Fellowship of Cosmic Fire

Commentary Semester III Section III

TCF 237-245
Version 12May06

(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.                  Some thoughts arise in this connection:

a.      This solar system is the second major solar system through which our Solar Logos has been developing. Because it is the second, the method of duality is inescapable.

b.      In our solar system the relationship between Spirit and Matter (the major cosmic duality) is critical and balanced—again because this is the second major solar system. The number two suggests equal division. Spirit and Matter are very equally divided, just as are Rajas and Tamas in relation to the fourth ray.

c.      Our Sun is of the Fourth Order, and represents the heart chakra (in a Cosmic Logos) The heart chakra is the is the fourth chakra. Because the number four is so important in our solar system, the conflict between opposites suggested by this number is also prominent.

2.                  VSK would have us note energy of the Gemini Kumara, on the plane 6.6 (i.e., on the sixth level of the cosmic astral plane) It is called “Desire for Duality” (cf. EA 34).


1. The Problem of Existence.


The third question involves one of the most difficult problems in metaphysics, and covers in its consideration the whole perplexing mystery of the reason why there is objectivity at all.


3.                  Metaphysics is the study of abstract causes and patterns originating in vibratory realms far interior to the three worlds. It is essentially an arupic study dealing with questions concerning the nature and manifestation of being


It is one that has been asked under different forms by men of every school of thought—by religious people who enquire:—"Why did God create at all?


4.                  The problem with this question involves the meaning of the word “create”. If we understood the process of Creation as the process of Emanation, some problems related to objectivity and dualism would be solved, for through an understanding of Emanation, the evident Many are understood to be the invisible One.


 Why is existence forced upon one and all?";


5.                  May we suggest that those upon whom existence is “forced” are, in essence, the Entity which is doing the forcing?


 by scientists in their search for the ultimate truth and in their endeavor to find out the motivation of all that is seen, and to account for sensuous life;


6.                  This quest is evident in the thought of astrophysicists who are ever interested in the origin of the universe—the current theory gaining the greatest adherence being the “Big Bang” (though some current thinking questions is validity).


 by philosophers in their equally diligent search for that animating subjectivity that is expressing itself through all the moral and ethical sciences in every civilisation and among every people;


7.                  DK seems to be saying that the philosophers are searching for Great Soul (“that animating subjectivity”) which expresses itself through the Science of Relations.

8.                  If philosophers love wisdom (for that is what the word philosophy suggests—i.e., the love of wisdom) then their discipline is especially a pursuit of the dynamics of that cohesive energy we call Love-Wisdom. It is Love-Wisdom which expresses itself through all the moral and ethical sciences (sciences ruled by the planet Jupiter—the major second ray planet).


 by the biologist in his persistent application to search for the discovery of the source of life, and in his strenuous endeavour to account for the principle of life that is seen ever to evade his investigations;


9.                  The biological quest is not simply the study of living forms and their interrelationship. The true biologist is searching for that which vitalizes the myriad evident forms.


 by the mathematician, who, dealing with the form side of manifestation in all the grades of mathematics, decides that God geometrises, that law and rule pervade universally, that the one exists by means of the many, and who yet is unable to solve the problem as to who that geometrising [Page 238] identity may be. 


10.             The true mathematician is in search of the Great Geometrician—His thoughts and methods.

11.             DK is emphasizing the idea that the quest for an understanding of why objectivity exists is universal and arduous—shared by serious thinkers who represent all the legitimate disciplines of human thought.

12.             The different disciplines voice the object of their quest in different terms, but what they seek is identical—no matter how variously expressed.

13.             VSK suggests that this paragraph shows the underlying symmetry in the root of inquiry around this question.



So the problems persist, and all the many lines of approach (in the endeavour to find the solution) end in the cul-de-sac of hypothesis, and in the recognition of an ultimate something of such an elusive nature, that men are forced seemingly to predicate a source of energy, of life, of intelligence, and to call it by diverse names according to the trend (religious, scientific or philosophical) of their minds.



14.             Men have not solved the problem, but, if sincere and persevering in their thought, are in agreement concerning the existence of an extraordinarily “ultimate something” which is the source of energy, life, intelligence, etc.

15.             It is here that division between the various types of thinkers enters because, according to the nature and quality of their thought, so if their formulation of this “ultimate something”. As a result of their differing trends of thought, men fight over the correctness of the words by which they name this “ultimate something”.

16.             Those who have truly found the Ultimate do not fight over formulations intended to indicate its nature.


  God, the Universal Mind, Energy, Force, the Absolute, the Unknown,—these terms and many others are forced from the lips of those who, by means of the form side, seek the Dweller within the form, and cannot find Him as yet.


17.             The human mind is still much limited by the form. That which is behind the form is sensed but not directly experienced by most.

18.             Master DK brings before our consciousness a number of formulations by which the “ultimate something” is known. We gather than it makes no difference by what name this “something” is called. It is what It is. “I am That and That am I”.


  This failure to find Him is due to the limitations of the physical brain, and to the lack of development in the mechanism whereby the spiritual may be known, and whereby He may, and eventually will, be contacted.


19.             That which is sought exists and is experienced by those who have the equipment to do so. Our failure to find That which underlies all rests with the limited development of our instruments of perception—i.e., with the insufficiently developed apparatus of perception of the average human being.

20.             There are, of course, those who can perceive, and they attest to the reality of That which is sought.

21.             VSK calls our attention to the “Cul-de-sac of hypothesis which points to the dead end side of intellectualism”. “Yet”, she says, “the repartee continues. Why do we bother asking or proposing? Perhaps so that the benefits of inquiry and recognition of the limits may be highlighted?”

22.             VSK would remind us that “the brain is both a limitation and a necessary organ of perception. We are evolving it.

23.             We note that the Tibetan uses the personal pronoun “Him” in (“cannot find Him as yet”). That which is sought is both impersonal and personal. It can be appreciated as both an Identity and an impersonal Principle.


The problem of duality is the problem of existence itself, and cannot be solved by the man who refuses to recognise the possibility of two occult facts:


24.             Some recognitions are offered by means of which the problem of duality (another name of the problem of existence) may be solved.

25.             The reason that the “problem of duality” is considered a “problem” is that it bewilders and baffles the mind, leaving consciousness in a state of cognitive dissonance.


1. That the entire solar system embodies the consciousness of an Entity, who originates on planes entirely without the solar ring-pass-not.


26.             The Entity is the Solar Logos.

27.             The “solar ring-pass-not” may, in this instance, be considered the cosmic physical plane. The true focus of the Solar Logos is upon planes ‘higher’ than the cosmic physical plane, just as the true focus of man is on levels higher than his etheric-physical apparatus. Could the Solar Logos now be attending to His etheric nature with renewed attention just as man is newly attending to his etheric nature (because of the impending Aquarian Age).

28.             The origin of the Solar Logos may be considered the cosmic monadic plane just as the origin of the human being may be considered the systemic monadic plane (the second subplane of the cosmic physical plane).

29.             VSK states: “Again the Gemini Kumara is suggested, with the problem of desire and necessity of duality being reflected in the two brothers, the waxing and waning, ‘day/night’, Love-Wisdom cycle”.

30.             DK would seem to suggest that in the search for the “ultimate something”, man is, in general, looking in a ‘place’ too ‘low’.

31.             The Author of our existence is focussed on planes or vibratory levels entirely inaccessible to perceptual apparatus of the average human being.


2. That manifestation is periodical and that the Law of Rebirth is the method that evolution takes in dealing with a man, a planetary Logos, and a solar Logos.


32.             In the search for the “ultimate something” the Law of Rebirth is not generally recognized. The cyclic nature of all in manifestation must be cognized if the cause of that which exists is to be understood.


  Hence, the emphasis laid in the Proem of the Secret Doctrine on the three fundamentals [97: S. D., I, 42-44.]


a. The Boundless Immutable Principle and

b. The periodicity of the Universe.

c. The identity of all souls with the Oversoul.


33.             We must be careful in our definition of the term “universe”. Usually, the term “universe” means the entirety—all that is (other than that ABSOLUTE ALL-SELF).

34.             The term “universe”, however, can be used in a special way in occultism, to mean a solar system.

35.             DK speaks of a man, a Planetary Logos and a Solar Logos. Then a huge jump is made to the consideration of the “Boundless Immutable Principle”.

36.             In relation to a Solar Logos we may speak of “the periodicity of the Universe” (defining the Universe as the entirety of the Solar Logos’ manifestation), and we may also speak of the “identity of all souls with the Oversoul” (considering the Oversoul as the Soul of the Solar Logos), but we cannot speak of the Boundless Immutable Principle. In other words, the Solar Logos is definitely not the Boundless Immutable Principle.

37.             The Solar Logos and its manifestation are bounded, though it can be said of the essence of the Solar Logos (just as of the essence of any entity) that it is one with the Boundless Immutable Principle.

38.             In any case, DK is taking our search for the “ultimate something” to the deepest possible level. He seems to be saying that if the search is to be productive of discovery, it must be a far deeper search than anticipated.


When scientists recognise these two facts then their explanations will take a different line and the truth, as it is, will begin to illuminate their reason.


39.             This is another way of saying that scientists will become occultists. Their minds will be illumined by pure reason and they will grasp the true nature of origins.


 Few men are yet ready for illumination, which is simply the light of the [Page 239] intuition breaking through the barriers that the rational faculty has erected. 


40.             Here we contrast intuition with the rational faculty. This is interesting because another name for intuition is pure reason, a term closely related to the rational faculty.

41.             There is difference, however, between pure reason (intuition) and reasoning (the exercise of the rational faculty).

42.             DK is telling us that our habitual thoughtforms prevent us from seeing reality as it is. In this case, “the mind is the slayer of the real”.

43.             VSK queries: “What might it look like if scientists accepted an ‘extra-systemic’ ‘god? How could this be plausibly presented?”

44.             The rational faculty is largely linear and mono-directional. It is as if we have to replace this linearity with what we might call ‘sphericity of thought’—a type of thinking which is thinking in all directions simultaneously. We might call this ‘the overcoming of time in the process of thought’.

45.             Intuition dissolves the rigid corridors of the mind. Intuition supplies the unexpected and renders it visible everywhere. Intuition floods and overwhelms the rational mechanism—but only after that mechanism has been well used.


The duality of the solar system will eventually be recognised as dependent upon the following factors:


a. Existence itself.


46.             Existence is mentioned, as opposed to Being. Existence may be considered the objectivity emanating from Being.


b. Time and space.


47.             Time and space represent a great duality with which all human beings must reckon when under the spell of the Great Illusion.

48.             Imaginatively collapsing the factor of extension to a point is an exercise for the overcoming of the illusion of space. That is to say, one can imagine all ‘extended things’ as if they resided in a single point.

49.             Experiences with the simultaneity inherent in every moment overwhelm the illusion of time.


c. The quality of desire or necessity.


50.             Desire reaches for that which is, apparently, not itself. Implicit in the dynamic of desire is duality—i.e., the Self and the not-Self.

51.             Necessity concerns ‘that which must be’. It is an internal compulsion leading to manifestation. Necessity suggest the duality of that which compels and that which is compelled. Can THAT THAN WHICH THERE IS NO OTHER, be under the compulsion of Necessity? It would seem not.

52.             When DK said that the Problem of Existence was one of the most difficult in metaphysics, we can see why.


d. The acquisitive faculty inherent in life itself.  This faculty, by the means of motion, gathers to itself the material whereby it achieves its desire, whereby it fabricates the form through which expression is sought, and whereby it confines itself within the prison of the sheath in order to gain experience.


53.             The acquisitive faculty within any entity is that which reaches out to that which is not itself and gathers that which is not itself towards itself.

54.             When Spirit is involved in manifestation it is called “Life”. This we learned in an early Commentary.

55.             We can recognize this “acquisitive faculty” as akin to desire.

56.             It is as if Spirit relates to Matter, or (in manifestation) Life relates to Form by means of the dynamic of acquisition. The Self wishes to acquire the not-Self, even thought the not-Self is really the Self. This major acquisition is performed under the spell of the Great Illusion.

57.             VSK ponders on the “acquisitive faculty inherent in life itself”. She says, “It is this which revolves around the zero point, the laya point of transition from the life-cause of the Entity causing the phenomenal appearance beyond the ring-pass-not; the quiet still point (ray three key) between the centripetal and centrifugal force. Saturn”.

58.             If we search very deeply for the origin of duality in our solar system (or, really, anywhere in Cosmos) we shall find its origin as a function of perception. Duality arises with a change from Self-identification-as-Self to Self-perception-as-Other. When the Self registers itself perceptually (thus leaving the state of Self-identification) then duality begins.

59.             Duality arises when, through emanation (for that is how duality does arise—the One becoming the Many), the Self ‘goes forth’ from itself through an act of limited Self-cognition/perception.

60.             What is being said is that the sense of duality is intimately related to a necessary limitation of perception which occurs with every movement from subjectivity to objectivity.

61.             On all these things we must ponder deeply.


The supposition is correct that this theory takes for granted a mighty Intelligence who works thus through an ordered plan, and Who consciously takes shape and incarnates in order to carry out specific purposes of His own.


62.             The “mighty Intelligence” here referenced is our Solar Logos.

63.             All the following factors must be related to the Solar Logos:

a.      Existence itself

b.      Time and Space

c.      The quality of desire or necessity

d.      The acquisitive faculty inherent in life itself


  But this hypothesis is but the rock bottom fact underlying the eastern teaching, and is one that is largely accepted, though diversely expressed and viewed by thinkers of all schools of thought throughout the globe.


64.             According to DK, the eastern teaching has a preeminence even in the western world (and, presumably, even if unrecognized in the western world as of eastern origin).


  Even this conception is but a partial presentation of the real Idea, but owing to the limitations of man at this stage of evolution, it is sufficient as a working basis on which he may erect his temple of truth.


65.             VSK muses: “Theory and hypothesis, is this not a ‘cul-de-sac’? How does one go about creating a ‘temple of truth’ with partial presentations of real Ideas?”

66.             May it be suggested that all temples are but ‘partialities’ and that, as partialities, will have one day to be destroyed? No temple is a perfect presentation of Truth; all are but approximations.

67.             We see again that the limited development of man’s mind and understanding prevents an apprehension of even deeper truths concerning the Solar Logos.

68.             I suspect that the deeper truths would necessitate the idea of the “mighty Intelligence” becoming His creation rather than creating it.


This Entity, Whom we call the solar Logos, is in no sense the same as the personal God of the Christian, who is no more nor less than man himself, expanded into a being of awful power, and subject to the virtues and vices of man himself.


69.             We are reminded of the great truth that ‘man makes God in his own image’. This is the ultimate psychological projection.


  The solar Logos is more than man, for He is the sumtotal of all the evolutions within the entire solar system, including the human, which is an evolution standing at a middle point in relation to the other evolutions.


70.             This is another way of saying that the “Grand Heavenly Man” is a Being inclusive of many orders of life, from the lowest, materially bounded lives, up to and including those whose stature is almost that of a Solar Logos.

71.             DK is attempting to disabuse our minds of the usual notion of a “personal God”. Yet, the great Solar Logos is indeed a ‘Grand Man’.


 On one side of him are ranged hosts of beings who are more than human, and who, in [Page 240] past kalpas, reached and passed the stage where man now is;


72.             Such beings, for instance, are Solar Angels, the informing Lives of kingdoms of nature, Globe Lords, Chain Lords, Scheme Lords, and members of the deva evolution of development higher than man, such as the Raja Deva Lords of planes and Lords of subplanes. No doubt there a many types of entities more highly developed than man. The many rungs of the ‘Ladder of Creation’ are far from fully specified.


 on the other side are hosts of the subhuman evolutions who in future kalpas will achieve the stage of humanity. 


73.             The stone becomes the plant, the plant an animal, the animal a man, the man an angel and the angel a god—to paraphrase the ancient Kabalistic doctrine.

74.             We see that our Solar Logos is positioned in the same manner as Arjuna. He has His own Kurukshetra.

75.             VSK suggests: “We have the analogy of man to solar logos, and the distinction here stated; man does not sum to the same extent – i.e., middle point vs. septenate system”.

76.             The factor of dualism is very strong in our Solar Logos because of His second ray/fourth ray nature. His nature is specifically (at this time) astral/buddhic.


Man stands midway between the two, and is at the point of balance; herein lies his problem.


77.             The unique position of man (at the place of friction in the Life of the Solar Logos) is suggested. Man could, apparently, shine forth as a harmony-inducing factor in solar logoic life.

78.             The number four is prominent in the life of man; the fourth ray is the middlemost ray, and the ray involved in the greatest stress, friction and conflict.


 He does not partake wholly of the material side of evolution, nor is he wholly the expression of the third Logos, the Brahma aspect of the Deity, Who is an expression of pure energy or intelligence, motivating that tenuous something which we call substance.


79.             Is it not interesting that the “material side of evolution” seems to be differentiated from “the expression of the third Logos”?

80.             There is always a problem when attempting to conceive whether the ‘First Family’ (cosmically considered) is a three or a four. When the Mother (Matter) is differentiated from God the Holy Spirit or Third Logos, then the ‘First Family’ is seen as a four rather than a three.

81.             This section seems to be suggesting that man is identified wholly with neither of these aspect of God—neither matter nor substance.

82.             Let us note the excellent definition of the Brahma aspect of Deity as “an expression of pure energy or intelligence, motivating that tenuous something which we call substance.”

83.             Is substance to be related to the realm of matter, or does substance only exist when God the Holy Spirit/Brahma has acted within matter.

84.             A distinction is needed between Matter, matter and substance:

a.      Matter (with a capital M) is Mulaprakriti or Virgin Root Matter, undifferentiated and infinitely dense—a reflection of Pure Being/Spirit

b.      The second term is “matter” (with a small “m”). This is Matter upon which and within which Fohat/Holy Spirit/Brahma has done its ‘work’, creating differentiated particles (which are nothing but Fohat in multitudinous divisions working in Matter—present as animated, intelligent, “holes in Space/Matter”)

c.      The relation of matter to substance is relative. When a certain type of matter is ‘vibratorily higher’ than another type of matter, it is called “substance”. When matter is lower than another type of matter which is substantial to it, it is called “matter”.

d.      While there is nothing absolutely definitive in these definitions, they may be a source of useful differentiations when dealing with the confusing subjects of matter, substance and form.


  He is not wholly Spirit, the expression of the first Logos, the Mahadeva aspect, which is an expression of pure will or necessitous desire, impelling to manifestation.


85.             Until man is a Chohan, a member of the sixth or Planetary Kingdom, he is more representative of the lower two aspects of divinity than of Spirit.

86.             We are given an extraordinary definition of Spirit as the Mahadeva aspect—“pure will or necessitous desire, impelling to manifestation”.

87.             We see the inescapable link between will and desire. Will is a desire (of some greater Entity) which is necessary. It is an unavoidable or inevitable desire, which if followed (as it must be) will lead towards appearance or manifestation. The old saying, “your wish is my command” reveals an important relationship between the desire of that which is higher and the will of that which is lower.

88.             Of course, there is also, eventually, a necessitous desire for abstraction or liberation—i.e., for the end of manifestation.


  It is the fundamental motive itself or the great will to be.


89.             We are being told that the fundamental motive, presumably substanding all entities, is the “great will to be”.

90.             The motive of the First Logos is the “will to be”—presumably to exist in the presence of something rather than to continue to abide as itself in the presence of nothing. These are paradoxical thoughts, but if pondered may yield some illumination.

91.             The great will to be is related to continuity—incessant being without interruption. There is no dualism in it. It can be conceived as the sustainment of Presence.


  Man is a product of the union of the two; he is the meeting place of matter or active intelligent substance, and of Spirit or the basic will.


92.             If man is the product of Spirit and matter (or active intelligent substance), then man is light or solar fire, or the second aspect of divinity which can only arise from the union of the first and third aspects.

93.             This is a new way, perhaps, of thinking about man.

94.             We are given a definition of Spirit as the “basic will”. And the basic will is the “will to be”.


  He is the child born of their marriage or at-one-ment.  He assumes objectivity in order to express that which is in each of the two opposites, plus the result of their merging in himself.


95.             We are given to understand the composite nature of man—representing both Spirit and Matter/matter and yet something other born of the merging of the two within himself.

96.             Man is, therefore, a vehicle of expression for both Spirit and Matter/matter.

97.             From this perspective, man is the “son” (on his own level) just as the “Grand Heavenly Man” is the “Son”.

98.             VSK sees “Man thus as Gemini incarnate (again, both, but neither this or that fully”).



2. Its Nature and Duality.


99.             Again, we are referring to a solar system.


In terms of quality what have we?  Active intelligence at one with will or power produces that "Son of necessity" (as H. P. B. expresses it; 98:  S. D., I, 74.)


100.         A solar system is a “Son of necessity” and man, also, is a ‘son of necessity’. Both are born of “necessitous desire” which is the pure “will to be” or “basic will”. Will is born of that which is understood as desire on a plane higher than that on which will originates.


 Who embodies intelligence, will or desire, and their united latent demonstration, love-wisdom.


101.         It is amazing that DK, in this context, is always linking will with desire.

102.         By doing this, He creates a link to the desire which is superior to the will in question.

103.         When will/desire merge with intelligence, love-wisdom is created. In other words, a “son” or “Son” is born.


In terms of Fire how might we express an analogous thought?


104.         We have been viewing the subject of duality in terms of the divine aspects—such as Matter/matter (or intelligence) and will/desire.

105.         Now we will consider the same subject in terms of Fire.


 The fire latent in matter—itself a product of an earlier manifestation of the same cosmic Identity, or the relatively perfected quality worked out by Him in a previous cosmic incarnation—is set in motion again by the desire of that same Identity to circle once more the wheel of rebirth.


106.         The same cosmic identity is the Solar Logos. In a previous solar system He developed a certain quality which now manifests as the “fire latent in matter”. That solar system was largely a fohatic solar system.

107.         We note that the “fire latent in matter” is called a “relatively perfected quality”. The mode and manner of this fire are, therefore, distinctive of this great cosmic identity—the Solar Logos.

108.         It is this lowest fire (considered in relation to our solar system) that is set in motion by the desire of the Solar Logos for another incarnation.


  That "fire by friction" produces heat and radiation and calls forth a reaction from its [Page 241] opposite "electric fire" or spirit.


109.         It is important to realize the sequence: the reactivation of that relatively perfected quality, fire by friction, is that which evokes “electric fire”. First the demonstration of fire by friction and then the response of electric fire.


  Here we have the thought of the Ray striking through matter, for the action of electric fire is ever forward, as earlier suggested.  The one Ray "electric fire" drops into matter.  This is the systemic marriage of the Father and the Mother.


110.         The “systemic marriage of the Father and the Mother” is described in arresting terms.

111.         We are given words (in relation to the Ray of Electric Fire) like “striking through matter”. We are reminded of the section in EP II under “The Blessed Ones” in which we are told of the ray one Monad:

“The Blessed One flies like an arrow into matter.  He destroys (or ruptures) the way by which he might return.  He grounds himself deeply in the depths of form”. (EP II 36)

112.         We are reminded of the nature of ray one motion—ever forward, “progress onward”, “driving forward through space”.

113.         What may be the exact physics of “striking through matter” we can only imagine. It seems to be an act of penetration which perhaps vivifies the nucleus of any unit of matter.


  The result is the blending of these two fires, and their united production of that expression of fire which we call "solar fire."  Thus is produced the Son.  Active Intelligence and Will are united and love-wisdom, when perfected through evolution, will be the outcome.


114.         This is the long-familiar story.

115.         We use a word like “blending” but it covers a type of interplay which should be described (were it possible to us) as technically as any chemical reaction.

116.         VSK suggests: “heat or radiation calls forth electric fire; the ‘female matter’ or the receptive pole invoke the positive action”.


Electric fire or Spirit, united to fire by friction (heat) produces solar fire or light.


117.         Two simple definitions are given:

a.      Fire by friction is heat

b.      Solar fire is light

118.         The fire of Spirit and fire within Matter manifesting as matter create the fire of Mind.

119.         The light here produced is really the light of the soul.

120.         Is it not interesting to understand solar fire as light? It also has a love component which is not here emphasized—for, in its own right, it is a dual fire.

121.         It becomes clear that evolution, even humanly speaking, is an emergence from heat into light.

122.         We have been speaking of two kinds of unions:

a.      A union of fires

b.      A union of distinct divine qualities


Hence, when the cosmic Entity takes form, there is added to the active intelligence which is the product of His earlier incarnation, a further quality, which is inherent and potential, that of love-wisdom.


123.         It would seem that every such Entity is endowed within its monadic nature with intelligence, love and will. This trinity is inherent within every being.

124.         These qualities, however, are developed during the course of manifestation or objectification, so when we speak of the “active intelligence’ which is the product of the Solar Logos’ earlier incarnation, we are speaking of the degree to which this inherent quality has been developed and exercised.

125.         Within the Solar Logos, love-wisdom is both “inherent and potential”, just as active intelligence was before it was worked out in the previous solar system.

126.         In all this we realize that every entity, in its evolutionary unfoldment, builds upon past accomplishment.


  This is the ability to love that which is objective or the not-self, and ultimately to use with wisdom the form.


127.         The form cannot be used with wisdom unless it is loved.

128.         We might say that the love of Self is fundamental to the Self. In the presence of the Great Self, love flows naturally. What must be learned is the ability to “love that which is objective” or the apparent not-Self.

129.         Even though the not-Self is the Self, because of the process of emanation, it appears at first foreign and other, and so, natural love-of-Self does not immediately apply to that extension of Self we call the not-Self.

130.         It is interesting to contrast the usual ray two and ray six attitudes towards form. Those on the second ray, under the influence of compassion and tolerance, often consider the form temporarily adequate, and embrace the form within the circle of buddhic life. Ray six individuals are often too idealistic, hating the limitations of the form. Thus, a name for this ray is “The Hater of Forms” (EP I 80).

131.         We gather from the extract above that the form must be treated both lovingly and wisely.


  Pure will is as yet an abstraction, and will only be brought into full development in another incarnation of the Logos.


132.         By an abstraction we may mean that which exists in latency but is currently not present within the field of manifestation.


  Mind or Intelligence is not an abstraction; it is something that IS.


133.         This is another way of saying that the Primordial Ray has been long-established and is the foundation of all present development.


  Neither is love-wisdom an abstraction.  It is in process of development or bringing into manifestation, and is the aspect of the Son.


134.         The quality of love-wisdom is intermediate. It not an abstraction, but neither is it completely established. Rather, it is emerging. Microcosmically, it is emerging as well.

135.         Love-wisdom is the “aspect of the Son” or the characteristic quality of the Son.

136.         VSK states: “If we would quantify this ‘dilution’ of electric fire, it would be necessary to realize that we can only conjecture on the basis of what we know from a position of ‘mid solar fire’.

137.         VSK offers some profound thoughts on color: “we have the ‘black’ of active intelligence, the pure Saturn of the first solar system. The Blue Logos, love, conjoined to the evolved black-midnight blue-indigo of ‘enlightened’ or solarized matter, results in the love-wisdom blue-indigo. Black (that which IS, or Mahat) has been synthesized into ‘blackest night’, the synthetic indigo revealed from Earth as part of a dual system. A dual system is one which revolves and creates day and night; duality, and love-wisdom are intrinsic.


What is above stated is in no way new, but these thoughts on essential duality are gathered together, in order to convey to our minds the necessity of viewing these things from the standpoint of their place in the cosmic scheme, and not from the point of view of our own planetary evolution and of man himself.


138.         The term “cosmic scheme” is arresting. We are used to thinking of planetary schemes, but only rarely do we think of our solar system as a scheme in relation to a cosmic scheme. Yet to a Cosmic Logos, our solar system must be but a scheme—a solar scheme.

139.         Just as the planetary schemes are really as chains when compared to the Solar Logos manifesting through a solar scheme, so our solar scheme is really a chain within the cosmic scheme. Each entity, in its own right, may be considered a scheme; when we consider the entity in relation to the greater scheme that contains it, we call it a chain.

140.         We are studying the essential duality of our particular Solar Logos and His system. Wherever there is manifestation, there is duality, but in our solar system, particularly, the factor of duality is paramount for it is a Love-Wisdom system related to the constellation Gemini.

141.         DK is in the process of decentralizing our thought, removing us not only from the human-centered position but from the geo-centric position.


 Humanity is that evolution through which the Son aspect is to express itself most perfectly in this cosmic incarnation.


142.         Given the present state of human turbulence, this is, perhaps, a surprising statement.

143.         The soul ray of humanity will, however, one day be the second, and its personality ray, the fourth. Humanity is meant to be a ‘love being’ functioning through the quality of harmony.


  Man blends the pairs of opposites, and the three fires meet in him.  He is the best expression of the manasic principle and might be considered, from one very interesting [Page 242] standpoint, the chef-d'oeuvre of Brahma. 


144.         The French term, chef-d'oeuvre, means, literally, “leading work”: a masterpiece especially in art or literature

145.         Man at his present stage of development is largely manasic. Man is meant, however, to carry the vibration of the Heart of the Sun, or the second aspect. The focus of the Monads of the Fourth Creative Hierarchy is the buddhic plane, promising for Man-the-Monad this fulfilment of the buddhic principle of love-wisdom.

146.         The present rays of humanity are the ray four soul and the ray five personality.

147.         We can see why man, with his fifth ray relating to Brahma’s third ray, and his fourth ray relating to artistic perfection, could be considered Brahma’s masterpiece.

148.         A Master of the Wisdom is one who has ascended to the peak of Brahmic creation. He is man, and thus the four, or member of the fourth kingdom, but He is also the five pointed star and thus the embodiment in a particular form of a fivefold Brahmic perfection. The number five is was the number of the previous or Brahmic solar system.


He is the sheath for the life of God; he is the individualised consciousness of the Logos, manifesting through the seven divine Manasaputras, or Heavenly Men, in Whose bodies each unit of the human family finds place.


149.         From a higher perspective, the individualized consciousness of man is not his own entirely. It is actually “the individualized consciousness of the Logos”. Considered in this way, man’s consciousness is an extension of solar logoic consciousness.


  He is the Vishnu aspect in process of development through the intelligence of Brahma, impelled by the will of Mahadeva.


150.         This is a remarkable definition of “man”. The name “man” accords closely with “manas”, and so it is only natural for man to have a mental identification.

151.         We learn, however, that man is even more essentially Vishnu than Brahma. Pondered upon, the loving destiny of humanity is clear. The human race is intended to reflect the second ray soul of planet Earth.

152.         Mahadeva (or Shiva) is always the aspect responsible for impulsion.


  Therefore, in a peculiar sense man is very important, as he is the place of at-one-ment for all the three aspects; nevertheless, he is very unimportant for he is not the apex of the triangle, but simply the middle point, if we view the triangle thus:



The Son or man.



153.         We are being given an idea of the true place of man in the scheme of things.

154.         His importance stems from the fact that three divine aspects are united in him.

155.         The term “at-one-ment” is associated with man, which is fitting, as man is intended to be a buddhic being, and the buddhic plane is also called the plane of at-one-ment.

156.         DK offers the decentralizing comment, however, that “man is not the apex of the triangle, but simply the middle point”.

157.         Man is, interestingly, the “Son”, and the Son is less important, in this delineation, than the Father (or even the Mother, it would seem).

158.         When we are considering man in this light, we are considering him as a soul, just as the “Son” is considered as the soul of the Solar Logos.

159.         Let us remember the five-pointed star from the diagram of the Divine Pleroma. The middle figure is associated with the five! The number five, so associated with man, gives him a middle position in the range of integers, or whole numbers.

160.         Thus, man’s fourness gives him a middle position in the septenate, and his fiveness gives him a middle position in the usual series of integers.


The evolution of the Son, or the cosmic incarnation of the Christ, is of immense importance in the plans of the Being greater than the solar Logos, HE ABOUT WHOM NAUGHT MAY BE SAID.


161.         There are many Beings greater than our Logos. The Cosmic Logos is the Being immediately greater than our Logos and He, too, can be called “HE ABOUT WHOM NAUGHT MAY BE SAID”.

162.         The Being greater than “HE ABOUT WHOM NAUGHT MAY BE SAID” is, however, the One we usually refer to as the One About Whom Naught May Be Said, and is a ‘Super-Cosmic Logos’.

163.         In whose plans is the cosmic incarnation of the Christ of such immense importance?

164.         Since our Solar Logos is the embodiment particularly of the second aspect of divinity, the aspect associated with the “Son”, one would be tempted to say that the Being here discussed is the Cosmic Logos informing the Seven Solar Systems of Which Ours is One.

165.         What is said here points to the importance of our solar system of love in the plans of a certain great and inclusive Being.

166.         This relative importance of our Solar Logos parallels the importance of our apparently unimportant little planet, Earth, and also the importance of man. All of them, in this solar system at least, are to be expressions of the second Ray of Love-Wisdom.


 The animating principles of allied constellations and systems watch the progress of the evolution of the Son with keenest attention.


167.         We are being given a vast picture. There are allied constellations within the sphere of the One About Whom Naught May Be Said and allied solar systems within the sphere of the One Who has just been called “Him of Whom Naught May Be Said”—the local Cosmic Logos.

168.         The “animating principles” are sentient Beings of vast power and scope, each responsible for the manifestation of a system or constellation.

169.         It may be that within constellations other than our own (our own constellation being the Seven Solar Systems of Which Ours is One) there are animating principles of systems who are especially watchful of the progress within our solar system.

170.         We are here dealing with what we might call ‘macrocosmic group consciousness’.

171.         Among the watchful animating principles of systems intimately allied to our own might be included the Logoi of Sirius, Alpha Centauri, Procyon and others whose names are more debatable.

172.         Among the watchful animating principles of allied constellations might be included the Constellational Logoi of the Seven Solar Systems of Which Ours is One, of Draco, the Great Bear, the Little Bear, the Pleiades, the Centaur, the Southern Cross, etc. Their main attention, it would seem would be directed to the progress of that Entity who is the Principle of Animation for the Seven Solar Systems of Which Ours is One.

173.         Our Solar Logos, expressing presently as the “Son”, is in the process of that type of evolution which is intended to bring the Cosmic Christ into fuller manifestation. In His local cosmic environment, He is closely observed.

174.         We do see that all, on their own level, and according to their own scale, struggle to become what they are intended to be.


Just as the planet called the earth is regarded as the turning point or the battle-ground between Spirit and matter, and is therefore, from that very consideration, of great importance, so our solar system holds an analogous place in the cosmic scheme.


175.         We are given an understanding of the critical position in which our Solar Logos ‘stands’—just as critical, on His own level, as the position of our Planetary Logos or the position of the human kingdom.

176.         The issue is not decided regarding the success of any of these three (Grand Heavenly Man, Heavenly Man, Man) and the struggle is on.

177.         We often speak of planetary schemes. In the teaching there is at least one reference to the “solar scheme” (TCF 259). In this section the term “cosmic scheme” is used more than once.

178.         It is as if our solar system is but a solar chain in a greater cosmic scheme. It is as if the greater cosmic scheme (that of the Seven Solar Systems of Which Ours is One) is but a cosmic chain in a still greater and super-cosmic scheme.

179.         Cosmically considered, our solar system is to be considered a turning point in the battle between Spirit and matter.

180.         When, in relation to humanity, this turning point was reached in the Atlantean civilization, we had the great Atlantean War of which the Battle of Kurukshetra is a reminder—both literal and symbolic.

181.         The planet Earth is going through its own Kurukshetra, and now we learn that this is true of our Solar Logos as well.

182.         All of these type of “men” (human, planetary, systemic) must necessarily be characterized by the number four. Humanity is the fourth kingdom. Planet Earth is the fourth from the Sun and its symbol is the fourfold cross within the circle; and our Solar Logos is a heart center within the Logos of the Seven Solar Systems of Which Ours is One. The heart center is the fourth chakra. The Atlantean War took place, naturally, during the fourth or Atlantean rootrace, and, it is reasonably conjectured by the occult historian Phillip Lindsay, in the fourth subrace of that rootrace.

183.         We see the close analogy between all these types of entities and why, using the fourth ray or ‘Ray of Analogy’ it is natural for Master DK to draw comparisons between them.

184.         In the midst of all this struggle, we can see that the human kingdom has a responsibility—not only for the outcome of the struggle through which our Planetary Logos is passing—but, in some small measure, for the outcome of the Solar Logos’ struggle.


  The cosmic man, the solar Arjuna, is wrestling for His individualised perfected self-consciousness, and for freedom and liberation from the form, and from the not-self.


185.         This is another way of defining the great solar struggle.

186.         Our Solar Logos is called “the solar Arjuna”. One wonders what the analogy to rootraces might be on the planetary and solar levels. If there are such structures, it would seem that our Solar Logos is in the fourth such division. Are there, as it were, ‘rootraces’ of Heavenly Men?

187.         Several terms are equivalent: Grand Heavenly Man, Cosmic Man, the Solar Arjuna.

188.         Really, the Solar Arjuna refers to our Solar Logos considered as a disciple. In His soul nature He probably does not wrestle, just as man, as a soul, is above the fray. But as a soul-in-incarnation (a disciple), He indeed wrestles.

189.         Another name for this Solar Arjuna could be Agni—for Agni is, in a way, the personality of the Solar Logos and is focussed on the eighteen cosmic subplanes.

190.         It is as if our Solar Logos is but a kind of aspirant or probationary disciple in the cosmic scheme of things. We also know He is a member of a cosmic quaternary and it not yet found within the corresponding cosmic triad.

191.         Following the process of analogy we might ask, “is our Solar Logos yet an accepted disciple, and if so, of Whom?”

192.         Would “individualised perfected self-consciousness” signify the third initiation. We are told (TCF 384) that the third cosmic initiation is the goal of the Solar Logos.


  So man on this planet battles for similar ideals on his tiny scale;


193.         We have the inference, then, that the Solar Logos is battling for certain cosmic ideals.


 so battle in heaven Michael and His Angels, or the divine Heavenly Men, Whose problem is the same on the higher scale.


194.         Here the Tibetan’s terminology turns Biblical. It is clear however that “Michael and His Angels” are, from this perspective, the Planetary Logoi of our solar system.

195.         If Michael and His Angels hold place within a solar system in which struggle is the rule, They, too, must be struggling, even though among them, few struggle as does the Logos of Planet Earth.

196.         We are assuming the term “divine Heavenly Men” means Planetary Logoi.

197.         The term “Michael” in this context could be open to expansion. “Michael and His Angels” could be the Solar Logos and His Planetary Logoi (His Angels). And the battle in the heavens would be for soul consciousness in our solar system.

198.         If we expand the concept to include a ‘Cosmic St. Michael’, we could conceive of the four cosmic Archangels as the four members of the cosmic quaternary of which our Solar Logos is one member. We are told that He holds place within such a quaternary.

199.         Going with this idea, we would see our Solar Logos fighting with the Dragon—who is His personality. Michael fights His own unspiritualized nature, and St. George fights the Dragon. Michael and St. George are similar.

200.         The conquest will be achieved in this Solar System. Why? Because the Solar Logos will achieve the fourth or fifth initiation in this Solar System. Thus far, our Logos has not yet achieved the third.

Duality, and the interplay between the two produces:


201.         “The two” are Spirit and Matter.


[Page 243]

a.   Objectivity, or the manifested Son or Sun.


202.         Here the “Son” and “Sun” are given equivalence.


b. Evolution itself.

203.         Here evolution means the tendency toward merging, fusion and union.


c. The development of quality.

204.         Quality is associated with the second aspect of divinity.


d. Time and space.

205.         Without the appearance of the Son or “Form-Builder”, time and space would not appear. Time and space are related to form. They are not related to the abstractions, Spirit and Matter.

206.         If and when Spirit wins the struggle then time and space consciousness disappear.

207.         VSK queries: “Have we had development of quality referred to explicitly before? What is quality, especially in a co-measured context of ‘objectivity’, ‘evolution’, and time and space?

208.         May we suggest that quality always relates to the nature of the energy which patterns form?


The questions we are now engaged in answering embody certain fundamental aspects of manifestation, viewed principally from the subjective or psychic angle.


209.         VSK queries: “What must we change in our thinking or perspective to ensure now that we view the following questions from the subjective or psychic angle? How are these qualitatively, different than those questions which have gone before?”

210.         May we suggest that soul and psyche are equivalent? We are examining all these questions from the perspective of the middle principle, and in relation to the Fire of Mind (solar fire, the second fire).

211.         Our concern is no longer strictly concerned with the matter aspect as it was during the beginning of the book.




Consciousness might be defined as the faculty of apprehension, and concerns primarily the relation of the Self to the not-self, of the Knower to the Known, and of the Thinker to that which is thought about.


212.         Consciousness is a term difficult to define.

213.         Of what is consciousness a “faculty”. I think we should say that it is a faculty of the essential Identity—really a faculty which is an extension of being.

214.         When we use a term like “apprehension”, it suggests a ‘reaching forth’ and a ‘taking in’, a ‘grasping’.

215.         Does consciousness exist when the realization arises that there is no not-Self? In such cases, thinkers speak of “consciousness without at object”.

216.         Is there an interface in which that which we normally call consciousness merges into that which we understand as being? I think so. I think that a maximally intensified consciousness becomes the experience of being.

217.         The factor of consciousness is always dependent upon the factor of relation. The existence of relation, however, depends upon the existence of a ‘this’ and a ‘that’. When this distinction is overcome, then consciousness (at least as we know it) evaporates and becomes something else—identification, perhaps.


  All these definitions involve the acceptance of the idea of duality, of that which is objective and of that which lies back of objectivity.99


218.         VSK suggests: “in other words, the faculty of apprehension is the acceptance of the ‘idea’ of duality, specifically regarding:

a.      Self to not-self

b.      Knower to the Known

c.      Thinker to that which is thought about.”

219.         The meaning of the term “objectivity” is certainly variable and flexible. To denote something as “objective” depends upon the position of the viewer.


Footnote 99:

"Consciousness is the kosmic seed of superkosmic omniscience.  It has the potentiality of budding into divine consciousness."—S. D., III, 555.


220.         For students of esotericism, this is almost an article of faith.

221.         What really is “omniscience”? Can a human being ever possess it? It is unlikely, as even a Solar Logos is as a crystal when compared to some far greater Beings, who, themselves, must be as tiny units to still greater beings.

222.         The term “omniscience” is relative and depends upon what we consider to be the whole.


The universe is an aggregate of states of consciousness.—S. D., II, 633.


223.         This seems a reasonable statement. States of consciousness are relative. Can we say that ‘states of being’ are relative, or is the raw fact of existence, ‘isness’ or “being” shared in the same measure by anything that exists?


Consciousness may be roughly divided into:

1. Absolute or God Consciousness          Unmanifested Logos. 

"I am That I am."

2. Universal/Group Consciousness          Manifested Logos.  Consciousness of planetary Logos. 

"I am That."

3. Individual or Self-Consciousness          Human consciousness. 
"I am."

4. Atomic Consciousness                       Sub-human consciousness.


224.         In this tabulation we are still dealing with relativity. It is likely that the kind of consciousness here referenced goes no further than our Solar Logos.

225.         Yet, this tabulation could have a universal extension; in other words, it could (with some adaptation) refer the to the entirety of the Universe

226.         VSK queries: “Is point one above referring to the Solar Logos, in this sequence; if not, where is He?

227.         Indeed, it seems that in this tabulation, point one does refer to the Solar Logos.


The goal of consciousness for:

1. A planetary Logos    Absolute consciousness.

228.         We see that “absolute consciousness” in this context means the consciousness of the Solar Logos. We see that the term “absolute”, therefore, is very relative.

2. Man                            Group consciousness.

229.         Group consciousness is the consciousness of the Planetary Logos.


3. Atom                         Self-consciousness.

230.         Does the tiny unit of matter become self-conscious, or do aggregations of units of matter become, together, self-conscious? The latter would seem, more reasonably, to be the case.


The Logos is the Macrocosm for Man.—S. D., I, 288, 295.


231.         It is generally understood that the Solar Logos is the “Macrocosm for Man”. The Planetary Logos, while a great being, is not usually given this distinction.


Man is the Macrocosm for the Atom.


232.         Is the scale accurate? In other words, is an atom to a man, as a man is to a Solar Logos? I think man is a structure greater in relation to the SL than an atom is in relation man. This is because man is a “cell” to a Planetary Logos. The difference between a Planetary Logos and a Solar Logos is great but not that great. The difference between a cell and an atom is huge.


Summation:  The Life and the Lives.—S. D., I, 281, 282.


Consciousness expresses that which might be regarded as the middle point in manifestation.  It does not involve entirely the pole of Spirit.


233.         Yet consciousness may be aware of the pole of Spirit, just as of the pole of Matter/matter.


 It is produced by the union of the two poles, and the process of interplay and of adaptation that necessarily ensues.


234.         We are reading word symbols which describe a most intricate process entirely beyond the possibility of human apprehension. For the time being, however, this is the best we can do.


  It might be tabulated as follows, in an effort to clarify by visualisation:


[Page 244]

First Pole         The Point of Union           Second Pole

First Logos                    Second Logos              Third Logos.

Mahadeva            Vishnu                           Brahma.

Will                      Wisdom-Love               Active Intelligence.

Spirit                    Consciousness             Matter.

Father                  Son                                Mother.

Monad                  Ego                                Personality.

The Self               The relation between   The Not-Self.

The Knower        Knowledge                             The Known.

Life                      Realisation                    Form.


235.         These are some of the foremost triplicities involving the basic ‘Trinity of Life’. Students should be familiar with them.

236.         Some unusual entries are found. Between Will and Active Intelligence a term called “Wisdom-Love” is to be found. This suggests that Wisdom is closer to Will and Love closer to Active Intelligence.

237.         We also note that “Realisation” is placed between “Life” and “Form”. The term “Realization” suggests accurate seeing and is akin to “Consciousness” though it is a more specialized term.

238.         Missing from the list is a trinity much developed in the beginning of EP I: “Life, Quality, Appearance”.


One could go on piling up terms, but the above suffices to demonstrate the relationship between the threefold Logos, during manifestation. 


239.         We note that all the trinities are expressive of relationships existing between the three aspects of the “threefold Logos”. Although the trinities could be applied to far higher levels of cosmos, we are confining ourselves to that which occurs within the ring-pass-not of our Solar Logos.

240.         VSK would have us note the twoness, the duality implicate in creating the threefold; i.e., the “second pole”.


Emphasis must be laid upon the above fact:  The solar system embodies the above logoic relationship during evolutionary objectivity, and the whole aim of progressive development is to bring the Son of the Father and the Mother, to a point of full realisation, of complete self-consciousness, and to full and active knowledge.


241.         If one thinks of the spiritual mantram for Virgo—“I am the Mother and the Child, I God, I Matter, am”—one grasps something of the equality of the three aspects within the One Life which contains them all.

242.         The entire evolutionary process is one of, metaphorically, ‘raising the Son and bringing Him to a point of maturity’. Of course, in human families, the father and the mother also change during the process. Does the analogy hold good for beings far greater than the human being? After all, fathers and mothers are also sons and daughters—from the human standpoint at least.

243.         It would seem that the monadic awareness of the Solar Logos will constantly evolve, and that His potential for material demonstration will also evolve.

244.         A great question in relation to the theme of evolution is: “Does perfection already and forever exist, or must it be achieved?”

245.         I would answer this (according to my present understanding) by saying that relative perfection must always be achieved and that ABSOLUTE PERFECTION exists forever and always has.


 This Son is objectively the solar system, inherently will or power, and subjectively He is love-wisdom.  This latter quality is in process of development through the utilisation of active intelligence.


246.         When the subjective Son expresses Himself in objectivity, He is the solar system.

247.         We come to a contrast of two significant terms: “inherently” and “subjectively”. We see (and this is significant) that that which is inherent applies to the Spirit/Monad, and that which is subjective applies to the soul.

248.         The Father inheres in the Son. The Son is subjective to objective manifestation.

249.         Though will is within the Son, love-wisdom is His own truest energy.

250.         We also realize that without the expedient of active intelligence, the Son could not develop. In order to develop, love-wisdom requires active intelligence. Active intelligence allows for the creation of those arrangements in form which are reflective of pure reason (the quality of love-wisdom).

251.         This is all very clear.

252.         VSK States: “The Son, the objective solar system, is inherently will or power. Thus, we are now concentrating, when developing solar fire, upon his ‘subjective’ reality, that of the merging of the poles, love-wisdom. Taking into consideration the fact that the Son is ‘inherently will or power’, we see the threefoldness contained within the one Son—love, wisdom and inherent will/power”.

253.         VSK states: “We see the numerical rationale here for the five being necessary to a TWO system, as the three is utilized by the two, necessarily resulting in the fifth plane”.


The three manifested Persons of the logoic Triad seek full development by means of each other.


254.         When considering the Science of Triangles, we must realize that all members of the triangle are completely interdependent.

255.         This fact touches on the relative significance of the three major rays; none is greater or more important than any other. They are all indispensable to each other and are, in fact, the same thing.

256.         Some Biblical phrases which suggest this interdependence (at least between the first and second aspects) are as follows:

a.      “He who hath seen me hath seen the Father”

b.      “No man commeth unto the Father except through me”

257.         Certain thoughts and questions arise:

a.      Does Love-Wisdom represent a higher stage of development of the Son than does Wisdom-Love?

b.      Wisdom is older. The Buddha is older than the Christ. In Wisdom, there is more of the third ray and the past. And yet, Wisdom is also closely related to the first ray.

c.      Love and Wisdom represent one kind of duality within our solar system so related to the dualistic, second ray sign, Gemini.


  The will to be, of the Mahadeva aspect, seeks, with the aid of the intelligence of Brahma, to develop love-wisdom, or the Son aspect, the Vishnu aspect.


258.         One would wonder why these fundamental facts must be so oft repeated—except for the fact that they are fundamental and indispensable for deeper understanding.


  In the microcosmic system, the reflection of the threefold Logos, the man is endeavoring through the three vehicles to attain the same development on his own plane. 


259.         What is “his own plane”? May we say with reason that it is the buddhic plane—the true and intended area of expression for the members of the Fourth Creative Hierarchy?

260.         VSK suggests: “So would this be the case, similarly, within the three-level worlds? Would we have the personal will, via mind, working through the intelligent activity taken by the body in action, seeking to develop compassion in the astral body?”


On higher planes the Heavenly Men (through atma-buddhi-manas) aim at a similar progression.


261.         We are reminded how closely the Heavenly Men are related to atma-buddhi-manas.

262.         We must remember that atma-buddhi-manas represents, in this instance, the middle position, and so for the Heavenly Men we have a fivefold division: Spirit-Atma-Buddhi-Manas-Matter

263.         We also remember that even a high master does not achieve mastery upon the five systemic planes of the cosmic physical plane, but only upon three. One must be a Heavenly Man to achieve mastery upon the buddhic and atmic planes, as strange (and limiting—to us) as that may seem.

  These two, the Heavenly Men plus the units in Their bodies, which are composed of deva and human monads form, in their totality, the Grand Heavenly Man.


264.         Are the bodies of Heavenly Men composed only of deva and human Monads? This seems to be the inference.


  When man achieves, then the Heavenly Men likewise achieve; when They reach Their full growth and knowledge, [Page 245] and are self-conscious on all planes, then the Son achieves, and the solar system (His body of manifestation and experience) has served its purpose.


265.         We always understand that the lesser is dependent upon the greater, but this excerpt reveals how very dependent is the greater upon the lesser.

266.         As human beings, our progress contributes to the liberation of the Heavenly Man. We are responsible, in a way, for the success of our superiors.

267.         We must remember, however, that a Planetary Logos is a composite being, and that, one day, many of us, together, may be a particular Planetary Logos. The thought is unusual and subtle, and for the latter reason is probably not much developed, as it would escape comprehension by most.


  The Son is liberated.  Extend the idea of this threefold development of consciousness to the Logos in a still larger cycle (to that of the three solar systems of which this is the middle one) and we have repeated on cosmic levels in connection with the Logos, the process of the development of man in the three worlds.


268.         It seems to require at least two solar systems to develop Love-Wisdom. The solar systems are, it would seem, sequential and not simultaneous. Within each of the solar systems, the three aspects are demonstrating in varying proportions.

269.         VSK suggests that we think of how atma-buddhi-manas are the Heavenly Man’s vehicles for this process by which the relationship between the one and the three yield the two. Does this atma-buddhi-manas relationship implicate the third, fourth, and fifth Creative Hierarchies--those in relation to which the human soul/buddhi is as the heart.

270.         VSK suggests that these thoughts are “likely a systemic correspondence to Mars, Earth, Mercury – in terms of the numbering of the solar septenate schemes. Earth thus correlating with the four of buddhi, the true home of man, the solar angel”.




·        The first solar system...embodied......the "I am" principle.

·        The second solar system...is embodying...the "I am that" principle.

·        The third solar system...will embody...the "I am that I am" principle.


271.         It is amazing to think that a vast process such as a solar system would have as its predominating theme a significance expressed in a simple mantram.

272.         It is obvious that the principle of relationship was not much developed in the first solar system, yet if there is to be any interaction, relationship is inescapable.

273.         In the second solar system, the principle of relationship and unity is developed, and in the third solar system, the principle of identification.




·        The first manifestation, the Personality, embodies the "I am" principle.

·        The second manifestation, the Ego, is embodying the "I am that" principle.

·        The third manifestation, the Monad, will embody the "I am that I am" principle.


274.         The 777 symbolic incarnations are not enough to develop fully these three phases of consciousness, for the 777 are correlated to the three tiers of petals of the egoic lotus (an energy structure which must be destroyed and transcended before the “I am That I am” realization can be established).

275.         VSK would have us remember the following: “Correlating this to the footnote on 243, we see that the

a.      “I am” is correlated to the individual or self, human consciousness;

b.      “I am That” is correlated to the Planetary Logos , ‘consciousness of planetary logos”.

c.      “I am That I am” is correlated to the Absolute or God, the unmanifested Logos.

This emphasizes that the second manifestation, “b.”, the Ego is equated to the consciousness of the Planetary Logos; and, that “a.”, the Personality, has a human connotation. Distinctions between Ego and personality are directly correlated to the planetary and human consciousnesses. Ego or Soul consciousness, thus, is correlated to group or Planetary Consciousness. How does this profundity work out, in the lives of great personages?”


Thus the different factors play their part in the general scheme of things, and all are interrelated, and all are interested parts and members one of the other.


276.         VSK suggests: “This would be a good quote to have handy in the back pocket for use in almost all occasions. Nods all around … from physicists to teachers and politicians and futurists”.

277.         We close this section with a vision of interdependence. Such a vision, we realize, is sadly lacking in today’s world, though it is being forced upon humanity by world conditions. “No man liveth unto himself alone”. Our elevations raise many; our falls take others down. Do we realize this in practical fact when, for instance, our vibration is lower than it should be?

278.         The sense of interdependence is the antidote to selfishness.