Fellowship of Cosmic Fire
Commentary Semester III Section I
(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)
1. This is the beginning of the Second Section of a Treatise on Cosmic Fire, Solar Fire. We will be engaged with the study of the Fire of Mind for the next three and a half years! Our foundation is laid through our study of the fires of matter.
SECTION TWO. The Fire of Mind - Solar Fire
(The Fire of Mind)
Division A. Manas or mind, and its nature.
Division B. Manas as a cosmic, systemic and human factor.
Division C. The egoic ray and solar fire.
Division D. Thought elementals and fire elementals.
Division E. Motion on the plane of mind.
Division F. The Law of Attraction.
2. The scope of our forthcoming subjects will be huge.
3. We must remember that the fire of mind, as presented in this section, will mean, primarily, solar fire emanating from the cosmic mental plane and finding its microcosmic expression on what humanity calls the higher mental plane, systemically considered.
4. The aspect of mind called solar fire is directly related to the Law of Attraction, even though mind, per se, is usually considered related to the third aspect of divinity and, hence, the Law of Economy.
1. What is the relation of the Son to the Sun?
5. This is a powerful question relating the subjective Son to the objective Sun.
2. What is evolution, and how does it proceed?
6. The question will relate primarily to that which occurs within our solar system and on the cosmic physical plane, yet we can understand from occultism that evolution is a dynamic which necessarily occurs throughout the cosmos.
3. Why is the solar system evolving along the lines of duality?
7. We live in a dual solar system characterized by the quality of Love-Wisdom. The degree of evolvement of our Solar Logos will be discussed, His relation to the sign Gemini, and His relation to the solar system preceding our own.
4. What is consciousness and what is its place in the scheme?
8. What type of scheme may be meant? For there are planetary schemes and the entire solar system on its own level may be considered a solar scheme.
9. The nature of consciousness is a matter of great subtlety. We shall find it a foundational aspect throughout cosmos. It is the second aspect of the primal Cosmic Trinity.
5. Is there a direct analogy between a system, a planet, man and an atom?
10. The question seems rhetorical, as the entire premise of TCF is that such an analogy most definitely exists. We have been dealing with some of the intricacies of this analogy and many more lie ahead.
6. What is the mind aspect? Who are the Manasaputras?
11. We will learn of Manasaputras of various grades, some of them intra-planetary and others systemic. They are known in their various categories as Mind-born Sons and particularly, the Mind-born Sons of Brahma.
7. Why is the progress of evolution cyclic?
12. This will have to do with the fact that we are living in a second ray solar system the characteristic motion of which is spiral-cyclic.
8. Why is knowledge both exoteric and esoteric?
13. We will study the true nature of subjectivity. Subjectivity is a relative term and does not mean the same thing to a man, a Planetary Logos and a Solar Logos.
9. What is the relation between—
a. The ten schemes,
b. The seven sacred planets,
c. The seven chains in a scheme,
d. The seven globes in a chain,
e. The seven rounds of a chain,
f. The seven rootraces and subraces?
14. The true and intricate relations between these fields, time periods and forms, lies far beyond the scope of any normal reader of TCF. We shall at least explore some of the intricacies as we have been given to understand them through our study of Master DK’s works.
Before taking up the subject of the fire of mind under the schedule already outlined, it might be of profit if certain facts are here pointed out, and one or two points clarified. The subject we are undertaking to elucidate is one of profound mystery, and is the basis of all that is now seen and known, both objectively and subjectively.
15. This is another way of saying that mind is responsible for all appearance on the cosmic physical plane, which plane includes areas of the divine life which man, the microcosm, usually considers deeply subjective. Yet, the cosmic physical plane is, with the life of the Solar Logos (and Logoi of still greater development) an objectivity.
We have somewhat studied that pole of manifestation called matter.
16. Poles would not be poles unless they were magnetically related. They are not separated and isolated centers of force.
The subject we are now entering upon concerns several things which might be considered in general terms as Consciousness, and in specified terms as including the following subjects,—hence its fundamental importance.
17. We must prepare for considering the whole subject of consciousness from a far wider angle than heretofore. We shall discover that consciousness is responsible for the creation of all objectivity.
18. Some words, phrases and concepts which relate to consciousness are: touch, being in touch, knowing, awareness, sentiency, relating, the intermediary factor, blending, love.
a. The science of objectivity.
19. In simple terms this science entails the method by which the subjective becomes the objective.
20. It is, presumably, that science which deals with the appearance and functioning of all aspects of manifestation ‘beneath’ the higher three subplanes planes of the cosmic mental plane.
21. From a lower perspective, the entire cosmic physical plane is considered objective. From a still lower perspective the lower eighteen subplanes of the cosmic physical plane are considered objective. These are the gaseous, liquid and dense subplanes of the cosmic physical plane—i.e. our usual lower mental, astral and etheric-physical planes. From the lowest possible perspective, the gaseous, liquid and dense subplanes of the systemic physical-etheric plane should also be considered objective.
b. The manifestation of the Son through the Sun and its attendant spheres, or the solar system in its entirety.
22. Although Master DK looks at this subject from varying perspectives, it is clear that, fundamentally, the Son is a subjective being and the Sun is the vehicle of that Being.
23. Planets are “attendant spheres”. They are attendants of the Solar Logos and wait upon His will.
24. We are given the impression of the King and his attendants, as these attendants work out the Will of the King. He is King over His seven primary brothers and His name, from the Secret Doctrine, is Martanda.
c. The evolutionary development of consciousness in time and space, therefore, the evolution of spirit and matter.
25. Consciousness exists, as well, ‘outside’ time and space, but when spirit and matter engage, the field of development for consciousness is within time and space (i.e., within the world of illusion).
26. We note that in discussing spirit and matter, DK uses the lower case for “spirit”. Does this mean, then, that we are not here talking about ultimate Spirit and ultimate Matter (Mulaprakriti)?
27. It can be questioned whether Spirit (let us use the higher case which is more appropriate) can ever evolve. If Spirit is pure being it cannot evolve. What can evolve, however, are the vehicles through which Spirit manifests, such as the monadic vehicle and other greater vehicles which will be employed when Spirit is extracted from the second subplane of the cosmic physical plane and, then, from the cosmic physical plane altogether.
28. Thus, Spirit in relation to its vestures of expression can be considered to evolve, but NOT the core of Spirit. The essence of Spirit is Pure Being which, because it is perfection itself, cannot evolve. Of course, these are philosophical points and can be debated.
29. Matter as well (considered as Matter and not matter—lower case) cannot evolve. Only form can evolve—neither Spirit nor Matter. Yet for practical purposes we identify Spirit and Matter with the forms which Matter constitutes and through which Spirit expresses, and therefore, because the forms evolve, Spirit and Matter (spirit and matter) are said to evolve.
30. We might say that forms made of matter and which reflect spirit-ideation evolve, but not the essences—Spirit and Matter.
31. It can be questioned whether the terms Spirit and Matter should ever be used in the lower case, yet it is conventional to do so.
32. There are lesser and greater worlds of illusion. From one perspective, the greater World of Illusion comprises the eighteen lower subplanes of the super-cosmic plane (which comprises what we usually call the seven cosmic planes). This super-cosmic plane, of course, might be simply the super-cosmic physical plane of some super-cosmic Entity.
33. Evolution is related to changing forms as well as the purposes and methods of the changes.
If the above three fundamentals are studied, it will be noted that they are very comprehensive, and, therefore, from the immensity of the theme, it will not be possible to do more than attempt to bring a general clarity of conception as to the broad outline of the process, and as to the gradual development of consciousness.
34. As complicated and difficult as A Treatise on Cosmic Fire may appear, it is ever the Tibetan’s method to look at vast subjects in general.
For the sake of an intelligent following of this matter, it might be wise first to lay down a number of propositions which—(even if already known and appreciated)—will serve students as the scaffolding on which to erect the intended structure of knowledge.
35. We are erecting an edifice of thought. The rules which apply to building upon the physical plane have definite applicability to building on the mental plane.
36. The term “scaffolding” translates to principles.
If a student of the Wisdom can grasp the nature of the general theme, he can then more easily and accurately fit the detailed information into its appropriate niche.
37. The building process involves both the first and second rays, and interestingly, the energy of Vulcan, a planet intimately involved in the building process (and also the process of destruction). Vulcan has aspects to its nature which are definitely of a first ray nature (is probable soul ray), but Vulcan is also associated with the “Heart of the Sun” and therefore with the second ray (cf. EH 393)
38. When we speak of “detailed information” we are not only speaking of the fifth ray but of the second—the “Ray of Detailed Unity” or the “Ray of Detailed Knowledge”.
39. There is so much detail to be incorporated if that scaffolding is to be properly erected, otherwise great confusion will result.
Perhaps the best plan would be to formulate certain questions, and then proceed to answer them,—the answers to embody therefore the propositions that will be laid down.
40. The Tibetan is choosing the age-old method of “Enquiring the Way”—proposing important questions and then attempting to answer them.
These questions arise naturally to the student of the Secret Doctrine, when he has reached the point where the big plan is becoming visible to him, but the pile of detailed material to be built in remains, as yet, inchoate. The questions we might ask and study are the following:
41. DK is writing for students who have reached a certain point of development. Such students are student of the Secret Doctrine—both the book and the greater body of knowledge/wisdom.
42. For such students, the Plan is emerging in outline, but the detail is not yet placed according to pure reason.
43. Perhaps DK thinks that the average reader of this book will be just such a student. The word “pile” alerts us to the danger of accumulating knowledge and information without knowing the greater principles to which it is to be related.
44. I am recalling that Master Morya stated, in effect, that a ‘pile of thought’ was not a ‘castle of thought’. Sometimes I wonder if He did not have HPB in mind. The accumulation she presented was amazing; later theosophical students took upon themselves the task of bringing more order to the accumulation.
45. VSK suggests that the “Inquiring of the Way” is to build a literal pathway in mental matter, creating the antaskarana. This is the method we employ singularly and within this group study.
1. What is the relationship of the Son to the Sun?
2. What is evolution and how does it proceed?
3. Why is this solar system evolving along the lines of duality?
4. What is consciousness and what is its place in the present scheme of things?
5. Is there a direct analogy between the development of the following factors: a solar system, a planet, a man, and an atom?
6. What is the mind aspect and why is the manasic or mental principle of such importance? Who are the Manasaputras, or the Sons of Mind?
7. Why is the progress of evolution cyclic?
8. Why, as yet, do we consider certain knowledge as esoteric, and other aspects of knowledge as exoteric?
9. What is the relationship between
a. The ten planetary schemes?
b. The seven sacred planets?
c. The seven globes in a chain?
d. The seven rounds in a globe?
e. The seven root races and the subraces?
When we have endeavored to answer in brief and concise fashion these nine questions, and have grasped, through their replies, something of the purpose lying behind the evolution of the consciousness of the Son (with all that is included in that expression) we shall be in a position to go more intelligently into a consideration of the plan, and to grasp more accurately the immediate stage ahead to be attained, working from our present standpoint as a basis.
46. We may marvel at the use of the terms “brief and concise”, but from the Tibetan’s perspective this is the method He chose. He extracts the essence and then synthesizes all relevant points.
47. VSK suggests that we are engaged in the act of bringing ourselves ‘up to speed’ with current knowledge. There is a necessity of knowing one’s own position or status and present ‘location’ in time and space, in terms of consciousness.
48. We shall find that the term “Son” represents a very profound concept—one that through DK’s presentation becomes somewhat elusive.
49. The work proposed is practical because it allows us to grasp our immediate stage of development and to work forward. Unless we know where we stand we shall not know where to go.
50. As the Masters seek to grasp the Plan, they read the “Eternal Scroll” on which the Plan and its stages are given in symbolic form. In terms of our cosmic physical plane, the Scroll is written upon the akashic plane—the second systemic plane, the monadic plane.
51. It may be that the immediate next step to be attained concerns the Libran Creative Hierarchy which, with the Libran Spirit of Peace, can be considered to ‘sponsor’ Right Human Relations—also the theme of Shamballa with respect to humanity at this time. Right Human Relations will lead to Right Intra-Planetary Relations—towards balance and sharing, global cooperation and global cleansing. Beneficent changes in the planet will have a reciprocal positive effect upon human relations rendering them more influenced by soul-light impressing and infusing the mind rather than by emotion.
52. It should be considered that this third or Libran Creative Hierarchy is ruled by the third ray and is associated with the atmic plane—the plane on which the Plan is formulated according to the Will of the Planetary Logos. It should also be recalled that the beginning of the Age of Aquarius will be ruled by Saturn in its initial phases. Thus there is a strong link between Saturn-ruled Libra and Saturn-ruled Aquarius, and the Divine Plan (conditioned by Saturn, atma and the third ray).
53. The atmic plane is a plane of divine intellectuality in a very high sense, because, being the third subplane of the cosmic physical plane it is ruled by the third ray—the “acute energy of divine mental perception”. In alignment with the atmic plane, major thoughtforms of solution for human and planetary difficulties can be built.
54. The Divine Plan in a nutshell is as follows:
a. Illumination of the mind
b. Revelation of Love
c. Evocation of the Will
55. The Great Invocation also encapsulates the Divine Plan by invoking three needed divine qualities:
We must ever remember that a curious interest and a far-seeing grasp of the plan of the Logos is of no importance to a man unless he correlates the present with that which he believes to lie in the future,
56. Many an esotericist has this curious interest and, perhaps, far-seeing grasp. It all means very little (as fascinating as is it) unless he can do something practical with it.
57. What is needed is a ‘bridge to the future’. This phrase, interestingly, describes a climactic Arcane School lesson set which Mary Bailey created in the late 1970’s.
questioned ourselves regarding our vision of the future? We note that the
Tibetan speaks of that which we “believe” to lie in the future. If some
definite image of the future does exist within our consciousness, do we have
any ideas how we may get from ‘here’ to ‘there’? Interestingly the third ray
(in many respects, a futuristic ray) will have to be used as the following
“He who works upon the third ray must reach the path from here to there.” (R&I 507)
The movement from “here to there” requires planning, which brings us to the third method of inducing soul control: The Urge to Formulate a Plan.
unless he ascertains the point achieved, and realises wherein consists the work immediately to be undertaken in this gradual process of attaining full consciousness.
59. We must know where we are, and then link this with the possible future—link the presented future with the realized present.
60. VSK (on behalf of many ‘Newagers’) questions as follows: “Why a ‘gradual process’ and not some *handy ‘immediate new easy fast ‘full consciousness’ now today, AND free!!!* program? Shall we ponder on this?
CHART IV — CHART OF THE PLEROMA ACCORDING TO VALENTINUS*
61. Valentinus was one of the early Gnostics.
62. Why is this chart placed at this point in the text? Might it refer to the first question—the relationship of the Son to the Sun?
63. The terminology used in the Divine Pleroma is distinctive to early Gnostic writings. We may be able to translate some terms and not others.
64. The following ideas arise in relation to the Divine Pleroma. Such ideas do not offer a complete or definitive interpretation. Probably a number of such interpretations are possible.
a. The Point is the Monad and lies, its seems, slightly outside the circle of manifestation, though tangent to it (if a point can be tangent to anything. It seems to touch the circle of manifestation but not lie upon the circumference of the circle.
b. The “Deep” is that which is unfathomable. Its depth can never be sounded. Its depth is, in a way, infinite.
c. We are speaking of the One Monad, but even that which we call our Monad partakes of fathomlessness—at least when our Monad in essence, extracted from its temporary vehicle of manifestation.
d. We note that the Father/Monad is not only “unknown” but “unknowable”. Can we truly say this of our Monad or even of the Universal Monad? Or can we use the term “unknowable” only in relation to the ABSOLUTE? To what extent, then, is the Monad the ABSOLUTE? May we say that essentially it is, but that in-Universe the Monad is an ‘infinitesimalization’ of the ABSOLUTE—PURE BEING ‘contained’ in a special case—the Universe.
e. The first Triangle still holds Bythus, the Deep, the Monad as a point—the Point. From Bythus emanate (let us assume emanation to be the manner of generation) the Duad—Nous (Mind) and Aletheia (Truth). We could connect one or other of these with the first or second rays.
f. Do the components of the Primary Trinity seem reasonable to us? We usually think of Will, Wisdom and Activity, or of Being, Consciousness, Bliss.
g. In this Triangle, Bythus will necessarily align with Will, Truth with Wisdom and Mind with Activity.
h. In our usual theosophical representations, the Point or Monad would emanate a Trinity and not a Duad. These are subtle differences in Cosmogony and much time could be spent arguing the justifications.
i. The Square appears next, but we might ask “Which square?”
j. The Square with bolded lines seems the best candidate, as this Square is said to have two vertical lines and two horizontal.
k. The vertical lines are Logos (Word) and Anthropos (man).
l. The female opposites (syzygies) of these two verticals are two horizontals: Zoe (Life) and Ekklesia (Church or Assembly). Probably Zoe is the upper horizontal and Ekklesia the lower.
m. The Square is also called the “dual Duad” as within it, two Duads are contained.
n. There are three other squares within the diagram, so why choose the bolded one? For the bolded Square seems to appear out of nowhere. At least it emanatory arising is not entirely clear.
o. The other squares are more like diamonds, but from a slightly angular perspective they would be squares. Diamonds with equal sides and with right angles are squares, but their vertical axis passes through to vertices. In a square the vertical axis is perpendicular to the upper and lower horizontal.
p. It would seem that the greatest of the diamonds would be a better candidate for the square for it is attached to the original triangle and the bolded square is not. The large diamond seems to emanate from the original Triangle as, in part, a continuation of the first two emanations.
q. Otherwise the bolded Square is simply suspended without attachment to the emanating source—the Triangle. Of course, it could rightly be said that the Triangle hovers above the Square and need not touch. In some of our theosophical diagrams the lowest side of the triangle is identical with the upper horizontal of the square.
r. We note as well the little circle below the large one and how it, too, contains a tiny replica of the Triangle and the Square. We judge the whole process or replicating the Pleroma to be holographic, with virtually endless replicability.
s. The addition of the Triangle to the Square yields a seven—the higher three and the lower four (in this case). Sometimes a septenate is composed of a higher four and a lower three (the structure of the systemic physical and cosmic physical planes).
t. In summing up the meaning of the original bolded Triangle and the original, bolded Square, the interpreter of the Pleroma speaks of the Triangle as the potentiality of Spirit and the Square as the potentiality of Matter.
u. We can equate Spirit in potential with the source of cosmic ideation.
v. We can equate the Square in potential as that which receives and is shaped by the impress of cosmic ideation.
w. We will have to discriminate between “potential” and “potency”. Potency is activated potential.
x. The interpretation below the diagram speaks of only one “Vertical Straight Line”, and yet there are two. The vertical line is called the Potency of Spirit. This potency has entered the world of matter because, as a vertical, it is one side of the bolded Square.
y. The interpretation speaks of only one Horizontal Line as the potency of matter, and yet there are two horizontal lines. We judge that the horizontal lines represent the potency with which matter is intrinsically endowed. The bolded Square, though, representing the potentiality of matter, is a composite of the Potency of Spirit (the two up right verticals) and the potency of Matter
z. Two vertical lines can represent a positive and negative polarity of energy.
aa. Two horizontal lines can represent the potency of subtle matter or substance, and the potency of more objective matter (matter proper).
bb. It is important to look at the generation of that large square which appears as a diamond. It appears to emanate directly from the original Triangle and to be a kind of emanation. The upper two legs of the diamond are as an extension of the duad which emanated from the Point, or Monad.
cc. This extension of the Duad emanates until it touches the circumference of the large circle of manifestation, which could be considered the circle within which all that comes from the Point becomes objective (considering objectivity, initially, as subtle substance).
dd. From the point where the extended Duad touches the large circle, two more emanations seem to arise, moving downwards (and diagonally inwards) and towards a point on the circumference of the large circle directly opposite Bythus or the Monad. Thus, is the large diamond contained within the large circle completed.
ee. The lower point is a direct reflection of the emanating Point. This lower point becomes, as well, as source of emanation for the next circle. In one way the higher point is to be considered the Monad just as the lowest may be considered the Sun.
ff. We may remember the importance of the diamond in occultism. It is one of the foremost images signifying energy transmission. When explaining how a ray energy reaches the Earth, two such diamonds, one on top of the other, are presented. This double diamond is, in Tibetan Buddhism, the Dorje, or Thunderbolt.
gg. We note an interesting fact: the large bolded Square with upright sides has its corners at the exact midpoint of the sides of the large diamond. The bolded Square might be called the Square within the diamond and, together, they suggest the number eight.
hh.The vertices or corners of the bolded Square and large diamond create a kind of combination of the Cardinal Cross and the St. Andrew’s Cross. Interestingly, it is the diamond which articulates the cardinal points and the bolded Square which articulates the points to be found in the middle of the fixed signs of the zodiac.
ii. Together they may represent the eight potencies of the Jewel in the Lotus, on whatever scale.
jj. The Pentagram or Pentad is next described. The theosophical interpreter of Valentinus states that the Pentagram is the symbol of the Manasaputras or Sons of Wisdom, presumably members of the Fifth Creative Hierarchy of Solar Angels. As the number five is related to soul and in the Pythagorean Tetraktys to the Son, this seems a reasonable interpretation.
kk. We are told that lines in the Pentagram have syzygies, but they apparently are not represented on the diagram.
ll. We note that the highest point of the Pentagram takes its origin from the midpoint of the original bolded Triangle, thus, from a point which may be taken to mean, “the eye within the triangle”. This is another reason for relating the Pentagram to consciousness.
mm. The relationship between the number five and the number two is an important consideration. Two is the number of consciousness and five is the number correlated with the cycles of the second ray.
nn.The lines of the Pentagram do not cut the bolded Square or the large diamond in any regular manner, but perhaps an analysis of the proportions created where the cuts or crossing points intersect the lines of the pentagram would be of interest.
oo. Astrologically, the angles of the Pentagram are related to seventy-two degrees, but interestingly they do not touch the large circle. Only the large diamond touches the large circle.
pp. The Hexalpha/Hexagram or interlaced Triangles is the next figure to which our attention is drawn. It, too, is said to have its syzygies, but none are represented.
qq. If the diagram of the Pleroma had depth, we would see the Pentagram superimposed upon the bolded Square and the Hexalpha superimposed upon the Pentagram.
rr. In occultism the five of the Pentagram is associated with consciousness and the six of the Hexalpha is associated with form (though it can also be associated with the Monad).
ss. The Hexad, Hexalpha, or Hexagram may also be considered to relate to the Deva Kingdom, whereas the Pentad or Pentagram may be considered to relate to Manas or Man. Together they represent the eleven which is the number of the initiate—one who contains both the properties of Man and Deva.
tt. Will the eleven be completed in the twelve, and must Bythus be included to make the twelve—for the Spirit is neither Man nor Deva?
uu.The general meaning of the Hexagram or Hexalpha is the higher triad and the lower—i.e., Spirit as a Trinity expressing within the higher worlds, and Soul as a trinity expressing within the lower.
vv. How does the Hexagram/Hexalpha stand in relation to the other lines and symbolic figures within the bolded Square?
ww. The tented legs of the higher triangle of the Hexagram and the inverted, tented legs of the lower triangle of the Hexagram, cut the sides of the large diamond in such a way as to produce identical little diamonds/squares where the sides of the large diamond touch the large circle at the east and west points.
xx. As a result of this, two additional diamonds (of square shape, just as was the larger diamond) are formed. One of these secondary diamonds has its uppermost point in Bythus, the Deep; the other of these secondary triangle has its lowest point in the point opposite Bythus, at the bottom of the large circle.
yy. Thus, we have five diamonds (which are squares standing on end); two are relatively small; two are somewhat smaller than the largest diamond; and one is the largest diamond.
zz. All of these diamonds can be see as emanating from the Father, Bythus, the Monad, for they either include the Father Point or they include a point which could not exist unless the Father Point had sent its emanations forth.
aaa. The Pentagram, however, does not so much belong to the Father as to the Son (Consciousness) for it derives from an unmarked point in the middle of the Primary Triangle, which Point (in relation to Bythus) we may take to represent the Divine Son.
bbb. The Divine Pleroma is said to represent “Completion” or the “Ideas in the Divine Mind”.
ccc. There are said to be twenty-eight such ideas. The number twenty-eight is important as it can be correlated with the number of stars which HPB gives as found within the constellation Capricorn. It is also the number to which the OM sums in English numerology. The twenty-eight is also connected to manifestation because personality cycles occur in fours and sevens, the product of which is twenty-eight.
ddd. The method of arriving at twenty-eight is to sum the Hexagram (with its undiagramed syzygies) as twelve; the Pentagram (with its undiagramed syzygies) as ten: the Double Duad or Square as four; and the two emanation of the Bythus, while not counting Bythus (the Origin) itself.
eee. Thus we have 12 + 10 + 4 + 2 = 28.
fff. The two smaller circles seen within the upper part of the large circle are called “after emanations”. They are called Christos-Pneuma or (Christ and the Holy Spirit). We are told by the theosophical interpreter that they symbolize “the descent of Spirit to inform and evolve matter”. From another angle they are said to represent “the descent or incarnation of the Kumaras or Higher Egos of Humanity”.
ggg. Whether or not they are absolutely integral to the Pleroma Diagram we are at liberty to decide. They seem to be almost afterthoughts and not very elegantly displayed, but perhaps they have some integral significance. In any case these two circles seem to emanate from the two points of the original Duad which, themselves, emanated from the Monad, Bythus, or Original Point, the Father.
65. That there should be twenty-eight ideas in the Divine Mind seems an extraordinary statement. Capricorn, the OM and the meaning of four septenates would have to be considered.
66. Within this diagram we will probably find:
a. The fundamental Trinity
b. The origin of the seven principles of man or Heavenly Man
c. The origin of consciousness or of those beings which implant and promote consciousness in man or Heavenly Man.
d. The origin of six vehicles of consciousness
e. As well, there may be many more mysteries hidden.
67. How we shall understand the syzygies which expand the Pentagram to a Decad and the Hexagram to a Dodecad must be left to further examination. The principle seems to exist: every unit has its complement. This was true, in a sense, of Bythus which became two while still remaining itself. The same principle of replication can be found in relation to the Square, the Pentad and the Hexad.
68. VSK suggests that the square is the dual Duad. We see the replication of the large circle in the smaller circle. The large circle (with its inscribed symbols) can represent the Solar Logos with the smaller circle seen as the echo or Con (the “Word made flesh”, or Mantrikashakti).
69. There is no reason to think that the circles described have no antecedents or succeedents. Still larger circles than the large circle depicted have generated the large circle depicted, and the smaller circle depicted will generate still smaller circles.
70. There are a number of lesser geometrical figures created by the featured figures. These lesser figures remain uninterpreted.
71. VSK suggests in relation to the Pentad which becomes the Decad, a duality of mind—“Venus Lucifer and Venus Hesperus”—a mind which both rises and falls.
72. VSK suggests that the ‘double dual’ is associated with the completion of the Kumaras and creates the man foursquare.
73. It is clear that we have only scratched the surface. Many points of interpretation remain to be explored and many mysteries are concealed.
74. The Divine Pleroma is intended to represent the energetic-ideational structure which substands all manifestation in our local cosmos and perhaps, in cosmos altogether.
I. WHAT IS THE RELATIONSHIP OF THE SON TO THE SUN?
This question brings us primarily to a consideration as to Who is the Son, and what is His function.
75. Let us call the Son the Cosmic Christ—as pertaining to any level of cosmic consideration.
76. The Son can be considered as:
a. The soul aspect
b. The union of Father and Mother
c. The Middle Principle
d. Consciousness through form in the process of evolution
77. The Son is created and evolves by means of the union of the Father aspect and Mother aspect;
78. From another perspective (much explored below by DK) the whole universe is the Son.
Two [Page 227] factors are universally recognised in all systems that merit the name of philosophy;
79. Not all systems are so rational in their thinking as to merit the name philosophy. HPB railed against the tenets of some modern religions as basically unphilosophical.
they are the two factors of spirit and matter, of purusha and prakriti.
80. All true systems of philosophy must embrace the reality of sprit and matter.
81. Purusha is equivalent to sprit (Spirit); prakriti is equivalent to matter (Matter).
82. After Spirit has gone forth in emanation it may be legitimate to think of it as spirit (lower case), but the essence, Spirit, must not be forgotten.
83. After Matter has undergone subdivision, it may be legitimate to think of it as matter (lower case), but the essence, Matter, must not be forgotten.
There is at times a tendency to confound such terms as "life and form," "consciousness and the vehicle of consciousness" with the terms "Spirit and matter."
84. Master DK is making some fine distinctions.
They are related, but clarity of view would be facilitated if it were realised that prior to manifestation, or to the birth of a solar system, it is more correct to utilise the words, Spirit and matter.
85. My tendency is to capitalize Spirit (because we strive towards the essence), and to use the term “matter” in the lower case, as we are dealing, usually, with many different varieties of matter and not with Mulaprakriti itself (i.e., not with Matter).
86. While Spirit is related to Life and matter is related to form, it is only when Spirit is in manifestation that it should be called “Life”. Additionally, only when Matter is part of the process of manifestation (and is, thus, Matter), is it built into that which we call form.
87. According to this way of thinking, “consciousness” can be related to “life” and the “vehicle of consciousness” can be related to form.
88. Spirit exists as Spirit and Matter as Matter only when there is no manifestation. And when, precisely, is that?
When these two are inter-related during manifestation, and
after the cessation of the pralayic interval or interlude between two systems, then the terms, life and form, consciousness and its vehicles, are more correct, for during the period of abstraction consciousness is not, form is not, and life, demonstrating as an actual principle, is not.
89. We are given important metaphysical clarifications. “Life” and “form”, “consciousness and its vehicles” are terms to be used only during the manifestation of any system—in this case, a solar system.
90. When DK tells us that during the period of abstraction there are no consciousness and no form, does He refer to the abstraction of such an insignificant being (relatively) as a Solar Logos, or does He refer to the Great ABSTRACTION—Universal Pralaya?
91. If He refers the pralaya of a Solar Logos, we will have to think deeply, because elsewhere He has told us that pralaya only seems like abstraction when seen from ‘below’. All pralayas short of the Ultimate Pralaya may have their own type of…shall we say consciousness and activity?
92. DK distinguishes, apparently, between “life, demonstrating as an actual principle” and Life, per se.
93. The suggestion seems to be that during pralaya, principles are not—i.e., that the qualitative divisions of being we call principles do not exist during pralaya.
94. At such a time “God is all-in-all”. What that may mean for the divine factor which we call consciousness can only be imagined.
There is Spirit-substance
95. May we call “Spirit-Substance” by the term “Spirit-Matter”?
96. During non-ultimate pralayas, the fusion of Spirit and Matter could persist as Spirit-Matter or Spirit-Substance. We might call this state the blend of Spirit and Matter, or Spirit and Substance.
97. DK seems to be saying that during a non-ultimate pralaya, Spirit and Matter still remain associated, but in a passive state..
98. We could call such a formless state the “continuity of substance”.
99. From the perspective of Spinoza, the only true substance is GOD. We would call this “SUBSTANCE”.
but in a state of quiescence, of utter neutrality, of negativity, and of passivity.
100. This would mean there was no outgoing impulse. Is it like sleep? If so, are there dreams? Or is this pralayic state like the deepest meditation, the deepest state of samadhi?
101. What appears as quiescence, negativity, passivity and utter neutrality to us, might be experienced as something completely other to the One Experiencer Who has retired into this imperturbable state.
In manifestation the two are approximated; they interact upon each other; activity supersedes quiescence; positivity replaces negativity; movement is seen in place of passivity, and the two primordial factors are no longer neutral to each other, but attract and repulse, interact and utilise.
102. Let us look closely at these opposites:
a. Activity as the opposite of quiescence
b. Positivity as the opposite of negativity
c. Movement as the opposite of passivity
103. Because we are in manifestation in a solar system we are participating in a condition in which Spirit and Matter—
a. Attract and repulse each other
b. Interact with each other
c. Utilize each other
104. In the state of Spirit-Matter, Spirit and Matter are neutral to each other and are not attracted, interactive, engaged.
105. Yet are they somehow blended or indistinguishable, for HPB has told us that Spirit is Matter and Matter is Spirit.
106. Note that it the term “Matter” is here being used in the upper case, even though it may refer to non-ultimate pralayas. This is so because the usual differentiations of Matter with which we are familiar are superseded even in non-ultimate pralayas, though differentiations of Matter with which we are not familiar may still be present.
Then and only then, can we have form animated by life, and consciousness demonstrated through appropriate vehicles.
107. May we say that the state in which Spirit/Substance is passive is a state of profoundest subjectivity? Magnetism, movement or interplay between them produces objectivity.
108. This activity or objectivity occurs within the realm of the Divine Son. The Divine Son is both the Cosmic Christ and the universe itself, considered as the objectification of the Cosmic Christ (or more properly, the Solar-Systemic Christ).
109. We are dealing with life and form as the reflections of Spirit and Matter within our manifested solar system.
110. From a certain perspective the Son is the expanding consciousness—expanding through the utilization of matter/form.
111. His task is to adapt form to consciousness for the greater expansion and expression of that consciousness which He is.
How can this be expressed? In terms of fire, when the two electric poles are brought into definite relationship we have demonstrated, along the line of occult sight and of occult feeling, both heat and light.
112. The heat and light here referenced are only demonstrable to occult sight and occult feeling. The light, it would seem, is seen and the heat felt.
113. Our fourth initiation will demonstrate this fully (fully, as understood within the realm of the microcosm). That initiation represents the approximation of the two poles followed by the conflagration of the Egoic Body.
114. The analogy can be extended, as beings far greater than man experience this conflagration at the appropriate point in their initiatory process.
115. With regard to our present evolutionary task, “heat” is equivalent to “spiritual energy” (cf. R&I Rule I for Disciples and Initiates)
This relationship is brought about and perfected during the evolutionary process.
116. DK is speaking of the relationship between the two poles—the positive and negative, Spirit and Matter as they demonstrate in man.
This heat and light are produced by the union of the two poles, or by the occult marriage of male and female, of Spirit (father) and matter (mother).
117. Because we are speaking of occult marriage we know that the astrological sign Libra must be important in this process. The conflagration produced liberates man so that he may (eventually) tread the Way to Shamballa. The Way into Shamballa is ruled by Libra.
118. VSK suggests that we examine occult sight and occult feeling, relating them to the third and second sense, respectively—sight and touch, the mental and the astral, the orange and the rose.
119. Let us suppose that every marriage of any kind is intended to produce heat and light, i.e., animation and illumination. This will, perhaps, give us a different perspective upon marriage.
120. May it be in relation to the marriage of the Father and Mother, that the Pure Father, Purusha and the Pure Mother, Mulaprakriti, exist but once and at one initial period in any cosmos? Or, perhaps, they exist twice—at the end and at the beginning.
121. Or do Homogeneous Spirit and Homogeneous Matter remain throughout the duration of cosmos? This may seem an abstruse question, and it is, but it is an important one. If, for-instance, the One Monad remains after emanation has begun, should not the One Matter (Mulaprakriti) also remain, regardless of the differentiations of Matter? The problem is difficult, but must necessarily be solved if it is to be determined whether any Creator (other than the One Universal Creator) can work with Virgin Matter.
In terms of the physical, this union produces the objective solar system, the Son of the Father and the Mother.
122. It is at this point in the chapter that DK physicalizes the idea of the Son and calls it the “objective solar system, the Son of the Father and the Mother”.
123. We must remember here, that although the objective solar system is, indeed, a Son, it is but an expression of the true Son found upon the higher subplanes of the cosmic mental plane.
124. We, too, may be considered as the Son in the manner here suggested. In what manner? As an evolving soul expressing through the causal body and through the eighteen lower subplanes we are then physicalized Son.
In terms of the subjective, it produces the Sun, as the sum total of [Page 228] the qualities of light and heat.
125. We are now engaged in a reversal of terms. The term “Sun” will for a number of sections take on the meaning of subjectivity whereas the word “Son” will become more objective.
126. DK seems to be using this reversal for pedagogical purposes and to offer us an illuminating, alternative point of view.
127. In this section DK is pointing to subjective light and heat—and we must think in these terms. He uses the term “Sun”, in this section, symbolically, and not literally as the Sun and its planets through which the Divine Son expresses.
In terms of fire, by the union or at-one-ment of electric fire (Spirit) and fire by friction (energised matter) solar fire is produced.
128. From the perspective here given, fire by friction is not just matter but energized matter. In a way, it is surprising that DK attaches the idea of matter to fire by friction, as the fire is that which energizes the matter and is not matter per se.
129. May we consider that all fires are emanations of the Flame which we call the Monad?
This solar fire will be distinguished above all else by its evolutionary development, and by the gradual intensification of the heat to be felt, and of the light to be seen.
130. Solar fire evolves, and is characterized by different degrees of light and heat
131. The more evolved the solar fire, the greater the intensification of light and heat. As consciousness evolves solar fire evolves.
132. We note that heat is definitely related to touch and feeling while light, predictably, is related to sight.
133. Electric fire and fire by friction can also be intensified, but pure Spirit and pure Matter cannot be intensified. In a way, they are absolutes.
134. In our particular solar system, the intensification of solar fire is our objective. The climax of this intensification for man as man comes with the fourth initiation and reasonable argument can be offered that this climax extends to the fifth initiation.
135. Let us summarize certain important points. We have—
a. An objective Son which is the Solar System
b. A subjective Sun Who is the interior light and heat of solar fire
c. Solar fire, itself, generated as the result of electric fire and fire by friction.
136. What is evolving in a solar system? Is Spirit evolving? Not in essence. Is matter evolving? Not in essence. Or is it consciousness that is evolving? Yes. The Son is the cyclically evolving factor.
137. Interestingly, form is more related to consciousness than to matter. Form reflects consciousness. Matter is the means of substantiating (or embodying) the reflection.
138. Immediately below DK gives us a description parallel to the description just given in which the Son was objective and the Sun was subjective…only He does it in relation to the human being
For a clearer comprehension of this abstract matter, we might consider the microcosm, or man evolving in the three worlds. Man is the product of the approximation (at present imperfect) of the two poles of Spirit (the Father in Heaven) and of matter (the Mother).
139. The word “approximation” is interestingly used. It seems to mean a gradual, magnetically induced approach and a growing interplay that precedes total engagement and fusion.
140. We may pause at this point to recognize ourselves as “man”—man derived by the approximation described.
The result of this union is an individualised Son of God, or unit of the divine Self, an exact replica in miniature on the lowest plane of the great Son of God, the All-Self, who is in Himself the totality of all the miniature sons, of all the individualised Selves, and of each and every unit.
141. This is an extraordinary sentence. Objective man is being likened to the objective solar system. In this context they are both considered to be the “Son”.
142. But we are immediately disabused of the tendency to consider the real Son as either the solar system or, microcosmically, as objective man. The real Son is the “great Son of God”, perhaps on the cosmic mental plane but perhaps above, for what is the meaning of the All-Self? In a cosmic context this All-Self would be the One and Only Self in cosmos.
143. In any case, we have established that the real Son is deeply subjective and inclusive and that the miniature physical sons (whether the solar system or tiny man) are but externalizations of this great subjective Reality.
144. What we learn is that the “great Son of God” is reflected in countless, miniature, physicalized sons.
145. Putting it another way, every microcosmic son reflects the Universal Son and is a part of it.
146. Immediately below DK will consider man from a subjective point of view, treating man as a subjective sun just as He viewed the subjectivity of the Solar Logos as a Sun. (Elsewhere, of course, the Sun is considered the objective factor).
147. VSK suggests that when DK uses a term like “exact replica” a holographic model is presented.
148. VSK would have us ponder again on heat and light, the second and third senses of touch and sight, or the astral rosy warm attractive and repulsive qualities, and the vital illuminating flames or fires of mind.
The microcosm, expressed in other terms or from the subjective point of view, is a miniature sun distinguished by the qualities of heat and light.
149. The phrase “in other terms” suggests the subjective point of views.
150. Subjectively, man is a unit of heat and light.
151. What is this miniature sun? The Egoic Lotus. The sun here referenced must not be physical only, because on the mental plane we are, increasingly, a radiant sun.
152. It is reasonable, therefore, to speak of man as a subjective sun.
153. On many planes but especially on the higher mental plane, man is distinguished by heat and light.
154. By means of a His pedagogical technique of ‘reversing perspectives’, DK is alerting us to the presence of a sun in the subjective worlds.
155. But let us be alert—when speaking of the “sun” does DK always indicate a subjectivity? No.
156. Perhaps he is saying that subjectively we are like suns, but looked at objectively—does man look like a sun? One could immediately say, “no”, but it would be better to say “not yet”, because one day, objectively, man will be just as much of a sun as the Sun which is the manifestation of the subjective nature of our Solar Logos. Man will one day demonstrate objectively through a “body of fire” which will remind one of a solar blaze.
157. For the time being our task is to become a sun subjectively. Had we the correct vision, we would see ourselves on the higher mental plane as suns. We would see subjective radiant suns, could we but see causally. Imagination approximates this apprehension.
158. We are considering man as the microcosm functioning in the lower three worlds
that light is "under the bushel," or deeply hidden by a veil of matter,
159. The “bushel” is the lower eighteen subplanes. These subplanes act as many veils hiding the causal sun on the higher mental plane.
but in due process of evolution it will shine forth to such an extent that the veils will be lost from sight in a blaze of exceeding glory.
160. We are again speaking of that climactic moment which the fourth degree represents.
161. A question remains: how many physically survive the taking of the fourth degree? Apparently this initiation need not end in physical death as there are those who take the fourth and fifth degrees in the same incarnation.
162. So, if one physically survives the fourth degree, the veils will be lost from sight—but not destroyed.
163. If the fourth degree terminates in physical death (as it sometimes does), the veils, along with the lower atomic triangle, will be destroyed. In this case the candidate for Mastership would have to take that degree outside of physical incarnation or in a projected mayavirupa—a strange thought!
164. Should one physically survive the taking of the fourth degree, the veils, in a sense, would seem to remain, but they will have been rendered transparent and non-obstructive. How this may be accomplished is presently a mystery.
165. Or are they immediately replaced by a Mayavirupa? This seems unlikely, as such a will-created body is usually a reflection of the body in which the Arhat took the fifth initiation.
166. As evolution proceeds and as the fires burn, the veils will be rendered ever-more transparent and the light “hidden under the bushel” will shine through with greater intensity. The climactic moment, however, reduces the veiling effect greatly.
167. Perhaps the fifth degree (the Initiation of Revelation) must be taken before man can shine forth as the blazing sun—on all levels of his manifestation.
168. The relationship between the fourth and fifth initiations hold some enigmas which have been far from solved by students of occultism.
At present the microcosmic heat is of small degree, or the magnetic radiation between the microcosmic units is but little felt (in the occult significance of the term),
169. The microcosmic heat of which we are speaking is the heat of solar fire as it makes itself felt shining through the veils. In the disciple and initiate these veils are attenuating.
170. As solar fire intensifies there will be a corresponding increase of “magnetic radiation between the microcosmic units”. This will signify a growing group consciousness.
but as time proceeds, the emanations of heat,
171. Heat, in this context, is another name for “spiritual energy”
—due to intensification of the inner flame, coupled with the assimilated radiation of other units—will increase,
172. The jewel in the lotus can be considered an “inner flame”. The jewel is an increasingly radiant and fiery demonstration.
173. The Monad, too, is even more an inner flame, and that monadic flame is increasing in intensity as the time for the fourth initiation approaches.
174. The radiant, subjective demonstration of fire increases due to group interplay. As others of the group increase their spiritual fire and light, the group-related unit absorbs their fire and light and, thus, increases his own.
and become of such proportions that the interaction between the individualised Selves will result in the merging to perfection of the flame within each one,
175. Here is discussed the glory of group consciousness and spiritual interplay.
176. We understand, now, how a group of initiates may be produced through the augmentation of fire due to an intensified group process. Many sticks burning individually may suddenly become part of a general conflagration.
and a blending of the heat; this will proceed until there is "one flame with countless sparks" within it,
177. The One Flame is the Greater Life from which the Monads hang (“by the finest thread of Fohat”) as “countless undetached sparks”.
178. What is being described is the glory of full group consciousness. We are discussing a highly initiated group passing through a phase of very high spiritual consummation.
179. Perhaps the process of group initiation (as it will be experienced in future days upon this planet) is being prefigured by the Tibetan’s words.
until the heat is general and balanced.
180. The Libran effect is also present, along with that of Leo (the sign which is, we may infer, very powerful at the fifth initiation of Mastership, for Leo is the fifth sign).
181. We are discussing the future glory of humanity and also the present state (in terms of fire) of the great Ashram.
When this is the case and each Son of God [from the objective aspect] is a perfected Sun [inwardly and from the subjective aspect], characterised by perfectly expressed light and heat, [Page 229] then the entire solar system, the greater Son of God, will be the perfected Sun.
182. Master DK has presented us with a vision of great beauty and power.
183. The climax described portrays the effulgence of our entire solar system. From the glorious group, DK has transitioned to the glory of solar fulfillment.
184. In this climactic paragraph it is actually difficult to determine His use of Son and Sun, for He seems to be discussing the Son (both objectively and subjectively) simultaneously with the Sun (both subjectively and objectively). A little pondering will reveal His fusion of terms.
185. At this climax, microcosmically, we shall:
a. Be the perfected Son on the outer plane
b. Who is a representative of the Great Son of God on the higher mental plane
c. Inwardly we shall be ablaze in glory and, thus, a subjective sun
d. And outwardly as well through our body of fire, and, thus, an objective sun.
186. VSK offer a most occult suggestion: Note the anagram with flame as f/male; this combustion on some level being suggestive of the re-mergence of the sexes or the marriage of the Capricorn and Scorpio Hierarchies.
The system will then be characterised by a "blaze of refulgent glory,"
187. We are dealing with solar consummation, a climactic stage far beyond the stage of sacred planet destined for our own little Earth.
188. How far ahead is this consummation? We can say, no farther than the disappearance of the physical aspect of the solar system. This will certainly be billions of years into the future, and, if the Hindu chronology is to be believed, perhaps trillions of years.
189. Sri Yuktiswar suggests a chronology much shortened when compared with the chronology from by HPB is working. Which is correct?
and by a radiation that will link it up with its cosmic centre, and thus effect the liberation of the Son, and His return to the far distant source from whence the primal impulse originated.
190. Is the “cosmic centre” the same as the “far distant source”?
191. Sirius may be considered the “cosmic center” to which our solar system and its Solar Logos are related. Or that “cosmic centre” may be a source of still greater scope.
192. As for the “far distant source from which the primal impulse originated”, perhaps we should think of it as the Pleiades with its central star, Alcyone. It would seem that for our Solar Logos, Who is ‘treading’ the sixth Cosmic Path, the Pleiades and the cosmic buddhic plane are the goal and perhaps the origin (as entities tend to return to their place of origin).
193. What is the meaning of the “liberation of the Son”?
194. The liberation of the Son—involves, on the one hand, the material factors/forces which represented the subjective solar Jiva—meaning that the lunar factors/forces and lesser devic factors/forces are also liberated
195. However, it is certainly not only the liberation of the relatively physical aspects of the solar system (though that must be considered), but rather of the solar logoic Soul in incarnation. That Soul (itself an extension of the solar logoic Monad) can again return to its monadic source.
196. If the Son were simply a term representing the material solar system, it could not be equivalent to that which is liberated and which, in being liberated, returns to a “far distant source”.
197. Some interesting ideas were discussed:
a. May it be that a Solar Logos has Solar Angels at its own level? That they create the causal body of the Solar Logos, and are liberated at the fourth initiation of the Solar Logos?
b. There may have been a cosmic failure with respect to the Great Bear through developments on the star Alioth (the third star from the outer point of the Bear’s Tail). This failure may have been influential in inducing a solar logoic failure through the third ray solar system, that preceded our own. This earlier solar logoic failure may have transferred its influence to the third chain of our Earth scheme (the Moon-chain failure), and then perhaps to a third ray root race (Lemurian), which retarded itself and the subsequent development of the human race, through the “sin of the mindless”. All these failures are connected with the third aspect of divinity.
c. We also learn that there was a failure within the Pleiades, as one of their number made a great mistake in marrying a “mortal”—most reasonably our non-sacred Earth—and, therefore, had to hide her face in “shame”. This is the legend of the “Lost Pleiad”.
d. We are told that cosmic evil (at least upon our planet) results from a lack of proper alignment or adjustment between one of the stars in the Great Bear (Alioth?), one of the stars in the Pleiades (Merope?) and our Earth. We can see, then, the likelihood that cosmic evil arises through lack of proper alignment or adjustment between factors representing the third ray. It should be remembered that our Earth (so involved with this important misalignment, has a third ray personality. When that third ray is superseded by Earth’s second ray soul, can we expect that the misalignment will be broken?
e. As a result of the foregoing perhaps we may conclude our Solar System (just like our planet) is not as advanced as it should be, especially because of the rebellion in the last solar system, itself perhaps induced by mal-alignments involving the stars in the Great Bear and Pleiades.
f. Since Earth is a powerful kundalinic factor within our solar system, this entire planet must be submitted to purification if solar systemic kundalini is to work.
g. Earth, we are told, has a first ray Monad, and is the base of the spine center of the Solar Logos. The Solar Logos is probably to take the fifth initiation at the end of this solar system, therefore Earth will become very active in a first ray manner. By that time it will be a sacred planet and have access to its monadic energy.
h. We also remember that at the fifth initiation (of man, at least) the base of the spine center is the most activated chakra. Thus, by analogy, the importance of Earth at that critical time for our Solar Logos.
i. Our Earth has an analogical relationship to the cosmic Dragon, Draco, who represents cosmic kundalini in the One About Whom Naught May Be Said.
j. Planetary Logoi are called “Dragons of Wisdom” and on our Earth, particularly, advanced human beings are known as “Dragons of Wisdom”, “Serpents” or “Beneficent Dragons”.
k. It is clear that the ‘Dragon Power’ on Earth is not yet released. It is far too impure and is still a non-sacred planet (in relation to which the monadic ray, the first in this case, cannot be effective).
l. Our Earth through its Earth-chain, however, is passing through a great systemic crucifixion, and the necessary planetary crucifixion is underway.
m. We can see that our human problems on Earth may have causes buried in the “night of time”, and we should attempt, when we are capable of such encompassing thought, to see them in this perspective.
n. From a certain view, we human beings are elementals of the our solar system. Just as in relation to our own energy system, elementals are to become devas, so we (as solar systemic elemental lives) are to become solar systemic devic lives—perhaps akin to the solar angels who supervise us. At such a time we would (symbolically and, maybe, literally) sprout wings (of an energetic nature). But we will not do so unless our heart becomes winged.
198. A definition of the term Jiva also was formulated: The Jiva is the extension of monadic presence and consciousness within the five lower worlds. The Jiva is the Monad in extension. Jiva does not take anything objective back to its source, the Monad.
199. NOTE: Below are multiple definitions of the Son. DK summarizes all the perspectives for understanding the Son, so let us them study carefully. He seems to list them from the most objective to the more subjective.
Therefore, bear in mind:
First, that the Son is the radiant result of the union of Spirit and Matter, and may be considered as the totality of the solar system, the Sun and the seven sacred planets.
200. From this perspective the Son can be considered a grand totality of the Sun, solar system, and the seven sacred planets, and really, all planets. The Son considered as the objective solar system is emphasized.
Second, that the Son manifests through his qualities of light and heat, as does the solar Sun.
201. In this case the Son is viewed more subjectively, likened, in its interior qualities of light and heat, to the solar Sun.
Third, that the Son is the product of the electrical union of "fire by friction" and electric fire, and is Himself "solar fire" or the manifestation of the other two, hence that which is seen and that which is felt.
202. The Son in this case is definitely subjective, solar fire born of electric fire and fire by friction. Even though the Son is subjective, he is, nevertheless, “that which is seen and that which is felt”. The seeing and feeling need not be confined to objective dimensions. The Son in this case is the expression of consciousness through form.
Finally, that the Son, therefore, is the middle manifestation, and is produced by that which is above, and that which is below, in the occult sense.
203. The “middle manifestation” is really all that can be seen. It is said that “no one hath seen the Father”. It would be equally true to say that ‘no one hath seen the Mother—as She is--essentially”. But all the forms into which the Mother is built and which the Father vitalizes and sustains—these are seen.
Therefore, the Son on His own plane (the cosmic mental plane), is the egoic body of the Logos in the same sense as the egoic body of the microcosm is the product of the union of the Monad, or Spirit, and matter.
204. Here is the true definition of the Son on his own plane emerges. In this highest of all sense, the Son is the “Heart of the Sun”, the “Subjective Sun”, the Egoic Body of the Solar Logos.
Just as the body egoic of man (that which is called the causal body) is only in process of formation, and is not yet perfected, so we may predicate the same of the solar system, as it expresses the Life of God.
205. The Egoic Body of the Logos is not yet perfect. Our Logos has not even taken the third degree—cosmically considered, though in terms of its fourth scheme, the Earth Scheme is may be in process of taking its fourth minor initiation in a series of nine.
206. So much depends upon whether we look at the Earth-scheme from the scheme angle or from the chain angle.
207. From the chain angle (considering our Earth-scheme as but a chain to our Solar Logos), the fourth minor initiation of our Solar Logos may correspond with the fourth minor initiation which our Planetary Logos is undergoing through its own Earth-chain.
208. From the scheme angle, will it be true that as our Solar Logos takes His fourth major initiation or cosmic initiation, our planet, the Earth, will be undergoing its fourth major initiation? For now, the second major or cosmic initiation is the goal for our Planetary Logos, but much may be possible in the future. These are very recondite points and require much pondering and comparative analysis.
It is in process of perfecting. The Son, manifesting through the Sun and its sphere of influence, is yet in a state of gradual development, and not until each cell within His body is fully alive and vibrating to a uniform measure, will He be "full grown" and perfected.
209. Again the question of subjectivity and objectivity is clarified. In this context, the Son is definitely a great subjective Being manifesting through our Sun and its sphere of influence.
210. Our Solar Logos, the Son on the cosmic mental plane, is developing only gradually and is not yet “full grown” and perfected.
211. The term “full grown” can be understood as relating to the third cosmic initiation and term “perfected” to the fifth cosmic initiation, which, we are told, will be taken by the Solar Logos in this solar system.
Not until His radiation and His display of light is perfectly seen and felt, will His place among the heavenly constellations (the Son of God in a cosmic sense) be fully achieved.
212. Those who are to see and feel the radiation of our Solar Logos as Son are the Logoi of the Seven Solar Systems of Which Ours is One.
213. Eventually that radiation will be a noteworthy factor within the radius of the One About Whom Naught May Be Said.
214. The “heavenly constellations” are the vehicle for the Son of God in a more cosmic sense than our physical Sun is the vehicle of the Son of God.
[Page 230] Not until each cell in His body is a sphere of radiant glory—a blaze of fire and light, and a source of magnetic radiation or heat, occultly expressed, will the Son in the Heavens "shine forth."
215. When we read the words immediately above we are to remember that the fifth major initiation of our Solar Logos, looms ahead as a probability in this solar system. Elsewhere, DK suggests that our Solar Logos may take only His fourth major initiation.
216. The blaze is both objective and subjective and so is the Son (His true home being on the cosmic mental plane where He expresses Himself as the “Heart of the Sun”), but He is also the demonstrable Son of the Father/Mother, objectively.
217. It becomes clear that the lesser are involved in the liberation of the greater. We are tiny spheres in the body of the Planetary Logos and of the Solar Logos. It is our task to become spheres of radiant glory. In so doing, we contribute to the liberation of these greater Entities “in whom we live and move and have our being”.
218. We should attempt to interpret the word “Heavens” as here used. It certainly does not only mean the objective sky. When the term “third heaven” is used with respect to a human being, it means the higher mental plane. When the term “Heavens” is here used, we should think of it in terms of the cosmic mental plane, and especially of the first subplane of the cosmic mental plane where our Solar Logos is subjectively focussed in His causal body.
219. The consummation of which we are speaking, however, suggests that both subjectively and objectively the Son will shine forth.
From the cosmic point of view, as we know, our sun is but of the fourth order, and on the lowest cosmic plane.
220. This section suggests that other and higher Solar Logoi manifest through their lowest aspect on still higher planes. Our Solar Logos is very much in physical incarnation at this time. Presumably, there are many Solar Logoi who are not afflicted by such a limitation.
221. The subplanes of the cosmic physical plane, whereon our Solar Logos manifests, can be considered the four cosmic ethers.
222. The following thoughts arose in discussion:
a. Every Creative Hierarchy has seven levels of form and nine levels of consciousness.
b. Let us assume that there are seven formal levels of Solar Logoi, and nine levels of consciousness.
c. That our Solar Logos is a Logos of the fourth order may mean special expression on the fourth or buddhic plane of the cosmic physical plane.
d. Our Solar Logos is a heart center in a still greater Logos—a Cosmic Logos. Which chakra is the heart? The fourth.
e. Our Sun/Solar Logos is, it seems, quite physical—has not made it into the higher Triad of Suns/Solar Logoi who are the chakras within the Cosmic Logos Who expresses through the Seven Solar Systems of Which Ours is One.
f. Our Sun is thus a member of a Lower Quaternary—a lower expression of some Entity, a Cosmic Logos which we have sometimes called the Sirian Logos.
g. Our Solar Logos manifesting through his Sun is definitely not yet sacred.
h. Among the Solar Logoi there may be nine initiations. This is definitely true for our Solar Logos. At least there are nine minor initiation—cf. TCF 384)
i. Our Solar Logos is talking the fourth of nine sub-initiations.
j. If a sacred planet must have taken the fifth initiation to be sacred, what of a Solar Logos? May this also be true of our Solar Logos? Will only His fifth cosmic initiation render him “sacred” in a cosmic sense.
k. Maybe He will take His fifth minor initiation in a series of nine through His fifth scheme. Is this Venus?
When the Son has, through the Sun, attained full expression (that is, perfected His display of light and heat) then He will shine forth upon another plane, that of the cosmic mental.
223. This signifies the achievement of the perfected personality, which, completed, signals, as well, a causal shining forth prior to casual destruction.
224. Full expression below signals full radiance of the causal nature above.
225. Thus, when our Solar Logos has achieved full physical expression on all levels of the cosmic physical plane, He will shine forth causally on the higher levels of the cosmic mental plane.
226. Immediately below, in microcosmic terms, we have the unfolding of the definition of a Master.
We have the analogy in the microcosm or man. When a man's light fully shines forth, when his magnetic radiation has reached the stage of vivid interaction or group activity, then he has attained full self-expression, and has included within his sphere of influence and control the mental plane. He is then considered a Master.
227. Let us tabulate the requirements for those climaxing developments in the life of man which make of Him a Master.
a. His light is fully shining forth
b. His magnetic radiation has reached the stage of vivid interaction or group activity
c. He has attained full self-expression
d. He has included within his sphere of influence and control the mental plane
228. Leo, a sign of full self-expression, is also the sign of mastership.
229. We might also say that a fourth degree initiate will have reached the stage of vivid interaction or group activity.
He also is of the fourth order;
230. A Master is master of the mental plane, but not necessarily of the buddhic or atmic planes even though focussed there.
231. What may we say of the fact that a Master is of the fourth order?
a. Perhaps because he has such buddhic power, and the buddhic plane is the fourth plane.
b. Perhaps it is because he has mastery over two of the Crosses, the Common and Fixed. While He is, indeed, upon the Cardinal Cross He is not master of it.
c. Perhaps it is because He has a strong buddhic polarization; He is reigning over the quaternary, and has a full mastery over the personality.
d. He is, as well, directing those aggregations of souls we call egoic groups, and those collections of liberated souls who form His Ashram. He is, after all, in control of an Ashram on the fourth or buddhic plane (unless He is one of the scientific Masters whose Ashrams are on the higher mental plane).
e. Are Masters of the fourth order supervising centers on the buddhic, while Chohans of the sixth degree are supervising centers on the monadic plane?
he is the quaternary.
232. What may we say of the fact that a Master “is the quaternary”?
a. A Master is focussed on the atmic plane, which sits ‘atop’ the buddhic and the lower three systemic planes and, thus, He supervises at least four planes while not yet being complete master of the fourth, or buddhic.
b. Perhaps mastery is achieved two planes below one’s focus—i.e., the Master has mastered the mental plane, two planes below His focus; the Arhat, by analogy, would have mastered the astral plane, two planes below his focus on the buddhic plane.
c. Also a Master is a blazing sun. That sun (because of its buddhic quality) will be golden in color. Hence the association of the Master with the fourth order and its ray, the fourth ray, the color of which is yellow.
d. May we say that a Master works most upon the buddhic plane, the fourth plane, where the color yellow is prominent? It is the buddhic focus of our Solar Logos which renders Him of the fourth order. May it be the buddhic focus of a human Master which renders Him, too, of the fourth order?
e. If our Solar Logos is still a member of the quaternary of a Cosmic Logos, of what type of quaternary is the human Master the member?
The etheric plane is the centre of his life in the physical sense,
233. Because, as a Master, He is sacred. Focussed as He is in the higher ethers, His physical focus becomes the lower ethers. When we have achieved sacredness (the fourth or fifth initiations) it means that our physical focus becomes etheric.
234. The Arhat and Master are also the quaternary because they are focussed ‘physically’ within the quaternary of ethers rather than on the dense physical plane.
just as we are told that the sun and the planets esoterically are considered as existing in etheric matter. As above, so below, is the occult law.
235. Below the fourth initiation the physical focus for a man is still the dense physical plane. When the fourth initiation has occurred, He is able to drop the physical body, forego further need for reincarnation, and become, in effect, an etheric being, able later to gather physical substance around His etheric body for the purpose of building a Mayavirupa.
236. VSK queries: “What quaternary is the Sun part of, if He be the heart?
237. May it be suggested that the Solar Logoi of the stars Alpha Centauri and Procyon may also be involved in this quaternary?
238. Usually a quaternary concerns those chakras beneath of the diaphragm. In the case of the quaternary of which our Sun/Solar Logos is a part, this cannot be the case because our Solar Logos is a heart center. Yet the heart center is, strangely, still one of the lower four major centers, including the throat, ajna and head centers as a triad of higher centers.
239. What is needed is a certain way to designate the chakric meaning of a lower quaternary. In what cases is the heart included and when is it not? For the heart can also be considered one of the three major centers (head, heart, throat). What we do with the ajna center is of importance.
240. VSK queries: “Is the spleen implicated here, with prana? The gold and violet exchange from the Sun to the Earth via man/monad—the four and the seven.”
241. When we speak of the Sun and planets existing esoterically in etheric matter, we are really designating cosmic etheric matter.
Therefore, the relationship of the Son of the Father, and of the Mother, is to the Sun the same as man's relationship to the vehicle through which he functions.
242. Here the Sun is definitely the outer vehicle analogous to the physical vehicle through which a man functions.
243. The equation would be as following: The Son/Sun = Man as Soul/his objective physical plane vehicle.
244. An interesting point for review arose in relation to the context discussed:
a. “Our Solar Logos being a Logos of the fourth order will begin to coordinate His cosmic buddhic body” (TCF 115)
b. We have learned that only after the third degree does man truly begin to coordinate His buddhic vehicle. This means that such a coordination is far from complete for our Solar Logos Who has not yet taken his third cosmic initiation, though He is working upon His fourth in a minor series. He is an astral-buddhic Solar Logos and not, at all, entirely polarized in His buddhic vehicle.
245. Again we return to a discussion of the physical vehicle of a man or Logos.
246. In the following tabulation we are speaking of the Solar Logos or of man as the “Son”.
It is His mode of enterprise, His vehicle of expression; it is the form which His life animates for the specific purpose of
247. The physical vehicle of a Solar Logos (or of a man) has the following purposes.
a. Gaining experience.
b. Making contact.
c. Developing full self-knowledge.
d. Achieving full mastery or control.
248. Our Solar Logos is not yet a Master cosmically.
e. Attaining "manhood" cosmically.
249. “Manhood” may mean the third initiation, just as it does for a human being who becomes, at that point, a “rich young man”.
The cosmic Christ [another name for the “Son” must measure up to the stature "of a full grown man," as it is expressed in the Christian Bible.93 [Bible. Ep., 4:13.]
250. A “full grown man” however, may indicate the fifth initiation, for the term “young” is not used.
f. Expanding His consciousness.
251. Just as we human beings have a body of fire at the point of mastership, so does the Son have body of fire which demonstrates as the solar system in its consummated fiery state.
252. Why should not the Son have a similar “body incorruptible”? Once our Solar Logos is a Master, He will have a systemic ‘body incorruptible”.
253. Will He then be able to make a solar logoic Mayavirupa? Could such Masters appear and disappear as do Masters with their Mayavirupa? What would this have to do with stars that are sometimes seen and sometimes not?
[Page 231] All these stages have to be achieved on cosmic levels, in exactly the same sense as the microcosm, on systemic levels, likewise strives for similar ideals.
254. We work with the Law of Analogy. Our learning will be expanded accordingly. Much about the Logos will be revealed by understanding the nature of man and vise versa. Some of the implications may seem to us rather fantastical, but according to the Law of Analogy they may be true.
255. When we begin to think of our Solar Logos in terms of greater Solar Angels Who may be associated with Him, and of the potentiality of fashioning a Mayavirupa after the fourth or fifth initiation, speculation abounds with interest.