Fellowship of
Cosmic Fire
Commentary
Semester III Section XII
TCF 332-340 :
S3S12
22 September – 7 October 2006
(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.
3. MANAS
IS THAT WHICH PRODUCES COHESION
1
VSK suggests: “Let’s review the concept – manas
produces cohesion. We usually think of the manasic and fifth ray as dividing
and discriminating, and the second ray as producing cohesion. Let’s attempt to
recall from our previous instructions how manas (identified in one aspect with
cosmic solar fire) produces cohesion.”
We come
now to our third definition: The manasic principle is above all else
that cohesive something which enables an Entity (whether Logos,
Heavenly Man, or man) to work:
1
We note that manas is here being considered only
in relation to self-conscious units, and not to the tiny, unconscious atom of
matter/substance.
2
Here the second aspect of manas is being
emphasized.
3
In this regard we must remember that manas, as we
experience and express it, originates on the higher part of the cosmic mental
plane. From this point of view manas is cosmic
solar fire.
[Page
333]
a
[Work]
Through form, and
thus exist.
1
Thus, manas is the cohesive something that
enables ‘man’ to exist through form.
2
Manas contributes to the integrity of form.
Without manas, form would not be created and the Entities referenced would not
express through form.
b. [Work] By means of progressive development or cyclic evolution.
1
Manas is the cohesive something that enables
‘man’ to evolve through cyclic development.
2
Manas provides the intelligence that promotes
progressive development. The planning factor within manas enables the process
of “cyclic evolution”.
3
The soul/Solar Angel, for instance, has an
intelligent plan for the development of its supervisee, the human personality.
c. [Work] On certain planes, that are, for the entity concerned, the
battleground of life, and the field of experience.
1
Manas is the cohesive something that enables
‘man’ to consciously experience certain planes.
2
Without manas there would be no way for the
evolving entity to come to terms with the conditions on the planes through
which it must evolve.
3
There is the suggestion that every true field of
experience is really an necessarily a “battleground”. If man does not fight for
what he seeks to possess, he will not earn the right to possess. The ‘fight’ of
course, takes place in man ways, not all of them violent, but all of them
necessarily persistent.
d. [Work] By the method of
manifestation, which is a gradual growth from a dim and distant dawn
through an ever increasing splendour of light to a blaze of effulgent glory;
1
Manas allows such Entities to work “by the method
of manifestation”.
2
Note the glorious (and progressive) language
through which manifestation is portrayed.
3
Certainly, manifestation is not a fait accompli as
‘Creationism’ envisions. Its exercise is characterized by intelligent
gradualism.
then through a steadily dimming twilight to
final obscuration. Dawn, day, midday,
twilight, night—thus is the order for the Logos, for a planetary Logos, and for
man.
1
VSK suggests: “We note that this function of
manasic cohesion is what creates the spheroidal forms which revolve and thus
creates the phases of ‘a day’.”
2
We have five divisions of the day (though changes
throughout the night are not noted).
3
Within manas the factor of timing is intrinsic.
Saturn is the Lord of Time and also a primary ‘Lord of Intelligence’—thus
related to manas.
4
The cohesive aspect of manas keeps the spheres in
right alliance, thus producing the appearance of waxing and waning cycles. If
lesser spheres were not magnetically related to a spherical source of light
(producing, as a result, rotation and revolution), there would be no waxing and
waning cycles. When dealing with “revolution” around a centralized source,
rather than “rotation”, we are dealing with the second aspect of manas—that
aspect of manas related to the love-wisdom and the second ray.
If the
above four points are
carefully studied, it will be found that they are fairly comprehensive, and
embody the four points that are as yet the only ones available for man in this
fourth round.
1
These four may be remembered in this way:
a
Manas allows existence through form.
b
Manas allows cyclic, progressive development.
c
Manas allows conscious functioning on the planes
of experience.
d
Manas allows manifestation.
1
Are these four distinct to us?
2
Without manas there would be no adjustment of the
inner Entity to his outer circumstances, nor would there be a vehicle and a
location through which to function, nor intelligent unfoldment through time.
3
We note how availability of “points” (or aspects)
is controlled through occult numerology. That is available which correlates with the number of the cycle through
which an entity is passing. During the fifth round we may reasonably suppose
the five points will be available to man.
Man
regards himself as a synthesised
aggregate of physical body, emotional nature, and mentality, yet knows
himself as more than these three, and recognises
himself as the utiliser of form, of emotion, and of mentality, holding
them all together coherently so that he is a unit.
1
Man is Manas, the Thinker. Man, in essence, is
the Observer. There is much to relate manas (as Thinker) to the Observer.
2
He recognizes the synthesized aggregate, yet also
has found himself as the “utiliser” of
the synthesized aggregate.
3
Manas, manifested through the Solar Angel and the
causal body, exerts a cohesive influence holding together the synthesized
aggregate and eventually controlling it.
A
planetary Logos similarly does the same, with the difference that manas is not
the medium whereby he is a coherent whole. Owing to his more advanced stage of
development, wisdom is for Him the
dominant factor. A solar logos achieves through Will what a
planetary Logos does through wisdom
or buddhi, and man (on his tiny scale) through manas.
1
For man, manas is “the medium whereby he is a
coherent whole”. Intelligence, as it were, holds him together as a synthesized
aggregate.
2
Thus, for man, manas is the “dominant factor”.
3
For a Planetary Logos, “wisdom” is the dominant
factor; a Planetary Logos is a “Dragon of Wisdom” and manas is secondary—more
instrumental.
4
For a Solar Logos, Will is the means whereby He
is a coherent whole.
5
Have we thought about what it means to produce
coherence through these three means: Intelligence/Manas, Wisdom and Will?
6
Wisdom has much more experience than manas, per
se. Manas knows what seems intelligent, but wisdom knows the eternal principles
and how developing conditions fit within the objectives of the Plan. Will, per
se, is, relatively, more potent than wisdom, related to Purpose, and assumes a
certain factor of irresistibility.
7
VSK queries: “Isn’t this contradictory to the
opening statement that it is manas that allows all three types of ‘men’ to
work? But here it is saying that the
Planetary Logos uses Wisdom, not Manas; the Solar Logos uses Will, not
manas. How do we resolve this to the first statement?”
8
May it be suggested that each successive quality includes the foregoing quality? Wisdom
presumes manas, and Will presumes wisdom.
9
Manas, therefore, is required in all three types of demonstration—that
of man, as Planetary Logos or the Solar Logos. However, we are interested in
the additional factor. To do what a
Planetary Logos must do (given His vast scope of expression), wisdom must be
added to manas (which is not yet the case for man, with his much smaller scope
of expression).
10
To do what a Solar Logos must do (given His scope
of expression vaster far than that of a Planetary Logos), Will must be added to
wisdom (which is certainly not the case for man, and is not even the case for a
Planetary Logos, with His much smaller scope of expression). A Planetary Logos,
of course, uses will, but not in the same way and same power that a Solar Logos
does.
11
VSK states and enquires: “Wisdom and Buddhi are equated as the medium for the
Planetary Logos. Is not wisdom more of the second plane, and buddhi the
fourth?”
12
May it be stated that there is a close connection
between wisdom and buddhi. When we speak of “Love-Wisdom”, we are speaking of
buddhi and not only of that which transpires on the monadic plane.
13
Mercury is “Budh” or “Buddha” (EA 659). Mercury
(“Buddha”) is “mind-wisdom”. “Mercury is the synthesis of manas-buddhi, mind-wisdom which expresses
itself through the human soul;” (EA 284)
14
We might say that wisdom is in evidence through
the quality of buddhi, but even more on the monadic plane.
15
Jupiter, planet of wisdom, is related to both
planes—buddhic and monadic.
16
Buddhi is the sixth principle and the monadic
plane is the sixth plane (numbering from below).
17
It requires wisdom to create “group unity”; it
requires even a purer kind of wisdom to restore that “fundamental unity”
characteristic of the monadic plane.
18
Words like “buddhi” and “wisdom” are difficult to
categorize in terms of only one systemic or cosmic locale. They have a far more
universal application.
Yet, as
both planetary Logos and man are but parts of their greater whole, the electric fire of will permeates them
also, merging with the solar fire of buddhi, and fanning the fires of matter.
1
Here is a most important statement. We cannot
separate lesser entities from their incorporation in greater Entities.
2
That which a greater Entity expresses through its
own nature makes its way also into and through the lesser entities which are
incorporate parts of its nature.
3
So, in short, electric fire permeates solar fire
and fire by friction, just as solar fire permeates fire by friction.
4
These thoughts can be applied to the problem of
three distinct types of Heavenly Men—Planetary Logoi, Chain-Lords and
Globe-Lords. They are distinct, but all three must, nevertheless, be considered
the same entity.
In all these distinctions and differentiations it must be remembered that
they do not exist from the logoic
standpoint, but are only to be predicated in relation [Page 334] to the
lesser bodies which are included in the solar ring-pass-not.
1
Here a valuable principle emerges. When we see
from a lofty point of vantage, differences and distinctions disappear, because
we are viewing the many parts from the angle of vision of the Whole which
includes them.
2
When viewing from lesser perspectives, the
illusion of distinction and differentiation is not easily avoided.
3
From the logoic standpoint, all that is otherwise
interpreted as distinction and differentiation is seen as part of Himself,
incorporate to the whole.
4
We must, therefore, learn to see from the largest
possible point of view.
5
If a human being sees from the soul perspective,
how will he understand the personality and its apparent distinct parts?
A man is
a coherent unit in objective manifestation for very brief periods on the
physical plane simply because as yet he works only through manas and not
through wisdom.
1
That which is produced by manas is of shorter
duration than that which is produced by wisdom, and of far, far shorter
duration than that which is produced by Will.
2
It is as if manas organizes sufficiently well,
but not enduringly well.
3
As we enter the fifth kingdom of nature and
become incorporated into the stream of wisdom, we have greater control over the
duration of our manifestation—as is the case with the Masters of the Wisdom.
4
Man, we seem to be told, is intelligent but not yet wise.
5
VSK queries: “In this context, is wisdom here
referring to the buddhic, or monadic assignation of ‘wisdom’. Using the table
on TCF 331, how do we resolve these references to the planes?
6
If wisdom referred to the monadic level, in this
context, a more proper term would be will.
I believe wisdom refers to the buddhic hierarchical consciousness
characteristic of the members of the Hierarchy. The consciousness of most
Masters is not fully monadic.
His
cycles are consequently soon run, and gone like a flash in the night.
1
Especially as this is seen from a soul
perspective. Soul perspective is an outlook gradually merging with the
perspective of a Planetary Logos.
2
We can we that the Tibetan works with a very
different perspective of time than will the average disciple.
A
planetary Logos, Who is perfected manas and works through wisdom, has
longer cycles, and from the angle of
vision of man endures for aeons;
1
We might wonder about the duration of that
seemingly elastic term “aeon”. Can it, conveniently, mean a chain-round?
2
From the angle of the vision of the Planetary
Logos, His endurance does not seem to
be aeons.
3
Each entity assesses time according to the scope
of its own nature.
4
Although a Planetary Logos is a “Dragon of
Wisdom”, He is not a perfected “Dragon
of Wisdom”. Rather, He is “perfected manas”.
5
A Solar Logos, Who is a Lion of Cosmic Will, is
perfected wisdom, but not yet perfected Will.
His life is the basis of the comparative
permanence of the egoic cycles of man.
1
VSK states and enquires: “This lends a sense of
scale to the egoic cycles of man. Is man (collective or individual) of the same
egoic ray for aeons?”
2
Much would depend upon the meaning of “aeon”. If
an aeon is a shorter term than a round, it might be measured in terms of a root
race. We are told that advanced man may change his egoic ray with every change
of root race.
3
Man at an earlier stage of development may change
his egoic ray with every round. Man as we know him was not present in the third
round, so this piece of information has more to do with those whose development
must continue into the fifth round.
The cycle
of objectivity of a solar Logos persists for the greater mahamanvantara or
solar cycle because it is based on will as well as on wisdom and manas.
1
Here we have a confirmation that the greatest of
the three Entities described utilizes not only will, but wisdom and manas as
well.
2
We recall that objectivity does not means
materiality, but is more etheric in nature. The buddhic plane is the lowest
point of true objectivity for the Solar Logos.
Therefore, it will be apparent that:
a
Manas or intelligence is the basis of the separative manifestation of
man.
1
VSK states: “Yet we have just learned that
manas creates cohesion for all three?”
2
When considering man as a separate unit, we find
that manas, per se (without the additional influence of wisdom and Will) is
responsible for the manifestation of man.
3
We must remember that manas has been related to
the third, second and first aspects and will assume different characteristics
depending on the aspect to which it is related.
a
Manas as separation
b
Manas as cohesion
c
Manas as Will
b. Wisdom or buddhi is the basis of the group manifestation of a Heavenly Man.
1
It must be borne in mind that a Heavenly Man is,
indeed, a group manifestation. A
Heavenly Man is both a One and a many.
2
A Heavenly Man is a group-consciousness being.
3
We recall that groups of Solar Angels become a
Heavenly Man.
4
The whole idea of how groups become Heavenly Men
is mysterious but necessary to understand if we are to appreciate the
hierarchical nature of cosmos.
5
In one way we can see the hierarchical necessity
for the group nature of greater Beings. In another way, such great Beings must
have pre-existed such emanations as human beings and Solar Angels. Emanation
theory demands that the few become the many; the few must pre-exist the many.
Yet, in another way (later) the man re-become the few.
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)
c. Will is the basis of the One Life which
synthesises all groups.
1
Will is that aspect of divinity which promotes
synthesis.
2
When comparing these three types of ‘atoms’, man
is the many; the Planetary Logoi are the few; the Solar Logos is the One
(though naturally such a relationship is relative, for a Cosmic Logos is even
more of a One than the Solar Logos, numbers of which would, in relation to a
Cosmic Logos, become the few).
3
Of course, the principle of synthesis also
applies in relation to both man and the Planetary Logos, for man synthesizes
all the tiny lives contained within his ring-pass-not, and the same is true of
the Planetary Logos.
4
The Solar Logos, Himself, is synthesized by
greater Logoi and They by greater Logoi still.
Therefore
again, in studying this Fire of Mind, we must remember that it is that which
man is developing and with which he is learning to work, but that it is also
that which a Heavenly Man has developed in an earlier system;
1
Our subject, we are reminded, is the Fire of
Mind, especially, in this section, of the higher
mind.
2
Man is developing the Fire of Mind; a Planetary
Logos has developed it and perfected it in an earlier system.
3
We are told that a Planetary Logos was as a
Master is now, many mahamanvantaras ago. We see the term “earlier system” is
purposefully vague and general.
4
It is unlikely that a Heavenly Man developed the
Fire of Mind only in the most recent previous system.
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. (TCF 272)
it is to Him as automatic in its action as is
the subconscious activity of a man's physical organs.
1
This is a good reference. Manas, to a Planetary
Logos, is an automaticism. The Planetary Logos does not have to think about the application of manas.
This is even more the case for the Solar Logos.
2
For some higher types of human beings, this is
also becoming the case—though certainly not on the scale for which it is
possible in the case of a Planetary Logos.
4. MANAS
IS THE KEY TO THE FIFTH KINGDOM IN NATURE
We might
also define manas as the key to the
door through which entrance is made into the fifth kingdom of nature,
the spiritual kingdom.
1
The fifth kingdom in nature is the kingdom of
souls, the spiritual kingdom. We see that what we call the Fire of Mind is
indispensable for entry.
2
This should be remembered by those who try to
enter only by means of desire and aspiration.
Each of the five kingdoms is entered by some
one key, and in connection the first two kingdoms—the mineral and vegetable—the key or method whereby the life
escapes into the higher kingdom is so inexplicable to man as his present stage
[Page 335] of intelligent apprehension that we will not pause to consider it.
1
VSK remarks: “Certainly the mind wants to
explain the inexplicable? What could it be?”
2
May it be suggested that the transition from
mineral life to vegetable life involves a new relationship to prana, and that
the transition from vegetable to animal suggests new forms of mobility (no
longer rooted and ‘planted’) as well as the growth of animating intelligence.
3
Each transition from kingdom to kingdom is made
by means of a certain faculty, quality, or key.
4
We are told that we cannot fathom the means by
which mineral life becomes vegetable life, and vegetable life, animal life.
With regard to the latter transition, science seems to have identified life
forms which have a relation to both. DK, however, is mentioning the
impossibility of discussing the technical means of this transition.
5
The point is that every entrance into a higher
kingdom is a kind of escape or liberation. We are at that point in the
development of the human kingdom with an ‘escape’ on a large scale is in
process of preparation.
In
relation to the animal kingdom it might be said that the key whereby entrance is effected into the human kingdom is that
of instinct.
1
In other words, instinct helps to affect the transition from animal consciousness
to human consciousness.
2
Instinct is a result of the conscious
intelligence of the greater Life which embodies the animal kingdom, and the
various higher forms of lives which embody the various aspects of that kingdom.
3
Instinct is based upon group learning.
4
When reliable instinct (as manifested in the
higher members of the animal kingdom) acquires a center of reference, individualization is in process. We remember
that not all individualization requires the intervention of Solar Angels.
This instinct, towards the final stages of the
animal's evolution, and as it becomes more and more detached from the group
soul,26
becomes transmuted into mentality, or into that embryo mind which is latent in
animal-man, and which simply needed the stimulating vibration which emanated
from the Earth's Primary [i.e., Venus] to be fanned into something definitely human.
1
An important process is described. As the animal
becomes more detached from the group soul, instinct is transmuted into mentality.
Transmutation means “elevated”.
2
So an animal man has mentality of a kind, an
“embryo mind”. This type of mind cannot yet be called “definitely human”. The
influence of Venus, “Earth’s Primary” or “Alter Ego” is required to fan or
transform this embryo mind into something that is definitely human.
3
Instinct is transmuted into mentality as an
awareness of a center of reference arises within what might be called the
‘sphere of many responses’. There slowly emerges the observer of that which has been intelligently done under the sway
of instinct. Then conscious intelligence can be added to the power of instinct,
and animal man (now able to pre-arrange his actions according to conscious
memory and anticipation) enters the fourth kingdom of nature.
26: "A Group-soul is a collection of
permanent Triads in a triple envelope of monadic essence.
1
By “monadic essence” do we mean matter of the
first sub-plane of a particular higher plane?
2
The “Triads” are permanent in that they are
permanent representatives of the spiritual triad on its own levels, just as the
spiritual triads are permanent representatives of the Monad throughout its long
pilgrimage.
The
permanent Triads are a reflection upon the lower planes of the spiritual Triads
on the higher.
1
This is an important occult statement. The
“permanent Triads” would, it seems relate to the lower permanent atoms. Indeed,
the atomic triangle (consisting of physical permanent atom, astral permanent
atom and the mental unit) is a reflection of the three higher permanent atoms.
2
So let us keep these two terms clearly in
mind—“permanent Triads” and “spiritual Triads”.
This
description is true of all group-souls functioning on the physical plane, but
gives no idea of the extreme complexity of the subject."—From A Study in
Consciousness, by Annie Besant.
1
Yes, a subject which is extremely complex. This
is why it is so difficult to penetrate it.
2
Annie Besant’s clear fifth ray mind is very
useful in offering a description which can be accurately followed.
We must
always bear in mind that the method of individualisation on this globe was not
the one followed on others, and that many of the present advanced units of
humanity individualised normally, and
through the driving force of evolution itself.
1
On this, our globe, we experienced an abnormal
method of individualization. It was not the “driving force of evolution itself”
which was responsible for individualization, but rather a kind of divine
intervention appropriate to the evolutionary stage achieved by the Planetary
Logos of our planet—i.e., the period of the awakening of the planetary heart.
2
We remember that the “Will to Evolve” is
associated with the third ray and thus with the solar system and chain through
which the third ray was powerfully expressive.
They found (to express it as far as
possible in terms of fire), their opposite electrical pole through the
activity of animal instinct, and by the blending of the two a human being
was produced,—the union of the three fires in the causal vehicle.
1
Upward struggling instinct “found” the “opposite
electrical pole” (the Spirit), and the two blended.
2
How this finding occurred, we have no idea. The
technicalities must be extraordinary.
3
We do see this, however—that instinct is capable
of seeking out and ‘finding’ the Spirit aspect, to which, numerologically, it
is naturally resonant.
4
A human being, defined here, is “the union of the
three fires in the causal body”.
5
Within the causal body, the jewel in the lotus is
the representative of the first fire.
Man passes into the fifth kingdom through the
transmutation of the discriminative faculty of mind, which—as in the animal's
individualisation—brings about at a
certain stage a spiritual individualisation which is the correspondence
on higher levels to what transpired in Lemurian days.
1
We are speaking of two types of
individualization—individualization, proper, and a “spiritual
individualisation” which is its higher correspondence.
2
Man, as a member of the fourth kingdom, possesses
the discriminative mind. It is his “stock in trade”—perhaps his foremost
characteristic.
3
That discriminative mind is to be transmuted into
wise-mind and intuitive mind under the guidance of Venus, a major planet of
transmutation.
4
“Spiritual individualization” can be related to
the first initiation—the “Birth of the Christ in the Heart”.
Therefore,
we have:
Instinct...The
key from the animal into the human kingdom or from the third into the fourth
kingdom.
Manas......The
key from the human into the spiritual kingdom, or from the fourth kingdom into
the fifth kingdom.
1
Instinct and manas are, therefore, two “keys”,
faculties or qualities involved in transition from one kingdom to the
succeeding.
2
Instinct is intelligent but it is not observant. Manas, as it appears within
the human being, presumes a center of intelligent observation which, at first,
we name the lower ego.
[Page
336] Higher we need not go, for the
transmutation of manas proceeds, and much as yet remains to be done.
1
We can expect that this transmutation will
proceed as the soul becomes more influential, and as Venus (within the context
of Aquarius—both in the first and third decanate) becomes a more prominent
influence.
5. MANAS
IS THE SYNTHESIS OF FIVE RAYS
1
When we see a statement of this nature, we think
naturally of the five Rays of Brahma, representing the third aspect of
divinity. There are, as we know, seven
rays, and of all these, manas is not the synthesis—only of five.
One other
definition might be given even though its abstruseness may prove but a
bewilderment to the student.
1
The word “abstruse” suggests both abstraction and
subtlety. Abstruse matters are difficult to comprehend, because they are often
many times removed from common knowledge and because, not only are they
abstracted, but they are extremely subtle, such that the concrete mind does not
grasp them easily.
Manas is the united faculty of four of the Heavenly Men,
synthesised through a fifth Heavenly Man on the third plane of the system.
1
These four Heavenly Men or Divine Manasaputras
represent the Rays of Attribute.
2
The fifth Heavenly Man on the third plane of the
system must be Saturn, the foremost Lord of Manas, and a planet intimately
related to Brahma.
3
Manas is really the united faculty of five rays.
4
Should Uranus, expressing (from one perspective)
the seventh ray, and Neptune, expressing (from one perspective) the sixth, be
included among the manasic Heavenly Men? Because they are synthesizing planets,
superior in spiritual maturity (though not in the degree of unfoldment) to the
synthesizer of the four, it is difficult to think of them as manasic, even
though they express (through their souls) two of the manasic rays.
5
While sixth ray Mars (from one level a very
manasic planet) can take the place of Neptune, it is more difficult to find a
seventh ray planet to take the place of Uranus, though, no doubt, one exists.
These five Heavenly Men were the logoic
embodiment in an earlier system and achieved the fullness of manasic life.
1
Numerologically, the number of the first solar
system was five, just as our system
is symbolized by seven and the next
system will be symbolized by nine.
2
Can it be that in the previous solar system there
were only five principal planets?
3
If Uranus and Neptune were included, then Saturn
could be considered Their elder brother (not in terms of his spiritual value or inner status) but in terms of His degree of unfoldment.
4
We certainly expect that Venus and Mercury were
present in that earlier system, just as Sirius was even more important then
than now.
5
The presence or non-presence of current Planetary
Logoi in the previous solar system is not necessarily an easy subject. As a
contradiction to the possibility, we could turn to TCF 293 to learn that the
duration of a Heavenly Man is the “period of one solar system”. Yet other
references seem to indicate Their presence in the earlier system.
6
One wonders about the importance of presently
non-sacred planets in an earlier solar system. If they are non-sacred now, what
could they have been in that earlier system—a Chain Lord, perhaps, or a planet
of status lesser than those in the present non-sacred group?
Their synthetic life is that which is
primarily understood when we speak of Brahma, that cosmic Entity Who is the sum-total of logoic active intelligence.
1
Is Brahma, the Logos of Saturn, or, with respect
to our solar system, a greater and more inclusive Being?
2
I believe our systemic Brahma includes Saturn but
transcends it (cf. TCF 1238, for the Entities surrounding the Solar Logos).
3
If this Brahma is a “cosmic Entity”, then the
Solar Logos must certainly be considered so, because this Brahma represents
that part of the Solar Logos which is “logoic active intelligence”.
For lack of better terms we call Them the
Lords of the four minor Rays, Who find Their synthesis through the third Ray of
Activity.
1
Now, the Tibetan puts the matter in terms of the
rays.
2
If the manasic rays and the Planetary Logoi who
expressed them were prominent in the last solar system, to what extent did the
second ray and the first ray express during that system?
3
Were they present but occultly ineffective?
4
Perhaps it can be said that in our present solar
system, the first ray (in its true nature) is occultly ineffective.
5
We remember that esoterically, Uranus and Neptune
are the Lords of the first and second rays respectively. (cf. EP I 420)
They have been called in an endeavour to
express the principles which They embody:
1
The Ray Lords have been named with a specific
objective in mind—namely that the name given should express the principles that
these Ray Lords embody.
2
We notice below that DK begins His numbering from
above. This cannot be a random choice. Is He indicating something about their
order of manifestation?
1. The
Lord of Ceremonial Magic.
2. The
Lord of Abstract Idealism, or Devotion.
3. The
Lord of Concrete Science.
4. The
Lord of Harmony and Art.
1
VSK asks: “Can we identify these four as the
lower quaternary, and thus place Earth among them, or not?”
2
Earth holds place within the lower quaternary of
the Solar Logos as does Venus.
3
But if the Logos of the Earth is placed in
relation to these four, it would be in a subsidiary capacity, for the Planetary
Logos of Earth is not one of the major Ray Lords.
4
It is possible, in relation to the Science of
Triangles, that every ray is really represented principally by three Planetary
Logoi.
5
Whenever there are seven, we look for a twenty-one
and their synthesis, a twenty-two.
6
One still wonders about whether Uranus and
Neptune should be involved in a lower quaternary; they are such essentially
advanced Heavenly Men.
7
Mars can easily be substituted for Neptune and
even Jupiter (a strongly seventh ray planet) for Uranus.
These
four function through the fourth cosmic ether, and have vehicles of buddhic
matter.
1
The fourth cosmic ether is the buddhic plane.
Earlier we discussed which Planetary Logoi might have etheric vehicles
principally composed of buddhic matter. We included Venus and Mercury in the
enumeration; Vulcan might also be included.
2
We did not know whether to include the non-sacred
planets, though their inclusion is a possibility. For such planets, the higher
mental plane might number as the lowest ether.
3
For planets like Venus and Mercury, the buddhic
plane might be, in fact, the third ether, representing an ascent from the
relative physicality of the focus of the non-sacred Planetary Logoi.
4
Whichever may be the Ray Lords associated with
the Rays of Attribute, and expressing through certain planets, the planets
through which these four rays express have “vehicles of buddhic matter”.
5
Part of the confusion in this area of thought
stems from the fact that Uranus and Neptune are assigned Rays of Attribute, but
essentially and esoterically they are
expressive of the two major Rays of Aspect (the first and the second rays,
respectively).
6
So while Uranus and Neptune seem to belong among
the four, from the point of view of the rays they express, they definitely seem
to belong among the higher three, because they are synthesizing planets. Uranus
is the Father of Saturn. This tells something about His priority. Neptune,
however, is the Brother of Jupiter, who, himself is as Son of Saturn.
7
Sometimes, in these old theogonies, the relative
spiritual stature of planetary Deities can be understood.
They merge into the greater life of the Lord
of the third Ray of Aspect on atmic levels, and these four (with the one
synthetic Ray), are the totality of manasic energy.
1
This merging occurs during a period of
absorption.
2
Because of this merging, Uranus and Neptune
cannot be included among the four, even though their soul rays are among the manasic
rays (seven and six, respectively).
3
Uranus and Neptune are synthesizing planets and,
themselves are absorbers.
4
So we see how many things have to be considered
before handily assigning Heavenly Men to certain positions within the
constitution of the Solar Logos.
They are the life of the five lower planes.
1
The Five Kumaras here noted are the “life of the
lower planes”.
2
We note that such Kumaras are Planetary Logoi.
3
Each plane is principally animated by a Kumara.
They are the five Kumaras, and two remain,
making the seven Kumaras or Builders of the universe;
1
The “universe” in this case is our solar system.
The term “universe” represents a systemic or cosmic whole, and is not always
meant as the ‘Great Entirety’.
these five have been called the five Mind-born
Sons of Brahma. [27
S.D., I, 119, 493; II, 111, 112.]
1
VSK asks an interesting but abstruse question:
“Looking at the chart on page 34 of
Esoteric Astrology, we see these Five Kumaras as the third, fourth, fifth, sixth, and seventh Rays,
expressing respectively via Pisces, Aries, Taurus, Gemini, and Cancer. Are
these Kumaras, located as they are on the cosmic astral plane, the Mind-born
Sons of Brahma?
2
There is a serious question whether it is the
Divine Kumaras which are listed in this Table of Creative Hierarchies. Such
groupings are lives emanating from the second tier of petals of the solar
logoic egoic lotus.
3
From all that can be presently determined, the
Planetary Logoi (i.e., the Kumaras here in question) are Beings greater than
those of the five Creative Hierarchies of the cosmic astral plane.
4
If an entity is “Mind-born”, it is emanated from
a superior and inclusive source.
5
From the manner in which the Sun (Martanda) and
His seven Brothers are described in the Secret
Doctrine, it would seem that the Solar Logos and the Planetary Logoi were
emanated from the same superior Source. This stands to reason in relation to
the physical description of the nascent Sun and nascent planets, but does not
stand to reason from other perspectives (such as the perspective in which the
planets are as chakras for the Solar Logos, and, some of them, even as
permanent atoms).
Manas, therefore, is the psychic effect of Their
united group work,
and shows forth in different ways according to the units involved, the forms
[Page 337] animated, and the planes concerned.
1
Here we have an unusual definition. Manas is a “psychic
effect” of the “united group work” of the Five Mind-born Sons of Brahma.
2
The word “psychic” in this context refers to the
energy of the higher mental plane.
3
Manas demonstrates in different ways. Much
depends upon
a
Which of the Kumaras, Logoi or Mind-born Sons are
involved.
b
Which types of forms are animated by these
manasic Sources.
c
Which planes are concerned as recipients of Their
influence.
They demonstrate predominantly on the five
lower subplanes of each plane, and this
factor should be remembered in connection with the major initiations of manas.
1
We gather that the Five Systemic Kumaras
demonstrate on all the sub-planes of the cosmic physical plane, with special
focus upon the five lower sub-planes of the each systemic plane.
2
As well, their influence is probably most
prominent on the five lowest sub-planes of the cosmic physical plane.
3
The major initiations of manas are the five
initiations with which we are normally familiar.
4
The five lower sub-planes of the cosmic physical
plane are the systemic physical, astral, mental, buddhic and atmic planes.
These systemic planes can easily be arranged in relation to the five major
initiations (beginning with the Birth in Bethlehem).
5
If we subdivide the matter further, we shall see
that the Five Systemic Kumaras relate most to the five systemic sub-planes of
every systemic plane.
6
A Master would be particularly related to the
third sub-plane of the atmic plane. Perhaps an Arhat would be coming in contact
with the fourth sub-plane of the atmic. A Master would also be related to the
third sub-plane of the buddhic plane, and an Arhat definitely to the fourth
sub-plane of the buddhic.
7
The five lowest sub-planes of the mental, astral
and physical systemic planes would relate to initiations lower than that of
Arhat. We remember, however, that the lowest two sub-planes of the systemic
astral and physical planes are, for man, occultly ‘off limits’.
8
The matter is really quite intricate. It is not
so simple as saying that a Master will influence all third sub-planes of the
five systemic planes; that an Arhat will influence all fourth sub-planes; a
third degree initiate all fifth sub-planes, etc.
9
We are dealing with subject of inter-planar
resonances.
10
VSK asks: “Do we see a relationship between
this and the senses, pages 188-189?”
11
After the foregoing, I think we would definitely
have to say, “yes”. To study these pages in relation to the subject of the
influence of the Five Divine Kumaras would be profitable—and time-consuming.
12
If we link the Heavenly Men with the five
initiations, we would find Saturn in relation to the fifth initiation; Mercury
in relation to the fourth; Venus in relation to the fifth; both Mars and
Neptune in relation to the sixth; and Uranus (and perhaps another seventh ray
planet) in relation to the first.
Nevertheless—as
They are the sumtotal of the third or Brahma aspect—Their main sphere of
influence is on the lowest or third division of the manifested universe or on
the mental, astral, and physical planes.
1
The number associated with the Mind-born Sons is five—for there are five of them.
2
However, from a larger perspective, they are, in
our solar system, the sumtotal of the third or Brahma aspect and therefore,
would resonate with the number three.
3
The three lower worlds of normal human evolution
would be the vibrational sphere where their energy would be most keenly felt.
4
This being the case, it would seem necessary to
include some of the lesser Planetary Logoi along with the four of Attribute,
because these lesser Logoi definitely relate to the three lower worlds, and are
more Brahmic in their nature than related to Vishnu.
I would
here suggest a third division of the major planes of the system which will hold
much of interest for the real student of occultism.
1
So, this is a test! Is any of us a “real student
of occultism”?
1st Logos Mahadeva Will Aspect First plane.
2nd Logos Vishnu Wisdom Second, Third, Fourth.
3rd Logos Brahma Intelligence Fifth, Sixth, Seventh.
1
This method of division has been previously
mentioned. It involves primarily three types of entity—the Solar Logos, the
Planetary Logos and Man.
2
The Solar Logos is represented on the first
plane, with some overlapping into the second. The Planetary Logos is
represented on the next three planes with some overlapping into the fifth. Man
is represented on the fifth sixth and seventh planes.
In these
five definitions of manas we have suggested scope for thought and much has been
hinted at for those who have ears to
hear.
1
Perhaps the development of the siddhi found upon
the seventh sub-plane of the buddhic plane is required.
2
DK is hinting at the necessity for esoteric
hearing. “Those who have eyes to see” have esoteric sight.
3
The allusion to hearing also relates to the
Brahmic or third aspect.
Many more
explanatory words might be spoken but we aim to start students thinking for
themselves, and seek to see them defining these ideas in their own words.
1
Well, here is what the Masters expect of us.
Perhaps they could explain much, but how would we profit from those
explanations?
2
Instead, we are to start thinking for ourselves,
no matter how halting such thought may be—at first.
3
The effort to rephrase in our own words what the
Tibetan has said, is, therefore, of real value. In our studies we are
attempting to do this.
4
VSK includes the five definitions of Manas: The
five definitions of Manas being:
I. Three manifestations of Manas [p. 308]
II. Definitions of Manas or Mind [p. 309]
III. Manas is that which produces cohesion
[p. 332]
IV. Manas is the key to the fifth kingdom
in nature [p. 334]
V. Manas is the synthesis of five rays [p.
336]
6. MANAS
IS THE INTELLIGENT WILL OR PURPOSE OF AN EXISTENCE
Manas might finally be defined as the intelligent
will and ordered purpose of every self-conscious entity. I would
urge the student to bear in mind certain basic facts which will serve to keep
his mind clear, and which will enable him to comprehend something of the place
which this fire of mind holds in the cosmos and the solar system, and (needless
to say), in his life also,—the reflection of the other two.
1
Manas is here given a definition emphasizing the
first, third and seventh rays: will
is of the first ray; intelligent will
brings in the third; ordered purpose
brings in both the seventh and the first rays.
2
The life of man (we are being told) is a
reflection of the cosmic system and the solar system.
3
From a certain perspective, we are being shown
that Manas (as a Source focussed on the higher levels of the cosmic mental
plane) utilizes all the seven rays as
they express on the lower cosmic planes, and, especially for our purpose, on
the cosmic physical plane.
He should ever remember that manas is a principle of the Logos, and necessarily therefore is felt in all those
[Page 338] evolutions which are a part of His nature but is allied especially to the throat and head centres;
1
All logoic principles are felt throughout the
entirety of the solar logoic nature.
2
Manas is Intelligence and is, therefore,
particularly allied to the throat center, which can be counted either as the
third or the fifth center—both of these numbers being manasic.
3
Manas is also Will and is therefore allied with
the highest directing center—the head center. It is apparent, also, that the
“head” is directly related to the process of thinking, which is manasic.
4
We are going now to be given a further
description of manas.
it is the active
intelligent factor which enables a solar Logos, a planetary Logos or
Heavenly Man, and a human being to:
1
There follows quite a list of processes for which
manas is responsible:
a. Use
intelligently a form or vehicle.
1
Simply to possess a vehicle is one thing. To
utilize it in an intelligent manner takes many life-cycles of manasic application.
b. Build
faculty into the causal body.
1
The Solar Angel, so strongly manasic in nature,
is the author of this process. It uses manas in relation to the Law of
Attraction.
2
We, the human being, may provide the faculty
through the exercise of virtue, but by what mathematical alchemical process is
the faculty built into the causal body? One day we will know—perhaps when we
are Solar Angels.
c. Reap
the benefit of experience.
1
Here, we the Observer, learn from experience. We
notice patterns of causality and thus adjust our behavior.
d. Expand
the consciousness.
1
We learn the methods of such expansion, and
attempt intelligently to apply them.
e. Make
progress towards a specified goal.
1
Through manas we discriminate that which is of
greatest value, and towards this objective we proceed intelligently.
f.
Discriminate between the two poles.
1
We learn the fundamental nature of the pairs of
opposites. Manas has the power to differentiate, and the fundamental
discrimination is between the positive and negative poles.
g. Choose
the direction in which his activity shall trend.
1
The factor of choice
is correlated to Libra and Saturn—both strongly related to the third or manasic
ray. Direction, per se, is related to the first ray.
h.
Perfect the form as well as use it.
1
Perfecting the form requires the ability to
notice where improvement is needed, and an understanding the methods whereby
that improvement can be pursued. The manasic factor of comparison is necessary
in this task.
i. Obtain
control of active substance, and turn its forces into desired channels.
1
This is the manasic power to manipulate. Through
intelligence one learns to control and then direct. This is all part of the
management of forces.
j.
Co-ordinate the different grades of matter, and synthesise the utilised forms
till each and all show a unanimous line of action and express simultaneously
the will of the Indweller.
1
It is quite clear that we are speaking of an integrative process, and that manas is
indispensable in this process. Manas organizes, correlates, utilizes and
coordinates. The result is an integrated vehicle through which the Indweller
can express his Will.
All these
ends are the result of the manasic development and perhaps the student might
apprehend the underlying idea more clearly if it is realised that
1
We realize that manas is a huge factor in our
developmental process. The last solar system was manasic in nature, and the
developments in that system are our foundation.
2
We are learning that manas is a ubiquitous factor
in human, planetary logoic and solar logoic development..
a. The Spirit employs manas in all that concerns matter, the electrical
substance, or the active akasha.
1
We are dealing here with the fohatic application
of manas.
2
All planes are composed of “electrical
substance”. If electrical substance is “active akasha”, then all planes are composed of active
akasha.
3
Sound has created these planes and akasha is the
medium for sound.
4
We notice that That which employs manas (or
buddhi or atma) is the Spirit—That which wields
principle and faculty.
5
Manas is especially related to matter, as buddhi
is to psyche, as atma is to essence.
b. The Spirit employs buddhi in all that relates to the psyche, that relates to
the soul of the world, to the soul of an individual, or to the soul of every
form.
1
The concept of buddhi is inseparable from the
soul of the world.
2
Buddhi unifies diversities into “group unity” and
so does soul.
3
Buddhi is the pervasively “psychic” factor.
c. The Spirit employs will or atma in all that relates to the essence
of all, to itself, considering
the essence and the Self as pure Spirit as distinguished from spirit-matter.
1
We are discussing “pure Spirit” (in and of
itself) as distinguished form “spirit-matter”.
2
We are being told that atma relates to the Atman,
which is the essence and the reality of the Self—“pure Spirit”.
3
Will or atma, however, are not the Spirit, for
the Spirit is That which wields them.
4
So the Spirit wields manas, buddhi and atma/will.
5
We will now review the three qualities, faculties
or principles which the Spirit wields.
In the first case, the distinctive quality of
manas is discrimination
which enables the Spirit to differentiate between:
1
It has dawned upon us that the Tibetan is
offering us many ways to consider the
nature of manas.
2
Here we are offered the “distinctive quality of
manas”—discrimination.
3
It helps to have this “mental peg” amidst the
abundance of definitions and descriptions.
4
Discrimination, astrologically, is related to
Mercury and Saturn, two very manasic planets, much associated (from one
perspective) with the third and fifth rays.
5
The discriminations below are truly fundamental.
[Page
339]
1. The
Self and the Not-Self.
2. Spirit
and Matter.
1
The first two are the primary discriminations.
The first is even more fundamental, as it suggests a cognizance of the
existence of BE-NESS.
3. The
planes and the subplanes.
1
Each has its distinct vibratory level and
quality.
4. The
different grades of atomic matter in the system.
1
There are seven grades.
5.
Vibrations, engendered by will, working through love-wisdom, and energising
substance.
1
We live in a sea of vibrations. Can we
discriminate the three major types?
6. All
that concerns forms of every kind and in every type of essential existence.
1
We can see that our manasic ability is in its
infancy.
In the second case, the buddhic principle has
for its distinctive quality love, and demonstrates as wisdom working through love and producing:
1
Buddhi has a “distinctive quality” and a mode of
demonstration. Buddhi is essential love, but demonstrates as wisdom.
2
We can see that if wisdom is to be expressed or
demonstrated, knowledge is not sufficient, though it is necessary.
3
With regard to manas we dealt with essential
discriminations. With regard to buddhi we now look at the results of wisdom
working through love.
1. Unity
between all Selves.
1
All souls are at-one with the Oversoul.
2. Group
coherence.
1
In relation to humanity—humanity is One Family.
The members of the Fourth Creative Hierarchy are all aspects of one whole and cannot
be separated from that whole (except under the rarest either unfortunate or
highly progressive circumstances).
3.
Qualities that are distinctively along the line of what we call love.
1
How would we list them?: kindness, sympathy,
empathy, patience, humility, tolerance, inclusiveness, etc.
4.
Effective work in connection with evolution, or the fundamentals of
hierarchical work.
1
Although the “Will to Evolve” relates to the
third ray, there can be no effective work in promoting the evolutionary process
unless the love and wisdom motivating the process are understood.
2
Further, love-wisdom underlies the fundamentals
of hierarchical work.
In the third case the Spirit employs the will
aspect or atma (in man), which has, for its distinctive feature, that coherent
force which keeps the purpose of the entity ever in view,
working it out through love in substantial form.
1
It is not easy to get a grasp on atma. Here we
find an understandable and useful definition, “that coherent force which keeps
the purpose of the entity every in view”.
2
Atma/will is therefore a “coherent force” which
holds the entity in question to purpose, and which works out that purpose using
love within the field of substantial form.
3
Atma is ‘purpose-focussed’. Atma does not allow
one to ignore purpose or to scatter one’s attention so that purpose is no
longer seen. Atma holds the field of consciousness coherent so that purpose
ever has a central place.
I have
pointed out these distinctions as it serves to bring the scope, and equally the limitations, of the active mental
principle somewhat more clearly before the student.
1
We are learning what can be apprehended by the
human mind as presently constituted, and what cannot.
2
These matters, rarely thought through by the
average student of occultism, are here receiving detailed attention.
In the Hall
of Ignorance the accumulative side of manas and its ability to store and
acquire knowledge and information is being developed.
1
If we notice the way in which the third ray soul
destroys the causal body, it is through the manasic faculty. Accumulation is
definitely related to the third ray, and is accentuated when the third works in
cooperation with the second.
2
This is a phase of “gathering” and is related to
the claws of the third ray crab (Cancer).
A man, for instance, acquires facts, and
application, and sets up vibrations which have to be worked out intelligently.
The acquisitive side of this principle is showing forth.
1
This phase might be called the “love of that
which is desired”, or, even, the “love of money”.
2
All that is accumulated has, eventually, to be
worked out intelligently.
In the Hall
of Learning the discriminative side is being developed, and the man learns
not only to choose but to discard, and he begins to merge the two poles
intelligently.
1
The first phase in the Hall of Ignorance, is
characterized by accumulation without discrimination.
2
In the Hall of Learning the mental principle is
much more developed.
3
The activities are: discrimination, choice,
discarding, merging of the two poles.
4
The power of selectivity is also related to the
third ray, and in the Hall of Learning, the third ray is still very active.
5
What are the two poles to be merged? At first,
the poles of soul and personality, and only later Spirit and Matter or Monad
and lower quaternary.
6
The intelligent merging of the two poles requires
some orientation towards the second aspect (soul) usually found during the
period in which the fifth petal of the egoic lotus is unfolding.
In the [Page 340] Hall of Wisdom he discards also, and perfectly blends the two
poles, thereby producing that objective something we call light. The illuminating
side of manas is shown.
1
In the Hall of Wisdom, the second and first rays
are of paramount influence. Wisdom confers a sense of values so that one knows
what it is that must be discarded (an action of the first ray).
2
The two poles now are Spirit and matter/form. The
light produced shines through the causal body eventually producing a liberating
display.
3
In the Hall of Learning the two poles are slowly merging. In the Hall of Wisdom
the two poles are perfectly blended.
The first phase of this is total soul infusion. The second phase has to do with
the expression of the Monad through the soul-infused personality.
4
Manas definitely has a discriminative side—its
“distinctive quality”. As wisdom is pursued and understood the “illuminating
side of manas is shown”.
5
Discrimination, however, must precede
illumination.
He
becomes an intelligent creator,
and by the time he has taken the four major initiations he has:
1
In the Hall of Wisdom, man becomes an
“intelligent creator”.
2
The one who has taken the four major initiations
is an Arhat.
1.
Developed perfectly the Brahma aspect, which—as pointed out—functions primarily
in the three worlds. It is the active
intelligent aspect.
1
The Arhat is highly accomplished in Brahmic
attainments. The Arhat is actively intelligent—among other things.
2.
Achieved the point of development at which a Heavenly Man, the Divine
Manasaputra, commenced this circle of manifestation we call a solar system.
1
There is an attainment of an Arhat which is
analogous to the attainment of a Heavenly Man as He was about to being the
manifestation of a solar system.
2
This is telling us something about the level of
creativity of the Arhat. The buddhic plane is a plane of creativity, especially
when allied to the manasic level. The Arhat is focussed in buddhi-manas and
increasingly in buddhi.
3
Notice here that we are speaking of a solar
system and not of a planetary scheme. The terms “Heavenly Man” and “Divine
Manasaputra” are here, it could seem, being used to refer to a Solar Logos. Or
a Heavenly Man might simply be a Planetary Logos.
4
It should not be thought that an Arhat has
achieved the same state of consciousness as has a Heavenly Man or Solar Logos
at the beginning of the solar system. There is a parallel, but the different
between the scope of the Arhat and that of the greater Men must never be
forgotten.
3.
Transmuted manas into wisdom or love.
1
In a human being (and an Arhat is still a human
being as is a Master) manas is not perfected. But within its own scope, it can
be transmuted into that degree of wisdom or love available to human being.
4.
Synthesised the Rays of Activity or Intelligence and is beginning to merge this
synthesis into the higher one of love-wisdom.
1
The fourth initiation is taken on the fourth ray
which has a strong resonance with the ray of Love-Wisdom.
2
Before an initiate becomes an Arhat the synthesis
petals of the egoic lotus must open. It is, therefore, natural for DK to speak
in terms of synthesis when discussing an Arhat.
To sum it
all up in words of fire: The fire
of matter has blazed out perfectly, and the vibratory activity of the
man has been keyed up to synchronise
with that of a Heavenly Man, thus enabling a man to function
consciously, or be vitally active on the buddhic plane.
1
We are being given the attainment of an Arhat
expressed in terms of fire.
2
We note that the destruction of the causal body
is considered a perfect blazing out of the fires of matter.
3
The Heavenly Men, we remember, the majority of
them, work on the buddhic plane and are associated with the development of
group consciousness.
4
The Arhat (accommodating himself to the buddhic
plane) is coming into true relationship, therefore, with the Heavenly Man in
which he is incorporated, though that buddhic relationship is rudimentary
compared to what it will later be.
5
We are speaking of a ‘buddhic synchronisation”.
6
The Arhat is becoming a buddhically focussed
being. He is learning to be vitally active on the buddhic plane.
7
To become an Arhat, there is necessitated a great
“keying up”.
8
VSK notes: “Thus the activity of manas is
required before buddhic functioning.”
The fire
of mind has blended with the fire of matter and has stimulated it to such an
extent that it has brought about the
liberation of the entity, man, from the three worlds, and has occultly
"obscured" his manifestation on the three planes in exactly the same way as the manifestation of a Logos "goes
out" (occultly) when the fires are sufficiently fierce.
1
The liberation of the Arhat does not involve the
Spirit so much as it involves the merging of the fires of mind and matter.
2
The fiery display on one level is accompanied by
obscuration on another.
3
One day the outward expression of a Solar Logos
will also occur. This will accompany that cosmic initiation which will make of
Him as Cosmic Arhat.
4
If this is the case, then the fifth cosmic
initiation (which our Solar Logos may
be in line to take) will be accomplished despite an obscured solar system.
As
regards the fire of Spirit, or pure electric fire, this is finally synthesised with the other two and brings about the
escape of the life on to another plane cosmically considered.
1
We have been discussing largely the fire of mind
in relation to the fire of matter. The fire of Spirit is not the main focus for
the majority of advanced humanity beings at this time.
2
The “fire of Spirit” is, let us note, “pure
electric fire”.
3
What is the “life” that escapes? Can we call it
the Monad? Or is it the essence of
the Monad?
4
We are speaking of that process which eventually
liberates a member of the Fourth Creative Hierarchy onto the cosmic astral
plane.
5
Here is an important tabulation which will assist
us in correlating and understanding that which we have studied.
A MAN
a. The
blending of the fire of matter and of the fire of mind liberates from the three
worlds.
1
The initial phases of this liberation begin with
the third degree, become effective at the fourth, and complete at the fifth.
b. The
blending of electric fire with the two other fires brings about liberation from
the five lower planes, and enables a man to function consciously on the cosmic
physical plane.
1
A man becomes a consciousness Monad, apparently
able to function on (all?) levels of the cosmic physical plane?
2
The Monad hovers above the five lower planes. To
merge with the Monad is the destiny of the Divine Pilgrim, man.
A HEAVENLY MAN
a. The
blending of the fire of matter and of mind liberates from the three planes of
His manifestation.
1
Does this suggest that the Heavenly Man has
become a Cosmic Arhat?
2
What are the three planes of His manifestation?
Shall we consider them (holding the analogy to man’s process) to be the
eighteen lower cosmic sub-planes?
3
Or, more modestly, shall we consider the “three
planes of His manifestation” to be the planes of the spiritual triad? This
seems more probable.
b. The
blending of the electric fire in His case brings about escape from the
planetary ring-pass-not and enables Him to function consciously on the cosmic
astral plane.
1
The planetary ring-pass-not and the solar
systemic ring-pass-not do not reach as ‘far’ as the cosmic astral plane.
2
We have to ask again, “Of which Heavenly Man are
we speaking?”
3
Our Planetary Logos is already functioning on the cosmic astral plane (its fourth level,
reaching towards the fifth) and yet is no Cosmic Arhat—far from it—unless we
consider His attainment in terms of the fourth chain.
4
This has to be examined. It would seem that for
the Planetary Logos, escape from the cosmic physical plane occurred long ago at
a period long before the possibility of becoming a Cosmic Arhat. He still has
far to go before such a possibility becomes likely.
5
As there are three types of Heavenly Men, when
scale problems seem to arise, we have to question which of the three may DK be
discussing?
A SOLAR LOGOS
a. The
blending of the fire of matter and of mind liberates Him from the solar
ring-pass-not, and gives Him the freedom of the cosmic physical, astral and the
lower subplanes of the cosmic mental planes.
1
The development of the Solar Logos seems far in
advance of our Planetary Logos.
2
The series of initiations facing a Solar Logos
(though likewise called “cosmic initiations”) must be very different from the
series facing a Planetary Logos.
b. The
blending of electric fire with the other two enables Him to function
consciously in His causal body thus paralleling the work of Man in the three
worlds.
1
The blending of electric fire with the other two
liberates man into the domain of the Monad; this same blending liberates a
Planetary Logos onto the cosmic astral plane; the same blending liberates our
Solar Logos into His causal body on the higher cosmic mental plane.
2
Man is liberated from five planar worlds; the
Heavenly Man is liberated from seven planar worlds; the Solar Logos is
liberated from eighteen planar worlds. There seems to be too huge a discrepancy
between the liberation which electric fire causes in a Planetary Logos with the
liberation caused in a Solar Logos.
3
For a Solar Logos, the blending of electric fire
with the other two, brings him to cosmic causal functioning. What brings a man
into causal functioning is the blending of the fire of mind (solar fire) with
the fires of matter.
4
We do not know what it would take to bring a
Heavenly Man into a state of cosmic causal functioning. It is hard to think of
Him as so far behind the Grand Heavenly Man, in this regard, as their causal
bodies are both on the cosmic higher
mental plane.
5
VSK asks: “Again do we note more similarity of
man and the solar logos, than of man and the Heavenly Man?”
6
VSK states: “Man and Solar Logos are
concentrating on the mental and physical cosmic planes, whereas the Heavenly
man is focused on the cosmic astral.”
7
It should be remembered in this context that our
Planetary Logos is a cosmic initiate of the first degree working towards His
cosmic second. Our Solar Logos, on the other hand, is (within His own stream of
initiations) a cosmic initiate of the second degree, working towards His cosmic
third.