.  The etheric body is a web or network of fine interlacing channels, formed of matter of the four ethers, and built into a specific form.


63.             The form of the etheric body is definite and not vague or amorphous.


  It forms a focal point for certain radiatory emanations, which vivify, stimulate and produce the rotary action of matter.


64.             The emanations of the Sun and the emanations of an etheric body will have an analogy. Both are examples of “active fire” rather than “latent fire”.

65.             The action of an etheric body upon matter is:

a.      Vivification

b.      Stimulation

c.      The production of rotary motion.

66.             There is a suggestion that the second aspect of divinity is responsible for the rotary motion of the third aspect. Could we extrapolate to the thought that the effect of the first aspect of divinity is to produce the spiral-cyclic activity characteristic of the second aspect?


Fourth.  These pranic emanations when focalised and received, react upon the dense matter which is built upon the etheric scaffolding and framework.


67.             We ask ourselves about the focussing lenses for pranic emanations.

68.             Although the vibratory level of etheric matter is higher than that of dense matter, it still has its effect upon dense matter. The method by which higher vibrations impact fields of lower vibration has to be studied. If the impacting vibration is too high, there will be little or no effect.

69.             The “lesser builders” build dense matter upon the “etheric scaffolding or framework”.


Fifth.  This etheric web, during incarnation, forms a barrier between the physical and astral planes, which can only be transcended when consciousness is sufficiently developed to permit of escape.


70.             This is a vital point and indicates a means of protecting man from astral forces.

71.             The soul/Solar Angel is a ‘great Protector’ of the human being it has under supervision. The etheric body reflects the soul and, therefore, also has a protective function.

72.             In a similar way, symbolically, the radiance of the Sun (and its constructive influences) protects against the degenerative influence of the Moon (so closely related to the astral nature).

73.             For this reason, during periods of devitalization (low etheric vitality) the influences of the astral plane can enter the brain consciousness more easily and can affect the physical body.


 This can be seen in both the microcosm and the macrocosm.  When a man has, through meditation and concentration, expanded his consciousness to a certain point he is enabled to include the subtler planes, and to escape beyond the limits of the dividing web.


74.             What is the point to which man must expand his consciousness in order to escape beyond the limits of the dividing web? Can we say that when there is sufficient “causal consciousness”, the ability to focus within the “soul body”, that escape becomes possible?

75.             Much psychism exists in those who are not spiritually advanced in any way. The influence of the planet Neptune is involved in this escape. A more controlled escape can begin at the time of the second initiation when Neptune, Venus and Jupiter and active.

76.             We understand the penetrative function of concentration and meditation (ruled respectively by Leo and Virgo).




1. First ether.

  Atomic plane

Adi.  Divine.

Sea of fire.

First cosmic ether.


2. Second ether.


Anupadaka.  Monadic plane.


Second cosmic ether.

3. Third ether.


Atmic.  Spiritual plane.


Third cosmic ether.


4. Fourth ether.


Buddhic.  Intuitional Plane.


Fourth cosmic ether


77.             We see the equivalence between the terms “super-gaseous” and “etheric”. Usually the fourth ether (numbering from above) is called simply “etheric”.

78.             “Anu” is the “speck” and must be related to the term “Anupadaka”.

79.             When we think of the systemic planes (buddhic, atmic, monadic, logoic), it is also necessary to think of them as cosmic ethers. This naturally and helpfully places them in a larger context necessary for a more complete understanding of their function. The fact that these four systemic subplanes are also etheric (in a higher way), tells us something about their constitution, about interpenetration and transmission.




5. Gaseous.        Sub-etheric  Mental.               Fire.            Cosmic gaseous.

6. Liquid              Astral.  Emotional plane.       Water. Cosmic liquid.

7. Earthly.            Dense  Physical plane.          Earth.  Cosmic dense.


80.             The gaseous plane is here listed as “sub-etheric”—a term which places it in relation to the etheric levels. Those who understand and practice breathing exercises will know something of the relation between the gaseous subplane and the etheric.


[Page 83]

When the Logos has expanded His Consciousness on cosmic levels He can then transcend the logoic etheric web, and escape beyond the ring-pass-not of His objective manifestation.  In thinking out this analogy we must hold closely in mind the fact that the seven major planes of our solar system are the seven subplanes of the cosmic physical or the lowest cosmic plane.


81.             This analogy suggests that (as in man) there is a limited personality aspect of the Logos imprisoned within ‘logoic brain consciousness’.

82.             The result of this escape would be full logoic consciousness on the cosmic astral plane.

83.             Our Logos is a comic initiate of the second degree (cf. TCF 384), thus it can be assumed that this ‘escape’ is in process if it has not already been achieved.

84.             It may be said, however, that our Solar Logos does not have a completely integrated consciousness—cosmically considered.

85.             When this escape occurs, either for man or the Logos, the principle of love may more easily manifest during physical consciousness, as the astral plane (in both cases, systemic and cosmic) is attuned to the buddhic plane (systemic and cosmic).


We might note here the accurate working out of the correspondence in matter and the radiatory correspondence is equally accurate.


86.             A man or Logos who has ‘escaped’ the limitations of the etheric web is a more radiatory and magnetic being than heretofore.


Sixth.  In all the three bodies—human, planetary, and systemic or logoic—will be found a great organ within the organism which acts as the receiver of prana.  This organ has its etheric manifestation and its dense physical correspondence.


87.             The organ meant is probably the splenic center and its dense correspondence, the spleen. At least this would be the case for man.


In the system.  In the system, the organ of cosmic prana, of the force vitalising matter, is the central sun, which is the direct receiver and dispenser of cosmic radiation.


88.             By the “central sun” is not meant the “central spiritual sun”.

89.             The “central sun” appears to be a physical organ, and to have an etheric counterpart, just as a man has.

90.             When the Tibetan uses the word “organ” we have to determine whether He means an etheric organ, a dense physical organ, or a combination of the two.

91.             In point six the Tibetan speaks of the reception of prana, but as He develops the subject, He speaks of both the reception and dispensing of pranic radiation.

   This is one of the threefold divisions of the Primordial Ray of active intelligence.


92.             DK seems to be saying that “cosmic radiation” is “one of the threefold divisions of the Primordial Ray of active intelligence”.


  Each of the cosmic Rays is in essence threefold, a fact which is oft overlooked, though logically obvious; each Ray is the vehicle for a cosmic Entity, and all existence is necessarily triple in manifestation.


93.             The threefold nature of each of the cosmic Rays is brought forward. Is it only the three major Rays which are threefold? If so, what is the origin of the number 21? Through a septenate, each member of which was threefold, the 21 could easily be derived.

94.             The comic Entity for which a Ray is a vehicle, is a being far greater than a Solar Logos. It would be a Constellational Logos at least, and perhaps even greater.


The central Sun has within its periphery a centre of reception with a surface radiation.


95.             We have here an astronomically interesting statement. Above we are told that the “central sun” is the “direct receiver and dispenser of cosmic radiation”. Here DK becomes more specific mentioning the part of the “central sun” which is the receiver. That centre is “within its periphery”, apparently close to an outer boundary. The center of reception is more interior than the ‘surface of radiation’. These technicalities are to be kept in mind.

96.             The Solar Logos receives cosmic prana.

97.             The Planetary Logos receives solar systemic prana.

98.             The human being, it seems, receives both solar prana and planetary prana.


In the Planet.  In the planet there will be found a similar organ or receiver within its etheric body, the locality of which is not for exoteric publication and cannot therefore be revealed.


99.             Here the term “organ” is definitely considered etheric.

100.         Much can be said of the Solar Logos without fear that humanity will tamper with solar process. The same cannot be said of the Planetary Logos and planetary process. When DK deliberately refrains from revealing a piece of information, we can assume that there would be danger connected with such a revelation.


It is connected with the location of the two poles, north and south, and is the centre around which the globe rotates, and is the source of the legend of a sacred fertile land within the sphere of polar influences.  The mythic land of exceeding fertility, of abundant [Page 84] luxuriance, and of phenomenal growth, vegetable, animal and human would naturally lie where prana is received.  It is the esoteric Garden of Eden, the land of physical perfection.  Surface radiation demonstrates, after distribution, as planetary prana.


101.         In considering the location of such a receptive centre on or within Earth, we may think of the magnetic poles and the actual poles. We may also think of the process of polar gyration and that around which the pole gyrates.

102.         Is the “sacred fertile land” really two lands—one for each pole?

103.         There are many legends of mythic lands of fertility and abundance. The first two root-races of humanity (not yet individualized) probably experienced such conditions. There are also legends of planetary lore of tellurian periods when the poles faced the Sun directly.

104.         We read here of an “esoteric Garden of Eden”. Global exploration has not revealed any exoteric Garden of Eden, so such a ‘place’ existing in the conditions here discussed must be etheric in nature.

105.         The physical perfection of form would be etheric. The ethers are, after all, part of the systemic physical plane.

106.         It would seem that a veritable “fountain of youth” exists upon the this planet in etheric matter. Of course, it would have to have its physical counterpart.

107.         What can the phrase “within the sphere of polar influences” mean? Within the polar circles beginning at approximately 66.67 degrees north or south latitude?

108.         One would be tempted to think of an etheric externalization of Shamballa as being a candidate for such pranic vitality (for Shamballa is the seat of the life aspect on our planet, but legend tells us that the systemic-etheric Shamballa is located near or in the Gobi Desert.

109.         In any case, various hints are given and we can ponder.

110.         If, on Earth, surface radiation (after distribution) demonstrates as planetary prana, then in relation to the Sun, surface radiation (after distribution) must demonstrate as solar prana. For a man as well, surface radiation (after distribution) must demonstrate as ‘human prana’. We note the necessity of “distribution” for this demonstration.


In Man.  The organ of reception is the spleen through its etheric counterpart.  After distribution over the entire body via the etheric network it demonstrates in surface radiation as the health aura.


111.         With respect to man, DK speaks or the organ as physical, but obviously the splenic center is intimately involved.

112.         We can equate ‘human prana’ with the term “health aura”.

113.         We note a type of generalized activity shared by all three entities—human, planetary and solar. This activity is one of distribution after reception. The reception is more localized. The distribution covers the entire physical surface of the being concerned.

114.         The Sun and our planet also have an “etheric network” involved in this distribution, if man has.


Seventh.  Thus in all the three bodies will the resemblance clearly be seen, and the working out in perfect correspondence is easily demonstrable:


115.         The structure of thinking is clarified by such definite analogies.

116.         For clearer understanding, the tabulations below are useful.






Entity manifesting                             The solar Logos.

Body of manifestation                      The solar system.

Receptive centre                             Pole of the central Sun.

Surface radiation or emanation        Solar prana.

Movement produced                 Systemic rotation.

Distributive effect                             Solar etheric radiation (felt cosmically).


117.         The “body of manifestation” is considered physical (including the three-part dense physical and the etheric vehicles).

118.         It would be important to understand the orientation of the “pole of the central Sun”. Again, magnetic and actual poles of all these entities must be compared.

119.         The organ of reception here is not designated as etheric.

120.         Our Sun rotates on its axis approximately once every twenty-seven days (a number to be correlated with a sidereal lunar return). But “systemic rotation” suggests the rotation of the entire solar systemic atom. This rotation occurs in a period of approximately one hundred thousand years.

The solar atom must be considered as pursuing analogous lines of activity and as paralleling on a vast scale the evolution of the planetary atom.  The entire solar sphere, the logoic ring-pass-not, rotates upon its axis, and thus all that is included within the sphere is carried in a circular manner through the Heavens.  The exact figures of the cycle which covers the vast rotation must remain as yet esoteric, but it may be stated that it approximates one hundred thousand years, being, as might be supposed, controlled by the energy of the first aspect, and therefore of the first Ray. “ (TCF 1057)

121.         It is interesting that the “distributive effect” is said to be “felt cosmically”. One would also assume that the effect is experienced by the planetary beings within the system.

122.         In the case of each of the three entities discussed, the etheric radiation is related to the wider context. This must be significant.

123.         If “surface radiation or emanation” contributes to “systemic rotation” and if such a rotation (in the case of our Sun) is related to the first ray, then “surface radiation or emanation” is also related to the first ray. This type of radiation drives physical form, and thus has a first ray correspondence.


         THE PLANET


Entity manifesting                             A planetary Logos.

Body of manifestation                      A planet.

Receptive centre                             The planetary pole.

Surface radiation or emanation        Planetary prana.

Movement produced                 Planetary rotation.

Distributive effect                             Planetary etheric radiation (felt within the system).


124.         Here the rotation is that of a specific planet (with all its chains and globes) and not a wider, more extensive system, as in the case of the entire solar system.

125.         Our planetary pole is much more inclined than that of the solar atom (our Sun). The location on (or within) the Earth perpendicular to the ecliptic (and thus corresponding more closely to the Sun’s Pole) may have to be examined with respect to the reception of solar radiation.

126.         Again the organ of reception is not designated as etheric.


         A HUMAN BEING


Entity manifesting                             The thinker, a Dhyan Chohan

Body of manifestation                      Physical body.

Receptive centre                             The spleen.

Surface radiation or emanation        Health aura.

Movement produced                 Atomic rotation.

Distributive effect                             Human etheric radiation (felt by environment).


127.         If we, a human being, are parallel to a Solar Logos or a Planetary Logos, then a Dhyan Chohan must be a monad. In this case the true Thinker (humanly considered) would be the human monad. This suggestion, of course, can be debated as a convincing case can be made for considering the “Thinker” to be the soul/Solar Angel. They are both “Thinkers”, but the soul/Solar Angel is far more proximate.

128.         The spleen is mentioned as the “receptive centre” and not the etheric spleen, but the distinction may be more academic than practical.

129.         Again, the question arises: “What is the atomic rotation of the human being”. With respect to all vehicles other than the dense physical (and perhaps the etheric) atomic rotation can be detected. With respect to the dense physical body, it can be questioned whether the entire vehicle rotates, regardless of the various forms of circulation which occur within it.

130.         Again, the “distributive effect” is felt by the larger context. The three larger contexts are cosmic (for solar etheric radiation), systemic (for planetary etheric radiation) and the environment (for the human etheric radiation).

131.         A point to emerge in all these comparisons is that the receptive center is within the sphere of polar influence and causes rotation. The cause of the rotation of a dense physical vehicle is, therefore, etheric.


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Entity manifesting                             An elementary life.

Body of manifestation                      The atomic sphere.

Receptive centre                             Pole of the atom.

Surface radiation or emanation        Contribution of atom to the united health aura of body.

Movement produced                 Atomic rotation.

Distributive effect                             Atomic etheric radiation (felt within the physical form).


132.         In this context, “an elementary life” has a correspondence to the Solar Logos, the Planetary Logos (one a cosmic monad and the other a systemic monad) and the human being (monadically considered).

133.         In the Secret Doctrine it is suggested that electrons and atoms are monads coming into manifestation. If this is the case, the term monad must be understood in a special manner. In any case, “an elementary life” has a monadic correspondence.

134.         An atomic sphere is a physical body.

135.         All the atoms of a human physical body contribute to the “united health aura of the body”.

136.         For the atom, the physical form is the larger context in relation to which “atomic etheric radiation” is felt.


Eighth.  When the "will to live" vanishes, then the "Sons of Necessity" cease from objective manifestation.


137.         It is the “will to live” which holds physical bodies in manifestation.

138.         We are invited to relate “will” to “necessity”.

139.         In this context we can understand how magnetism is related to the first ray, as well as the second, for the “will to live” is obviously a magnetic first ray force.

“There is still another point upon which I would like to touch.  Owing to the fact that the Law which governs the Hierarchy is the second systemic law, the Law of Attraction, students are apt to think that magnetism is a second ray quality.  They are right in so far that all the systemic laws are expressions of the life of God through the medium, at this time, of the second ray, which makes our solar system a second ray system.  All other laws and qualities (for a law from the divine angle is the motivating, qualified agent of the divine will, as understood in Shamballa) are related to the second ray as it manifests through our planetary Logos.  Nevertheless, magnetic action is more closely allied to first ray functioning than it is to the second ray, and is an aspect or quality of the Law of Synthesis.  It was this magnetic power of the first ray to which the Christ referred when He said "I, if I be lifted up (The Ascension Initiation.  A.A.B.), will draw all men unto me." (R&I 375)


 This is logically inevitable, and its working out can be seen in every case of entified objectivity.


140.         Including the entire cosmos considered as an Entity.


  When the Thinker on his own plane withdraws his attention from his little system within the three worlds and gathers within himself all his forces, then physical plane existence comes to an end and all returns within the causal consciousness;


141.         In this case, the “Thinker” is the soul and not the monad, for over the fate of man-the-microcosm, the soul/Solar Angel presides.

142.         The monad, too, is a “Thinker” of a much more exalted kind, and hardly a vacuous spirit as such. We must remember that the monad is only destined, one day, to be focussed on the cosmic mental plane and that the cosmic atmic plane is also, on its own level, a plane of thought—however unimaginable such thought may be to us.

143.         The fact that “causal consciousness” is here referenced suggests that, in this context, the “Thinker” is definitely considered as the middle principle.


 this is as much an abstraction in the three worlds of the Thinker as the Absolute is in the threefold solar system of the Logos.


144.         The relativity of terms is here brought to our attention. The term “Absolute” suggests an ultimate, beyond which nothing exists. As used here, there term means simply the higher nature of a Solar Logos (let us say, the  causal nature).

145.         The true ABSOLUTE is beyond any cosmic existence or manifestation.

146.         Terms like “universe” are used when referring to the manifestation of a Solar Logos, and here the term “Absolute” is also used in relation to this great but ephemeral being. We must develop an alertness to meaning of terms according to their context.


  This demonstrates on the physical plane in the withdrawing from out of the top of the head of the radiant etheric body and the consequent disintegration of the physical.  The framework goes and the dense physical form falls apart; the pranic life is abstracted bodily from out of the dense sheath, and the stimulation of the fires of matter ceases to be.  The latent fire of the atom remains; it is inherent, but the form is made by the action of the two fires of matter—active and latent, radiatory and inherent—aided by the fire of the second Logos, and when they are separated the form falls apart.  This is a picture in miniature of the essential duality of all things acted upon by Fohat.


147.         The death of a human body in incarnation is here described.

148.         We note that the withdrawal is considered to occur “from out the top of the head”, but two other centers are also possible for withdrawal. One in the vicinity of the heart and the other near the solar plexus. (cf. TWM 500-501 for mention of the points of exit as solar plexus and top of head)

149.     The following summarizes the situation and includes the heart center:

“In the process of death these are, therefore, the two main exits:  the solar plexus for the astrally polarised, physically biased human being, and therefore of the vast majority, and the head centre for the mentally polarised and spiritually oriented human being.  This is the first and most important factor to remember, and it will easily be seen how the trend of a life tendency and the focus of the life attention determine the mode of exit at death.  It can be seen also that an effort to control the astral life and the emotional nature, and to orient one's self to the mental world and to spiritual things, has a momentous effect upon the phenomenal aspects of the death process.

If the student is thinking clearly, it will be apparent to him that one exit concerns the spiritual and highly evolved man, whilst the other concerns the low grade human being who has scarcely advanced beyond the animal stage.  What then of the average man?  A third exit is now in temporary use; just below the apex of the heart another etheric web is found covering an orifice of exit.  We have, therefore, the following situation:

1. The exit in the head, used by the intellectual type, by the disciples and initiates of the world.

2. The exit in the heart, used by the kindly, well-meaning man or woman who is a good citizen, an intelligent friend and a philanthropic worker.

3. The exit in the region of the solar plexus, used by those whose animal nature is strong.” (TWM 456-457)


150.         We note that at death, it is the “stimulation of the fires of matter” that is withdrawn, while the latent fire of matter remains.

151.         Again, for our greater understanding, the two physical fires are categorized as:

a.      Active or radiatory

b.      And, latent or inherent. The term “inherent” is useful in relation to “latent fire”.

152.         The fires of both the Third Logos and Second Logos are required to keep the form together.

153.         Fohat (universal electricity) unites dualities. Within the physical vehicle, active and latent fires constitute one duality. Another duality exists between the province of the Third Logos (the personality nature) and that of the Second Logos (the soul nature).


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There is a close connection between the spleen and the top of the head in connection with the etheric body.


154.         This is an interesting piece of occult information. The major center at the top of the head has 12 petals—a number obviously related to the 6 petals of the spleen.

155.         A truer number for the thousand petalled lotus at the top of the head is 960, which sums to 15, which sums to 6, and so an even closer relation is revealed between the splenic and the center at the top of the head.

156.         We read, for instance, of the importance of the “pole” for the reception of pranic radiation. The “pole” of man is the “top of the head” and the splenic center is the etheric center dedicated to the processing of prana.

157.         Astrologically, the head is ruled by Aries (in which the Sun is exalted) and the top of the head is much related to Leo (in which the Sun triply rules). The spleen is also to be considered a solar center for the processing of solar vitality.


  The organ of the spleen has an interesting correspondence to the umbilical cord which attaches an infant to the mother for purposes of nourishment, and which is separated at birth.  When a man starts to live his own life of conscious desire, when a man is born into a new world of a subtler form of life, that interlaced cord of etheric matter (which had united him to his physical body) is broken; the "silver cord is loosed" and the man severs his connection with the dense physical body and passes out through the highest center of the body instead of the lowest to life in a higher world and of another dimension.


158.         Another important correspondence is given—between the spleen and the umbilical chord.

159.         The nourishment coming from the splenic center is pranic, and in this process of nourishment, the physical spleen is also necessarily involved (as little as modern medical science may understand the spleen’s relationship to vitality).

160.         Death is here discussed in very interesting terms. When one dies, he “starts to live his own life of conscious desire” and “is born into a new world of a subtler form of life”.

161.         The “silver cord” is a biblical term as is the “golden bowl”, but elsewhere DK refers to it as inaccurate.

162.         What is the “lowest” centre to which reference is made? It is obvious that highly developed man passes to the realm of death through the center at the top of the head, but in what was does he utilize the lowest center? Does he pass into incarnated life via this lowest center? In some ways it would make sense, as the base chakra is related to survival and to anchoring the consciousness upon the physical plane (probably at the moment of the first breath). A very occult relationship between physical birth and the base chakra may here be indicated.

163.         What if entry into dense life occurs through the lowest chakra, followed by a gradual ‘rising’ of the incarnated consciousness until it ‘leaves’ through the highest—at least in the case of advanced man? Such a progression would make sense.


  So it will be found in all the bodies and sheaths of the microcosm, for the analogy will persist on all planes during manifestation.


164.         DK seems to be speaking of death and birth—the leaving of one plane for a ‘higher’ into which one is ‘born’.


  When more scientific knowledge has been gained it will be found that the same procedure on a larger scale, takes place in planetary manifestation.  A planet is but the body of a planetary Logos, that body being etheric, and the Logos expressing Himself through it and building upon the etheric scaffolding a vehicle of manifestation.


165.         We find the Tibetan calling the body of the Planetary Logos etheric.

166.         In a way, the true physical body of all entities is etheric, for the lowest vehicle (the threefold dense physical vehicle) is not a principle.


  The MOON once was the body of expression for one of the Logoi;


167.         A hint may here be concealed. Usually, the Planetary Logos of the Earth-scheme is considered that Logos Who once expressed through the Moon.

168.         From a smaller perspective the Lord of the Moon-chain was expressing through the Moon, and from a perspective still smaller is was a globe lord thus expressing.

169.         But is the Tibetan linking the Moon to some other Planetary Logos. There are traditions which refer to the Moon as something of an ‘import’ into the planetary system of the Earth. We can raise the question, but any definitive answer will have to be deferred until we know more.


 the Earth now is, and the cycles change continuously.


170.         Many mysteries are hinted. Are the chain lord of the Moon-chain and the chain-lord of the Earth-chain identical beings? The mystery of the Saturn-chain must be interwoven with the mysterious relationship existing between the Moon-chain and the Earth-chain, for the Saturn-chain is now considered the third chain whereas the Moon-chain was previously considered the third.

171.         Between Saturn and the Moon there is a close relationship as their respective glyphs reveal, for the crescent of the Moon is included within the glyph for Saturn.

172.         The Logos of Saturn is somehow related to this concept of a “body of expression”. Implied in these relationships is the idea that a particular Planetary Logos may express through chains in various planetary schemes—chains correlated with that particular Logos.


 The centre of escape for the etheric body is found likewise in a physical planet, and the planetary silver cord is loosed at the time appointed; but the times and cycles, their commencement and termination are hid in the mysteries of Initiation, and do not concern us.


173.         DK is speaking of mysteries of the higher initiations. He can tell us that they exist, but not what they are.

174.         If, however, the top of the head is the main “centre of escape” for the human being, and if the analogy to the human top of the head is the planetary or solar pole, then the polar area must have something to do with the centre of escape.

175.     The duration of a planet like the Earth is not a mahamanvantara. A manvantara (an elastic term which may mean a “day of Brahma”) may if a “night of Brahma” is added (and according to the earlier chronology given) last some 8,640,000,000 years which is a great expanse of time, fitting perhaps for the duration of a planet (not only physically but psychically—a much longer duration than the physical duration). Such a figure would be in keeping with modern scientific estimates.

“This will involve the transmutation of desire into aspiration, and will produce eventually the liberation of the planetary Logos, and bring a manvantara (or His cycle of physical incarnation) to a close.” (TCF 670)

176.         Given the scale of duration of a Solar Logos, one would suppose a planetary manifestation to last rather longer—perhaps for a year of Brahma, or 3,110,400,000,000 years—one hundredth of the duration of a Solar Logos. Somehow the scale would be more in keeping.


Again in the solar system itself similar action will eventuate at the close of a Mahamanvantara.  The Logos will withdraw within Himself, abstracting His three major principles.37


(37: Principles, the basic differentiations, essential qualities or types of energy upon which all things are built; they give the distinctive nature of all forms.)


177.         Three hundred sixty manvantaras make a Year of Brahma. Thus there are 36,000 manvantaras (as the term is here used) comprising an occult century—a Mahamanvantara.


  His body of manifestation—the Sun [Page 87] and the seven sacred Planets, all existing in etheric matter—will withdraw from objectivity and become obscured.


178.         At the time of the conclusion of the Mahamanvantara, we are not told whether the Sun and the seven sacred planets exist in physical matter. Again, etheric matter is physical in the higher sense of the word.


  From the usual physical standpoint, the light of the system will go out.


179.         This implies that light is an etheric phenomenon (at least as it usually demonstrates on the physical plane).


  This will be succeeded by a gradual inbreathing until He shall have gathered all unto Himself;


180.         Each withdrawal from plane to higher plane is part of the process of “inbreathing”. When we, as human beings, are attempting abstraction to higher planes, the dynamic of “inbreathing” should be remembered.


the etheric will cease to exist, and the web will be no more.  Full consciousness will be achieved, and in the moment of achievement existence or entified manifestation will cease.


181.         There is here given an interesting definition of existence—“entified manifestation”. The truth of Life, per se, is that it is not divided into entities. Entities are only apparent divisions. Division is part of the Great Illusion—which, from one perspective, is the universe itself.


 All will be reabsorbed within the Absolute; pralaya,38 or the cosmic heaven of rest will then ensue, and the Voice of the Silence will be heard no more.  The reverberations of the WORD will die away, and the "Silence of the High Places" will reign supreme.


(38: Pralaya....A period of obscuration or repose—planetary, systemic or cosmic.  An interlude between two periods of manifestation.)


182.         Again, it would appear that the term “Absolute” is not used in the absolute sense. Although we are speaking somewhat in general, we seem to be focussing on the pralaya of a Solar Logos, which is simply the period between His incarnations.

183.         The “Voice of the Silence” is the Voice of the Soul. If we are speaking of an interlude between two manifestations of the Solar Logos, then the solar causal body will not be destroyed.

184.         The “WORD” is the sound of the soul, whether sounding in the higher worlds or reverberating in the lower.

185.         The term “Silence of the High Places” shows we cannot be speaking of the Absolute Universal Pralaya, because ‘after’ such a pralaya, there are no places, either high or low.

186.         For a closer understanding of these words applying to the Solar Logos we would have to know (or remember) what occurs within the causal nature between human incarnations. During such interludes or minor pralayas, the causal body, of course, is not destroyed.