Fellowship of Cosmic Fire
Commentary Semester III Section VI
S3S6: Version 24Jun06
(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)
It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph.
4. The Heavenly Men
The final part of question six is: Who are the Manasaputras?
1. The term “Manasaputras” is generic. The Solar Angel is a Manasaputra but so are the Heavenly Men.
This will be dealt with in greater detail in connection with our planet when taking up the subject of the coming of the Lords of Flame. It is desirable now to make certain facts clear which must form the basis of any thought upon this subject.
2. The Lords of the Flame are Solar Angels.
3. Have we wondered why they are called “Lords of the Flame”? Occultly, the “Flame” is frequently the “Flame of Spirit”. From one perspective, these “Lords” serve the Spirit or Monad of humanity.
4. From another perspective, their bodies are of flame. They themselves are a divine fire. They are fire beings.
5. In the words of Master Morya they could be considered beings from the “fiery world”.
6. They emanate from a world in which fire is the great reality—as indeed it is everywhere, however occluded to the normal senses.
The Divine Manasaputras,13,14 Who are known in the Secret Doctrine by diverse names, are the Mind-born Sons of Brahma, the third aspect logoic.
7. We note that the term “Divine” has been added before “Manasaputras”. This is almost always the indication that the Entities under discussion are the Heavenly Men.
8. We are familiar with the thought that Brahma represents the third aspect of divinity, Vishnu the second and Shiva the first.
9. If these Manasaputras are Sons of Brahma, then, clearly they are associated with the third aspect of divinity.
10. That they are “mind-born” suggests that they are the product of emanation or radiation from the core of that which in any system represents Brahma.
11. They do not, however, belong to the third aspect of divinity in the same sense as Fohat and His “Sons”.
12. We must remember that these mind-born Sons are “Dragons of Wisdom” and are becoming ever more perfect in the expression of the Love-Wisdom principle on their own levels of development.
In the Secret Doctrine the Heavenly Men are spoken of as:
1. Agents of creation. They are the totality of manifestation.—S. D., I, 470.
13. Thus, they have an association with the third aspect which functions under the “Ray of Creative Intelligence”, the Tibetan’s preferred name for the third ray.
14. The manifestation of which they are the totality can only be manifestation within the solar system.
15. There may be some supremely exalted septenate of which it could be said that they are the totality of manifestation in the entire universe.
2. They are pre-cosmic.—S. D., I, 470.
16. In this case the term “cosmic” suggests a solar system as a cosmos. That they are “pre-cosmic” suggests that they exist before a solar system comes into manifestation.
17. There is also the suggestion that they have a life-focus on planes higher than the cosmic physical.
3. They are the sumtotal of solar and lunar entities.—S. D., I, 152, 470. Compare II, 374.
18. This may be largely the case within our solar system. Of course, these Manasaputras cannot be conceived as comprising, in addition, the body and subtler vehicles of the Solar Logos per se.
19. It can be inferred that within the bodies proper (both objective and subjective) of the Solar Logos there are at least solar entities. Are there lunar entities, however, within the bodies of the Solar Logos, per se?
4. They are the seven Biblical Archangels.
20. We enter the subject of ‘angelology’. We come to understand that at least one interpretation of the nature of the Archangels is that they are Planetary Logoi.
21. The Archangels are also conceived as intra-planetary beings, and, therefore, as beings lesser than the Planetary Logoi.
They are the seven Forces or creative Powers.
22. It is interesting that they are not called the seven “Energies”. We might say that when an “Energy” expresses itself creatively on a lower plane, it is called a “Force”.
They are the seven Spirits before the Throne.
23. Much depends upon which “throne” we are discussing. In this case the “throne” is that of the Solar Logos. Each Planetary Logos, of course, is also a kind of “throne” and has its “seven Spirits” or “Ray Lords”.
They are the seven Spirits of the Planets.—S. D., I, 472, 153.
24. The word “Spirits” in this context represents the great Being Who informs an entire planetary scheme.
We must be cautious in the use of the term spirit of the planet because it can also
be used as follows, indicating not a monadic Entity but an involutionary one.:
“All the involutionary lives, as earlier pointed out, form the vehicles for the spirit of the planet, or the planetary entity, who is the sumtotal of the elemental essences in process of involution”. (TCF 302)
5. In Their totality They are the Secret Unpronounceable Name.—S. D., I, 473.
26. Presumably this “Name” is the “Name” of the Solar Logos. On His own level Sanat Kumara has also a “Secret Unpronounceable Name” and, by analogy, there are probably certainly planetary beings who, in their totality, constitute that name.
27. We are alerted to the idea that each syllable in that Name has a planetary key. Perhaps, then, each syllable in the Name of Sanat Kumara has a ray key.
6. They are the collective Dhyan Chohans.—S. D., I, 477.
28. The term “Dhyan Chohans” is also generic, and is also applied to the Solar Angels. The term suggests a high priest of meditation.
7. They are the seven Kumaras. The seven Rishis.—S. D., I, 493. III, 196, 327.
29. “Kumaras” are chaste and holy youths. Manasaputras, in this context, are Kumaras of a solar systemic type. We are also well familiar with the thought that there are Kumaras of an intra-planetary type—for instance, the seven Kumaras which express in relation to our own planetary scheme.
30. “Rishis” are great Teachers. The term is usually used in connection with the Seven Rishis of the Great Bear—the informing Lives of the seven major stars of that constellation.
8. They are the Sons of Light.—S. D., I, 521, 522.
31. “Light” can be considered in relation to both the third and second aspects of divinity.
32. If they are both Sons of Brahma and Sons of Light, then Brahma is Light.
9. They are the Hierarchy of creative Powers.—S. D., I, 233.
33. There are many Hierarchies of creative powers. DK gives us twelve such Creative Hierarchies in EA 34-35. It would seem that the Planetary Logoi are not included in this enumeration—that they are, in fact, greater that the types of entities found among the twelve. This has yet to be convincingly reasoned.
34. To arrive at a conclusion, it would have to be determined whether the causal bodies of the Planetary Logoi are incorporated into the structure of the causal body of the Solar Logos, for the Twelve Creative Hierarchies are emanations from the second tier of the solar logoic causal body.
35. We also have the problem that the causal bodies of Planetary Logoi such as our own are focussed on the third subplane of the cosmic mental plane, whereas the causal body of the Solar Logos is focussed on the first subplane.
36. A study of the formation of ‘group lotuses’ (a study beyond our ken) would be required.
10. They are the veiled synthesis.—S. D., I, 362.
37. They are “veiled” to intelligences such as the human being. To greater intelligences, they are unveiled.
38. The Heavenly Men also work together in a unity which is representative of a hidden synthesis.
39. DK speaks of “that great veil which has been wisely thrown over all planetary lore” (TCF 1051) In fact, we know very little of the true nature and functioning of the Planetary Logoi.
11. They are our own planetary deities.—S. D., I, 153.
40. Here their nature clearly given.
12. They are all men, the product of other worlds.—S. D., I, 132.
41. Like the Solar Logos, they are the product of other maha-kalpas. Their true origin is not given to us, though they were “men” many maha-kalpas ago.
42. It may be supposed, however, that they are group Entities, and, as such, are specific groupings of Solar Angels. As such, they may have been, one day long ago, groupings of human beings of some kind. I do not think it is correct to consider that they may ever have been an individual human being even though it is said that they were “men”. Interestingly, the word “men” is a plural, perhaps hinting in a very subtle manner at their group origin.
13. They are closely connected with the seven stars of the Great Bear.—S. D., I, 488. S. D., II 332. II, 579, 668. S. D., III, 195.
43. The seven major stars informed by the Seven Rishis, serve as the prototypes of the Heavenly Men, and are connected with the Heavenly Men according to similarity of ray.
14. They are symbolised by circles.—S. D., II, 582.
44. If we study the cosmic monadic plane on TCF 344, we shall find seven great circles symbolizing seven super-constellational Logoi. We can analogize that on the systemic monadic plane, seven such circles (related to the Heavenly Men can likewise be found).
15. They are collectively the fallen Angels.—S. D., II, 284, 541.
45. Again, caution is required, because the “fallen Angels” are usually considered to be Solar Angels or Asuras. The Manasaputras are “fallen Angels” because they express their qualities in dense manifestation—i.e., within the physical body of the Solar Logos.
46. The term “fallen” is often equivalent to “manifested”.
The Sons of Mind: are known by various terms, such as:—"The Manasaputras, the Prajapatis, the Kumaras, the Primordial Seven, the Rudras, the Heavenly Men, the Rishis, the Spirits before the Throne.
47. We recognize these terms as frequently used in The Secret Doctrine. Let us tabulate these for ease of assimilation.
a. The Sons of Mind
b. The Manasaputras
c. The Prajapatis
d. The Kumaras
e. The Primordial Seven
f. The Heavenly Men
g. The Rudras
h. The Rishis
i. The Spirits before the Throne
48. Some of these terms are expanded in The Secret Doctrine, an authoritative which may be consulted for further light. Each term gives a slightly different perspective on these great Planetary Logoi.
They are the seven planetary Logoi, and are the Lords of the Rays, the seven Heavenly Men.
49. Another name is given: they are the “Lords of the Rays”. They must, however, be distinguished from intra-planetary Ray Lords, who are shamballic beings.
They developed the mind aspect in the first solar system, that in which Brahma was paramount, and in Himself embodied objective existence.
50. Brahma, in this context, is a great Entity who expresses the entirety of the third aspect of our Solar Logos.
51. We see that in the Heavenly Men the mind aspect is very fully developed. Towards this type of development, human beings strive.
52. There are many human beings in the present solar system for whom Brahma is still paramount. We might say that for humanity in its present state of development, Brahma is generally paramount. Humanity is struggling to enter into a stage in which Vishnu will emerge into power.
53. We gather that in what is usually called the first solar system, Brahma was the embodiment of objective existence. Brahma was the cause and sustaining source of objective existence.
This He did in the same sense as that in which the second aspect (the Vishnu or Dragon of Wisdom aspect) is the sumtotal of existence in this the second system.
54. Spelling this out, in the present solar system Vishnu embodies the sumtotal of existence.
55. These statements are somewhat enigmatical, however, for Brahma, Vishnu and Shiva all exist in all solar systems. Nor can it be said that the Solar Logos during the first solar system is entirely Brahma, or entirely Vishnu in this system and destined to be entirely Shiva in the next.
56. We can say however that the previous solar system was our Solar Logos’ Brahmic incarnation, whereas in this solar system He is undergoing His ‘Vishnu’ incarnation—i.e., an incarnation in which Vishnu is dominant just as in the last incarnation Brahma was dominant.
The cells in Their bodies are made up of the units of the human and deva evolutions in the same manner (only on a higher turn of the spiral) as the bodies of human beings are made up of living organisms, the various animated cells, or the lesser lives.
57. Histology is the study of cells. To study man and certain of the devas is to study ‘planetary histology’. Some great Beings may do this in those centers of light which are the higher correspondences to our universities.
58. DK is calling the cells “lesser lives”.
59. We will question whether DK includes all members of the deva kingdom or only the self-conscious devas.
60. It is probable that many of the functions of the tiny life called a cell can be analogized to the functions of a human being.
This is a basic fact in occultism, and the relationship between the cells in the human vehicles, and the cells in the bodies of a Heavenly [Page 271] Man, will be productive of illumination if carefully studied.
61. Presumably the types of cells in the human body would correlate with the types of human beings within the body of a Planetary Logos.
62. Cells often go to the constitution of certain organs and this determines their function. There are also mobile cells. Within the blood stream there is an important division between red and white blood cells which, no doubt, can be analogized significantly.
63. This would be a worthy project for someone with a good amount of fifth ray and a penchant for analogy. DK is suggesting that it be done.
64. Just as we expect that the cells in our body will serve the integrity of our body, so the Planetary Logos may expect that the men and devas that go to the cellular constitution of His centers will serve the integrity of His body (both objective and subjective).
65. It is a well-recognized truth that cancer cells work against this integrity.
66. Cancer is related to what we might call ‘rogue individualism’. The word “rogue” suggests rouge, rough, red and Mars—a planet significant of rebellion.
Just as a human being has an originating source, the Monad, and a semi-permanent vehicle, the causal body, but manifests through his lower principles (of which the dense physical is not one)
67. May it be said as well that the human Monad is, for the Planetary Logos a “semi-permanent vehicle”?
68. Even for the human being, the monadic vesture as presently constituted, is semi-permanent.
so a Heavenly Man has an originating source, His Monad,
69. Presumably this Monad will be found upon the cosmic monadic plane (cf. TCF 344).
a semi-permanent body on the monadic levels of the solar system,
70. There is given an analogy between the causal body of a human being (definitely semi-permanent in its nature) and some kind of planetary logoic vehicle found on the systemic monadic plane—a vehicle which is definitely semi-permanent.
71. This reference is another way of saying that our present monadic structure (and presumably the monadic structure of certain types of devas) is semi-permanent, for our monadic sheath is part of the constitution of that planetary logoic vehicle which is here said to be semi-permanent. Thus there can be no absolute permanence to the human monadic structure found upon the cosmic physical plane.
72. When our monadic sheath is destroyed (at which initiation?, the seventh?) it will represent a type of liberation for the Planetary Logoi, just as the destruction of the causal body at the fourth initiation represents a type of liberation for a man.
73. The semi-permanent bodies of the Planetary Logoi are symbolized as triangles upon the systemic monadic plane. Many human and deva units go to the constitution of one of those triangles.
but manifests through three lower sheaths, our atmic, buddhic, and manasic levels.
74. The semi-permanent body of the Planetary Logos is the analogy to our causal body.
75. The analogy which is suggested is: the planetary logoic semi-permanent body on the systemic monadic plane/three lower sheaths on systemic atmic, buddhic and manasic levels = the human causal body/lower mental, astral and etheric vehicles or sheaths.
76. it would seem that for the Planetary Logos the systemic manasic planes cannot be considered as related His dense physical body, but rather to his etheric body.
77. The causal bodies of men (considered in aggregation) are sheaths for our Planetary Logos. This is probably true on other planets as well.
78. We are realizing that the planes of the spiritual triad are quite ‘personal’ in relation to a Planetary Logos just as the eighteen lower systemic subplanes are ‘personal’ in relation to the entity, man.
79. The higher three subplanes of the systemic mental plane are still areas for the manifestation of a Planetary Logos.
80. We must consider whether the concrete mental planes are or are not an aspect of His three lower sheaths which house principles (mental, astral and etheric sheaths). The term “manasic levels” used in the extract immediately above could justify the inclusion of these four lower sub-planes.
81. One answer could be that they are not yet, but through man’s illumination, must become so. The mystery of the upright or inverted pentagram may be considered related.
82. From another perspective, it is possible to consider the atmic sheath in relation to the mental body of the Planetary Logos; the buddhic vehicle in relation to the emotional body of the Planetary Logos; and the entire manasic vehicle in relation to the etheric body of the Planetary Logos.
83. Were this the case, we can see that the higher mental plane would definitely represent an area of etheric expression. Would this be so for the concrete mental plane as well? According to one theory, yes.
84. If our Planetary Logos is “extraneous to the astral and physical planes just as a human being is to the physical”, then both the astral and physical planes represent the dense physical (unprincipled) vehicle of the Planetary Logos.
He is extraneous to the astral and physical planes just as a human being is to the physical.
85. We are pondering then, if the Planetary Logos is also extraneous to the concrete mental levels. We know that He is not extraneous to the higher mental subplanes on which the causal body and the manasic permanent atom are found.
86. Can it be, then, that the entire mental plane is involved in the etheric expression of the Planetary Logos?
87. We see that when comparing the manner in which the human being is numbered with the ‘numbering’ of the Planetary Logos, the correspondences are not exact. The human being has four etheric sub-planes and three dense physical sub-planes. How many etheric sub-planes are associated with the expression of our Planetary Logos?
88. The correspondences between man and the Solar Logos are far more exact.
89. When dealing with the correspondences between man and the Planetary Logos we must remember that a Planetary Logos may be associated with three distinct types of beings: the Lord of the planetary scheme; the Lords of the planetary schemes; the Lords of the planetary globes.
90. If there seem to be some rather wide discrepancies regarding the comparison between the Planetary Logos and the Solar Logos (the Planetary Logos seeming far to ‘low’ by comparison), it may be that either a Chain Lord or a Globe Lord is being discussed.
91. The matter is abstruse, but a Planetary Logos has a semi-permanent vehicle on the cosmic mental plane, just as does a Solar Logos. Then why this discussion of a Planetary Logos’ semi-permanent vehicle on the systemic monadic levels. The analogy does not fit.
92. Could it be, however, that a Globe Lord has a semi-permanent vehicle on the systemic monadic plane? Could it be that a Chain-Lord has a semi-permanent vehicle on that part of the cosmic astral plane that corresponds to the systemic monadic plane?
93. Such questions are meant to induce careful speculation based on a close study of the Law of Correspondences. We are apparently dealing with a very veiled area of the teaching.
Man vitalises the physical vehicle with his force or heat but he does not occultly count it as a principle.
94. A principle, we remember, can be considered a qualified aspect of monadic expression.
95. We note the equivalence of “force and heat”. Heat, we remember, is associated with fire by friction, and light, generally, with solar fire. Would “energy” and “light”, therefore, be equivalent terms? Energy/Force = Light/Heat
So the Heavenly Man is extraneous to the two lower planes of manifestation though He vitalises them with His force.
96. Just as the Solar Logos is extraneous to what: the three lower levels of the systemic planes or the twenty-one lowest systemic subplanes.
97. As suggested, the concrete levels of the systemic mental plane may be in a special category. They are certainly not principled in relation to the Solar Logos; no level of the systemic mental plane is.
98. May it be that just as the four ethers of the Solar Logos are the logoic, monadic, atmic and buddhic planes, so, correspondingly, the four ethers of the Heavenly Man (considered as the Planetary Logos) are the monadic, atmic, buddhic and manasic systemic planes (or at least the higher manasic sub-planes)? This would make sense.
99. Remember that the term Heavenly Man (though usually equivalent with the term “Planetary Logos”) may also refer to a lesser type of being within the planetary scheme—such as a Chain Lord or a Globe Lord.
100. Earlier we read that the Heavenly Man expresses Himself through the atmic, buddhic and manasic planes, just as a human being expresses through the lower mental, astral and etheric planes.
101. What is the nature of the being (within the planetary scheme) for whom the atmic, buddhic and manasic planes are as the mental, emotional and etheric bodies and not as etheric sub-planes? For the true Heavenly Man/Planetary Logos (with His causal body on the third level of the cosmic mental plane), the atmic, buddhic and manasic planes (at least the higher manasic sub-planes) are as ethers. But for the type of Heavenly Man described earlier, the atmic, buddhic and manasic planes are related to the vehicles of the personality. Could such a Heavenly Man be a Chain Lord?
102. The expression of the greatest Heavenly Man of our planetary scheme, seems to be, as it were, ‘down one notch’ or plane (or portion thereof) from the expression of the Solar Logos, the ‘Brother’ of the Heavenly Man considered as the Planetary Logos.
103. BUT, the expression of Chain Lords and Globe Lords seems to be ‘down a number of notches’, or planes (or portions thereof), from the expression of both the Solar Logos and the Planetary Logos.
104. The concrete mental plane remains in an ambiguous position with respect to these beings. To the Solar Logos, the concrete mental plane and the higher mental plane are both part of the dense physical vehicle—i.e., the gaseous level.
105. Perhaps for the Heavenly Man as Planetary Logos the higher mental plane pertains to the etheric structure of the Planetary Logos, but the lower mental plane to the gaseous level.
106. For a lesser type of Heavenly Man, perhaps a Chain Lord, the entire systemic manasic plane would represent the etheric expression, with the buddhic plane representing the emotional and the atmic plane representing the mental.
107. For a still lesser type of Heavenly Man, perhaps a Globe Lord (with a semi-permanent body on the atmic plane?), the lower mental plane would represent the etheric level, the higher mental plane the emotional, and the buddhic plane the mental.
We have to find the span of sub-planes utilized
as ethers by each of these types of beings: the Grand Heavenly Man or Solar
Logos; the Planetary Logos as the greatest type of Heavenly Man; the Chain Lord
as the secondary type of Heavenly Man; and the Globe Lord as the tertiary type
109. Below I have offered a thought about ‘sub-plane overlap’ which may complicate the matter further, but in which there may be some truth.
The human being realises his relationship (as a cell in the body) to a Heavenly Man only when he is developing the consciousness of the Ego on its own plane.
110. We note the word “realises”. The soul is the principle of consciousness. The development of consciousness of the Ego on its own plane really begins with the initiation process, at which time the Monad is making a definite impact on the Ego (on its own plane).
The first faint tremor of the impact of monadic "destiny" (I know not how else to express this concept) makes itself felt, but is registered only by the soul of the initiate and on the level of soul consciousness; it is never registered by the man on the physical plane who is taking the first initiation; his brain cannot respond to this high vibration. (R&I 312-313)
111. The true cellular nature of man (planetarily considered) is monadic.
112. If the Monad is as a cell to one type of Heavenly Man, to what type of Heavenly Man is the Ego as a cell?
113. A number of the occult blinds used by DK when discussing the Planetary Logos relate to the mystery of the nature and interplay of the three types of Heavenly Men.
If it might be so expressed, the groups of causal bodies are the lowest forms through which a Heavenly Man manifests, just as the physical body is the lowest through which a human being manifests, and this in its etheric connotation.
114. It may be a strange thought for some that the human being is not really manifesting through a dense physical body, but that it is simply an automaton.
115. We find in the extract above a direct analogy between groups of causal bodies and the physical body of man. The Planetary Logos/groups of causal bodies = man/his physical body. We must, however, be careful about the manner in which we define the term “physical”. In this context, it means etheric.
116. Since the dense physical body of a human being is not a principle (in relation to man) man’s true physical body is considered his etheric body. It is important that we remember this.
117. It is thus clear and confirmed that the higher mental plane (on the two lower levels of which, causal bodies can be found—can they be found on the first level?) is considered in relation to the Heavenly Man (as Planetary Logos) an area of etheric expression.
Since human causal bodies are not found on the concrete mental
subplanes, those subplanes cannot be considered etheric in relation to the Planetary Logos or greatest planetary
119. Yet, we have been reading of a type of Heavenly Man for whom the entire manasic plane stands as an area of etheric expression. The nature of such a lesser Heavenly Man must be ascertained.
120. It is also confirmed that the lower mental plane must be considered equivalent to the gaseous subplane of the Planetary Logos’ dense physical vehicle.
121. If these speculations are correct, we can see that each of these great beings has a differing number of systemic etheric sub-planes go to the constitution of the etheric sub-planes of these beings.
122. The Solar Logos has a fourth etheric vehicle with seven systemic sub-planes (the seven sub-planes of the systemic buddhic plane). The Planetary Logos has a fourth etheric vehicle with only three systemic sub-planes (the three sub-planes of the systemic higher mental plane). We could speculate upon the number of systemic sub-planes which go to the constitution of a Chain Lord and Globe Lord, but not enough is known to make such speculation really profitable. We can only speculate that the numbers will vary.
123. If we hope in any way to maintain numerical consistency between the numbers of systemic sub-planes involved in the expression of (for instance) the four etheric vehicles of these different types of beings, we shall have to have what we might call plane-overlap. This is perhaps an unusual idea and there is no way to verify that if may be true.
124. For instance, a Solar Logos has seven systemic sub-planes which constitute His lowest or fourth ether, the buddhic plane. Is it justifiable to think that a Planetary Logos has only three systemic sub-planes constituting His fourth or lowest ether (i.e., the higher mental plane)?
125. OR, using the principle of plane overlap, may the lowest of the Planetary Logos’ four etheric vehicles consist of three systemic sub-planes on the higher mental plane and the four lowest sub-planes on the systemic buddhic plane.
126. If we give this idea credence, we shall have to think that our usual maps of the planes and sub-planes are drawn from the perspective of the Solar Logos and man, and not from the perspective of any of the Heavenly Men in a planetary scheme.
127. Just as there are no hard and fast boundaries between the signs of the zodiac, so there would be a system of relativity defining the boundaries of various planes, depending upon the type of entity or being under discussion.
128. We think of our systemic higher mental plane as mental, but to a Planetary Logos it is etheric (or, at least, part of His etheric constitution) and to a Solar Logos it is gaseous (along with the concrete mental sub-planes). To a Chain Lord it may be analogous to the astral body and to a Globe Lord the higher mental plane may be as the lower mental plane.
129. If we study what might be called ‘the continuum of prakritic vibration’, we may be able to more easily understand the principle of ‘planar overlap’.
130. Obviously, we cannot ascertain the truth here. All we can do is follow the suggested analogies and attend to the implications.
131. VSK suggests: “This is related to table on TCF 331, and helps solve the problem of the question of which is the colour of buddhi.”
It should be borne in mind that the manifesting Existences embody certain planes, and have Their points of deepest involution on diverse levels:
132. Here are series of important comparisons which will convey to us the areas of manifestation for three types of self-conscious entities.
133. Man, a Planetary Logos and a Solar Logos are all “manifesting Existences”.
134. This extract seems to confirm the possibility of the validity of ‘planar overlap’.
135. If we say that “manifesting Existences embody certain planes”, may it be justifiable to say that they also embody certain sub-planes?
136. In studying the planar gamut of manifestation for diverse entities, the principle of relativity will, it seems, have to be considered.
a. A Man originates on the monadic level, has his main focal point on the fifth level, the mental, but is seeking full conscious development on the three lower planes, the mental, the astral and the physical.
137. The relationship between the two an the five is here clearly evident, for the human Monad’s center of origination is on the second plane while the main focal point of man-the-Monad is on the fifth plane.
138. There is also an implied connection between the numbers one and five, for the Monad, although on the second plane, represents the first aspect of divinity. The numbers one and five are, of course, intimately related. The number one is the Father and five is the Son.
When dealing with the true origin of man, it is
practical to indicate the monadic level, but what of the
140. The monadic level is the operative point of monadic focus for man’s entire pilgrimage into the lower five planes, however when dealing with the more remote origin of the Monad and its eventual destiny, still higher planes (i.e., cosmic sub-planes) will have to be considered.
b. A Heavenly Man has His source outside the solar system (as man outside the three worlds of his endeavor),
141. When the Tibetan references the solar system He often confines Himself to the cosmic physical plane.
142. Since we are talking about sources, we are talking about Monads. It must be remembered, however, that the Ego is, in a way, the source for manifesting man, just as the planetary logoic Ego or the solar logoic Ego would be sources for the manifesting Planetary Logos and Solar Logos respectively.
143. Nevertheless, we do seem to be talking of Monads.
144. The true origin of a Planetary Logos or Heavenly Man (let us, for the most part, treat these terms as equivalent) is probably the cosmic monadic plane. This may be inferred because the causal body of a Planetary Logos is found upon the higher levels of the cosmic mental plane, just as the causal body of man is found upon the higher levels of the systemic mental plane.
145. It is probable that the Heavenly Man here discussed is the greatest of our planetary Heavenly Men—the Planetary Logos.
146. When (on p. 271) DK spoke of a Heavenly Man who “has an originating source, His Monad, a semi-permanent body on the monadic levels of the solar system”, we have to be very careful. Does the Heavenly Man there under discussion have both “an originating source, His Monad” and “a semi-permanent body of the monadic levels of the solar system”?
147. OR, is the phrase “a semi-permanent body on the monadic levels of the solar system” a phrase in apposition, referring to “His Monad”?
148. Why is the word “and” not used before “a semi-permanent body” just as it is earlier in the paragraph when describing a human being, for a human being has a Monad as an “originating source” and a “semi-permanent vehicle, the causal body”? Is this just an error? Or is it meant to produce ambiguity and, hence, a deeper search.
149. If the solar system is considered to be the cosmic physical plane, then all three types of planetary Heavenly Men may have originating sources outside the solar system.
150. The Monad of our Planetary Logos (and of all Planetary Logoi) are, we infer, to be found upon the cosmic monadic plane. Where are the originating sources of those Heavenly Men known as Chain Lords and Globe Lords?
151. If the aggregations of human Monads on the systemic monadic plane are a kind of causal body to a certain type of Heavenly Man, then the monadic origin of that type of Heavenly Man would certainly be found outside the solar system (considering the solar system as the cosmic physical plane).
152. We cannot say upon what type of contra-parallel the Monad of a Chain Lord may be found, or the Monad of a Globe Lord, but it would seem likely to be on cosmic planes above the cosmic physical plane (on which the human Monad has its point of focus).
153. We are somewhat limited here because we do not know what might be called the ‘developmental proportion’ between a Planetary Logos and His subsidiaries—Chain Lords and Globe Lords. We have some idea of how to measure man against a Solar Logos or Planetary Logos, but how to measure a Globe Lord or a Chain Lord against a Planetary Logos?
154. The Tibetan has been talking mainly about four types of atoms—the tiny atom of matter/substance; man as an atom; the Planetary Logos as an atom and the Solar Logos as an atom.
155. May it be possible that there are also inferences concerning Globe Lords and Chain Lords as atoms?
156. The three worlds of man’s endeavor are the physical-etheric, the astral and the lower mental worlds.
157. What are the three worlds of endeavor for the type of Heavenly Man here discussed? If the Heavenly Man is the Planetary Logos, then the three worlds are the cosmic physical plane, the cosmic astral plane and the lower cosmic mental plane. Thus, the originating source of the Planetary Logos would have to be ‘above’ even the cosmic mental plane.
has His main focal point on the second plane of the system, the monadic,
158. What for man is monadic and his highest point of focus is for the type of Heavenly Man here discussed an intermediary point of expression. We note, however, that the causal body of a Planetary Logos is not found upon the systemic monadic plane but upon the cosmic mental plane.
So for the Planetary Logos (the greatest of the
three types planetary Heavenly Men), the focus on the systemic monadic plane is
not a causal focus, though such a
focus may be considered an analogy to causal focus for a lesser type of planetary
and is seeking consciousness on the planes of the Triad,—this in relation to all the cells in His body.
160. This is an important point. Man (as a cell in the body of the Planetary Logos) is the medium through which a Heavenly Man is seeking to expand His consciousness on the cosmic physical plane.
161. Man is seeking full consciousness development on the lower three systemic planes and “A Heavenly Man” is seeking full consciousness development through man through the spiritual triad of man—the spiritual triad being for man as the personality of the Monad.
162. Man, it would seem, is as a cell of consciousness for the type of Heavenly Man here discussed and indispensable for the expansion of the consciousness.
163. We are told that the type of Heavenly Man here discussed “has His main focal point on the second plane of the system, the monadic”. This statement must be compared with the ‘location’ of the “main focal point” for man and for the Solar Logos. Man has his main focal point on causal levels. From what is said about the Solar Logos, it seems possible that He, too, has His main focal point on cosmic causal levels, for we are told that He “has His main focal point on the cosmic mental plane”.
164. If the Heavenly Man here discussed is really the Planetary Logos of the Earth-scheme, something is out of proportion. If the Heavenly Man under discussion is really the full Planetary Logos, He too should have His main focal point on what for Him are causal levels, but this is not the case.
165. The conclusion to be drawn is that when Master DK speaks of a Heavenly Man, He is not always talking about the same type of being!
166. It may be that there is a type of blinding going on, by means of which a Globe Lord or Chain Lord is discussed in relation to man, and not always the great Planetary Logos of the entire Earth-scheme.
167. Because there are three types of Heavenly Men associated with our planetary scheme, one must remain very alert with regard to the meaning of the references. A sense of proportion will be an important guide.
He developed consciousness on the three [Page 272] lower planes of the three worlds during the first solar system, again in relation to the cells in His body.
168. The more one studies these references in depth, their many layers are revealed, if not understood. The Tibetan packs so much information into a few words
169. Just as the Solar Logos has evolved considerably since His expression through His first major solar system, so have Heavenly Men.
170. When the Tibetan speaks of the “first solar system”, does He mean the first of three major solar systems or the first of the five of which our present solar system is the fifth.
171. The first of the five would have to have been a very material solar system.
172. If we use analogy, we shall see that the efforts of the Heavenly Man under discussion in relation to the first major solar system were analogically closer to the present efforts of man than the Heavenly Man’s efforts in relation to the present solar system.
173. We are told that the Heavenly Man is presently seeking consciousness on the planes of the Triad. This would mean (if the Heavenly Man under discussion is the full Planetary Logos) that He is seeking a type of etheric consciousness.
174. Yet we are told that the Planetary Logos is not only seeking consciousness but “control” on the cosmic astral plane. Does this not seem like a discrepancy?
175. It is clear that some type of Heavenly Man is seeking consciousness through the cells of His body on the triadal levels, but is it the great Planetary Logos or a lesser Heavenly Man within the greater?
176. The term “in relation to the cells in His body” (the human and deva units) is of importance. Man in the aggregate is an extension of the consciousness of the Heavenly Man. This is probably true on all planets and in relation to all Heavenly Men.
177. Really, man is an extension of the consciousness of all planetary Heavenly Men. It is simply a question of determining what type of extension. Obviously, the unit man means more to a Globe Lord than to a Chain Lord, and more to a Chain Lord than to a Planetary Logos.
Man is repeating His endeavor up to the fifth Initiation which will bring him to a stage of consciousness achieved by a Heavenly Man in a much earlier mahamanvantara.
178. This is an extraordinary statement productive of expanded perspective.
179. The words “much earlier” demand to be quantified. Our Solar Logos has had, according to one method of enumeration, five solar systemic expressions. This is the fifth.
180. The words “much earlier” suggest that when our Heavenly Man (if we are now talking about the Planetary Logos) was (in composite form) an initiate of the fifth degree, it may not have been within the solar systems generated by our Solar Logos. During such solar systems (even if there were five) the Solar Logos has been a Solar Logos and, presumably, the Planetary Logos has been some kind of Planetary Logos—not just a man of the fifth initiation.
181. We cannot consider that a Heavenly Man in a much earlier Mahamanvantara was just as a single, individual man is now. A Planetary Logos is a group being, and it takes many men (developed later as Solar Angels) to form the composite-yet-unified consciousness of a Planetary Logos.
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)
182. This is a very important point. Some may wish to debate it: namely that great group beings are ‘composite-yet-unitary’ entities.
183. The many former men who now constitute a Heavenly Man were in the stage that many men are now “many” mahamanvantaras ago!
184. At the very least, this statement gives some kind of idea of how long it takes to produce a Heavenly Man (though which of the Heavenly Men we do not know).
185. One must think of a few of the elevations through which man (individually and in increasingly large aggregates can pass)
b. Solar Angel
c. Groups of Solar Angels
d. Still greater groupings of Solar Angels
e. Globe Lords
f. Chain Lords
g. Entities manifesting through Kingdoms of Nature (cf. TCF 648)
h. Planetary Logoi
186. No doubt many steps are omitted, for our knowledge of the many rungs of this particular ‘Ladder of Entities’ is minimal. If, however, we understand these, ladders, we shall know the destiny of the various kinds of entities we can identify.
In connection with the initiations this should be carefully borne in mind.
187. This sentence draws immediate attention to TCF 384, where initiations for man, the Planetary Logos and the Solar Logos are discussed. Man is mentioned in relation to the “first cosmic initiation”, and our Planetary Logos in relation to the “second cosmic initiation”.
188. The implication is that many mahamanvantaras lie between the first cosmic initiation being taken by man (his fifth planetary initiation) and the second initiation to be taken by the Planetary Logos.
189. In fact the orders of initiation suggested must necessarily be different. It is as if the Planetary Logos must have a first cosmic initiation on His own level, and that the first cosmic initiation of a Planetary Logos is not the same as the first cosmic initiation for man. Again, this inference may be debated.
190. Because the fifth initiation is mentioned in relation to the type of Heavenly Man under discussion (TCF 272), and because on TCF 384, the fifth initiation is implied to be the “first cosmic initiation”, it is likely that the type of Heavenly Man under discussion is, indeed, the Planetary Logos.
We are dealing with great Entities and vast
cycles. No wonder we can only analogize towards some very loose, approximative
speculations when dealing with these matters.
c. A solar Logos has His origin on a still higher cosmic level,
192. We must think carefully here. If our Planetary Logos has His causal body on the third level of the cosmic mental plane, and the Solar Logos has His causal body on the first level of the cosmic mental plane, is there any reason to think that both of them should not have their monadic origins on the cosmic monadic plane?
193. Yet, even if both the Planetary Logos and the Solar Logos originated on the cosmic monadic plane, that high plane would necessarily be divided into various vibratory levels, and presumably the origin of the Solar Logos would be rather higher on the cosmic monadic plane than the origin of the Planetary Logos.
194. We note that the sentence used the word “level” rather than “plane”. This invites the foregoing speculation.
has His main focal point on the cosmic mental plane but is expressing Himself through the three lower cosmic planes just as man is seeking self-expression in the three worlds.
195. We note that the Solar Logos, although a “Brother” of the Planetary Logoi, has “His main focal point” on a much higher level than have the Heavenly Men Logoi.
196. If the Heavenly Man under discussion is the Planetary Logos, then it would seem (as pointed out above) that the Law of Analogy has been violated. All three of the beings under discussion should have their main point of focus on causal levels. But, again, it would be reasonable for lesser Heavenly Men to have lesser main points of focus on the cosmic physical plane instead of on the cosmic mental plane.
197. Why a great difference in main point of focus between a Solar Logos and a Planetary Logos would be so hard to fathom is because other points of comparison do not show the Planetary Logoi and the Solar Logos so far removed from each other. They are, after all, “Brothers” (“Martanda and His Seven Brothers”) coming into manifestation (as The Secret Doctrine tells us) at the same time. At least this would be so for the physical manifestation of the sacred planets in relation to the physical manifestation of the Sun.
198. It is hard to imagine why it should not be said that the Planetary Logoi have their main point of focus on the cosmic mental plane just as does the Solar Logos—though on a lower level of the cosmic mental plane. In fact, this must necessarily be the case if the Law of Analogy is to be upheld.
199. While we cannot confirm that it is so, but it seems more and more probable that there are types of Heavenly Man which DK periodically references are of a lower order than a Planetary Logos—for instance a Globe Lord or Chain Lord. Then the discrepancy between the expression of the Solar Logos and “a Heavenly Man” would make more sense.
200. We remember that the term “Heavenly Man” is generic and can refer to at least three categories of entity associated with the manifestation of a planetary scheme: the Planetary Logos, a Chain Lord, and a Globe Lord.
201. It would be productive to search the contexts in which the words “the Heavenly Man” and “a Heavenly Man” are used. Revelations concerning the levels of Heavenly Men might then appear.
202. In any case the analogy between the Solar Logos and man is very close: Solar Logos/three lower cosmic planes = Man/three lower systemic planes.
Therefore, the seven major planes of the solar system are in the same relation to Him cosmically as the physical plane is to a human being. They form His etheric and dense bodies.
203. We are speaking of the Solar Logos and man.
204. This is another tremendously important statement. All the lower twenty-one systemic subplanes are the dense physical nature of the Solar Logos—material dense, liquid and gaseous.
205. The four higher systemic planes (twenty-eight systemic subplanes) are the etheric nature of the Solar Logos.
206. As previously stated, it would seem that the dense physical nature for our Planetary Logos should be the lower eighteen subplanes, and that the four ethers would be constituted by:
a. The higher mental subplanes
b. The buddhic plane
c. The atmic plane
d. The monadic plane
207. The only “atom” which is directly and unequivocally related to man, analogically, is the Solar Logos. The sevens fit together very well when considering the human being and the “Grand Heavenly Man”.
208. Our analogical ingenuity is required when we start comparing the three types of planetary Heavenly Men with either the human being or the Solar Logos.
209. Even when the great Heavenly Man called the Planetary Logos is meant, He may be functioning through various of His emanated aspects (a Globe Lord or a Chain Lord). Thus, when we are told that a Heavenly Man (Planetary Logos) is functioning in a certain manner and in relation to certain planes, it may indeed be the Planetary Logos functioning but through His lesser aspects (Globe Lords and Chain Lords).
210. Thus, when a Globe Lord functions in a certain way and in relation to a certain plane, it is, indeed, the Planetary Logos (the greatest of the planetary Heavenly Men) that is functioning—‘behind’ and through the Globe Lord.
211. Interesting problems are revealed when considering the constitution of a Planetary Logos. For instance, how many Sanat Kumaras are there? Some at globe levels? Some fewer at chain levels? One originating Sanat Kumara at the scheme level?
212. The same question can be applied to Buddhas of Activity and their higher correspondences (cf. TCF 873). The various kinds of Buddhas, all interrelated and the lesser as emanations of the greater, are found at the globe, chain and scheme levels.
213. By understanding the dynamics of the process of emanation, it is possible to speak of an ‘originating being’ in terms of His emanations. The lesser emanations naturally would have a lesser scope of expression, but the emanative source works through the lesser emanations.
214. Thus, in a planetary scheme, there are many individual Heavenly Men (as there are a number of globes and chains), and yet, but one Heavenly Man (the emanative source of them all—the Planetary Logos).
215. Entities of different power and scope are ‘spread’ differently across the systemic and cosmic planes. Each type of entity has its own particular ‘space’ for expression.
It might be stated that:
1. He vitalises them by His life and heat.
216. Life relates to the first aspect of divinity and “heat” to the third. In this context, “light” relates to the second aspect.
2. He animates them.
217. The word “animate” suggests not only vitalization but the influence of the soul or “anima”.
3. He is fully conscious through them.
218. Through both His etheric and dense vehicles, or only through His etheric vehicle, since the dense vehicle is not a principle?
219. What does it mean that the Solar Logos descends no lower than the systemic buddhic plane?
220. One can imagine however, that as man solarizes his consciousness the consciousness of the Solar Logos would, through man, penetrate deeper and deeper into the matter which for Him is unprincipled.
4. The etheric is in time His lowest principle, but the dense physical is not counted.
221. In what way “not counted”? Probably, simply, not counted as a principle.
222. Does this mean that the Solar Logos is not fully conscious through His dense physical vehicles—the lower three systemic planes? That they are below the threshold of His consciousness, just as there are certain physiological functions in man’s body which are below the threshold?
223. The words “in time” are enigmatic. Does this suggest that the principles of the Solar Logos are numbered differently ‘out of time’?
224. Perhaps, time and space (as we conceived them) only refer to the cosmic physical plane on which the solar logoic etheric body is the only principle.
The dense cosmic physical body is composed of matter of the three lower planes of the solar system, the mental, the astral and the physical. The buddhic plane is consequently the fourth cosmic ether.
225. This is simple cosmic geography and must be grasped by all students of TCF.
226. VSK asks: “Why in this last sentence, is “consequently” italicized – emphasizing this point?”
227. May it be suggested that the relationship between man and the Solar Logos is simply being driven home?
228. Also, the abstraction of the Solar Logos from the lower three systemic planes is being emphasized.
d. The Heavenly Men form the seven centres in the body of the Logos.
229. Yes, seven, but by other enumerations there are ten Heavenly Men. Or are there really twelve major Heavenly Men, for, one day, each constellation of the zodiac will be known as ruled by one of the Planetary Logoi.
230. The Heavenly Men here referenced must necessarily be Scheme Lords. The lesser, emanative extensions of the Planetary Logos are not centres in the body of the Logos.
Therefore, They are the spheres of fire which animate His body, and each of Them expresses one form of His force manifestation, according to Their place within the body.
231. Another name for a chakra is a “sphere of fire”.
232. One of the great questions is: how can any entity be itself to itself, and yet constitute but a functional part of a greater encompassing entity?
233. This is only possible if apparently separate entities are not separate at all. Every sphere is organically related to a larger encompassing sphere, until the universal ‘Sphere of all Spheres’ is reached.
e. Human beings, when centred within their groups on causal
levels, form one or other of the seven centres in the body of a Heavenly
234. Here is a big hint. What kind of Heavenly Man are we discussing? It surely must be evident that in the section of TCF we are studying the mystery of the various types of Heavenly Men through subtle hints if not over statements.
235. If planetary chains are as major chakras to a Heavenly Man (considered as the Planetary Logos), then (in relation to such a Heavenly Man) what kind of centers or chakras are formed by human beings within their groups on causal levels?
236. The answer must come—“much smaller centers”.
237. However, if the type of Heavenly Man discussed is a Globe Lord, then it is conceivable that groups of human beings on causal levels could serve as at least minor centers in relation to such an entity.
238. It would seem that the seven major groups of human Monads on the systemic monadic plane could serve as the major seven centers of a Globe Lord.
239. On the chain level, all Monads on all globes of a chain would have to be considered in seven great aggregates, even to comprise minor chain centers—for are not the globes within a chain the major chakras of that chain?
240. We are just trying to keep our determinations in proportion through the Law of Analogy.
241. On the scheme level, all monads on all chains would have to be considered in seven great aggregates, even to comprise minor scheme centers, for are not the seven chains within a planetary scheme the seven major chakras of that scheme?
Each of the seven chains might be looked upon as picturing the seven centres of one of the Heavenly Men. (TCF 206)
242. We are dealing with a problem of scale which should not be ignored.
243. In relation to the excerpt above, we must also remember that the true groups of human beings which go to the constitution of a Heavenly Man are now focussed upon the triadal planes; i.e., the Hierarchy changed its focus to the buddhic plane and the majority of Ashrams are now found on the buddhic plane and not on the causal planes.
244. We have to debate whether TCF was written before this great ‘move’, during it, or after it (unlikely).
f. The solar Logos forms one centre in the body of a still greater cosmic ENTITY.
245. This ENTITY is not what is usually considered the One About Whom Naught May Be Said, but a cosmic ENTITY which is only a chakra in the One About Whom Naught May Be Said. (cf. TCF 293).
246. Not much is said about the Cosmic Logos who contains our solar system as but a chakra. Because not much is said, perhaps this ENTITY should be called the One About Whom Not Much Is Said!
Human beings therefore [Page 273] find their place within one of the forty-nine centres (not groups, for a centre may be made up of many groups, corresponding to the different parts) of the seven Heavenly Men.
247. If the seven Heavenly Men have forty-nine centers, then it is reasonable to think of these centers as forty-nine planetary chains (of the principle seven Planetary Logoi).
248. The excerpt suggests that human beings are found on each and all of these forty-nine planetary chains.
249. How many groups go to the constitution of a center? Well, we can imagine that there are many, many kinds of lives and groups of lives which go to the constitution of a planetary chain.
250. What is being said is that man is not part of the constitution of all groups that constitute one of the forty-nine centers. This must be obvious, because some of those groups are animal, plant, deva, etc. groups.
251. This material about globes, chains and schemes is heavily veiled. It is so veiled, that we do not know how heavily it is veiled; we, therefore, imagine what is to be revealed as much more transparent than it really is.
252. Not until we know much more about the vibratory and ‘aggregatory’ nature of matter-substance and the many different methods of expressing polarity, will we know how chains and schemes are actually formed.
A Heavenly Man, with His seven centres,
253. Here the term “Heavenly Man” definitely means one of the Planetary Logoi.
254. These centers are planetary chains.
forms one centre in the body of the solar Logos.
255. Determining which planetary schemes represent which centers is a vexed question requiring ongoing investigation.
256. Throughout these commentaries, many thoughts have been offered on this subject and will be offered.
I would here point out to you the close connection existing between the seven Rishis of the Great Bear and the seven Heavenly Men.
257. The Seven Rishis are ‘prototypical’ to the Heavenly Men.
The seven Rishis (as They are called) of the Great Bear express Themselves through the medium of the seven planetary Logoi Who are Their Representatives and to Whom They stand in the relation of prototype. (EA 85)
The seven Rishis of the Great Bear are to Them what the Monad is to the evolving human unit.
258. If this is the case, what is the Solar Logos to the seven Heavenly Men? Does the Solar Logos stand more as the soul to the Heavenly Men?
259. Compared to the duration of a Monad, there are many appearances of the “evolving human unit”—IF by this phrase is meant the human personality.
260. Of course, the “evolving human unit” could be considered as the soul nature of the human being.
261. Really, both the personality and the soul nature (and its form) evolve, but the evolution of the soul nature and its form is the more substantial, and the degree of evolution of the personality is only a reflection of the evolution of the soul.
262. If, for instance, the “evolving human unit” meant the soul nature, then the Seven Rishis would hold the “Fixed Design” for each Heavenly Man, and the Heavenly Man would attempt to express this Fixed Design through its soul nature.
263. One would expect at least several incarnations of a Heavenly Man during the term of supervision by one of the Rishis.
264. Although this interesting analogy is given, it must not be forgotten that a Heavenly Man has His own monadic nature. His Monad and the Monad of one of the Seven Rishis are not identical in Time and Space, though essentially, they are the same (for all Monads are ONE).
265. If the human Monad is the prototype to man (considered as a soul), then a Rishi (considered monadically) is a prototype to a Heavenly Man considered as a soul.
266. The analogy, however, is not exact.
267. Whenever we say that a greater entity holds a function for that lower entity as a periodical vehicle of that lower entity (for instance, a soul or monad), we must realize that the lower entity has its own soul or Monad, and that the place held by the greater entity does not replace the soul function or monadic function of the lesser entity. This bears pondering.
VII. WHY IS THE PROGRESS OF EVOLUTION CYCLIC?
This question is one which necessarily appalls us and makes us wonder.
268. VSK muses: “Well, now that you mention it, I could be appalled, but I didn’t know it was that bad. Now I wonder more …”
269. It would seem that one would have to know a great deal more than we do to be sufficiently appalled!
270. We do know that those who consider the progress of evolution as simply linear, will never understand the true process. For them, the science of astrology will be irrelevant and the process of reincarnation (as it is) practically meaningless.
Let us, therefore, deal with it as follows: Certain ideas are involved in the thought of cyclic progression, and these ideas it might pay us well to contemplate.
271. Now we will analyze the concept of “cyclic progression”.
1. The Idea of Repetition.
272. Without repetition, there is insufficient progression for growth. The greater must impart itself to the lesser. Because the absorptive power of the lesser is limited in scope compared to what is to be imparted by the greater, the instrumentality of repetition is needed to render the impartation successful.
273. As human beings, we repeat what we have to say in order to make an impression.
274. We do notice how often and from how many different angles DK seems to repeat Himself so that we may understand.
This repetition involves the following factors:
a. Repetition in time: The thought of cyclic activity necessitates periods of time of differing length—greater or lesser cycles—but (according to their length) of uniform degree.
275. Different cycles are of different duration. However, a particular category of cycle will be of uniform duration.
276. The term “degree”, however, is perplexing.
277. A being in manifestation will pass through certain repetitive cycles in time. I, who occupy a certain space, will pass through a certain number of uniform days—the days of my ongoingness.
278. The period of Earth around the Sun will (at this approximate time in the evolutionary process of our solar system) always take 365¼ Earth days.
279. The uniformity of cyclic events is a vital principle of the order which characterizes cosmos. We do not expect that one revolution of the Earth around the Sun will be of the usual duration and the next revolution half as long.
280. All this is another way of saying that the cycles of nature are regular. Cycles of different types have different durations, but cycles of the same type have uniform duration.
281. When dealing with tightening and loosening spirals, the cycles proceed according to definite formulas and not randomly.
A manvantara, or Day of Brahma, is always of a certain length, and so is a mahamanvantara. The cycles wherein an atom of any plane revolves upon its axis are uniform on its own plane.
282. DK gives examples of the kind we have been discussing.
283. The uniform “Day of Brahma” is uniform with respect to our solar system and, perhaps, with respect to solar systems like ours. But presumably, there may be “Days of Brahma” in other kinds of systems which are of different duration from “Days of Brahma” within out own system.
284. The cycles of any particular category of entity in nature are uniform “on its own plane”. This may mean that an entity, whose structure consists of a number of planes, has cycles of revolution which are different on the various planes upon which it expresses—different, but uniform on each particular plane.
285. One wonders whether we are being told that a “Day of Brahma” has something to do with revolution/rotation upon an axis.
286. One wonders further whether repetition in time always involves revolution and rotation (as distinct from vibration).
We learn from HPB that such a “Day” can be
determined by planetary movement.
“One day out of this long life of Brahma is called Kalpa; and a Kalpa is that portion of time which intervenes between one conjunction of all the planets on the horizon of Lanka, at the first point of Aries, and a subsequent similar conjunction.” (TCF 36, note 6)
288. We have been describing “Repetition in Time”.
289. This type of repetition may be considered related to the kind of repetition described below.
b. Repetition in fact: This involves the idea of a key measure, or sound of any particular group of atoms that go to the composition of any particular form.
290. Here we are dealing with the phenomenon of frequency, pitch and key-note.
291. The example suggests minute and extremely rapid cycles.
292. When contrasting the first type of repetition with the second, we may have to contrast revolution/rotation with vibration/oscillation.
293. It is clear that fact and form are related.
This grouping of atoms will tend to the make-up of a particular series of circumstances and will repeat the measure or sound when an animating factor is brought to bear upon them.
294. If a certain stimulating note is sounding, a group of atoms (responding to the sounding note) will continue to be similarly related and will thus appear as an ongoing form—the form will remain the same. They repeat their relationship, and, thus, the circumstances they represent keep re-presenting themselves.
295. Something significant is here suggested about the habit nature.
296. When this type of repetition recurs, we say “the same thing happened again”.
297. If circumstances are to change, then the frequency, pitch or key-notes of the associated atomic aggregates have to change.
298. The atoms must become refined and newly aggregated if they are to respond differently to the animating factor to which, in the past, they always responded similarly. In other words, the animating factor is not solely responsible for the response; it is also the condition of the atoms, their quality and their relationship to each other.
299. Change of circumstance can occur in two ways; either the condition of the responding atoms, their quality and their relationship to each other changes; or, the quality and intensity of the animating factor or note will change.
When the vitalising force is contacting at stated periods a certain set of atoms, it will call forth from them a specific sound which will demonstrate objectively as environing circumstances.
300. In case we do not recognize it, we are being given a very clear lesson in micro-occultism.
301. We also gather that circumstance is sound and sound is circumstance. As well, the sound of circumstance is an atomic evocation.
302. What is required for a change of circumstances can loosely be called ‘atomic reconditioning’.
In other words, [Page 274] the interplay of the Self and the not-self is invariably of a cyclic nature.
303. For instance, the Solar Angel sends out cyclic impulses to its ‘shadow man’. The man then responds according to his present condition.
304. It is important to recognize that that factor within man (or any other type of Man) which we call the Self, relates to the not-Self in a cyclic manner.
The same quality in tone will be called forth by the Self as it indwells the form, but the key will ascend by gradual degrees.
305. A “key” is a tonal center or musical pitch around which a musical composition revolves and to which it invariably and finally returns (at least before writing with consistency in a given key was abandoned in the late 19th century).
306. It is the fundamental tone or tonic that is keyed-up—i.e., ascends by gradual degrees. Every entity (and both planes and sub-planes are atomic aggregates ensouled by great devic entities) has its fundamental note or keynote.
307. As the atomic form is refined and the interrelation of atoms is rendered more archetypal, the ability to vibrate to higher frequencies grows, and, correspondingly, the pitch or key of the atomic response rises. In other words, the atoms vibrate to a faster measure.
308. As the basic or fundamental note rises, the relationship between all atomic factors is intensified and purified.
309. Our Solar Logos, for instance, has changed His key-note from F to G. This represents an elevated vibration and a change from the color green to blue.
310. The gradual degrees of ascent are the stages of the initiatory process.
311. All of initiation is a ‘keying-up’ in relation to higher stimulus.
312. The “same quality in tone” reflects the fact that the basic identity of the responding aggregate remains the same; but as the quality of the aggregate changes (not the identity) the key-pitch or key-note changes.
It is similar to the effect produced in striking the same note in different octaves, beginning at the base.
313. We recognize the same “quality” in a note sounded in its different octaves. F1 is twice as slow as F2, which is twice as slow as F3, which is four times as fast as F1 –BUT, each sounding of an F (though the Fs are of different frequencies) is qualitatively recognized as an F. We say to ourselves, “Ah, that is the same note sounded in different octaves”. The octave changes, but the note does not. If you are not convinced of this phenomenon, go to a piano and sound the different octaves of the same note and you will recognize the Tibetan’s point.
314. One could begin with a high note and sound progressively lower octaves of that note; the recognition would be the same.
315. Does evolution begin at the “base”? Yes, in a way. Involution begins with a note of high frequency; the process takes the descending life to a note of low frequency; evolution is a re-ascent from low frequency to high frequency.
316. In much of the description of Repetition in Fact, we notice that Repetition in Time is implied. The stimuli to which Repetition in Fact is made are very often cyclic stimuli repeated in time.
317. A problem arises in considering the two excerpts above. Is the ascent of the key by gradual degrees done in octaves or in lesser divisions? The movement of our Solar Logos from a focus on the note F to a focus on the note G is not an ascent by octaves.
318. Further, when considering the four notes of a man: the fundamental, the third of the personality, the fifth of the soul and the octave of the Monad, it is clear that the ascent from the base or fundamental passes through notes within the octave which separates the fundamental from the note of the Monad.
319. If we wish to synthesize these ideas, we might say that ascent occurs both by octaves and by means of notes within the octave. Perhaps truly climactic evolutionary events are marked by achieving the higher octave of the fundamental from which the evolutionary process began.
c. Repetition in space: This concept is involved deep in the greater concept of karma, which is really the law that governs the matter of the solar system, and which commenced its work in earlier solar systems.
320. A man is born, then dies, then reappears in space, cyclically. He appears and disappears from space (i.e., from a given field of perception). This dynamic is related to the manifestation process and to the Law of Periodicity.
321. We are getting into deep matters here.
322. Karma is an obscure subject and DK is offering some occult elucidation.
323. Karma is related to materiality—to the nature, quality and disposition of matter.
324. The Law of Karma, we are told, commenced its work in earlier solar systems—note the plural. These systems were all governed by the third aspect of divinity. Our solar system is the first in the series of six (or seven) which is to be governed by the second aspect.
We have, therefore, cycles in order, and repetition in an ever-ascending spiral, under definite law.
325. In the above excerpt, DK is trying to convey to us something about Repetition in Space.
326. When we are told that we have “cycles in order”, something of Repetition in Time is suggested.
327. Really, what is being described is spiral-cyclic motion—the motion of the second aspect of divinity.
328. If time is related to the first and third aspects of divinity, space is related to the second aspect.
329. Just as there was a uniformity of degree within a specific category of cycle in relation to Repetition in Time, so the spiral cycles, though not necessarily uniform, do proceed (not randomly) but under definite law. They also proceed in an orderly manner.
330. There is a suggestion that the second and seventh rays are cooperating.
331. A simple way of viewing this idea of Repetition in Space is that certain cyclic events occur in a certain order in the same location in space.
332. For instance, the appearance of the personality of man is a cyclic event and the evolution of that personality is a spiral-cyclic event. The appearance of that personality always occurs on this planet—i.e., in the same ‘place’ or ‘space’. Man, as a personality, reappears cyclically in the same space.
333. VSK queries: “Why would karma be more related to space? As an ENTITY, is space the material and destiny therefore of Itself?”
334. There is much to suggest that karma is equally related to time. Saturn, Lord of Karma, is also Lord of Time.
335. Jupiter, in its relation to karma, may have more to do with growthful repetition in space.
336. Here is a brief summary of the three types of repetition thus far addressed:
a. The entity remains as it is, but rotates uniformly and revolves uniformly. Different types of entities rotate and revolve producing cycles of different duration, but there is uniformity within any type of cycle. For instance, planetary periods differ in duration from each other, but each cycle of a given planet is uniform in duration in relation to all the other cycles of that planet. Repetition in Time.
b. The entity remains more or less as it is, but its quality improves, so it rises in its frequency through the rising in frequency of its atomic constituents, but the frequency of the elements composing it may remain in relatively the same proportion though all units rise. If the relative proportion changed too much, the form would no longer be recognizable as itself. Its identity would have changed. We have two related types of repetition: Repetition in Fact and Repetition in Form (discussed below).
c. The entity disappears and reappears, disappears and reappears according to karmic law. This is Repetition in Space.
The thoughts thus conveyed might be expressed likewise as follows:
337. The three kinds of repetition have been fairly comprehensible. It remains to be seen whether the same ease of comprehension will follow.
a. The solar system repeating its activity
....Repetition in Space.
338. The macrocosmic unit with respect to the sequence of four types of repetition here listed, is the solar system. The solar system is the largest unit listed among these four.
339. It would seem that the solar system has its allotted space, and for the duration of the solar system that space is held.
340. Of course, if we go beyond the context of one solar system, we will also find the solar system repeating in time.
b. A planetary chain repeating its activity
....Repetition in Time.
341. Now, what do we mean by a “planetary chain”? We have seen that planetary schemes are sometimes (when compared to the solar system considered as a solar scheme) called “planetary chains”.
342. Or, by planetary chain, is a large chakra in a planetary scheme meant?
343. We are told that a planetary scheme does not have the same number of chains at all times, and so it is possible that they appear and disappear.
344. We also are faced with the question of whether a Planetary Logos functioning through a planetary scheme undergoes a number of incarnations during the incarnation of the solar system. If there are multiple incarnations of a scheme, then we would have Repetition in Time.
345. If there are several incarnations of a planetary chain (a major planetary chakra) we would also have Repetition in Time.
346. Also, an incarnation of a planetary scheme or planetary chain may not mean the complete disappearance and reappearance of the entire scheme or chain; it can mean a rotating change in emphasis upon any particular scheme or chakra. This would be another reasonable way of considering the processes of a planetary scheme or chain in relation to Repetition in Time.
347. Yet it can be inferred that a planetary scheme or chain also has it proper space.
c. The constant consecutive reverberation of a plane note, of a subplane note, and of all that is called into objectivity by that note
348. A new form of repetition is introduced here; it is called “Plane Repetition”. It does seem to relate to “Repetition in Fact”. Planar-circumstances and sub-planar-circumstances are called into manifestation by certain resounding keynotes vibrating to a certain frequencies. The concept of frequency implies the constant repetition of a vibratory cycle in which a certain number of vibrations occur per unit of time.
349. Planes and subplanes, too, are keyed-up as evolution persists. That a plane or sub-plane continues to appear as an ‘evoked condition’ or circumstance is due to the constant sounding of the note characterizing it.
350. There is a constant ‘consecutiveness’ to the reverberation of the plane note. The determined frequency is sustained. The plane note does not change pitch, unless by a definite act of will of the particular type of Logos Who is ensouling the plane.
d. The tendency of atoms to perpetuate their activity, and thus produce similarity of circumstance, of environment and of vehicle
351. The fact that we can recognize forms as persistent is due to “Form Repetition” which, again, seems to be related to “Repetition in Fact”. Form Repetition occurs within Plane Repetition. Forms are produced from the substance of planes. The planar and sub-planar substances are of a certain nature because of their keynote. Those substances, aggregated in unique mixtures, produce:
a. Similarity of circumstance
b. Similarity of environment
c. Similarity of vehicle
352. Within a given solar system (the bounded context which we are discussing), the Solar Logos ‘holds the space’ persistently; the schemes and chains endure for a greater or lesser time and are activated in order; the planes persist in a certain condition according to their keynote; the forms within the planes are evoked into continuing presence by the tendency of their atomic constituents to respond to stimulation in a repetitious manner.
When we carry these ideas on to every plane in the solar system, and from thence to the cosmic planes, we have opened up for ourselves infinitude.
353. I would call it a ‘virtual infinitude’. The time spans involved are so great compared to the tiny life cycle of man that the time involved seems infinite.
354. It is clear that the principle of repetition—in space, in time, in fact, in form, in relation to planes and subplanes—is ubiquitous throughout the Universe.
2. Repetition of Cyclic Action is Governed by Two Laws:
355. Thus far we have dealt somewhat with the Idea of Repetition.
356. We now deal with two laws governing Cyclic Action.
Perhaps it is more accurate to say that it is governed by one law, primarily, and a subsidiary law.
357. DK approaches with specificity, arranging the two laws in a hierarchy.
This leads [Page 275] to two general types of cycles, and is involved in the very nature of the Self and of the not-self. The interplay of the two by the aid of mind produces that which we call environment or circumstance.
358. Self is Spirit; not-Self is matter; mind is the link between the two (solar fire).
359. Solar fire is the fire of ‘bridging mind’. It is quality of mind that can create a bridge between Spirit and Matter/matter. It comes (as far as we in our solar system are concerned) from the cosmic mental plane.
360. Is the Tibetan saying that environment and circumstance are produced by the interplay between two general types of cycles, or by the interplay between Self and not-self by the aid of mind? Let us seek clarification below.
361. Repetition of Cyclic Action is involved in the very nature of the Self and the not-Self.
The general law, which produces cyclic effect, is the Law of Attraction and Repulsion, of which the subsidiary law is the Law of Periodicity, and of Rebirth.
362. Here, the names of the two laws are given.
363. Since the Law of Periodicity is the second Fundamental of the Secret Doctrine, it is strange to see it presented as a subsidiary of the Law of Attraction.
364. If the Law of Attraction and Repulsion causes cyclic effect, let us see how this may be the case. Let us examine the reincarnational cycle of man. Death ensues when the attraction of the soul overpowers the attraction of matter. The incarnating consciousness is then repelled from the lower three worlds of form. Incarnation resumes (normally) when the attractive power of matter and the magnetic attraction towards the three worlds (which we call desire) overpower the attractive power which held the Jiva on higher mental plane. The Jiva, or reincarnating consciousness, is then temporarily repelled from the world of the soul and drawn into the lower three worlds.
365. These changes of attraction occur cyclically.
366. The two poles are alternatively activated. As well, surfeit in relation to one pole is experienced within the form simultaneously with a desire for the opposite pole; then this reverses. When surfeit is experienced in relation to one pole, attraction is experienced in relation to the opposite pole.
367. Eventually, there is only attraction towards the Self which is not bi-polar.
Cyclic evolution is entirely the result of the activity of matter, and of the Will or Spirit.
368. Spirit proceeds by pulsations. Matter will only configure itself under the moulding influence of a Spirit-pulsation. We might call such pulsation, ‘formative pulsation’. Rhythmic, formative, “moulding” pulsation produces cyclic evolution.
369. We are considering the cause of cyclic evolution as an interplay between the first and third aspects of divinity.
370. It is the consciousness (the product of Spirit and matter) that evolves spiral cyclically.
371. Pulsations come via the Will and are impulsed by Spirit. Pulsations rise in quality incrementally and carry progressively the “Fixed Design” of the archetype towards which consciousness must rise—spiral-cyclically.
372. In colloquial language, the pulsations of Spirit persistently “raise the bar”.
373. Will is equated with Spirit. Elsewhere, Will is considered a faculty of the Spirit.
It is produced by the interaction of active matter and moulding Spirit.
374. How interesting to consider Spirit as a factor which moulds.
375. We are reminded that Vulcan (a planetary force which shapes and moulds) is a first ray planet related to Spirit.
376. The soul builds, but it builds to achieve that which is indicated by the mould of Spirit.
377. The Monad/Spirit holds the archetypal form.
Every form holds hid a Life.
378. The Spirit indwells every form.
Every life constantly reaches out after the similar life latent in other forms.
379. This relates to that later phase of the evolutionary process when Spirit begins to merge with Spirit; the One rediscovers itself in all things.
When Spirit and matter sound the same note evolution will cease.
380. Soul is the means by which the note of Spirit is transferred to the note of matter. Soul is the modulator respecting both the note of Spirit and the note of matter.
381. When the same note is sounded by Spirit and matter, we have reached a condition of stasis or equilibrium. There is then no more longing or desire (under the Law of Attraction) arising in matter/form. There is then no more need to bestow arising in Spirit (for the note of Spirit has been bestowed).
382. The Law of Attraction and Repulsion has ceased. Spirit and matter are now as one and so there need be no more attraction between them.
When the note sounded by the form is stronger than that of Spirit, we have attraction between forms.
383. At this stage, the power of Spirit is passive; forms are dynamic and interactive. Spirit exerts no felt influence.
When the note sounded by Spirit is stronger than that of matter and form, we have Spirit repelling form.
384. At this stage, Spirit begins its long search for Spirit (at first discovering soul) and in doing so repels the form, for form is seen as an interference in the process of uniting Spirit to Spirit (even though Spirit is one in all things).
Here we have the basis for the battlefield of life,
385. The battle is based on this: will Spirit win through the initial utilization of soul, or will matter continue to attract?
and its myriads of intermediate stages, which might be expressed as follows:
a. The period of the domination of the form note is that of involution.
386. I, the Spirit in form, desire form, continuously forgetting that I am Spirit
b. The period of the repulsion of form by Spirit is that of the battlefield of the three worlds.
387. To this should be added, ‘the intermittent repulsion of Spirit by form’. Christ was despised and rejected.
388. Sometimes form will look attractive and sometimes not. The consciousness is caught between wanting form and not wanting it. The Law of Repulse, the fourth Law of the Soul, is active. There is an oscillating rejection of the not-Self.
389. During this stage, the instrument of Spirit (and warrior on behalf of Spirit) is soul—not really mentioned in this tabulation.
390. Yet, in a way, soul is also form, and the Spirit must one day repel the form-of-soul as well.
c. The period of the attraction of Spirit and Spirit, and the consequent withdrawal from form is that of the Path.
391. Here is an excellent definition of the Path.
392. An intermediate stage is to be attracted to soul qualities.
393. The attraction of Spirit and Spirit is recognized with the finding of pure being in an attraction.
394. Soul attraction is based on quality; Spirit-attraction is based on that which transcends quality—pure being.
395. Practically, if attracted units can share the experience of being alive—spiritually, then the attracted units are approaching to the state of Spirit being attracted by Spirit. To the degree that we are consciously the Monad, we can do this.
d. The period of domination of the note of Spirit is that of the higher planes of evolution.
396. We are speaking of the note of the higher planes of evolution—the cosmic ethers.
397. Normally, until the later stages of evolution, life is weaker than quality. This is so until Spirit dominates.
398. The note of Spirit is the note the Monad is sounding. It is preceded by the note of the soul within the causal body and by the note of the spiritual triad (which, with the note of Spirit, is muted by the note of the soul within the causal body—until the causal body is destroyed).
To the synchronisation of the notes, or to the lack of synchronisation, may be attributed all that occurs in the world cycles.
399. Synchronization causes the cessation of attraction and repulsion. Non-synchronization necessitates the continued activity of the Law of Attraction and Repulsion—leading to harmonization, unification and finally identification and synchronization.
Thus we have the production of harmony; first, the basic note of matter, then the note of Spirit gradually overcoming the lower note and usurping attention [Page 276] till gradually the note of Spirit overpowers all other notes.
400. Here we have the entire evolutionary process expressed in musical terms.
When the note of Spirit overpowers all other
notes, we have the perfection of the ‘Chord of the Monad’.
“At first, there is dissonance and discord, a clashing of the colours, and a fight between the Higher and the Lower. But as time progresses, and later with the aid of the Master, harmony of colour and tone is produced (a synonymous matter), until eventually you will have the basic note of matter, the major third of the aligned Personality, the dominant fifth of the Ego, followed by the full chord of the Monad or Spirit.” (LOM 4)
402. Has the “note of Spirit” usurped attention within our psyche? This note will eventually become demanding and dominant. But first the soul note, considered, literally as the dominant fifth, must attract attention.
403. The soul note attracts attention (utilizing the quality of the second ray); the note of Spirit usurps attention, utilizing the quality of the first ray.
404. The word “usurping” is definitely a first ray word!
Yet it must be borne in mind that it is the note of the life that holds the form together.
405. The note of matter would not be sounding if the note of Spirit ceased sounding.
406. We remember the moulding effect of the Spirit. The coherence of matter is caused by a process of Spirit-moulding. Spirit forces material factors together creating a ring-pass-not. Soul sustains the enforced relationship through the power of attraction.
The note of the Sun, for instance, holds in just attraction the circling spheres, the planets.
407. Here is a new angle on the Law of Attraction. The “note of the Sun” is an attractive force.
408. Do we realize that in life we are attracted by various sounding notes, and even ‘held in orbit’ by certain greater notes. Just as the planets do, we circle around the sources from whence these notes emanate.
409. The note of the Sun (in the present solar system) can be considered the note G.
410. We note that the type of attraction is “just attraction”, suggesting the influence of Libra, and a type of attraction which is not too great or too little. The attraction is absolutely balanced and proportionate (Libra) so that the circling spheres or planets can maintain their correct position relative to the source of attraction—the Sun.
411. May we think that different notes sounding forth from the Sun will produce planetary orbits of different kinds? Perhaps the orbital arrangement created through the sounding of the note G is entirely different from the orbital arrangement in the last solar system which was produced by the sounding of the note F.
412. It may be that there will be seven solar systems, and that each of them sounded a particular note of the scale beginning with the fundamental note C. Our solar system is the fifth and the note G is the fifth note in the diatonic scale beginning with C.
413. From another perspective however, the next solar system is to be sounding the note of Will or C. Much thought will be required to clarify the number of solar systems through which our Solar Logos manifests and the nature of the different notes sounding through each.
The notes synchronise and harmonise till the stage of adequacy is reached and the period of abstraction.
414. The process of evolution (sonically considered) is very much the adjusting of note to note.
415. The stages of mutual interplay given are:
416. The term synchronization introduces the time factor. In order to harmonize properly, the notes involved must sound rhythmically in relation to each other. Their cycles must be related and synchronized.
Cyclic evolution proceeds. A human being, similarly, holds (by means of his note) the atoms of the three bodies together, being to them as the central sun to the planets.
417. To the atoms of our little system we (the human being) are as the central sun is to the planets.
418. The atoms of our vehicles are held in attractive relation by the sounding of our note.
419. The atoms do not so much revolve as rotate on their own axis. But the sheaths of our nature do revolve around a central axis. This type of revolution could equally be considered rotation.
Primarily, nevertheless, it may be posited that the Law of Attraction is the demonstration of the powers of Spirit, whilst the Law of Repulsion governs the form.
420. We see the Law of Attraction (and Repulsion) as placed between Spirit and matter and partaking of the qualities of both.
421. Attraction, therefore, is fundamentally of the Spirit and repulsion of the form.
422. From what is here suggested, the Law of Attraction and Repulsion represents an oscillation between the quality of Spirit and the quality of Matter.
423. This statement reminds one of the thought—in relation to the Ray of Harmony through Conflict—that harmony represents the higher part of the ray and conflict the lower.
Spirit attracts Spirit throughout the greater cycle.
424. What kind of cycle is meant by “the greater cycle”? Would this be the type of cycle to which the Monad (uninvolved with descent into the five planes of human and superhuman evolution) is subjected?
425. We do not know the pre-planetary history of the Monad nor its future. Perhaps both its history and future are involved “the greater cycle”. Certainly, it would seem to be true of its future.
In lesser cycles, Spirit temporarily attracts matter.
426. It would seem that, temporarily (for however many millions of years). humanity has been passing through a lesser cycle.
427. Could we say that the entire ‘Pilgrimage into Matter’ of the Monad has been a lesser cycle? From what is here said, it would seem so.
428. The cycles in which the Spirit manifests via soul as the personality are, by this definition, “lesser cycles”.
The tendency of Spirit is to merge and blend with Spirit.
429. The Law of Spirit is the Law of Synthesis. Spirit seeks to merge with itself. Shall we say that the Spirit, temporarily bound by the form, seeks its liberation by finding Spirit in other forms?
430. All that is here said pertains to interplay within the Veil of Illusion, for we know that Spirit is, essentially, One.
Form repulses form, and thus brings about separation.
431. The motion of form life is rotary. Rotating forms naturally spin off other forms with which they come into contact.
432. The purpose of form, per se, and operating under its own law (the Law of Economy) is to remain distinct from other forms.
But—during the great cycle of evolution
433. … necessitating the fusing power of the second ray and the Law of Attraction…
—when the third factor of Mind comes in,
434. In this context, mind is the second which is the third—the “Son”, third in order, but second in placement within the Trinity.
435. Mind (related to solar fire and originating on the cosmic mental plane) is the bridging energy.
and when the point of balance is the goal,
436. That “point of balance” being governed by Libra with its mixture of third and second rays…
437. We can see that Mind is an ordering faculty.
the cyclic display of the interaction between Spirit and form is seen, and the result is the ordered cycles of the planets, of a human being, and of an atom.
438. Spiral cyclic motion—the second type of motion (related to Mind, as here described) produces forms which gradually evolve in ordered cycles.
439. Spirit moulds; matter is moulded; form (relating to the second aspect of divinity) is produced.
440. While it may seem that “form” should relate more to the third aspect of divinity, it is truly related to the geometrizing of the second aspect.
441. We could say, in a way, that form is related both to the third and second aspects, but more essentially to the second.
442. Spirit is sattvic, or pulsating; matter is tamasic, inert; form is rajasic—in a process of constant change as it seeks to approximate the Fixed Design inhering in Spirit.
443. There must eventually arise an orderly regulation in the oscillating process of attraction to Spirit and attraction to matter. This is the “cyclic display of the interaction between Spirit and form..,”
444. The term “cosmos” suggests beauty and order. Cosmos also suggests the second ray, Mind and the Law of Attraction and Repulsion.
445. We can associate the Law of Attraction (and Repulsion) with the orderly building of the form and its orderly unfoldment through ordered cycles.
446. We see how much seventh ray is suggested. Jupiter (a planet expressing both the second and seventh ray) is implicated in this process cyclic, developmental process.
447. Jupiter (as ruler of the twelfth sign, Pisces) is related to the ending of cycles in fulfillment.
448. Two trinities are being discussed: Spirit/Mind/Form; Spirit/Consciousness/Matter
449. When we are told that there is a cyclic display of interaction between Spirit and form, we should not discount the interplay between the first and second aspects of divinity.
Thus, through repetition, is consciousness developed, and responsive faculty induced.
450. Without repetition in the form of ‘cyclic ritual’ consciousness will not unfold.
451. By means of cyclic repetition, Spirit makes its impress upon matter/form.
452. Consciousness is Spirit penetrating and pervading matter/form such that it knows matter/form.
When this faculty is of such a nature that it is an inherent part of the Entity's working capital, it has to be exercised on every plane, and again cyclic action is the law, and hence rebirth again and again is the method of exercise.
453. We are speaking of the exercise of “responsive faculty”.
454. That which is developed must be exercised and, thus, unfolded through exercise.
455. The method of exercising responsive faculty on every plane is through the instrumentality of rebirth. Rebirth offers an orderly, cyclic approach to expression on all planes—in this case, an ascending, spiral-cyclic expression.
When the innate conscious faculty of every unit of consciousness has become co-ordinated as part of the equipment of the Logos on every plane of the solar system, then, and only then, will cyclic evolution cease, will rotary movement on every plane of the cosmic physical plane be of such a uniform vibration as to set up action on the next cosmic plane, the astral.
456. We are speaking of the solar logoic development on all planes and subplanes of the cosmic physical plane.
457. Every unit of life within the solar system must become coordinated with the Purpose of the Solar Logos. Then, there will be no independent units, per se, though free will, will, nevertheless, persist. The action of each Self-conscious unit will be but an aspect of the conscious expression of the Solar Logos. God-the-Solar-Logos will be “all-in-all” on the cosmic physical plane.
458. With such an occurrence, rotary motion on all planes and subplanes of the cosmic physical plane will be numerically coordinated and harmonized according to logoic Purpose. Friction will cease. The solar logoic mission will be accomplished and a new ‘area’ of cosmic expression will be assayed.
459. The next higher plane cannot be attracted to the lower (and vice versa), while there is much unresolved dissonance on the lower. If we harmonize the level of our present the next higher level will be invoked.
460. When there is no more to be done, life moves on (and ‘up’).
3. The Third Idea Involved Is That of the Two Types of Cycles
461. We have just dealt with two laws, one of which is the subsidiary of the other.
a. The Law of Attraction and Repulsion
b. The Law of Periodicity (the effect of the magnetisms and antipathies induced by the Law of Attraction and Repulsion)
462. Now, we address two types of cycles.
1. Rotation on the axis: This is to be seen whether we are dealing with a minute atom of substance, with a planet revolving on its axis, with the rotation of the causal body, or with the rotation of a solar system.
463. DK affirms the ubiquity of the process of rotation.
464. It comes a no surprise to think of a planet revolving on its axis (rotating, really), but the rotating of the atom on its axis may be a new idea, and the “rotation of the causal body” on its axis a revolutionary concept.
465. The causal body may inherently contain an entire zodiac and planetary system which determines the astrology of the soul. When certain sections of the causal body appear before one’s ‘face’, the energies belonging to the appearing section must be faced.
466. The rotation of a solar system (as an entirety) has also not been suspected by modern astronomical science, but the rotation of the Sun itself, on its own axis, has been identified.
a. In relation to the human being, this might be considered as the rotation of the various sheaths around the central consciousness during any one incarnation.
467. We should attend closely to what is said. A kind of central position is given to a “central consciousness”.
468. It is suggested that all the sheaths of man rotate around this central consciousness during the process of incarnation.
469. This is conceivable in relation to all sheaths except the etheric body which seems to conform to the contours of the non-rotating physical body, and yet it may be the case.
470. One can be sure that the periods of rotation of the sheaths is one of the secrets of initiation.
471. One can also reasonably infer that such rotation is keyed to planetary cycles.
472. Such rotation would account for spiral-cyclic encounters with similar conditions. There will be a general repetition of the kind of experience encountered as the sheath rotates or revolves, however, the quality of the sheath may have been elevated during the time period from the beginning of one cycle of rotation to the beginning of the next. The quality of response at similar points in the rotational cycle (one on a lower and one on a higher turn of the spiral) will thus be elevated or enhanced.
473. In other words, if we encounter circumstances with enhanced equipment, our response to those circumstances will be elevated above what it formerly was. We will have grown.
474. From another perspective, if analogous urges emanate from a rotating sheath at ‘parallel’ points in the rotational cycle (and the quality of the rotating sheath has improved over what it was one cycle before) the expression of the vehicle will be enhanced regardless of what type of circumstances are encountered.
b. In relation to a Heavenly Man it might be considered as the rotation of a globe within a chain, or the period of one incarnation.
475. This is an occult hint and a little thought about it reveals how deeply veiled is this matter of the structure of globes, chains and schemes.
476. Is it being said that one rotation of a globe within a chain represents one incarnation of the Heavenly Man expressing through a particular scheme?
477. Or is the incarnating entity the Globe Lord or Chain Lord?
478. Note that in relation to the incarnation, we are not speaking of the cyclic disappearance of that which is rotating. Obviously, more than the physical globe is rotating.
479. We might also ask, what sheath or sheaths within the globe are rotating? Not just its physical sheath, presumably, for that rotation occurs on a daily basis, and can hardly be canned “one incarnation”. A globe will, however, have a number of interior sheaths with differing periods of rotation. Some of the internal sheaths (for instance a causal sheath) may be very slow in their rotation when compared to the cycles familiar to man.
480. Will every globe also have a monadic sheath which rotates? If so, one rotation per one incarnation may seem more reasonable.
481. In any case, one rotation of a globe within a chain does represent the period of one incarnation for some type of planetary Heavenly Man (of which, we remember, there can be at least three).
482. We can hardly think of this rotation as related simply to the cycle of one day and night. Our Earth-globe for instance, does rotate once a day and night.
483. Additionally, a structural question arises: can a planetary chain rotate? And if so, what is the nature of its rotation? It is easy to understand how a globe may rotate, but the rotation of a planetary chain or a planetary scheme are harder to conceive. This question bears upon the actual structure of a planetary chain and a planetary scheme.
484. It is clear that the diagrams we have depicting planetary globes, chains and schemes are not suggestive of the real structure of the planetary system.
c. In relation to a solar Logos it might be considered as one complete revolution of the Sun in space, with all that is included within the ring-pass-not.
485. The term revolution is used, but really, rotation is meant.
486. We are not just talking about the rotation of the Sun as a sphere—a period of some twenty-seven days. We are talking of the rotation of the entire solar sphere, with a period of rotation close to 100,000 years.
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)
2. Rotation around an orbit.
487. DK seems to be deliberately blurring the distinction between terms. When orbital motion is considered, the term usually used is “revolution”
This is the revolution of a sphere of life,
488. Here, in the very next sentence, He uses the preferred term.
489. He similarly blurs the distinction between the terms “sign” and “constellation”.
not only on its axis, but along a spheroidal path or orbit around a central point.
490. Such a path, as we know, is nominally “spheroidal” but often, in fact, elliptical.
a. In connection with man this might be considered as the revolution of the wheel of life, or the passage of an entity through the three lower planes down into incarnation and back again.
491. Pictorially, this type of revolution will probably not appear as does the revolution of the Earth around the Sun.
492. Yet, often processes which we interpret as symbolic have a literal meaning. Accordingly, one wonders about a type of motion occurring within the causal body which is pictorially closer to the revolution of the Earth around the Sun than may be imagined. In a way, the three lower planes are contained within the causal body (for the permanent atoms generating these bodies are thus contained) and so the type of revolution of the wheel of life here described is pictorially conceivable.
493. When we speak of the “wheel of life” some sort of occult ‘wheel’ may, indeed, be involved. The mysteries, then, would be protected by the assumption that the teacher could not possibly be literal in His meaning.
494. One can easily think of the latitudinal rotation of the causal body on its axis (rotation parallel to the lines of latitude), but what of a longitudinal rotation. The planes, we remember, rotate from East to West and the rays from North to South. For DK the planes rotate latitudinally, and the rays longitudinally (parallel to the lines of longitude).
495. In relation to the causal body we can conceive of an orbit for the movement from East to West and an orbit for the movement from North to South.
496. The North/South rotation may pictorially describe the process of incarnation and release from incarnation.
497. These movements may occultly describe the inner workings of the “Wheel of Life”.
b. In connection with a Heavenly Man it might be considered as the cycle which we call a round in which the life of the Heavenly Man cycles through all the seven globes.
498. This is one type of round—a chain-round. There seems also to be a scheme-round of much longer duration in which a Heavenly Man cycles through all seven chains—or through more, considering that there may be ten.
499. There is probably an analogy between one incarnational turning of the wheel of life for a man, and the period of one round. Is a round equivalent to one type of incarnation of a Heavenly Man? A few sentences earlier we learned that the rotation of a globe in a chain was equivalent to “one incarnation”. Much will depend upon the type of Heavenly Man we are discussing.
500. All lesser incarnations of the lesser types of Heavenly Men within a Planetary Logos are really incarnations of that Planetary Logos—this we hypothesized. But the rotation of all sheaths pertaining to a globe may be one incarnation of that type of Heavenly Man which is a Globe Lord, and the completion of a round may be one incarnation of that type of Heavenly Man which is a Chain Lord.
501. If there are seven rounds per chain and seven or ten chains, then the number of these types of ‘incarnations’ for a Heavenly Man would be either forty-nine or seventy.
502. These numbers, themselves, may have to be multiplied by seven or ten when considering greater planetary cycles—i.e., scheme-rounds.
c. In connection with the solar Logos it is the complete revolution of the solar system around its cosmic centre.
503. This type of cycle has a duration, we are told, of approximately 250,000 years. The cosmic centre is the star Alcyone in the Pleiades.
Ponder on this and remember also that our Sun is travelling through space (carrying our solar system along in its sphere of influence) around our own central and conditioning star which it has been rightly presumed exists in the constellation Taurus, the Bull, being found in the Pleiades. (EA 111)
504. Some modern astronomers think this type of cycle is not possible given the mass of the Sun and the distance of the Sun from the Pleiades.
505. The question naturally arises (if the analogies presented are really tight) whether one cycle of our solar system around the Pleiades represents some type of ‘incarnation’ for our Solar Logos. Such a revolution certainly must represent a developmental phase for our Solar Logos.
It is to be noted at this point that the ideas dealt with in connection with cyclic evolution cannot be posited apart from the concept of consciousness.
506. The concept of “cyclic evolution” and the “concept of consciousness” are inseparable.
507. During cyclic evolution, the evolution of consciousness is the most important result (though, naturally, there will also be evolution of the form as an instrument of consciousness).
508. Spiral-cyclic motion is the method by which consciousness evolves.
The ideas of [Page 278] time, of space, and of activity (from the point of view of the occultist), can only be conceived as relative to some conscious entity, to some Thinker.
509. Time, space and motion are an archetypal trinity.
510. VSK suggests: “So, without a Thinker to conceive it, cyclic evolution ‘does not exist’.”
511. Time, space and motion are categories of perception. The entire Universe is a perceptual process. The Universe arises through a mysterious ‘Act of Self-Perception’.
512. From this perspective, time, space and activity are categories of consciousness.
Time to the occultist is that cycle, greater or lesser, in which some life runs some specific course, in which some particular period begins, continues, and ends, in connection with the awareness of some Entity, and is recognised only as time when the participating life has reached a considerable stage of awareness.
513. Time is defined primarily as a cycle.
514. The “greater” or “lesser” can be determined only in comparison with other such cycles.
515. The factor of awareness is inseparable from cycles of time. A cycle of time is marked, therefore, by the beginning and end of the awareness of some Entity.
516. Undeveloped entities are not immediately aware of the time cycles in which they are participating and of which they are already aware in the higher aspects of their nature.
517. All this is another way of saying that unless a cycle of time is perceived by some Entity, it does not exist. If there is no consciousness of time, there is no time.
518. A unit of time, then, is the relative duration of a ‘span of awareness’.
519. Time, in the largest sense is, therefore, a non-continuous act of Self-Perception. If Self-perception is continuous, one has only endless duration or timelessness.
520. Thus, there is no strictly objective time. Time is essentially the result of a subjective process and is a subjective measurement.
Footnote 15: The Secret Doctrine says:
1. The Universe is in reality but a huge aggregation of states of consciousness.—S. D., II, 633. I, 70, 626,
521. There are many states of consciousness within the One Consciousness.
522. The Universe is not an objective something; it is a subjective something.
523. The Universe is a Self-perception.
524. The Universal Self becomes the Universe through Self-perception.
2. Spirit and consciousness are synonymous terms.—S. D., I, 43, 125, 349, 350, 592, 593.
525. This may be so from one perspective. From another perspective, consciousness may be understood as a limitation upon Spirit (considered as Pure Being).
526. At the highest level of cosmos, it may be presumed that the Perceiver, the Perceived and the Perceiving are so interwoven as to be indistinguishable.
3. Every atom in the universe is endowed with consciousness.—S. D., I, 105. II, 709, 742.
527. This is by now a familiar idea. The consciousness with which the atom is endowed is not self-consciousness but a kind of sensitive responsiveness to other such units.
types of Consciousness as embodied in the
It is interesting that although there are seven
principles, there are six types of consciousness. Actually, however, a final
type of consciousness is added following the six, just as a final, synthetic
a. The Mineral Kingdom 1.
Intelligent activity. All atoms show ability to select, to discriminate intelligently under the Law of Attraction and Repulsion.—S. D., I, 295.
529. The Law of Attraction and Repulsion is, in this case, a subset of the Law of Economy.
530. Each of the cosmic laws is contained within the other two as a subsidiary expression.
b. Vegetable Kingdom 2.
Intelligent activity plus embryo sensation or feeling.
531. The degree of responsiveness is greatly increased over the type of response evident in the mineral kingdom. The influence of the Law of Attraction and Repulsion is far more accentuated.
532. The vegetable kingdom is developing a nascent sense of touch under the Law of Attraction and Repulsion.
533. If this is the case, is the mineral kingdom developing a kind of ‘hearing’, though the sense of touch (in this solar system) is the most prominent sense and virtually equivalent to consciousness.
c. Animal Kingdom 3.
Intelligent activity, sensation plus instinct, or embryo mentality.—S. D., III, 573, 574.
534. Manas (a third factor) enters in relation to the third kingdom, the animal.
535. Neither minerals or plants have eyes, per se, but animals do.
536. The emergence or the eye and the emergence of instinct as nascent intelligence are coeval.
These three embody the sub-human consciousness.
537. The human being is possessed of mineral, vegetative and animal life. He is the macrocosm to these three microcosms. The three lower kingdoms exist within man.
d. Human consciousness 4.
Intelligent activity, love or perfected feeling or realisation and will, or intelligent purpose. The three aspects. S. D., I, 215, 231.—S. D., II, 552. III, 579.
538. Interesting definitions are here given:
a. Love is perfected feeling. Thus the astral and buddhic faculties are linked.
b. Love also appears to be ‘perfected realization’ which we might call “pure reason”. Love is a blend of the apotheosis of touch and sight.
c. Will is “intelligent purpose”; this equivalence pertains to the atmic plane which is both a plane of will (the first of the five Brahmic planes) and a plane of intelligence (the third of the cosmic-physical subplanes).
This is Self-Consciousness—the middle point.—S. D., I, 297.
539. The ‘middle law’, the Law of Karma, must be closely associated with man. It cannot apply to those entities possessing only “sub-human consciousness” and, thus, devoid of individual responsibility.
540. Self-consciousness is positioned midway between sub-consciousness and group consciousness (the highest expression of which is universal consciousness or God-consciousness).
e. Spiritual Consciousness 5.
Buddhic realisation. The unit is aware of his group. The separated unit identifies himself with his ray or type.—S. D., III, 572. I, 183, 623.
541. The term “spiritual” again refers to that which transpires within the spiritual triad.
542. Spiritual consciousness is group consciousness.
543. We see that consciousness of one’s ray is inseparable from group consciousness. Is buddhi required truly to identify one’s ray? Certainly, mentality alone cannot do it.
544. The term “realisation” is used. Elsewhere, the term “realisation” is associated with the atmic plane, and it has just been associated with love.
f. Atmic Consciousness 6.
The consciousness of the unit of the Septenary solar system.—S. D., II, 673. II, 741.
545. This seems a great extension over the manner in which atmic consciousness have been previously described.
546. To what degree is the septenary solar system realized by the atmically conscious unit? It would seem that the solar system in its Brahmic aspect could be conceived, since the atmic plane is the first of the Brahmic planes.
547. We remember the relationship between the Heavenly Men (the Divine Manasaputras) and the third or Brahmic aspect of divinity.
These two embody super-consciousness.
548. Atmic and buddhic consciousness are “super-consciousness”. We understand that such consciousness partakes of the consciousness of the Planetary Logos.
The seventh type embraces them all and is God Consciousness.—S. D., II, 740 note.
549. This is consciousness as apprehended on the seventh or logoic level. Probably monadic consciousness should be included in “God Consciousness”.
The seventh type of consciousness may be
conceived as a correspondence to Atma-Vidya, or the seventh and synthetic
Study also S. D., I, 300, 301, 183, 221, 623. S. D., II, 32 note, 741, 552 note.—S. D., III, 573, 574, 558, 557, 584.
551. We return now to the definitions of time.
Time has been defined as a succession of states of consciousness,
552. This is the definition of time which the Secret Doctrine has most emphasized.
553. Presumably if there were not succession of states of consciousness, there would be no time. All states are really states of consciousness. If there are no changes of states of consciousness, a state of timelessness supervenes.
554. Continuous identical perception is timelessness.
555. One thing succeeds another through a change in the object of perception.
556. Those who appreciate eternity are perceiving that which does not change, even though they are simultaneously aware of the illusion of that which changes. To master this dual form of perception is to master the art of living.
557. Time is based upon limitation of perception. The expression of Uranian perception instead of Saturnian perception would overcome this limitation. Uranus is the planet of simultaneity.
558. What is to be pondered is how to overcome the sense of succession or of the occurrence of one thing after another. The All-Seeing Eye (the ‘Eye of Simultaneity’) can do this.
559. Succession is overcome by Omnipresence. Time, Saturn (Father Time) and Omnipresence are all related to the third aspect of divinity.
560. Our sense of the Eternal Now will grow as we overcome the sense of distinct areas of space. If one can be (as it were) omnipresent and see all things simultaneously, one’s sense of time will profoundly alter.
561. We can practice such perception through the use of the creative imagination.
15 and it therefore may be studied from the point of view of
562. We are being given the manner in which time may be studied.
a. Logoic consciousness, or the successive states of divine realisation within the solar sphere.
563. We are considering time in relation to a Solar Logos.
564. We presume that these successive states of realisation are ordered.
565. How does the Solar Logos perceive time? Since the changes perceived are longer than the changes perceived by lesser entities, relatively great ‘spans of consciousness (great, to a lesser being) may be perceived as but an hour, a day, a month, etc. Hence the time categories—an hour, day, week, month, year or century of Brahma.
566. Successive states are really successively perceived states. Perhaps in the solar logoic consciousness, the sense of succession has given way to the sense of simultaneity. Yet even a Solar Logos has a time/space schedule.
567. A solar system exists in time so long as a Solar Logos meditates upon the essential idea or pattern which the solar system embodies.
b. Planetary consciousness, or the consciousness of a Heavenly Man as He cycles successively through the scheme.
568. We are considering time in relation to a Planetary Logos.
569. The Heavenly Man who is the Planetary Logos cycles through globes, rounds and chains.
570. The manner of this cyclic succession is mysterious. Theosophists seem to have reduced the process to a very orderly and sequential pattern, but, from a study of DK, there seems to be much more to it and much more that occurs with simultaneity.
571. The successive cycles are probably determined by the focus or attention of the Planetary Logos. Events may be going on everywhere, but the Planetary Logos’ main focus may be relatively sequential—in a manner not yet even partially revealed, though analogically related to chakric development with the human being.
c. Causal consciousness, or the successive expanding of the intelligent awareness of a human being from life to life.
572. Time may be studied in relation to the man-as-Ego by considering causal consciousness.
573. The life of the little personality is of short duration from the perspective the consciousness of the Ego on its own plane.
574. What are the successive states of consciousness registered by the soul on its own plane? Of what relative duration are these successive states?
575. One of the ‘spans of awareness’ for the Ego on its own plane will be a unit of expanded intelligent awareness. Expansions as a result of an incarnation lived will be registered.
576. The sense of time is inseparable from the factor of comparison.
577. If a ‘span of awareness’ cannot be compared with another span, the sense of whether that span is long or short cannot be determined. Thus, much of an entity’s sense of time (the seeming length of time of any occurrence) depends upon which successive states of consciousness are registered by any type of entity.
578. The question arises concerning whether great consciousnesses register minute states of consciousness. What do they notice? Do they notice tiny events? It would seem not. And yet it is said that “Not a sparrow falls…”
d. Human consciousness, or the awareness of a man on the physical plane, and progressively on the emotional and the mental planes.
579. Time may be studied in relation to man the personality.
580. We remind ourselves that time and the factor of awareness are inseparable. A unit of time is a span of awareness.
581. We gather the impression that the sense of time on the physical plane is altered as awareness embraces more phenomena on the astral and mental planes.
582. We may infer that the ‘spans of awareness’ for greater entities are of relatively greater duration than the ‘spans of awareness’ for lesser entities.
583. Questions arise as to the rapidity of successive states on the different planes. Are there more successive states to be registered on lower planes than on higher? This is not easy to answer, but one senses that the answer would be significant.
e. Animal, vegetable and mineral consciousness which differs from the human consciousness in many particulars, and primarily in that it does not co-ordinate, or deduce and recognise separate identity. It resembles human consciousness in that it covers the response to successive contacts of the units involved during their small cycles.
584. One gathers that for the subconscious units involves, there is no sense of time. The sense of time pertains to those entities with self-conscious awareness.
585. Important differences are given between human consciousness in contrast with animal, vegetable and mineral consciousness.
586. The consciousness of the subhuman kingdoms does not
c. Recognize separate identity.
587. In this, subhuman consciousness differs from human consciousness.
588. Both are similar in that they register successive contacts.
589. The sense of successiveness relates to the scope of the consciousness. Given a consciousness of sufficient scope, the illusion of successiveness is negated, though, paradoxically that which was formerly interpreted as successiveness is noticed.
f. Atomic consciousness, demonstrating through successive states of repulsion and attraction. In this last definition lies the key to the other states of consciousness.
590. We are being given the essential character of the consciousness of the atom.
591. The key to all states of consciousness is here given.
592. Let us see if we can offer an interpretation.
593. Attention is attracted, and attention endures as long as attraction to the object of attention lasts. Changes of successive states of awareness are determined by attraction and repulsion. When a new attraction overcomes the prevailing attraction the state of consciousness changes. Consciousness engages or disengages with an object according to attraction or repulsion. Thus, changes of interest yield successive states of consciousness and, thus, changes of interest determine the sense of the passage of time.
594. Successive states of attraction or repulsion create successive ‘spans of awareness’, and successive ‘spans of awareness’ are time.
595. If there were one continuous and unchanging span of awareness, the state of timelessness would supervene.
596. All this is an effort to define time as a perception.
597. It may be that one can manipulate time, from the fourth plane (or fourth dimension). It is hard to think about playing with time when one is still limited to three-dimensional consciousness. But if we were focussed buddhically, it would make more sense.
An atom revolves upon its axis.
598. We have begun with the Logos and worked our way down to the atom.
In its revolution it comes within the field of activity of other atoms. These it either attracts and swings into its own field of operation, or it repulses and drives them outside its range of activity, causing separation.
599. We see that the atom of matter/substance is affected by the Law of Attraction and Repulsion even if the manner in which this law operates on the atomic level is as a subset of the Law of Economy.
600. At the atomic levels there is a constant process of aggregation based on attraction and a constant process of dispersion based on repulsion.
One thing to be borne in mind in the concept of mutual attraction is the preservation of identity in cohesion.
601. Through attraction, there is a repeated pattern of association of those atoms which are drawn together and held together by their attraction for one another.
602. This cohesion and pattern-retention of mutually attracted atoms promotes the sense of continuity of identity.
603. When we look in the mirror we see pretty much the same form and figure. We say, then, that we “recognize ourselves”. If, however, the atoms of our form and figure did not cohere, but were constantly being dispersed, the form and figure would be changing constantly and would not be recognizable as consistent. From one moment to the next, we would not recognize the changing form and figure as ourselves or as pertaining to ourselves.
604. The sense of continuity of identity necessitates the existence of a stable form which is based upon the continuous cohesion and pattern-retention of mutually attracted atoms.
605. Because energy states and energy forms within our energy system demonstrate repetition, we are endowed with the sense of a distinct identity which is perceived as this and not that. If change of energy states and energy forms is ongoing and highly variable, we will not recognize a sense of continuous identity, because we will become identified with that which is constantly changing.
606. When, however, there is Self-identification as Pure Being, the sense of identity-as-Essence will be continuous, regardless of the even highly variable changes of energy states and energy forms within our energy system.
607. We are gathering that something about the rate of rotation of an atom determines whether it will be attracted to or repellant of other atoms. The whole process almost certainly has a numerical key.
608. We are understanding the relationship of repetition to the preservation of a cohesive identity—an identity which seems or appears the same from moment to moment. Underlying this illusion of sameness is the great Principle of Unrepeatability advanced by Master Morya.
609. We are also understanding that even though an atom coheres with other atoms to which it is attracted, it does not lose its distinctive identity by doing do.
A human being in objective manifestation likewise revolves upon his axis, or around his central point, his mainspring of animation;
610. Master DK is giving us hints about occult anatomy.
611. The phrase “mainspring of animation” suggests the driving power (“mainspring”) of the soul (the animator).
612. We might question whether that “central point” is the jewel in the lotus.
613. Almost certainly the causal sheath revolves around the jewel as the central point.
this brings him within the range of activity of other men, other human atoms.
614. There is an ongoing question here: what is it that brings the man “within the range of activity of other men”. Is it the revolution on his axis that does so? Or something else?
615. Of the atom of substance, the following is said: “In its revolution it comes within the field of activity of other atoms.” This sentence suggests that during the course of its revolution the atom comes within the field of activity of the other atoms, but not that the revolution is the cause of coming within range of others.
616. But it is probably so that the changes due to rotation account for whether there is attraction or repulsion with respect to the others.
617. Analogizing to the human level, we all know that at some times we are attracted to other human beings and at other times repelled by the same human beings. The phase of vehicular rotation could account somewhat for this.
This similarly either tends to co-operation or cohesion, or to separation or repulsion.
618. It seems most reasonable to conclude that it is not the atom’s rotation on its axis (whether the human atom or the atom of substance) that brings it within range of other atoms, but that the phase of rotation does contribute to whether there is attraction to or repulsion from other atoms.
619. If, in man, the rotation of his sheaths is keyed to various planetary cycles, it is clear that at different times in a complete planetary cycle the conditions inducing attraction or repulsion change.
Again it must be borne in mind that even in cohesion identity is preserved.
620. What was true of an atom of substance is true of man; just because a man coheres with others, does mean he loses his sense of identity. In fact, in true group consciousness, the sense of distinctive identity may be enhanced—harmoniously.
A Heavenly Man, through the form of a planetary chain, similarly revolves upon His axis, and a like phenomenon may be observed.
621. The question has already been posed: if a planetary chain revolves how does it do so? It is easy to imagine the revolution of globes upon their axis. Are chains laid out in space as is the solar system and its planets, or are the globes in a chain super-imposable? From the way chains are represented in theosophical literature, we shall not get any real assistance in answering this question.
622. Several thoughts and questions arise in connection with this excerpt:
a. Could it be that at any one time, one chain is focal, in such a way that it is used as the center of revolution for a Planetary Logos?
b. When a Planetary Logos changes focus, concentrating on different globes or chains, does His external axis also change orientation?
c. Can the planetary chains be conceived as built together as molecules are built together?
d. Can one conceive of the planetary chains ‘piled’, as it were, one on top of another other such that they all chains (and even all globes) share the same axis, like many Russian Dolls?
623. It is because we human beings do not know real structure of planetary chains that we cannot yet answer such questions.
624. We do not know whether the globes in a chain are superimposed upon each other, yet each preserving the integrity of its distinctive sheaths.
625. We do not know how the chains are distributed in space and whether they are, again, superimposed upon each other, each preserving the integrity of its distinctive sheaths.
626. By a process of what we could call ‘electrical differentiation’, the integrity of the distinctive sheaths could be preserved even through the process of superimposition. Then is could be said of the sheaths of globes and chains that “even in cohesion [their] identity is preserved”.
627. This seems true of the sheaths of man. They are in a way, superimposed, and in a relationship that we could call cohesive, yet, within this cohesion their identity is preserved.
628. Under the Law of Attraction, there is the induction of amalgamation accompanied by the preservation of distinction of the amalgamated units.
A planet repulses a planet similarly charged, for it is a known law that like particles repel each other,
We are viewing planets almost as ions or charged
particles. There are a few occult hints concerning the manner in which planets
are “charged”. We are told that Earth is in a masculine (“positive”)
“Likewise certain of the planetary schemes are positive and others negative; three of the schemes are dual, both negative and positive. The same can be predicated anent a solar system, and, curiously enough, anent the planes themselves. For instance, in connection with the earth scheme we have a positive polarity of a temporary nature based on the type of incarnation our particular Heavenly Man is undergoing on our planet. By this is meant that there are masculine and feminine incarnations undergone by Heavenly Men as by men, considering the entire subject from the angle of electrical polarity and not from sex as understood in connection with the physical body.” (TCF 322)
630. Given the attractive relationship between the Heavenly Man of Earth and the Heavenly Man of Venus, we could infer that one is in a positive and one a negative (receptive) incarnation. If so, their “charges” would be opposite.
but occultly it is a known law that they will eventually attract each other as the vibration becomes sufficiently strong.
631. Presumably, this type of attraction between similarly charged atoms or particles occurs when the Law of Synthesis becomes the law characterizing planetary processes. The word “eventually” is used and this suggests, in this context, the later stages of planetary evolution.
632. Like attracts like when Spirit seeks to merge with Spirit. This attraction of like for like can already be seen operative on the level of soul.
633. Another way of understanding this phenomenon on the human level is as follows: personalities draw opposites and souls/spirits draw complementaries and similars
A negative planet will be attracted by a positive, and so on through all forms.
634. This is the usual condition in the earlier stages of evolution.
When obscuration, merging and absorption come, it
would seem that we are dealing with the fusing of like with like. For this
reason, Venus, a planet of quality similar to Neptune, would merge into
636. Of course, similarity of quality does not necessarily determine whether the two planets involved are in a positive or negative incarnation.
637. We gather that a planet has a fundamental polarity, and various periods of shifting polarity. Probably for final absorption, it is the fundamental polarity that counts.
This is the manifestation of SEX in substance of every kind, from the tiny atom in the body to the vast planetary chains, and this is the basis of activity.
638. It would seem in this context that the term “chains” means schemes. We recall that the term “chains” suggests relation to a greater “scheme”—in this case a solar scheme.
639. It becomes clear that most atoms are characterized by one polarity or another. Perhaps some atoms (like some planets) have both polarities (TCF 322).
640. Just as sexual attraction is more evident in younger people, so it may be with respect to all types of atoms—the attraction between atoms of different polarities is accentuated in the earlier phases of evolution.
Radiatory activity is simply the interplay between male and female, and this can be seen in the physical atom of the scientist, among men and women, and in the vaster atom of a solar system as it vibrates with its cosmic opposite.
641. From units that are attracted to each other a radiation goes forth. Through this radiatory activity interplay is promoted.
642. As well, the magnetism between opposing poles evokes radiation.
643. When radiation emanates from the nucleus of an atom (of any kind) towards a satellite of that atom, we see the same interplay between positive and negative.
644. We see that radiatory activity is promoted by the Law of Attraction. Perhaps, without the Law of Attraction, radiatory activity is not even possible.
645. We are discussing the close relationship between magnetism and electricity (or radiation).
We might, therefore, consider time as that process of activity, or that progression in development, wherein the indwelling Consciousness is seeking its opposite, and coming under the Law of Attraction, which leads to atomic, human, planetary, spiritual, solar and cosmic marriage.
646. This is an unusual definition of time.
647. Time is defined not as a span but as a “process of activity”.
648. It would seem that time is defined as that process of activity during which (under the Law of Attraction) the marriage partner is sought and marriage consummated.
649. It is interesting to realize that Libra the sign of marriage and that Saturn Lord of Time (we are defining time) is the strongest planet in Libra
650. This definition needs to be related to the definition of time as the “succession of states of consciousness”.
651. We can never divorce the nature of time from consciousness and experience. It is as if to say that there is no time apart from the experience of time. This means that if a span of activity is not beheld it does not exist. Thus time, becomes, in a way, ‘duration of perception’.
652. The key to solving the riddle of time is to examine simplicity and complexity in the process of perception.
653. In states of profound absorption or concentration, there is the sense of timelessness, or the sense that great ‘amounts’ of time pass very quickly, or that small ‘amounts’ of time are of great duration.
654. We often think that time, per se, is real but that our sense of time is subjective and variable. What I am emphasizing is that ‘real time’ is subjective, or is created by a subjective act—that of perception.
This idea is comparatively simple in relation to a human being, and can be seen in daily demonstration in his contacts with other men; these contacts are governed, for instance, very largely by his likes and dislikes.
655. This is the usual astral responsiveness. We can imagine that the astral body and its rotation on its axis account very much for whether human units are attracted to or repelled from each other.
All these attractions and repulsions are under law, and their cause exists in form itself.
656. If the attractions and repulsions are under law, they must be based on mathematical relations. Coherence or separation are mathematically determined. Frequency of vibration or rotation will determine attraction and repulsion. Quantity is quality.
657. In practical life, we often see that people function according to rhythms which render them either attractive or repulsive to other people. The nature of rhythm is determined mathematically.
The emotion of like or of dislike is nothing else but the realisation by the conscious entity of the swinging into his magnetic radius of an atomic form which he is led, by the very law of his own being, to either attract or repulse.
658. To be attracted or repelled seems (initially at least) to be beyond the control of the indweller.
659. Playing with language, we can think that we like people who are like us. At least there must be certain significant points in common.
Only when the form is transcended, and Spirit seeks out Spirit, will the phenomena of repulsion cease.
660. We are being told that in the state of synthesis, in which Spirit has sought, found and merged with Spirit, the state of repulsion has ceased. Synthesis, then, in a non-polar state beyond the state of attraction or repulsion.
This will be the inevitable finale at the cessation of solar evolution, and it will bring about pralaya.
661. Finales (even in music) occur under the Law of Synthesis—bringing all together in “one accord”.
The duration of the interplay, the period of the search of Spirit for Spirit, and [Page 281] the vibratory process necessitated by the utilisation of the form, this we call Time, whether in connection with a man, a planetary Logos, or the Deity.
662. Are “time” and “duration” equivalent terms? If so, it seems that the term “time” is being defined by an equivalent term. And yet there are subtle differences in connotation between “time” and “duration”.
663. The operative terms in this definition are “duration” and “period”. I have earlier used the word “span”, suggesting much of the same.
664. Unless the Law of Attraction is operative, the experience of time will not be operative. Under the Law of Attraction, change and interplay occur. Change and interplay produce sequences of conscious events.
665. In a state of Pure Spirit or Pure Matter there is no change and thus no sequence of states of consciousness and, thus, no experience of time, and, thus, no time.
666. To the one who perceives only changelessness, there is no time.
Space, again, is included in the idea of consciousness, and its utilisation of matter. Space, for the Logos, is literally the form wherein His conscious activities and purposes are worked out—the solar ring-pass-not.
667. Usually, we associate space with formlessness. This may be true of the most abstract definition of SPACE as the ABSOLUTE.
668. But, within Universe, space is form. Or more properly, space is also a perception—a perception of form rather than a perception of relative duration (time)
669. It seems that the Tibetan has entered into very abstract considerations in this section of the book. Whenever speaking of Time and Space the utmost demands are placed on thought.
670. We might call space, a sustained perception of that which is different from something else. Or a sustained perception of a certain group of interactive factors.
671. In other words, space for any entity is the wholeness of the contents of consciousness for that entity. Entities with greater consciousness express within and relate to a greater ‘space’. An entity’s ‘space’ is the ring pass not of that entity’s perception or registration. All space is psychological space or perceptual space.
672. Man’s ‘space’ is the sphere of his perception. This sphere is a form.
The space wherein a planetary Logos works out His plans is similarly as much of solar space as His consciousness is developed enough to use.
673. Again we see the relation of space to consciousness.
674. A Planetary Logos is contained within the ‘space’ of a Solar Logos because the consciousness of the Planetary Logos is contained within the consciousness of the Solar Logos.
675. We remember the definition of the Universe as a huge aggregation of states of consciousness—the lesser contained within the greater, and the greater Entities experiencing through the lesser.
Man again repeats the process and his ring-pass-not is included in the radius of his consciousness, and may be very circumscribed as in the case of the little evolved, or may be inclusive of a portion of planetary space of great extent, and even in the case of the very highly evolved may begin to touch the periphery of the sphere of influence of the planetary Logos in Whose body he is a cell.
676. We are speaking of ring-pass-nots of consciousness. A man’s ‘space’ expands as his consciousness expands.
677. What are the limitations of the ‘space’ within which we, individually, express? How is this ‘space’ expanded when we merge in group consciousness? How is the ‘space’ expanded when we begin to merge into “God consciousness”?
Space for the atom (for instance, the atom in the physical body of man) will be the radius of the form in which is found the greater centre of consciousness of which it is a part
678. The greater center of consciousness is the consciousness of the man who indwells the body of which the atom is a part.
679. In a way the consciousness of the atom is but a tiny aspect of the consciousness of the man who indwells the form.
and it will be both attracted and repulsed—attracted and built into the form of the greater Life, yet repulsed and thereby prevented from moving from a certain point within that form.
680. In the case of the atom of matter/substance, potential space (the entirety of the body in which it is found) is greater than the ring-pass-not within that space (or body) to which the atom is confined. A single atom will not be ‘free’ to wander to all part of the ‘space’ that is the body/form of man.
681. So it is for man; we cannot wander into all ‘spaces’ of which we may be theoretically cognizant. We are attracted by the greater, yet repulsed by it at the same time.
We have here dealt a little with time and space in their relation to a specific centre of consciousness;
682. Be that centre of consciousness the consciousness of a tiny atom, a man, a Planetary Logos or a Solar Logos.
we have seen that they are simply forms of ideas to express the cyclic activity of an entity.
683. What is said immediately above is what we must grasp, and it is difficult—that time and space “are simply forms of ideas to express the cyclic activity an entity”. Time and space are not even ideas, but only forms of ideas.
684. Space is the totality of the sphere of consciousness; consciousness creates space. Time is that which interrupts the unvarying perception of essence.
685. Unless an entity is engaged in “cyclic activity” there would be no time and space.
686. All activity is, fundamentally, cyclic activity and is based upon the principle of pulsation between being and non-being.
687. Time and space are based upon limitation and discontinuity of perception/consciousness.
The subject is exceedingly abstruse, due to the low stage of the human intelligence, which is as yet so occupied with the objective or material side of manifestation that the attraction existing between Spirit and Spirit is little more than a concept.
688. We can all agree with the Tibetan. There are few sections of TCF which are more difficult than the section we have been examining.
689. Only if one is identified as Spirit will it be possible to fathom the attraction existing between Spirit and Spirit. It is that which causes the human Spirit to look beyond and through any differences in order to discover in the apparent ‘other’ that which is absolutely identical with itself (i.e., the Spirit) Right now, the registration of distinctions overpowers the search for identicality.
When more of the human family have their centre of consciousness in the Ego and hence are busy with the work of repulsing matter, and with the withdrawal of [Page 282] Spirit from form, then only will the transmutative process be comprehended,
690. We are given the work to be accomplished by the human being who has his center of consciousness centered in the Ego
a. The work of repulsing matter
b. The work of withdrawing Spirit from form
691. In the tabulation on TCF 275 we are given the interrelation between Spirit and form. The Ego is not mentioned.
a. The period of the domination of the form note is that of involution.
b. The period of the repulsion of form by Spirit is that of the battlefield of the three worlds.
c. The period of the attraction of Spirit and Spirit, and the consequent withdrawal from form is that of the Path.
d. The period of domination of the note of Spirit is that of the higher planes of evolution.
692. Yet the Ego is to be considered an extension of the Spirit, and the consciousness which is centered in the Ego is passing through stage “b.” above. The “Law of Repulse” is a law of the soul. The work of the soul/Ego is also instrumental during the initial stages of withdrawing Spirit from form.
693. Such a human being (whose consciousness is centered in the Ego) is functioning under the fourth Law of the Soul—the Law of Repulse (which is also the first triadally impulsed soul law).
694. Centering the consciousness in the Ego is, of course, preliminary to the centering of consciousness in the Spirit.
695. Before Spirit can merge with Spirit it must be abstracted from matter/form. The soul-center promotes this abstraction.
696. The work of transmutation (although considered preliminary to transformation and transfiguration) requires a disidentification from matter/form.
then only will time (as known in the three worlds) be transcended,
697. The suggestion is that there are more ways to understand time than as it is understood in the three worlds.
698. The factor of Time is inescapable if there is to be a Universe. A Universe, in one respect, is the commencement of Time (as well as its sustainment and termination) within the infinite continuum of Endless Duration
and then only will space (as manifested to man through the three lower planes or the eighteen subplanes) be found to be a barrier.
699. The normal ‘space’ for the average human being is the ring-pass-not of the eighteen lower subplanes. Within these worlds he normally lives and moves and has his being and feels no conscious confinement thereby.
700. Let us tabulate the results of centering consciousness in the Ego:
a. The transmutative process will be comprehended
b. Time (as we know it) will be transcended
c. Space (as manifested through the eighteen sub-planes) will be found to be a barrier
This same statement can be predicated of the seven Logoi and of the solar Logos, extending the idea to other planes, solar and cosmic.
701. The “seven Logoi” (in this context) are the seven Planetary Logoi. Usually, when Planetary Logoi are indicated, the Tibetan will say so.
702. The Planetary Logoi are cosmic beings, and the time they experience can be conceived as relating to the eighteen lower cosmic subplanes which, as well, is their confining ‘space’—especially when they are non-sacred Planetary Logoi.
703. The twenty-one lower cosmic subplanes determine time and space for a Solar Logos.
704. One cannot experience of time outside of one’s space. One cannot experience relative space except through the processes of time.
705. Long ago Planetary Logoi and Solar Logoi achieved transmutation as it is necessitated in the human evolutionary process, and transcended time (humanly considered) and broke through the barrier of ‘human space’ produced by the limitations of human consciousness.
706. Is it not, therefore, interesting that these great beings must pass though other and greater transmutations; transcend time of an entirely different order (related, of course, to the limitations of their perceptual process—vast though it is); and enlarge their conception of ‘space’.
707. When we humans speak of transcending time and space, we rarely think that those beings (who many mahamanvantaras ago were human) are even now attempting to transcend time and space as time and space appear to them!
So also can it be narrowed down to the subhuman, and to the involutionary lives, remembering ever that as the consciousness is more confined and restricted so inertia, lack of response and limitation of radiation will be seen.
708. Such subhuman lives are overcome by the energy of the third aspect through which ‘amalgamative radiation’ is not produced.
709. Compared, for instance, to a Planetary Logos, the human being is
a. Restricted and confined
b. Characterized by inertia
c. Characterized by lack of response
d. Characterized by limitation of radiation
710. A similar restriction will be noted when comparing a Planetary Logos to the Solar Logos, though these two types of beings are far closer in their degree of unfoldment than is a man to a Planetary Logos or Solar Logos.
By a close scrutiny of chart V (See p. 344), it
will be apparent wherein lies the problem of the Logos, and wherein lies the
accuracy of the correspondence between Him and His reflection
711. Chart V is one of the great charts in TCF. An extraordinary amount of knowledge can be mined from a prolonged and careful examination of the chart.
As previously stated, the analogy between the
Solar Logos and Man is in many points closer than the analogy between the
Planetary Logos and
713. The chart suggests far more than it depicts literally. Far more is implied than is presented.
714. We will note that the cosmic atmic plane and the cosmic astral plane are left apparently blank, which is hardly the case. Important centers of focus for our Planetary Logos (and even for out Solar Logos) are there to be found. But a single chart cannot illustrate all pertinent relationships.
715. In relation to the shared problems of Man and the Solar Logos, they are problems incident to the fact that both beings are midway through their process of evolution.
716. Is it not interesting that Man is considered a “reflection” of the Solar Logos. This is not said in so many words with regard to our Heavenly Man.
717. What may be the “problem of the Logos”? The following quotations concerning the Solar Logos and Man suggest some of the problems:
Both are at their point of deepest involution. (TCF 282)
We have been told that the solar Logos, on the cosmic planes, works at the problem of cosmic mind; that He functions in His physical solar system, is polarised in His cosmic astral, or emotional body, and is developing cosmic mind. (LOM 52-53)
Man has to bring down into conscious full control, the God within. Through that control he must dominate circumstance, make his environment his instrument and manipulate matter. On cosmic levels the Logos does likewise. Both are far from achievement. (TCF 282)
Just as the planet called the earth is regarded as the turning point or the battle-ground between Spirit and matter, and is therefore, from that very consideration, of great importance, so our solar system holds an analogous place in the cosmic scheme. The cosmic man, the solar Arjuna, is wrestling for His individualised perfected self-consciousness, and for freedom and liberation from the form, and from the not-self. So man on this planet battles for similar ideals on his tiny scale; so battle in heaven Michael and His Angels, or the divine Heavenly Men, Whose problem is the same on the higher scale. (TCF 242)
718. The close scrutiny which DK suggests will not be easy.
719. The alignments between the numbers two and four are evident in the chart.
720. We note our Solar Logos’ relation to the fourth Rishi of the Great Bear, remembering that our Logos is of the fourth order.
721. Four is the number of struggle towards harmony, and two the number of the love-wisdom which arises harmony is achieved.
722. The Chart suggests that we live in an astral-buddhic solar system, and that the struggle towards the full achievement of Cosmic Love pertains to our Solar Logos.
723. Incidentally, the line from the Logos passes through the Vishnu aspect on the logoic plane and a fourth Planetary Logos on the monadic plane. Is this Planetary Logos the Logos of the Earth-scheme, or of the sacred planet of the fourth ray—Mercury egoically, and Vulcan, monadically?
724. I will call our attention to the following fact now, and hope later to suggest some thoughts re its elucidation: On the cosmic monadic plane, the line which passes through the fourth Rishi of the Great Bear originates in a triangle which is either the second or the third depending on the mode of counting the seven triangles in each large circle. This must be very significant for all that is transpiring within our solar system.
725. That little triangle in the fourth large circle is what we might call a ‘sleeping hint’, awaiting the day of its revelation—when?—centuries ahead?
726. VSK states: “The following list is a beautiful demonstration of numerical resonance to context in a seven point list”.
727. Here we are given a tabulation of conditions and problems shared by both Man and the Solar Logos.
First. Both are in objective manifestation on the physical plane.
728. In relation to a human being, we are dealing with the systemic physical plane.
729. In relation to the Solar Logos, we are dealing with the cosmic physical plane. Note that the Tibetan requires that we realize that it is the cosmic physical plane which pertains to the Solar Logos.
Second. Both are at their point of deepest involution.
730. This means that both beings are subject to the number four, which represents the midway point in a sevenfold cycle.
731. This statement should be compared with information found on TCF 384.
Third. Both are trammelled by matter, and are developing consciousness (egoic consciousness) on the physical plane—man on the solar physical, and the Logos on the cosmic physical plane.
732. Man well knows that he is not free; is it surprising to think of the great Solar Logos as a Being who, relatively, also is not free, but like man, trammeled by matter?
733. Most human beings have not yet developed full egoic consciousness on the physical plane—the solar (or systemic) physical. The Solar Logos, likewise, as He expresses Himself upon the cosmic physical plane, has not yet developed the capacity to access the full consciousness of His own Ego on its own plane—the cosmic mental plane.
734. If the Solar Logos has to develop the capacity to register and express egoic consciousness on the cosmic physical plane, this must certainly be true of the Planetary Logoi.
We can only imagine what type of Solar Angel has
created the causal body of the Solar Logos
“A solar Logos uses for His energy centres the planetary schemes, each of which embodies a peculiar type of energy, and each of which, therefore, vibrates to the key of the logoic solar Angel, of which the human solar Angel is a dim reflection. It is interesting here to note that as the human solar Angel is a unity, manifesting through three tiers of petals, the logoic correspondence is even more interesting, for that great cosmic Entity demonstrates on the cosmic mental plane as a triple flame working through seven tiers of petals, and it is the energy from these seven circles of energy which pulsates through the medium of any scheme. All this is hidden in the mystery of the ONE ABOUT WHOM NAUGHT MAY BE SAID, and it is not possible for men to solve it,—the truth being obscure to even the highest Dhyan Chohan of our system.
736. If the planetary schemes, as chakras of the Solar Logos, vibrate to the key of the logoic Solar Angel, then the chakras of man must necessarily vibrate to the key of man’s Solar Angel.
737. It may be inferred that the logoic Solar Angel also has or focusses upon a ray, just as does man’s Solar Angel. This ray is, probably, what we call the soul ray or egoic ray. It is interesting to realize that all our chakras vibrate to the key of our soul ray. Probably there is a contest within each chakra to see whether it will be ruled by the soul ray or personality ray of the indwelling entity.
738. Further, all the planetary schemes vibrate to the key of the Solar Logos’ soul ray, as is evidenced from the chart immediately below:
Fourth. Man has to bring down into conscious full control, the God within. Through that control he must dominate circumstance, make his environment his instrument and manipulate matter. On cosmic levels the Logos does likewise. Both are far from achievement.
739. The human being is seeking mastery on the eighteen lower subplanes of the systemic physical plane and, eventually, upon the twenty-one lower subplanes.
740. The Solar Logos, analogously to man, must seek mastery upon the eighteen lower cosmic subplanes and eventually upon twenty-one such planes.
741. It is interesting that our Solar Logos, though presently astrally polarized, has taken the second cosmic initiation and is working towards the third.
742. Following analogy, there must be many human beings who, having taken the second initiation, are still astrally polarized, as they work towards the third initiation.
743. This is interesting because at the second initiation the human being must have achieved spiritual intelligence and an illumined mind.
744. Can we say that the Solar Logos has achieved spiritual intelligence and an illumined mind even though astrally polarized? Perhaps. Probably because our Solar Logos is of such an astral-buddhic nature the astral-buddhic relationship will always be inordinately strong regardless of the degree of spiritual intelligence and mental illumination achieved.
Fifth. Both work in, with, and by, electrical force.
745. Is this to say that both are related to the Pleiades? The Solar Logos has a special relationship to the Pleiades who are a major source of cosmic buddhi. The Path which the Solar Logos is treading leads to the cosmic buddhic plane, and the Sun is said to revolve around the Pleiades.
Sixth. Both come under the laws governing forms and hence both are controlled in time and space by KARMA, which is the Law of forms. It has to do with quality, as force has to do with vibration.
746. Human beings who hope soon to “be rid of karma” had best attend to this excerpt. Beings far greater than a Solar Logos (if they manifest through a form) are still subject to the Law of Forms.
747. We are given a profound hint: Karma is related to quality as force is related to vibration.
748. The reason that Karma adjusts the interplay of forms with mathematical exactitude (the fourth ray is the Ray of Mathematical Exactitude) is to bring about the emergence of the second aspect or quality.
749. Force causes vibration; this interaction pertains to the third aspect of divinity. It is amazing how much the Law of Karma works with and promotes the emergence of the second aspect, even though first and third ray methods are utilized.
750. If one studies the third and second rays of Libra, one can see how the second ray is meant to emerge from the balancing of forces made possible by the third aspect.
751. Interestingly, the second aspect of divinity is the “form builder”. Force and vibration pertain to the matter aspect. The second aspect pertains to the patterning and cohesion of form.
752. When we consider the planet Saturn, we may come to understand that second ray purposes lie behind all the drastic hard-line disciplining administered by this planetary Lord of Karma.
753. Basically, Karma serves the growth of consciousness.
Seventh. Both work through forms made up of:
754. Here the formal constitutions of Man and the Solar Logos are compared.
a. Three main types of forms: A mental form, one aspect of manifestation; an astral form, a second aspect; and a physical form, the third aspect.
755. From one perspective the mental form is correlated to the first ray, the astral to the second and the physical form to the third. There is also a legitimate way to reverse the correlation for the mental and physical forms, assigning the third ray to the mental body and the first to the physical form.
The mental vibration sets the key measure and seeks to utilise and co-ordinate the physical body at Will. It deals with or links up the consciousness to the three forms in one direction; it repulses and causes separation in another.
756. The mind has a dual function—that which links and that which repels and separates.
757. The body is to be controlled by the mind. “Mind over matter”.
758. The mind is the dominating principle within the personality. “I come forth and from the plane of mind I rule.”
759. In the words “key measure” the principle of rhythm is suggested. At first the “key measure” applies to the personality.
760. The key measure which is set by the mental vibration should eventually resonate to the keynote of the soul. This will occur when the mind can be held steady in the light. Still later, the “key measure” will resonate to monadic vibration.
761. The mental vibration is both attractive and repulsive. Towards the later stages of evolution it cooperates in repulsing the attractiveness of the form. It assists the man to discriminate in relation to his desires and to ‘see through’ the lure of form.
762. The mental vibration also assists soul consciousness to infuse the form, working out strategies by means of which this can be done.
763. Man is the Thinker and in his nature manas is paramount. Let us ponder the mental vibration we are generating and expressing.
The astral vibration deals with the quality, with the attractive measure. It is the psychic element.
764. The word “measure” suggests rhythm and mathematics.
765. So far we have been given two kinds of measures:
a. The “key measures”
b. The “attractive measure”
766. The astral vibration is selective of external quality which harmonizes with inherent quality and repellant to that which felt as inharmonious.
767. The “psychic element” is the sensitive element.
The physical is the meeting ground of consciousness with the material form. This last is the result produced by the union of the key measure and the quality of tone.
768. More profound occultism!
769. We are dealing with the magical process. It is indicated that the physical nature is the result of the collaboration between mind and the astral nature. In the magical process, the production of the final external form also depends upon the collaboration of the mind and the astral body.
770. The initiation process demands that consciousness infuse the material form. Thus, are the “prisoners of the planet” redeemed.
771. We are to ponder on the “key measure” which, eventually, is to vibrate to monadic purpose (for the Monad is reflected in the mind), and the “quality of tone” (reflective of the soul) through which this key measure must express.
Within the personality the mind is the
representative of the Monad and the astral body of the Ego..
The monadic ray has a special effect upon the mind and the soul ray upon the
“The Personality ray finds its major field of activity and expression in the physical body. It determines its life trend and purpose, its appearance and occupation. It is selective of quality, when influenced by the egoic ray.
The Egoic Ray has direct and specific action upon the astral body. Hence the battlefield of the life is ever on the plane of illusions as the soul seeks to dispel the ancient glamour, the aspirant is enabled to walk in the light.
The Monadic Ray influences the mental body, after integration of the personality has been brought about. It causes the mind nature to achieve that clear vision which finds its consummation at the fourth initiation, and releases the man from the limitations of form. There is an analogy to this triplicity and an interesting symbolic relation in the three Initiators. (EP I 406)
773. All that is here said is true of both man and the Solar Logos.
b. Seven centres of force which hold the three forms in one coherent whole, and cause their vitalisation and their co-ordination.
774. Let us tabulate the functions of the seven centers of force in relation to both man and Solar Logos.
a. The centers hold the three forms in one coherent whole
b. The centers cause the vitalization of the three forms
c. The centers cause the coordination of the three forms.
775. If the Planetary Logoi are the centers in the body of a Solar Logos, then we learn something about the influence of the planets on the coherency of the three bodies logoic, on their vitalization and their coordination.
776. We remember that the seven chakras are extensions of monadic energy (meditated by the Ego on its own plane). So really, it is the Monad (whether of man or Planetary Logos) that is causing coherence, vitalization and coordination.
They put the triple unit into correlation with their main centre of consciousness on the higher planes, whether that centre is the causal body of man, of a planetary Logos, or of a solar Logos.
777. Here the causal body is references as the “main centre of consciousness”, but in other sections of the book we learn that the energy pulsing through the causal body (cohering, vitalizing and coordinating) really emanates from the Monad.
778. We may remember that earlier in this Commentary we were discussing the “main focal point” of man, the Heavenly Man and the Solar Logos (TCF 271). Perhaps we can equate the terms “main centre of consciousness” with “main focal point” since the causal body is involved in relation to both terms.
779. However, we noticed that the “main focal point” of the type of Heavenly Man under discussion was considered the systemic monadic plane. From reading what is given above, we realize that the type of Heavenly Man there discussed was probably not the Planetary Logos in His fulness (though every type of Heavenly Man is an expression of the Planetary Logos).
780. We are here told that a Planetary Logos has for His “main centre of consciousness on the higher planes”, the causal body, yet in the section under “main focal point” the causal body was not mentioned in relation to a Heavenly Man.
781. In relation to that earlier section, it becomes clear that the Planetary Logos was functioning through a lesser Heavenly Man, and it was the function embodied by the lesser Heavenly Man that was being described by listing its “main focal point” on the systemic monadic plane.
782. When the centres are rightly functioning and in a manner coordinated with each other, they will give access to Ego and Monad.
c. Millions of infinitesimal cells, each embodying a lesser life, each in a condition of constant activity, and each repulsing other cells so as to preserve individuality or identity, yet each held to each by a central attractive force.
783. Here we have important information descriptive of a cell. When what is said here is applied to man as a cell in the Planetary Logos, the results are illuminating.
784. The cell
a. Embodies a lesser life
b. Is in a condition of constant activity
c. Is repulsing other cells so as to preserve individuality or identity. (On the human level, this is an interesting rationale for the dynamic of repulsion which goes on between human units. If human beings do not know who to repulse, their individuality and identity can be compromised.)
d. Is held to other cells by a central attractive force. (This relates to either the herd instinct or group instinct in man—inspired by the soul.)
Thus we have produced the objective form of a crystal, a vegetable, an animal, a man, a planet, a system.
785. All these structures are composed of “cells”.
786. We are familiar with the cell structure for the vegetable, animal or man. What is the analogue to a cell within a crystal? A molecule?
787. Within a planet, man is a cell. There is a necessity to determine the relationship of a man to the three types of Heavenly Men—Globe Lords, Chain Lords and the Scheme-Lord (the Planetary Logos).
788. Within a solar system, groupings of men are as cells. In relation to the Solar Logos, is it legitimate to look upon Ashrams as cells?
Finally, both work, therefore, in a dual manner and each demonstrates both attraction and repulsion.
789. We remember that we are dealing with the condition of and problems shared by a Solar Logos and a man.
Attraction of matter to Spirit and the building of a form for the use of Spirit is the result of electrical energy in the universe, which in each case brings the lesser lives or spheres into its range of influence.
790. This is the first stage of a threefold process and relates to the Pleiadian impulse. The Pleiades are the source of “electrical energy”.
791. We are linking “electrical energy” to the Law of Attraction. We are discussing, perhaps, the second aspect of Fohat as Eros. Electrical energy, in this case, is a form-builder.
792. The material lives must be brought within the sphere of influence of Spirit. Electrical energy accomplishes this.
793. The attracted material units obscure the Spirit, but a great act of service is thereby arranged.
The magnetic force, the life of the Logos gathers together His body of manifestation. The magnetic force of the Heavenly Man, the planetary Logos, gathers out of the solar ring-pass-not that which He needs for each incarnation.
794. Notice the use of the words “energy” and “force”. We are dealing with electrical energy and magnetic force.
795. We are focusing upon a process of selectivity conditioned by the karma of the gatherer and of the gathered.
796. It is as if, for the duration of manifestation, both factors are attracted to each other—the one who serves as logos and the lesser units gathered by the logos (whether that logos is the central life of an atom, a man, a Planetary Logos or a Solar Logos).
The magnetic force of the Ego gathers, at each rebirth, matter within the particular sphere or scheme within which the Ego has place.
797. This matter is pre-conditioned by the previous incarnation of the particular Ego. The matter gathered has already been tinged by the quality of the Ego through frequent, former association.
The focus of activity shifts from the active body to the active entity within that body, the master of his surroundings, the director of his possessions, and the one who is the breath itself, despatching the lives to the reservoir of substance, or recalling them at will to resume their relation to him. (R&I 103)
798. The same must be true of the Solar Logos and the Planetary Logos. They are (through previous experience) related to that which they gather. And when they are gathered by a far greater Entity, it is as a result of former association.
799. When the Ego takes its ‘rest’ between incarnations, the matter previously conditioned by the Ego is also ‘resting’ within a “reservoir of life”
So on down the scale, we find the lesser pursuing its round ever within the greater.
800. Even the Universal Logos pursues its round with the GREATER—the GREATEST OF ALL POSSIBLE—the ABSOLUTE.
Therefore we have (during a period of Attraction and Repulsion, or a life cycle) that which we call Time and Space, and this holds equally true in the life cycle of a Logos or an ant, or a crystal.
801. A life cycle is by definition a period of attraction and repulsion. Between the poles the life cycle occurs. The ‘space’ for the occurrence of every life cycle is situated in a specific magnetic and repulsive relation to the two poles. That relation changes through the process of evolution, moving away from matter and towards Spirit. In other words, the attraction towards matter gives way to repulsion from matter, and the repulsion from Spirit gives way to attraction to Spirit.
802. The condition of Spirit and root Matter is timeless and spaceless. Through their electrical, magnetic interplay limited perception begins and thus begin time and space.
803. Unless attraction and repulsion are operative we will not have time and space.
804. Or, time and space manifest only during periods of attraction and repulsion between Spirit and Matter.
805. The coming together of Spirit and Matter create time and space and also bring about the effective emergence into prominence of the second aspect of divinity (the ‘Universe Builder’) with its second law—the Law of Attraction—coeval with time and space.
806. We judge then that the following ideas are closely related:
a. The attraction and repulsion of Spirit and Matter
b. The Law of Attraction and Repulsion
c. The Law of Periodicity
d. Time and Space
There are cycles of activity in matter, due to some energising Will, and then Time and Space are known.
807. Unless there is a cycle of activity in matter, Time and Space will not be known.
808. The Will (as Spirit or of Spirit) commences the engagement of Spirit and Matter.
809. The genesis of time and space require the instigation of cyclic and spiral cyclic activity in matter as an energizing Will engages with matter.
810. We note the phrase, “Time and Space are known”. This phrase points to the fact that Time and Space are perceptions or, as Kant has said, “categories of consciousness”.
There are cycles of non-being when Time and Space are not, and the energising Will is withdrawn.
811. This is of philosophical importance.
812. The only cycle of pure and true non-being is the cycle of the ABSOLUTE—as GOD-ALL-IN-ALL.
813. Paradoxically, although ‘within’ the ABSOLUTE, Time and Space are not, nevertheless this ‘STATE’ occurs periodically!
814. The cycles of non-being are devoid of the sequential changes caused by the Law of Attraction and Repulsion.
815. We see how fundamental to the production of Time and Space is the “energizing Will”.
816. The Will is that which goes forth from the Real in order to create the un-Real.
817. The Will is the catalyst for the emergence of interactive duality.
818. The cycles of non-being need not be absolute. Each entity enters, periodically, relative cycles of non-being relative.
But we must not forget that this is purely relative, and only to be considered from the standpoint of the particular life or entity involved, and the special stage of awareness reached. All must be interpreted in terms of consciousness.
819. There are, apparently, many types of cycles of relative non-being, but, in cosmos, they are more an experience than a fact.
820. In deepest sleep, time and space appear as naught—at least the awakening one remembers a period of apparent non-existence or nothingness. This is not to say that the abstracted consciousness was not conscious and aware on levels impenetrable to the waking consciousness.
821. A cycle of relative non-being is a cycle of abstraction, or pralaya but not a cycle of extinction.
822. Perhaps may be that within cosmos, any cycle of non-being is really illusory, for the cosmos is being in manifestation, and consciousness is inextinguishable (though its content in higher worlds is often unremembered by the human being immersed in the limited consciousness of the lower worlds).
823. We now deal with the meaning of three kinds of cycles. In the immediately foregoing excerpts DK mentions only two.
The first type of cycle, or the period involved in one entire revolution of a sphere around its own centre of consciousness, is to the particular Entity involved (be he God or man) a lesser cycle.
824. This is rotation upon an axis.
825. One revolution/rotation of this kind is, for the Earth, a day and night cycle. Clearly, for the Earth, this is a lesser cycle when compared to the yearly revolution of the Earth around the Sun.
826. For a human being, one lesser cycle is a complete rotation of all rotating sheaths. We do not know the periods for such rotations. The greater cycle is the cycle of incarnation.
827. This type of cycle correlates to the third aspect of divinity and to rotary motion.
The second type of cycle or the period involved in the complete circling of an orbit, or the revolution of a sphere around the centre of which it is an integral part, we can consider as a greater cycle.
828. Thus we have rotation, per se, as a lesser cycle and revolution per se, as a greater cycle.
829. This second type of cycle correlates to the second aspect of divinity and to spiral-cyclic motion.
830. For man it will be kind of ‘revolution’ around his Ego in the reincarnational cycle.
831. For the Planetary Logos, this type of cycle will be a revolution around the Sun, defining the year.
832. For the Solar Logos this cycle will be a revolution (we are told) of the solar system around the Pleiades (especially with reference to the central star of the Pleiades, Alcyone).
The third type of cycle has not so much to do with the transition of the form through a certain location in space but as the cycle which includes both the greater and the lesser cycles.
833. This type of cycle, we can infer, will rightly be correlated with the first aspect of divinity and with the first type of motion—progressive.
It has to do with the response of the ENTITY, to Whom our solar Logos is but a centre in His Body, to the contacts made on that centre and on its cosmic opposite.
834. A great triangle is produced between the ENTITY (let us call it a Cosmic Logos) and two Solar Logoi—our Solar Logos and the Solar Logos who is His polar opposite. We have already speculated on the possibility of either the Logos of Sirius or the Logos of Alpha Centauri—the two stars closest to the Sun.
835. In this type of cycle, the Cosmic Logos is responding to the interplay between Solar Logoi.
836. If we try to keep our perspective in proportion, the ENTITY concerned will not be the Super-Cosmic Logos or the One About Whom Naught May Be Said, because it is the constellation of which our Logos is one small part which is a center in such a BEING. (cf. TCF 293)
These two centres, for instance, our solar system and its cosmic opposite, in their interaction create a cycle period which has a relation to the "ONE WHO IS ABOVE OUR LOGOS."
837. This whole subject is blinded. We have made some inferences elsewhere in this commentary.
838. The ONE WHO IS ABOVE OUR LOGOS is probably a Cosmic Logos and not a Super-Cosmic Logos.
839. One suspects that in considering these two Solar Logoi there is an analogy to the Earth (related to our Logos, perhaps) and Venus (related to the other Logos). If the analogy is appropriate, the other Logos is probably the Logos of Sirius.
840. Have we noticed how great a leap there has been between the second type of cycle and the third?
841. One suspects that in relation to this third cycle there will be a “driving forward through space” towards that great ENTITY which will act as an attractor for the two Solar Logoi under discussion.
This is, of course, beyond human conception, but must be included in our enumeration of cycles if exactitude is to be achieved.
842. On the solar logoic level
a. The entire solar system has one revolution every 100,000 or so years.
b. The entire solar system revolves (we are told) around the Pleiades every 250,000 years or so.
c. Our solar system and another to which ours is intimately related, are related to a greater ENTITY, and this relationship should involve the motion of “progress onward”.
d. DK gives a hint when He says that this third type of cycle does not involve the “transition of the form through a certain location in space”, as do the first and second cycles. If the motion of “progress onward” were involved, the location in space would not be a “certain location” but would be forever changing with the “driving forward” of the two Logoi towards their ‘Attractor’.
e. This cycle would involve direct movement towards a cosmic center, and would naturally include the other two cycles of the Solar Logos—axial rotation and orbital revolution. The “driving forward” would render orbital revolution spiral-cyclic. So would it be, as well, for axial rotation
843. Such a cycle in relation to man would relate to a return to the Monad.
844. We cannot hope to penetrate the veils hiding such cosmic occurrences. It does seem reasonable, however, to infer that this third type of cycle relates to Law of Monadic Return on both a human and solar logoic level.
845. To simplify, the first type of cycle can be correlated with the personality.
846. The second type of cycle is a soul or egoic cycle.
847. The third type of cycle is inferred as a monadic cycle.
848. The material we have been considering is deeply veiled and our intelligence is not sufficient to penetrate. DK uses the word “exceedingly abstruse”, and He means it!