Fellowship of Cosmic Fire
Commentary Semester III Section IV
S3S4: Version 31May06
(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.
V. IS THERE A DIRECT ANALOGY BETWEEN THE DEVELOPMENT OF A SYSTEM, A PLANET, A MAN AND AN ATOM?
1. This is the premise upon which the entire book A Treatise on Cosmic Fire seems to be written.
If by this question the desire exists to demonstrate exact similarity, the answer must be: No, the analogy is never exact in detail but only in certain broad basic correspondences.
2. This is a fact we can never forget. The use of analogy is illuminative if not forced. It can be misleading if one is too exacting in the search for specific formal correspondences.
In all the four factors, there will be found unchangeable points of resemblance, but in development the stages of growth may not appear the same in detailed evolution, viewed from the standpoint of a man in the [Page 246] three worlds, handicapped as he is by limited apprehension.
3. The value of analogy is encapsulated in the phrase “unchangeable points of resemblance”. It is as if relationships between parallel systems in cosmos (though the systems may differ vastly in their scope) have certain points in common which are entirely unalterable and dependable, and other points which vary.
4. Perhaps, more detailed correspondences would appear if the observer of the analogical relationship were not man but some being with far greater understanding and perspective. This seems to be the implication of the section above.
The points of resemblance between the four might be summed up as follows, taking the atom on the physical plane as our starting point, and developing the concept from stage to stage:
5. The following [to page 259, the end of our Semester Three, Section Four] is a series of seven-part lists for each of the entities. These are the points of resemblance, as a septenate.
6. VSK states: “What follows are the common seven points of resemblance in relation to each of these four types of atom, or four developmental stages of the indwelling Life of the Universe;
a. The atom, as the lowest unit—on the physical plane
b. The man ‘upon the astral’/buddhic levels
c. The Planetary Logos upon the mental/egoic or atmic plane
d. The Solar Logos (‘unmanifest’ within the five worlds of evolution, as its lowest vehicle is the monad).
So we keep in mind these levels or stages (if considered in evolutionary time). Then we can be sure to place the points of resemblance in proper correlation.
Thus, one transits from the centre to the periphery, etc. – through these laya or zero points of nucleation and internal combustion, wherein consciousness is forged, a bridge through each ring-pass-not”.
7. We have to determine whether the Solar Logos really does not enter the five worlds of evolution (i.e., is the Solar Logos’ lowest vehicle really the human Monad?). Does the spiritual trial pertain only to the Planetary Logos or is solar logoic expression possible through it? There does seem to be a definite solar logoic presence on the buddhi plane. The references must be carefully checked.
a. An atom consists of a spheroidal form containing within itself a nucleus of life.
8. VSK suggests: “The physical atomic nucleus is composed of a number of protons and neutrons; the electrons comprise the various shells of the periphery”.
9. VSK queries: “Is this physical atom comprised of the fourteen billion archetypal atoms? (If this is the archetypal number on the atomic sub/plane, then could it be the multiples of 7 that are the number on lower planes, thus, the 14 billion x7 x7 x7 x7 x7 x7 (for the six manifesting planes?) Without the calculator, maybe that number is closer to the 10 to the 28th power, which is the exoterically given number of atoms in man; see b., below.
10. There are many kinds of physical atom. It may be that the atom referenced is the simplest kind of atom found on the atomic subplane of the systemic physical plane. Such an atom would be an archetypal physical (really, etheric) atom.
11. Could the constituents of the archetypal physical (i.e., really etheric) atom, be fourteen billion “bubbles in the koilon”? Such a “bubble” is the tiniest unit contributing to the constitution of any atom found within the forty-nine subplanes of the cosmic physical plane.
12. If this were the case (and I do not have my copy of Occult Chemistry to hand), then atoms characteristic of every successively higher subplane would be progressively less complex, perhaps seven time less complex for every higher subplane. These numbers must be checked and confirmed.
b. An atom contains within itself differentiated molecules, which in their totality form the atom itself.
13. This statement rather reverses the position of modern science in which molecules are aggregates of atoms and atoms are of simpler structure. Here the atom is (when compared with the molecule) the larger structure.
14. The “differentiated molecules” here referenced can, however, be considered as aggregates of lesser atoms found upon of higher subplanes. For instance, many astral atoms found upon the lowest subplane of the astral plane contribute to the composition of an archetypal physical-etheric atom. Such astral atoms are, as it were, molecular in relation to the archetypal physical-etheric atom. The archetypal (i.e. atomic) astral atom, in turn (if this model is correct) will be composed of a number of atoms found upon the lowest level of the mental plane which atoms are molecular in relation to the archetypal astral atom.
15. What is important to note is that an atomic-etheric atom has many molecules within it (each molecule consisting of groupings of atoms smaller than the atomic-etheric atom). Ultimately, all atoms and molecules are to be considered aggregations of “bubbles in the koilon”.
16. These thoughts lead one to question whether in relation to the cosmic physical plane there is any undifferentiated or non-composite unit? Is a “bubble in the koilon” non-composite, or is it, too, divisible and composed of a number of still tinier units to be found upon the cosmic astral plane.
17. What, then, is the ‘ultimate anu’ or speck with respect to all the cosmic planes? Are all cosmic planes and subplanes “prakritic”?
For instance, we are told that the physical atom contains within its periphery fourteen thousand millions of the archetypal atoms, yet these myriads demonstrate as one.
18. As there are so many types of physical atoms, it would only make sense to consider the physical atom here referenced as the archetypal etheric-physical atom to be found upon the atomic subplane of the etheric-physical plane.
19. The term “archetypal atoms” can be correlated with the tiny structure known (in Occult Chemistry) as a “bubble in the koilon”.
20. Are these bubbles ultimately non-composite? Are they indivisible and impartite? At our stage of development this is probably an unanswerable question.
21. The number fourteen in connection with this archetypal structure is certainly significant. There are fourteen manus connected with a number of levels of planetary manifestation—certainly globes and probably chains. The bubbles in the koilon build planetary manifestation. We might question: “In what way is the number fourteen connected with sphericity?”
22. VSK reminds: “Of course, exoteric science does not ascribe molecules as constituent parts of atoms, but conversely so. The definition of the atom of matter as occultism describes it, and as exoteric science perceives it, are not here converging”.
In connection with the Atom, the Secret Doctrine says:
1. Absolute intelligence thrills through every atom; S. D., I, 298.
23. The atom of substance is directly connected with the third aspect of divinity.
24. What is meant by “absolute intelligence”? Might it mean the ‘intelligence of the Absolute, considering the Absolute as the Solar Logos”? According to this interpretation, then, the intelligence of the Solar Logos thrills through every atom of substance”.
25. “Absolute intelligence” might also be considered as the fundamental essence of intelligence comprising qualities such as selectivity, differential aggregation and order.
2. Wherever there is an atom of matter, there is life; S. D., I, 245, 269, 279.
26. This is another way of saying that there is no inanimate matter—that all matter has both soul and life, and certainly intelligence (selectivity based on attraction and repulsion)
3. The atom is a concrete manifestation of the Universal Energy; S. D., I, 281.
27. What do we mean by “Universal Energy”? Again, keeping within reasonable limitations, we could understand “Universal Energy” as a concrete manifestation of the energy of the Solar Logos. We remember that from one perspective, the solar system is (if not the Universe) then, a “universe”.
4. The same invisible lives compose the atoms, etc.; S. D., I, 218.
28. Here there seems to be reference to sub-atomic particles.
29. Is the ultimate sub-atomic particle on the cosmic physical plane the “bubble in the koilon”?
5. Every atom in the universe has the potentiality of self-consciousness; S. D., I, 132; II, 742.
30. VSK queries: “Is this potentiality distinct from probability or inevitability? What happens to atoms that do not become self-conscious? Can atoms ‘die’?”
31. May it be said that if the universal process is to be completed, that aspect of Universal Consciousness which has gone forth into non-Self-consciousness will have to be retracted (thus re-elevated) into full Self-consciousness and, eventually, to Universal Consciousness.
32. From this perspective every atom in the universe must be elevated (through ‘emanative retraction’) into a state of self-consciousness.
Atoms and souls are synonymous in the language of Initiates; S. D.,
33. This is a provocative statement. It is as if DK is saying that atoms are units of sentiency.
34. VSK muses: “We enjoy the similarity of atom with Adam Kadmon (monad k?) and sol with soul, etc. synonymous and sonorous … are anagrams like harmonics?”
7. The atom belongs wholly to the domain of metaphysics; S. D., I, 559.
35. We are being told that an atom is not at all a physical structure, or that that which is apparently physical is really metaphysical. This is another way of saying that Matter is Spirit and Spirit is Matter.
36. The realm of metaphysics is the realm of the phenomenal, not the realm of the material. (cf. EA 8)
8. Deity is within every atom; S. D., I, 89, 183.
37. Materiality is embraced by divinity. Matter is divine.
38. There is no place where God is not. “Having pervaded the entire universe with a fragment of Myself, I remain”.
9. Every atom is doomed to incessant differentiation; S. D., I, 167.
39. Can this be literally so? Is there no ‘smallest particle’ ‘in-universe’? Is an atom really capable of infinite differentiation?
40. If this were literally the case, then every archetypal atom (fourteen billion of which comprise an archetypal etheric-physical atom) would be further divisible.
41. Maybe the term “incessant differentiation” cannot be taken at face value. Maybe it means that within every atom there will always be change—mutation rather than relentless subdivision.
42. VSK queries: “Why ‘doomed’ and not ‘splendiferously destined’?”
The object of the evolution of the atom is
43. The atom is to ‘become’ Man, but what does this really mean? That the individual atom of substance will, itself, become a human being (composed of many atoms)?!
44. Perhaps it would be more accurate to say that the atom-in-aggregate has the destiny of becoming the composite being called “man”, just as many Solar Angels form groups which become, at length, a single Planetary Logoi.
11. A germ exists in the centre of every atom. S. D., I, 87; II, 622.
45. This germ is the essence of Life, itself.
12. There is heat in every atom; S. D., I, 112.
46. VSK queries whether the terms Deity, heat, the germ are all synonymous in this context.
47. The answer appears to be yes. The atom is a fully divine expression and is fully indwelt by the essence of divinity.
48. Of course the term “heat” suggests motion; increases in heat correspond to greater rapidity of motion and decrease to a reduction of rapidity of motion—of the constituent factors which comprise that which is experiencing and increase or decrease of heat.
other words, if there is heat in
every atom, there is the suggestion that every atom is composite. Is there heat, also, in
a “bubble in the koilon”—i.e., an archetypal atom (of the kind that should be
found on the highest subplane of the cosmic physical plane—within the “
13. Every atom has seven planes of being; S. D., I, 174.
50. What these “seven planes of being” may be, depends upon the scope and complexity of the atom under consideration.
51. The seven planes of being may be subdivisions of a subplane. They are correlated with the seven spirillae.
So every man has seven planes/vehicles centres, each
idea that a human being has seven chakras is familiar. Does the range of a
human being extend to all seven subplanes
of the cosmic physical plane? The answer could be “yes” if the essence of the Monad (i.e., the life within the monadic vehicle) extends
14. Atoms are vibrations; S. D., I, 694.
53. The important question, always, is as follows: what is vibrating? We usually think of a material unit as vibrating, but if the apparently material unit is, itself, a vibration then our approach to understanding must be different.
54. We may wish to explore the movements, relative to each other, of the “holes in space” ‘dug’ by Fohat.
55. Related questions are: can a non-composite medium vibrate? Or is vibration the movement of the composites of any medium.
c. An atom is distinguished by activity, and shows forth the qualities of:
a. Rotary motion.
b. Discriminative power.
c. Ability to develop.
56. Perhaps this list of qualities may correlate with the three aspects of divinity.
57. We may see in “a.” (rotary motion) the first aspect in relation to the atom, which is a demonstration of the third aspect of divinity.
58. We may see in “b.” that the quality of ‘sentiency’ may be correlated to discriminative power. The atom may manifest its incipient consciousness (in this second quality of third aspect activity) as the ability to react with attraction or repulsion to various stimuli.
59. VSK suggest that this type of response is correlated with desire, the “son of necessity again”, facilitating the capacity of matter to evolve and develop, through the driving intent, i.e., the rotary motion.
60. The third quality can be correlated to the ‘will to evolve’ or develop.
61. We can think of development as the unfoldment of the form of the atom, its outer expression
62. VSK sees this as a “repeating the process: the 1/a ‘motive power’ entering into the 3/c, a receptive material, evolves a light of ‘discrimination’”.
63. VSK would have us recall the subplane level upon which the sense of discrimination is to be found (from the section in TCF describing senses and centres—TCF 188), i.e., the fourth subplane of the fifth or manasic plane …a plane of ‘sight’ concerning quality of vision, correlated to the middle or ‘soul’ element of this trinity of qualities.
64. This middle term (“Discriminative Power”) correlates to the mental unit (found on the middle subplane of the mental plane). The mental unit can be considered the fruit of the personality system. There is an interesting correlation to the number of atoms hypothesized in man--1028; both the numbers 10 and 28 can be associated with the Makara, considered as the Creative Hierarchy which correlates (at least partially) with the human personality.
d. An atom, we are told, contains within itself three major spirals and seven lesser2. which ten are in process [Page 247] of vitalisation, but have not yet attained full activity.
65. The Kabalistic system of a lesser seven and a superior three is again suggested. The formulation is that of a “Tree of Life”
66. There is a superior trinity within the lesser seven and a higher correspondence to this trinity to be found within the three major spirals.
67. Ten is the number of perfection; all ten spirals must achieve vitalization at the full unfoldment of the entity concerned (no matter what the scope of the atom—of substance, human, planetary or solar).
68. The first major spiral correlates Kabbalistically to Binah; the second to Chokma and the third to Kether—the supernal Kabalistic Trinity.
Only four are functioning at this stage, and the fifth is in process of development.
69. This stage of unfoldment parallels the degree of unfoldment of the spirillae in man—only four are fully functioning.
70. This unfoldment of only four probably correlates with the fact that we are presently in the fourth round on this fourth planetary chain.
71. The tiny form we call at atom of substance is in process of initiation, entering (with the vivification of its fifth spiral) what for it is a kind of “fifth kingdom” analogous to the fifth kingdom which the human unit is entering at its first initiation.
Footnote 2: Inner Life: Vol. II, 177-179. Occult Chemistry, p. 22. Occult Chemistry, Appendix II and III. Babbitt's "Light and Colour," pp. 97-101
72. VSK, pondering Babbitt’s atom suggests the following: “There are ten spirillae; three and seven; how do we find these on Babbitt’s Atom, p. 1181); we see the seven littler ‘electrical colours’ (from the north pole), three main larger ‘extra spirals’, the seven little ‘thermal’ and three main ‘extra spirals’, and seven little again at the bottom, ‘intra spirals’, before the south pole. This is 7 x 3 = 21, + 3 ‘extra’ x 2 = 27. This can be correlated with the twenty-seven laws of fire (TCF 427).
e. An atom is governed by the Law of Economy, is coming slowly under the Law of Attraction, and will eventually come under the Law of Synthesis.
73. The major law controlling the atom is the Law of Economy because the atom of substance so thoroughly represents the life of the Third Logos.
74. Nevertheless, in our solar system the atom is slowly being influenced by the second divine aspect.
75. What is the meaning of “eventually” in relation to the Law of Synthesis? Will that which is the atom now come under the Law of Synthesis in this present solar system or only in the next? It is only for the Planetary Logos that the Law of Synthesis is the “primary law”. For the Solar Logos the Law of Synthesis is the “governing” law. This is not yet so for a man and far from the case for the tiny atom.
76. VSK suggests: “The implications of this is that there actually is evolution –and different Laws rule the same thing over time. Or does it just seem so from the perspective of the evolving man-consciousness, i.e., from our perspective as ‘we’ evolve?”
f. An atom finds its place within all forms; it is the aggregation of atoms that produces form.
77. We are dealing now with the process of aggregation.
78. Atoms do not aggregate randomly but are moved according to the patterns inherent within the second aspect of Fohat (as it, Fohat, responds to the second divine aspect, that of the Son).We remember that each aspect of divinity has the other two aspects within it.
79. An atom is a tiny form and is built into the greater forms which represent the geometrizing power of the Divine Builder (the second aspect).
80. All lesser atoms (considered, occultly, as molecules) find their place within the spatial configuration of greater atoms. This applies to man, the Planetary Logos and the Solar Logos equally.
81. This tendency to aggregation in the atom is the response to that which (in the greater Self-conscious lives) goes by the name of ‘group impulse’
82. The wording is curious: how can a single atom find its place within all forms? It would seem that each atom would find its place within a particular form or particular forms.
83. A simpler way of interpreting the extract is to say that all forms are composed of atoms.
84. There is a theory that there is but one electron in all the universe. Could this apply as well to the atom?
g. Its responsiveness to outer stimulation:
· Electrical stimulation, affecting its objective form.
71. We note that the electrical stimulation has nothing to do with electric fire to which the atom of substance is unresponsive, just as it is as yet unresponsive to the Law of Synthesis, and just as non-sacred planets are not responsive to the monadic aspect.
· Magnetic stimulation, acting upon its subjective life.
73. Magnetism and subjectivity are directly related. The subjective aspect of the atom is its inherent quality which determines the manner in which is it discriminatively attracted to or repelled by other atoms.
· The united effect of the two stimulations, producing consequent internal growth and development.
72. What can be the nature of the atom’s internal growth and development? Probably a growing capacity to respond discriminatively to other atoms and to find its way into those geometrically patterned forms which offer it the possibility of absorbing quality from the second aspect of divinity.
73. There may also be geometric re-arrangement occurring within the constituents of any atom which contribute to its discriminative responsiveness.
An atom therefore is distinguished by:
1. Its spheroidal shape. Its ring-pass-not is definite and seen.
73. Seen by clairvoyants, presumably. Has the atom yet been ‘seen’ through modern scientific methods of observation?
74. We are speaking of a Saturnian quality within the nature of the atom—its ring-pass-not, which is definite and objective (both definiteness and objectivity belonging to Saturn).
75. VSK remarks that it is interesting that Saturn has the most defined, visible ‘rings’!; although several other planets have them, He is typified by them.”
76. VSK queries : “Why is Saturn not more ‘advanced’ then if the it is the ‘archetypified’ fruit of the first solar system? Saturn is in its third chain and fourth globe, only.)
77. May it be suggested that the relative advancement of a planet cannot be determined by its degree of unfoldment? For instance, Venus and Mercury are far more unfolded than Saturn, but far less advanced (in terms of spiritual maturity).
2. Its internal arrangement, which comprises the sphere of influence of any particular atom.
78. VSK states and queries: We recall this phrase “sphere of influence” in relating to initiates/disciples and their ‘sphere of influence’, and that of the Ashram’s sphere of influence. How does its internal arrangement “comprise” the sphere of influence? Is it the internal configuration that determines, like DNA at the heart of the cell, or is the Master at the heart of the ashramic body, that sphere?
79. The phrase “sphere of influence” can have two meanings. Here it seems to mean the tiny aggregated lives over which the central life of the atom presides.
80. Another meaning concerns the sphere of its influential radiation. From this perspective, a sphere of influence may depend upon the nature and radiatory strength of the internal arrangement of any unit of life, but it hard to conceive that the sphere of influence does not touch areas lying beyond the internal arrangement.
81. No atom of life (considered as a generic life unit) influences only itself.
3. Its life-activity, or the extent to which the life at the centre animates the atom, a relative thing at this stage.
82. The life of any ‘unit of life’ is always found—expressing as a living nucleus—at the center of the unit.
83. Every unit is composed of those structures which represent the three aspects of divinity.
84. In the greater atoms we are discussing in this comparison (the man, Planetary Logos and Solar Logos) there are preliminary stages of development in which the life at the center is not the principal animating factor. As evolution proceeds, however, it becomes so.
85. DK simply suggests that the degree to which the central life of the atom of substance animates that atom of substance is relative—depending, one would suppose, on the degree of evolutionary unfoldment of that type of atom—for atoms, too, (tiny forms that they are) evolve.
86. In the greater three atoms discussed, the factor of control is an issue related to point “3.”, but, naturally, it cannot be an issue in relation to the tiny unselfconscious life we call the atom of substance/matter.
4. Its sevenfold inner economy in process of evolution.
87. What comprises the sevenfold inner economy of the atom of substance? And why is the inner economy sevenfold?
88. Here we are dealing with the seven spirillae (or, depending upon the point of view, ten spirillae) and their evolution.
89. Successive spirillae are receiving stimulation as the atom evolves, and on that sub-microscopic level, there may be also be repatternings and rearrangements of the tiny particles which compose the spirillae.
90. For the atom, man, point “4.” Deals with the development of his seven principles
91. For the two still greater atoms discussed, point “4.” deals not only with the development of the seven principles, but with their eventual merging from seven to three to one.
5. Its eventual synthesis internally from the seven into the three.
92. This point deals with the process of merging and obscuration which is also at work eventually in the evolutionary process the atom of matter/substance.
93. One wonders whether, on this atomic level, there is also a merging from the three into the one.
6. Its group relation.
94. All the units of life discussed in this fourfold comparison have a group relation.
95. This confirms the thought that the atom of substance must have a “sphere of influence” which lies beyond its internal arrangement.
7. Its development of consciousness, or responsiveness.
96. VSK suggests that we remember to use the numerical keys given in the lists. There are hints imbedded in the presented structure.
97. VSK suggest that we consider that “responsiveness” and the “development of consciousness” are presented under number “7”, and thus tell us of the end result in the series of development in the magical process of manifestation.
98. It is interesting that the term “its” is used at the beginning of this sentence. For the three greater atoms, the word is “his”.
99. Even though the atom is an unselfconscious life, it is not inanimate. Its consciousness or responsiveness is growing through increasing contact with that which lies beyond its ring-pass-not.
Having predicated the above facts of the atom, we can extend the idea now to man, following the same general outline:
100. We are reminded that this section of the book deals with an extensive fourfold comparison.
101. It will be our purpose to learn about a given unit, not only from what is said about it, but from what is said about the other paralleling atomic units. This has been the reason, for instance, that information concerning the three superior types of atoms has been referenced when discussing the atom of matter/substance.
a. A man is spheroidal in form, he can be seen as a circular ring-pass-not, a sphere of matter with a nucleus [Page 248] of life at the centre.
102. It may be inferred that the “jewel in the lotus” is the “nucleus of life” here discussed.
103. From a higher perspective, the Monad is the true nucleus of life and, later in the developmental process, may be considered the operative center of man’s auric sphere.
In predicating this we are considering the true man in his fundamental position as the Ego, with his sphere of manifestation, the causal body,—that body which forms the middle point between Spirit and matter.
104. Is man’s position “as the Ego” really his “fundamental position”? Perhaps so, because, when man becomes fully and consciously the Monad which he has always been, he is no longer “man” per se.
calls our attention to the reference to the casual body as the “middle point”
(a term which relates closely to the term “middle center” which had to be
analyzed in Stanza One).
“The Secret of the Fire lieth hid in the second letter of the Sacred Word. The mystery of life is concealed within the heart. When the lower point vibrates, when the sacred triangle glows, when the point, the middle center, and the apex, connect and circulate the Fire, when the threefold apex likewise burns, then the two triangles—the greater and the lesser—merge into one flame, which burneth up the whole.”
106. VSK extends her questioning: “Thus, does man, ‘burn up’? Is it he/us/“I” that is lost, such that ‘there is no more man’, no more separative consciousness of the middle point, no more astrality, heart, or monad? Is it so that, depending on levels, all of these ‘are no more’ before the relevant pralaya, periodically, being one soul with the Oversoul?”
b. A man contains within himself differentiated atoms, which in their totality make up the objective form of the man on the planes of his manifestation.
107. The “differentiated atoms” which make up the objective form of man are atoms of substance/matter.
108. In relation to man, the atom of substance is the comprising atom. In relation to the Planetary Logos men and deva units are the comprising atoms (or cells, as at times these two words—“atoms” and “cells”—are used rather indistinguishably). In relation to the Solar Logos, groups of all kinds are the comprising atoms.
109. Just as atoms of substance/matter are differentiated (by Fohat), so men and devas as atoms are differentiated, and, so, the many groups which are as atoms in relation to the Solar Logos are differentiated.
All are animated by his life, by his persistent will-to-be; all vibrate according to the point reached by the man in evolution.
110. Man’s persistent will-to-be animates all atoms within his system of expression.
111. It is important to realize that the evolutionary point reached by any life determines the rate of vibration of the tiny lives which comprise his vehicles of expression.
112. The tiny lives we have gathered around us will advance or not (vibratorily) according to the level of evolutionary unfoldment we have achieved.
As seen from the higher planes man demonstrates as a sphere (or spheres) of differentiated matter, vibrating to a certain measure, tinctured by a certain color, and rotating to a fixed key—the key of his life cycle.
113. This is the occult and impersonal view of man.
114. All human vehicles are considered as spheres of differentiated matter.
115. We can interpret this excerpt as indicating that each of man’s spheres has its own certain color and rotates to a fixed key.
116. Or we can take the more global view by considering the many spheres of man as one sphere which is tinctured by a certain color and which rotates to a fixed key. Although there is doubtlessly differentiation, the global view has a certain essentiality.
117. We are learning that a musical key note will be correlated with a certain color and will, according to its frequency, determine a particular rate of rotation for the unit concerned.
118. The ‘sphere of man’ is rotating to the “key of his life cycle”. Which life cycle is this? Is it simply a cycle pertaining to a single incarnation, or is it a soul cycle of longer duration?
119. Of the Planetary Logos we learn: “He vibrates to a certain measure, which can be estimated by the activity of the life pulsating at the centre of the sphere;” (TCF 251)
120. From this we may analogically infer that there is life pulsating at the center of every atomic sphere and that, for all such atoms, the measure to which they are vibrating can be estimated by this pulsation.
121. For man (as here presented) there is a suggestion that the “jewel in the lotus” is pulsating.
122. It may be that the keynote of the atom may also be estimated by the frequency of the pulsation at the center.
123. It may be that all these various motions and qualities are correlated:
a. The certain measure to which the atom vibrates
b. The color which tinctures the atom
c. The fixed key which determines the rotation of the atom
d. And the pulsation at the heart of the atom by means of which one can estimate other measures and qualities.
124. When studying the planetary atom and the solar logoic atoms we notice that DK speaks of the color which tinctures the entire atom, and not the colors of its various parts. This gives us justification for viewing man globally when considering his color.
125. When studying what is said of the Solar Logos, we learn that rotation occurs around a “central solar pole”. Obviously, each of the lesser atoms has its pole as well.
126. The question remains for man—is the key to which he rotates correlated to a life cycle which is relatively great or small? In the case of the Planetary Logos and the Solar Logos the cycles are a planetary manvantara (for the Planetary Logos) and a “great kalpa” (for the Solar Logos). These cycles are, however, as incarnations to these Beings far greater than man. So, perhaps, when considering the fixed key of the life cycle of man, we must consider the life cycle simply as an incarnational cycle.
127. VSK challenges our imagination with the following: “So, in perspective to the physical frame, if the causal body is locationally the ‘centre’, in terms of consciousness, is it also in terms of the 3-D man, man as sphere, yes? If so, then how is it that our physical body, obviously not a sphere in our perception, to be considered? Is it more of a ‘spoke’, a radiant beam coated or coloured, along one line of the causal radiation? How else can we imagine this?
128. VSK queries: What does ‘rotating to a fixed key’ here mean?! The rotation of the spheres, what does this look like? Is this the cycling of the chronological events over time, within each one’s own sphere, some coinciding and some not? All this determined by a certain type of alignment of subtle and contiguous physical spheres?
129. An attempt has been made above to answer some of the questions in VSK’s last query.
130. It may be presumed that all of man’s spheres (though rotating with a different ‘period’) are keyed to or correlated with the “key of his life cycle”. At least, there would be an attempt (in each vehicle) to produce harmonious adaptation of the different spheres to the principle key.
c. A man is distinguished by activity on one or more planes in the three worlds, and shows forth the qualities of:
131. The sphere of activity for the man is considered the three lower worlds.
132. The sphere of activity for a Planetary Logos is the triadal realm of Atma-Buddhi-Manas.
133. The sphere of activity for a Solar Logos relates to all planes of the cosmic physical plane but His expression extends to two planes which are not included in the expression of the Planetary Logos—namely the monadic and logoic planes.
1. Rotary motion, or his particular cycling on the wheel of life, around his egoic pole.
134. The language used here seems more symbolic than literal. We seem to be dealing with the incarnational cycle—the rotary motion involved as the human soul goes forth from the Ego into birth and life in the three worlds and, after death in the three worlds, returns to the Ego. But perhaps we are dealing with a lesser cycle.
135. When point “1.” is discussed in relation to the Planetary Logos and Solar Logos, cycles which do not correlate with the entire incarnational cycle are discussed. The hint is given in the discussion of the Solar Logos. Of Him it is said: “His life as it cycles through a day of Brahma, can be seen spiralling around His greater wheel, the ten schemes of a solar system.” (TCF 256)
136. Of the Planetary Logos it is said: “His particular cycling activity around His life wheel, a planetary scheme, and thus around His egoic pole.” (TCF 251)
137. We note that the term “day of Brahma” is used. This is a “day” in the life of a Solar Logos. Then, are we to think of the cycling of the Planetary Logos as a “day” as well?
138. Now, when it comes to man, perhaps we are not dealing with an entire incarnational cycle at all but only with a complete “day” in the life of man.
139. When a man goes to sleep, it is said that, during that process, he does return to the “body of bliss” which is another name for the causal body.
140. Does the process of waking and sleeping, thus, involve once complete cycle around the “egoic pole”? Would all seven principles of man be involved in such a cycle, just as all centers (chains) in a planetary scheme and all centers (schemes) in a solar system are involved in one such cycle—a cycle which apparently corresponds to a “day”?
141. These are deep matters and require speculative penetration.
142. VSK queries speculatively: “Upon what would, then, the pole revolve, and what may be the various inclinations? That is to say, are there, say, seven poles or ten, within the Planetary Logos’ group consciousness, and thus, the man is inclined and/or revolving around one of these ‘ashramic’ centres”?
143. A question such as this leads us to speculate upon the axial inclination of the various globes and, even, chains within a planetary scheme? Are all inclinations the same? Or are they differentiated?
144. It would seem that all aspects (whether within the man or the Heavenly Man) would be axially inclined in such a manner as to fulfill a single ‘polar’ purpose.
2. Discriminative capacity, or the power to choose and gain experience.
145. Man is “Manas” the Thinker.
146. Saturn (the manasic synthesizing planet) is the planet of choice and of the third ray. Saturn also rules the worlds of form, the lower three worlds, as well as the entire cosmic physical plane.
147. Man, however, exercises this discriminative power of choice within the lower three worlds.
148. Man (within karmic limitation) determines by choice the substance within the lower three worlds with which he will engage interactively.
3. Ability to evolve, to increase vibration and to make contact.
149. The following quotation, which is related to point “3.” for the Planetary Logos, gives important hints: “This increased vibration is of a gradual and evolutionary order and proceeds from centre to centre as it does in man, and as it does in the case of the atomic spirillae.” (TCF 252)
150. A further sentence concerning the Planetary Logos sheds even more light: “Their aim is to achieve uniformity of contact with each other, and to merge eventually Their separated identities in the One Identity, retaining simultaneously full self-consciousness or individualised self-apprehension”. (TCF 252)
151. The differentiated aspects of man are the principles, their vehicles and the chakras which animate these vehicles. These can all be considered as “centres”.
152. These “centres” in man have, therefore, (as in the case of the Planetary Logos) “to achieve uniformity of contact with each other and to merge eventually their separated identities into one identity, retaining simultaneously full self-consciousness or individualized self-apprehension”.
153. Of course the centres within man are not self-conscious lives, but at least the ideas concerning uniformity of contact and of merging are applicable.
154. Man increases vibration within his own microcosmic sphere; he makes contact with other men and, thus, moves towards group consciousness.
d. A man contains within himself three major principles,—will, love-wisdom, active intelligence or adaptability—and their differentiation into the seven principles.
155. Again we are faced with the seven and the three, comprising the ten.
156. In this case it seems that the greater three are differentiated into a lesser seven and that, indeed, there are, amongst the seven, three which are reflections of the highest three.
157. We note that if the third ray is called the Ray of Active Intelligence, it might also be called the ‘Ray of Adaptability’.
158. In this particular fourfold comparison, point “d.”, we are dealing with the seven principles and their relative development in each type of atomic unit.
These, making the eventual ten of perfected manifestation, are in process of vitalisation, but have not yet attained full expression.
159. We are to remember the value of the number ten—as the number of perfection.
160. Usually the number seven is considered in relation to perfected manifestation, and ten in relation to an overall perfection. Here, in the case of man, DK relates the ten to perfected manifestation. In relation to the Planetary Logos and Solar Logos, He calls the ten the “ten of His ultimate perfection”. The term “manifestation” is not used.
161. In the case of all four types of atom, the ten principles are not yet in full expression. In fact, only four of the ten are fully expressing through there is movement towards fuller expression of the fifth principle.
162. Three of the ten principles are synthesizers for the seven.
Only four principles in man are active, and he is in process of developing the fifth, or manasic principle.
163. The manasic principle has in it several temporary divisions. The aspect of manas upon which man is now focussed is correlated with the middle fire—solar fire.
development of the fifth principle will coincide with the entrance of human
beings (individually, in groups or as the One Humanity) into the
Note how perfect is the analogy between man, viewed as the lower quaternary developing the principle of mind, and the atom with its four spirillae active; and the fifth in process of stimulation.
165. DK calls our attention to a perfect analogy between man and the atom of substance/matter—both moving from the four to the five.
166. The lower quaternary of man can be considered
a. The etheric body
167. Actually there are a number of ways to consider the quaternary and these will be developed in our next section of study.
168. VSK would have us note the manner in which the presented tabulation reveals something of the process discussed, for we are dealing with point “d.” which is the midway point from “a.” to “g”, and we are discussing the fourth spirilla (or middle spirilla of the seven) in relation to the developing fifth.
e. A man is governed by the Law of Attraction, is [Page 249] evolved through the Law of Economy, and is coming under the Law of Synthesis.
169. The different types of atoms are governed by different ones of the three cosmic laws.
170. Man is no longer governed by the Law of Economy as is the atom of substance/matter.
171. There is a similarity between man and the Heavenly Man for both are governed by the Law of Attraction, but the Heavenly Man far more so. In addition, the Heavenly Man has transcended the Law of Economy and man is still developing through its means.
172. The Solar Logos is principally governed by the Law of Synthesis.
Economy governs the material process with which he is not so much consciously concerned;
173. In the millions of years of his evolution, man has passed through (mostly) those processes governed by the Law of Economy. He does not (or should not) attend to them in a focal manner, and yet they provide the foundation for his present focus on the Law of Attraction.
174. It would be a reversion for man to focus his concentration upon material processes.
175. To the extent that he does (and must) concentrate upon material processes, he should concentrate upon the manner in which the second aspect of divinity can be infused into such processes.
attraction governs his connection with other units or groups,
176. The main focus of man must now be on the principle of relationship under the Law of Attraction.
177. Man, as he enters the Kingdom of the Soul, is learning to be group conscious.
and synthesis is the law of his inner Self, of the life within the form.
178. Only relatively few within the human race have reached the point where they are concerned with the final stages of the human evolutionary process—merging with the true Self, the Monad.
f. Man finds his place within the group form.
179. The two types of forms in which man finds his place are egoic groups and those groups we call Heavenly Men.
180. To some small extent, man-the-initiate in group relation may somewhat fathom his “place” within the group form represented by the Solar Logos.
Egoic groups and the Heavenly Men are formed by the aggregate of human and of deva units.
181. Deva units, it appears, also participate in the formation of egoic groups. This may come as a new idea, but we have to remember that each of the Masters is associated with and works with certain types of devas. (cf. EXH 505-506)
182. When focusing on the units which form egoic groups and Heavenly Men, we have to inquire whether the deva units involved are self-conscious or not? This is an important question not easily answered.
183. Man, like the two higher types of atomic units, is seeking to find his “place” within larger group forms—egoic groups and also within the particular Heavenly Man who includes him.
things said in point “f.” in relation to the Solar Logos may throw light on
processes in man:
“He seeks first to find the secret of His own existence, and to achieve full Self-Consciousness; secondly to ascertain the position and place of His polar opposite; thirdly to [Page 258] merge and blend with that polar opposite. This is the cosmic marriage of the Logos.”
185. Under point “f.” for man, nothing is said of any “polar opposite”. This is also true for the Planetary Logos. Why is this? Does the analogy not hold?
186. Each self-conscious atom seeks (as the Solar Logos seeks) to find the secret of His own existence and thus achieve full self-consciousness. But what of the finding of the polar opposite and the relation to the polar opposite?
187. In other sections of TCF we read of how Planetary Logoi involved in the process of obscuration, merge with Planetary Logoi of different polarities (i.e., planets merge). So the analogy seems to hold good on the Planetary Logoic level.
188. When thinking of the polar opposite of the Earth, it is probably either Venus or Mars, as discussed in a previous commentary.
189. But what of man? Does the human being, as such, have a polar opposite, or is a human being too small a unit for this principle of polarity to apply in this manner?
190. If a human being does have polar opposite it will not be found on the level of personality, but more likely on the level of soul or Monad.
191. The analogy in man of the “cosmic marriage of the Logos” has led to the many glamors concerning “soul-mates”, and yet the principle may, at some point in the evolutionary process, hold good.
192. All kinds of unimagined mergings lie ahead for man as well as for the greater units. But what would it mean on the human level to “merge and blend with that polar opposite”? Is the merging and blending permanent? Have all human units gone forth from the Source in pairs?
193. These, again, are difficult questions. We have seen some souls working with each other over many incarnations. Masters M and KH are said to be examples. Does this mean that there is (in process on the human level) preparation for a type of merging of human atomic units. From some perspectives, it would seem inevitable.
194. A curious question arises in this regard: when certain human beings go to Sirius for education in the art and science of becoming a Solar Angel, does each such human being become a Solar Angel or does a Solar Angel comprise more than one human unit? If there is a one-to-one relationship between the Solar Angel and its human personality, this would seem to militate against the Solar Angel being composed of many specially trained human units. Yet, for all that, the Solar Angel may be a composite being, its composite nature created through the dynamic of emanation.
g. His responsiveness to outer stimulation:
a. Electrical stimulation, affecting the outer form, or pranic response.
195. The “electrical stimulation” seems to concern only the personality life of man, and especially the dense physical vehicle.
196. Pranic response, naturally, concerns the response of the etheric body.
197. The term “electrical” so often concerns the third aspect of fire and, interestingly, is most often not related to “electric fire”.
b. Magnetic stimulation, acting upon his subjective life.
198. We remember that DK went far to discriminate between the electrical and magnetic factors. The electrical factor was definitely external to the magnetic.
199. How shall we define “subjective life”? Often we think of our astral nature and responses and our usual personality thought-life as subjective, but, really, the term refers to the soul life of man.
This emanates from his egoic group, and later from the Heavenly Man, in Whose body he is a cell.
200. Two sources of magnetic stimulation are given:
a. From a man’s egoic group
b. From the Heavenly Man in Whose body the man is as a cell.
201. The first of these sources is probably effective until the fourth initiation when the egoic body is destroyed (though on the triadal levels there could certainly be Egoic groups—for the true Ego is the spiritual triad).
202. The Heavenly Man will be the source of magnetic stimulation once the man is liberated into a major focus within triadal realms. Of course, it is to be remembered that the Heavenly Man expresses Himself through the spiritual triad.
c. The united effect of these two stimulations, inducing steady growth and development.
203. Just as in the case of the atom of substance/matter, it requires the union of the third and second aspects to produce steady growth and development.
A man is distinguished therefore by:
1. His spheroidal shape. His ring-pass-not is definite and seen.
204. VSK Queries: “Yet why is it not ‘visibly’ spherical, as we see in the atom of substance, in the planets, and in the sun? Why does man’s body not appear as visibly spherical as do the other three atoms?
205. This is a good question. The essential man working through the egoic lotus is spherical (or ovoidal). This is how man is considered from an inner perspective.
206. The mental and astral bodies are also ovoidal or spherical. Only the physical body and its close associate, the etheric body, have a form which departs from ovoidal or spherical. The etheric body does, however, begin to approximate an ovoid.
207. Probably we would have to know quite a bit more about conditions on planet Earth to know the reason for the fivefold design of outer man. Man, of course, is a being whose nature correlates with the number five. This may be part of the reason. Certain lesser animals (for whom man the macrocosm) are designed in a somewhat similar manner.
208. It is probably not too far-fetched to imagine that (in future days) man’s outer form may again approximate the sphere, for we are told that sometime before the middle part of the third rootrace, man was hermaphroditic and spherical. In the first two rootraces, his quasi-etheric form was sexless and spherical.
209. As man’s usual means of personal locomotion changes through discoveries concerning the nature of gravity, it may be that there will be a return to the quasi-spherical form in rootraces six and seven.
2. His internal arrangement;
210. The internal arrangement of man has to do with all his vehicles and their interrelation, the permanent atoms which generate and sustain these vehicles, as well as with the chakras that energize the vehicles.
211. The relation of his seven principles to each other, as these principles function through the appropriate vehicles, is also to be considered.
212. Shall we say that his internal arrangement is, in some ways, in process of rearrangement?
his entire sphere of influence is in process of development.
213. Here, again, the term “sphere of influence” can be interpreted in two ways. The major sphere of influence of the man relates to those lives which constitute his internal arrangement.
214. When dealing with his secondary sphere of influence, we enter the province of group relations. Man is in process of learning to respond intelligently and, then, harmoniously and lovingly to the various beings within his sphere of influence. So far he is far from achieving right relations with all these beings, including other human beings.
At present that sphere is limited and his range of activity is small.
215. One interpretation of this excerpt is that man has incomplete control over those lives which are gathered to constitute his internal arrangement. This control naturally increases with evolutionary unfoldment.
216. Limitation of the sphere of influence is certainly the case with respect to average man. High souls within humanity have expanded their sphere of influence and the intensity and scope of their activity.
man progresses, his sphere of influence expands. Not only does he master the
lives gathered to constitute his “internal arrangement” but his influence
extends significantly beyond his ring-pass-not. We are reminded of the
following concerning those who would be members of the New Group of World
“He must have the heart centre awakened, and be so outgoing in his "behaviour" that the heart is rapidly linked up with the heart centres of at least eight other people. Groups of nine awakened aspirants can then be occultly absorbed in the heart centre of the planetary Logos.” (EP II 197)
218. Human beings are slowly learning to move beyond themselves and into right-relationship with others.
219. We note the word “rapidly”; to qualify, the practice of linking up must be well-practiced and efficient.
As the body egoic is developed, the nucleus of life at the centre increases its radius of control until the whole is brought under rule and government.
220. This is an important perspective on the “jewel in the lotus”. Usually we speak of its radiance and not of its potentials for control and governing.
221. Yet, it is reasonable. The extended will of the Monad is found operative through the “jewel in the lotus”. The will controls, rules and governs.
222. From this excerpt we understand that all smaller lives gathered within the confines of the causal body (and this includes all lower vehicles which are generated by the atomic triangle—mental unit, the astral permanent atom and the physical permanent atom) come eventually under the governance of the central life as it manifests through the “jewel in the lotus”.
3. His life activity or the extent to which at any given time he demonstrates self-consciousness, or controls his threefold lower nature.
223. How is man’s life activity demonstrated?
a. Through the demonstration of self-consciousness
b. Through the control of his threefold nature
224. The factor of control is, of course, missing from the demonstration of the life activity of the atom of substance/matter. Such a tiny atom is controlled rather than controlling.
225. The Planetary Logos includes the factor of the animation of its sevenfold nature. Therefore, by analogy, the life demonstration of a man must include the animation of his sevenfold system.
4. His sevenfold inner economy; the development of his seven principles.
226. The seven principles of man are essentially aspects of monadic life.
227. Over the course of evolution, the principles are strengthened and refined in expression. The evolutionary process consists of enhancing the relationship between the principle and the vehicle through which it expresses.
228. As aspects of monadic life, all principles are pure and strong. Their apparent weakness and crudity in expression is the result of the inchoate nature and lack of refinement of the vehicles through which they must express.
5. His eventual internal synthesis under the working of the three laws from the seven into the three and later into the one.
229. We are speaking of an internal synthesis. This involves an ideal relationship between all factors of man’s being—objective and subjective.
230. This synthesis cannot be achieved unless all three cosmic laws have done their work within him.
231. The progression is identical for all atoms: “from the seven into the three and later into the one”.
6. His group relation.
232. Group relation is distinct from internal relations and eventual internal synthesis.
233. For the average disciple, the main theme of spiritual development at this time is the enhancement of group relations supported by his ability to enhance the quality of his own internal arrangement.
7. His development of consciousness, of responsiveness to contact, involving therefore the growth of awareness.
234. The seventh phase of the summary is fairly identical in the case of all four types of atoms.
235. “Consciousness” is relatively internal compared to “awareness” which is related to responsiveness to contact.
A Heavenly Man.3
a. Each Heavenly Man is likewise to be seen as spheroidal in shape. He has His ring-pass-not as has the atom and the man.
236. The true ring-pass-not of a planetary scheme can only be occultly perceived. It would be dependent upon the extent of the planetary aura.
This ring-pass-not comprises the entire planetary scheme; the dense physical globe of any one chain being analogous in His case to the physical body of any man, and to the atom on the physical plane.
237. We assume that in this instance the term “chain” means one seventh of a planetary scheme.
238. Is there a suggestion here that more than one chain in a planetary scheme has a dense physical globe? From all diagrams related to this question, it seems that only one planetary chain within a planetary scheme is possessed of a dense physical globe.
239. It may be, however, that various chains are capable of generating dense physical globes at different times—since it appears that only one dense physical globe exists in any planetary scheme at any one moment.
240. There is definitely a mystery in the fact that a dense physical globe appears in some instances in relation to the third chain, in others in relation to the fourth, and in still others, in relation to the fifth. (cf. TCF 373). In all cases encountered so far, no dense physical globes have appeared in relation to a first, second, sixth or seventh chain.
241. The analogous relation of a dense physical globe to the physical body of man may need examination, for it seems that through the fourth globe of the Earth-chain, all seven principles express. The fourth globe has, it would seem, many subtle layers. So the fourth globe is not strictly, it would seem, densely physical. But the dense physical body of man is densely physical, and, per se, does not have many subtle layers (though it contains liquid and gaseous states as well as those which are densely physical)..
242. The question is: is any globe within a planetary chain of one substance only? They all seem to be multi-substantial and multi-principled, although each does not possess the same number of principles—the subtler globes have fewer.
243. If we look closely at man and the Planetary Logos, the analogy might run this way:
a. Each vehicle in man’s constitution is analogous to a chain in the manifestation of a planetary scheme.
b. Each chakra in each of man’s vehicles is analogous to a globe within a chain in a planetary scheme.
c. In the case of a Planetary Logos none of the chains or even globes is mono-substantial (i.e., consisting of only one substance—even if in a number of grades of subplane substance).
d. But can the same be said for the vehicles and the chakras of a man? For in man the vehicles and the chakras do seem mono-substantial.
244. The problem in extending the analogy to a more minute level is that globes (which are small chakras when compared to chains) have many levels of chakras within them, but the chakras within man (for instance in the physical-etheric vehicle) do not have in themselves still lesser chakras (at least our understanding does not reveal that they would have such).
245. So the analogy between the globe as a chakra in a planetary chain, and a human chakra as a chakra in a vehicle breaks down because the globe is multiply divisible into lesser and lesser chakras and the human chakra is not—at least does not seem to be, given our present depth of understanding.
Each scheme of seven chains is the expression of the life of an Entity, Who occupies it, as does a man his body, for purposes of manifestation and in order to gain experience.
246. This is a straightforward statement.
These Heavenly Men are:
1. The sum-total of consciousness...S. D., I, 626,
247. They are the sum-total of the aspects of consciousness of a Solar Logos.
248. The Secret Doctrine seems to assume the ring-pass-not of the Solar Logos.
249. Obviously, there is consciousness in Entities beyond the solar system, and so the Heavenly Men cannot be the sum-total of all consciousness.
2. The Creators...S. D., I, 477, 481-485.
250. Each Planetary Logos is strongly conditioned by the third aspect of divinity which is the correlated to the third Ray—the Ray of Creative Intelligence.
Compare S. D., II, 244.
a. They are the seven primary creations, or the taking of the etheric body by a Heavenly Man.
251. The primacy of the etheric body over the dense physical body is expressed in this statement.
b. They are the seven secondary creations, or the taking of the dense physical body.
252. The secondary nature of the dense physical body is expressed.
253. Of whom or of what are these Heavenly Men the “creations”? They are the “Brothers” of the Solar Logos and yet they are expressions of His principles. This is an interesting mystery.
Trace this in the Microcosm, and the work of the devas of the ethers in building the body.
254. Analogously, the etheric body of man is a primary creation, and a principle.
255. The dense physical body of man is a secondary creation.
c. The aggregate of divine intelligence...S. D., I, 488,
256. Planetary Logoi are Divine Manasaputras. They are closely identified with the intelligence aspect of Deity.
d. The mindborn Sons of Brahma...S. D., I, 493, S. D., II, 610, 618.
257. We pause over the term “mindborn”. It is clear from this term that the Heavenly Men are not produced by generation but, rather, by emanation.
258. To be emanated by a creative act of consciousness (aided by manas) is to be “mind-born”.
They are the logoic Quaternary, the Five, and the Seven.
259. It would be easy to understand how the five Brahmic Rays would be related to the “logoic Quaternary”—i.e., the personality nature of the Solar Logos.
260. “The Five” seem to be the five Rays of Brahma. The “Seven” are all the seven rays.
261. The entirety of this statement suggests that the “mindborn Sons of Brahma” comprise the “logoic Quaternary, the Five and the Seven”—all of them.
e. The seven Rays...S. D., I, 561, S. D., II, 201.
262. The Divine Manasaputras, the Seven Prajapatis, the seven Mindborn Sons are the planetary Lords of the Seven Rays. They are not intra-planetary Ray Lords, but the extra-planetary prototypes of the intra-planetary Ray Lords.
They are the seven paths back to God......Spirit.
263. Each Ray is a path of return with its own particular meditations, spiritual methodologies and techniques of approach.
They are the seven principles metaphysically.
264. Each of the seven principles is, as it were, informed by one of the Ray Lords. Each principle is particularly keyed to one of the seven ray energies.
They are the seven races physically.
265. Each rootrace is correlated with one of the seven rays. Some examples:
a. The Aryan rootrace with the Lord of the Fifth Ray
b. The Atlantean rootrace with the Lord of the Fourth Ray
c. The Lemurian rootrace with the Lord of the Third Ray
d. The Hyperborean rootrace with the Lord of the Second Ray
e. The Adamic rootrace with the Lord of the First Ray
f. The sixth rootrace will be correlated with the Lord of the Sixth Ray
g. The seventh rootrace will be correlated with the Lord of the Seventh Ray
266. There are other numbers which can be applied.
a. The fifth and seventh rays can be seen as relating to the Lemurian rootrace
b. The sixth ray to the Atlantean rootrace
c. The third ray to the Aryan rootrace
d. The second ray to the sixth rootrace
e. The first ray to the seventh rootrace.
f. The Lords of ceaseless and untiring devotion...S. D., II, 92,
267. This phrase is akin to “the Lords of ceaseless, persevering devotion”—a phrase characterizing the human Monad. Each Monad is found on one of the seven rays, and, fundamentally, upon one of the major three rays.
268. When we speak of the planetary Ray Lords (the Ray Lords expressing through a planetary scheme) we are referring to octaves higher than those upon which the human Monad can be found. Yet it is possible that the Monad (a child, in a way, of a planetary Ray Lord) may resemble its parent, and that the parent, too, may be characterized by “ceaseless and untiring devotion”.
269. We note the high status of the quality of devotion in this context.
g. The failures of the last system...S. D., II, 243,
270. Some human beings are failures of the last solar system, but it is perhaps an unusual idea to think of the planetary Ray Lords a “failures”.
271. What might they have been had they not “failed”? Solar Logoi?
h. The polar opposites to the Pleiades...S. D., II, 579, 581.
272. We have learned that the Pleiades provide manas to the Heavenly Men. The Heavenly Men then, in a way, represent a negative or receptive pole to the Pleiades. The Entities expressing through the Pleiades are, of course, much greater than the Heavenly Men of our solar system.
Our system is masculine occultly and the Pleiades is feminine.
273. What is meant here by “our system”? Usually, this phrase would mean our solar system.
274. VSK wonders whether by the term “our system” the Seven Solar Systems of Which Ours is One may be meant.
275. This would be the constellation in which our Solar Logos represents a heart center.
276. This greater constellation (Cosmic Logos) of which our solar system is a part, is sometimes called the Sirian System (as opposed to the Solar Logos of the star Sirius—a much smaller Entity which is also part of the Seven Solar Systems of Which Ours is One).
277. VSK wonders if the Sirian System is akashic in relation to the Pleiades which are electrical.
278. She also mentions the idea (sometimes heard) that our system is part of the Great Bear.
A Heavenly Man in His planetary scheme creates in a similar manner. See S. D., II, 626.
279. Creates in a manner similar to the Pleiades?
280. There is certainly a close relation between the Heavenly Men and the Pleiades. They are both, generically, connected with the intelligence aspect, the third aspect of divinity. Yet, for both, the second aspect of divinity is of growing and more fundamental importance.
b. A Heavenly Man contains within Himself that which corresponds to the cells within the vehicles of expression of a human being. The atoms or cells in His body are made up of the aggregate of the deva and human units who vibrate to His key note, and who respond to the measure of His life.
281. We note that DK seems to blur the distinction between atoms and cells.
282. Scientifically, there is a vast difference in scope between the two. The cell is simply huge compared to the atom of substance/matter and would contain a huge number of such atoms.
283. When we wish to understand the function of a human being within the life demonstration of a Planetary Logos, we must study of the function of a cell within the body of a human being.
284. If we are cells in a particular Planetary Logos, it means that we necessarily “vibrate to His key note” and “respond to the measure of His life”.
would mean that despite our soul ray or monadic ray, we would still vibrate to
the key note of our particular
286. The science which must deal with multiple vibrations (induced from multiple sources) and their relationships is complex
All are held together and animated by His will to be, and all vibrate according to the point achieved by Him in evolution.
287. This means that the evolutionary elevation of the beings of, for instance, planet Earth depends in part upon the progress made by the Planetary Logos.
288. The relationship between the greater Being and the lesser beings contained within the ring-pass-not of the greater Being is reciprocal and mutually-assistive. When, however, failures occur, the greater and the lesser are all affected.
From the cosmic standpoint a Heavenly Man can be seen as a sphere of wondrous life, which includes within its radius of influence the vibratory capacity of an entire planetary scheme.
289. We can imagine that a great number of vibratory potentials are contained within the ring-pass-not of a planetary scheme.
He vibrates to a certain measure, which can be estimated by the activity of the life pulsating at the centre of the sphere;
290. We explored this concept a bit earlier. The pulsations of the planetary “jewel of the lotus” are to be quantified or measured in order to understand that “certain measure” to which the Planetary Logos vibrates.
291. Since the Planetary Logos is such a multi-plex Being, we must again ask what is it that vibrates to a certain measure. Not all parts of the Planetary Logos can reproduce the same measure, but all parts can be in synchronization with that measure.
292. So it is important to know that aspect of His being that vibrates exactly to the “certain measure”. Perhaps, indeed, it is the vibration or pulsation of the planetary “jewel in the lotus” that is most closely correlated to that certain measure.
the entire planetary scheme is tinctured by a certain color, is rotating to a fixed key which is the key of His life cycle within the still greater mahamanvantara or logoic cycle.
293. What may be the color which tinctures our planetary scheme? May it be a shade of blue since we are in a planetary period when the soul ray (the second ray soul) of our planet is emerging?
294. Every rotation is equivalent to a vibrational cycle. Surely there must be a correlation between the pulsations occurring at the heart of the center of the sphere and the period of rotation of the planet.
295. But has it been realized that there are several kinds of rotation occurring in relation to our planetary scheme.
a. Rotation of globes (this we have measured in relation to our dense physical globe).
b. Rotation of chains
c. Rotation of the entire scheme
296. It will be agreed that many of these types of rotation are occult factors of which we (quite ordinary humanity) have no cognition. Measuring such periods of rotation is, therefore, for us, impossible at this time.
297. That such occult periods of rotation should exist seems an analogical necessity.
c. A Heavenly Man is distinguished by His activity on one or other of the planes which we call the Triadal, or Atma-Buddhi-Manas, in the same way as a man is distinguished by his activity on one of the planes in the three worlds, mental-astral-physical.
298. The Heavenly Man works within the area of the divine life where the personality of the Monad functions; that personality is the human spiritual triad.
299. Man, the human, works in that area of divine life where the personality of the Ego functions.
300. If we refer to TCF 234 we shall remember that a Heavenly Man achieves mastery on the five lower planes of the cosmic physical plane. The field of Atma-Buddhi-Manas is thus of great importance in the expression of a Heavenly Man.
301. To the extent that a human being can focus within Atma-Buddhi-Manas, he may be in touch with the plans and intention of his Heavenly Man.
302. We see how closely the human being is a reflection of the Planetary Logos. The human being usually works within the lower three worlds and is becoming aware of the possibility of working within the cosmic ethers.
303. The Planetary Logos or Heavenly Man in relation to His work upon the cosmic physical plane (as He most certainly works on others), works within the cosmic ethers.
Eventually a man is self-conscious on all three. Eventually a Heavenly Man is fully self-conscious on the higher three.
304. This is an astonishing statement. We are familiar with the idea that man is gaining full self-consciousness within the three lower worlds, but it seems unusual to think that the Heavenly Man has not yet gained full Self-consciousness within the fields of Atma-Buddhi-Manas.
Every forward movement or increased vitality in the aggregate of men in the three worlds, is paralleled by an analogous activity on the three higher planes.
305. We begin to understand that human beings, individually, but especially in groups, are somewhat responsible for forward movement and increased vitality of the Planetary Logos upon the higher planes.
The action and the interaction between the life animating the groups or the Heavenly Men, and the life animating the atoms or men who form the units in groups is both mysterious and wonderful.
306. The Tibetan hints at something we cannot fathom but which we can, perhaps, appreciate imaginatively.
307. The “life animating the groups of the Heavenly Men” must be the Solar Logos. At least this is one reasonable interpretation.
308. The “life animating the atoms of men who form the units in groups” must be the Planetary Logos.
309. He is, therefore, speaking of the interrelation between the Solar Logos and the Planetary Logoi.
310. We must watch this term “Heavenly Men”. Sometimes it may refer to the Planetary Logoi. At other times it may refer to lesser groups. Perhaps Chain-Lords are Heavenly Men; perhaps Globe-Lords are to be considered as Heavenly Men. Who knows what may be the smallest grouping to which the terms Heavenly Man may refer?
A Heavenly Man on His own planes
311. These planes being, presumably, the planes of Atma-Buddhi-Manas.
likewise shows forth the qualities of:
· Rotary motion, or His particular cycling activity around His life wheel, a planetary scheme, and thus around His egoic pole.
312. We must employ the imagination to picture this.
313. If the analogy to this point, which discussed in relation to the Solar Logos, is to be credited, the “cycling activity around His life wheel” occurs in the time period which to the Planetary Logos is as a day.
314. Think of the life of man: how many times in seventy to a hundred years does a human being return to the Ego at night before returning to the Ego for a far longer duration at physical death?
capacity, or the power to choose and thereby gain experience. They are the embodiments of manas or the
intelligent faculty (hence Their title of Divine Manasaputras) which
comprehends, chooses and discards, thus attaining knowledge and
304. Discriminative capacity involves:
This manasic faculty They developed in earlier kalpas or solar systems. Their purpose is now to utilise that which is developed to bring about certain specific effects and to attain certain specific goals.
315. Were the Heavenly Men single entities when they developed this manasic faculty, or did many self-conscious life units, who are now, together and collectively Heavenly Men, develop this faculty in parallel?
316. Let us pause to try to understand this question. It has to do with the fact that the Heavenly Men are said to be composite beings (formed, for one thing, of many Solar Angels) and, one would think as well, of many graduate human beings of a certain level. This means that a Heavenly Man is a group being. This statement means more than that the centers of a Heavenly Man are composed of human and deva units.
317. Because the plural “solar systems” is used, rather than “solar system” there is the suggestion that that which is the Heavenly Man has been developing the faculty of manas for a number of occult centuries. Such a period of development represents a huge number of Earth-years.
b. Ability to evolve, to increase vibration, to gain knowledge, and to make contact. This increased vibration is of a gradual and evolutionary order and proceeds from centre to centre as it does in man, and as it does in the case of the atomic spirillae.
307. We are given the picture of a gradual evolutionary development occurring through the activation of various centers. Presumably the lower centers are first activated followed by the higher centers.
308. It would be instructive to see which planetary schemes are activated first and reach maturity first. Presumably, such schemes are not expressions of the very highest principles of the Solar Logos—at least it is so for the development of the human being.
309. The greatly unfolded condition of the planet Venus in our solar system would suggest that it is not really the representative of one of the highest principles in the Solar Logos.
310. As the order of activation of the spirillae in an atom is sequential from the first through the seventh, we would expect a correspondence in the lives of the Planetary Logoi.
311. Spirillae are, however, correspondences of systemic planes, and so the correspondence between planetary schemes and spirillae is not exact.
Their aim is to achieve uniformity of contact with each other, and to merge eventually Their separated identities in the One Identity, retaining simultaneously full self-consciousness or individualised self-apprehension.
318. We are speaking here of the creation of a balanced relationship between the Logoi of the planetary schemes and the eventual process of obscuration.
319. It is important to realize that during the merging or obscuration process, full self-consciousness or individualized self-apprehension is still retained.
320. The merged entity is both itself and yet becomes something greater.
321. The merged Being which results from the merging of Venus and Neptune, for instance, would be a Neptune-Venus Being and not just a Neptune Being.
d. A Heavenly Man contains within Himself three major principles—will, love-wisdom, intelligence, and their manifestation through the seven principles so often discussed in our occult literature.
322. A greater three manifest through a lesser seven.
323. In relation to the human being, we can consider the threefold Monad (Will, Wisdom and Activity) manifesting through the seven principles, of which atma is the highest.
324. This is clearly an example of the three hovering above the seven and suggests the Kabalistic Tree of Life.
These make the ten of His ultimate perfection, for the seven are resolved into the three, and the three into the one.
325. This type of resolution is shared by all four types of atoms.
326. The tenfold perfection demands the inclusion of the highest triad of all—i.e., the Monad.
Each Heavenly Man has, of course, His primary coloring or principle as has man and the atom.
327. Does the word “primary” refer here, as often it does, to the Monad and its coloring?
328. Or is the term “primary” relative, and does its meaning depend upon that phase of evolution through which the particular atom is passing?
329. At present the Planetary Logos of the Earth is passing through a period which will see the emergence of its ray two soul. Hence, relatively, its “primary coloring” could be conceived as some shade of blue—the color of the second ray.
330. Should the term “primary” refer to the Monad, then the “primary colouring” of our planetary scheme would be red.
Man has for his primary coloring or principle that of the Heavenly Man in Whose body he is a unit.
331. If the primary coloring of the Planetary Logos is now some shade of blue, is this another way of saying that all man’s colorings are simply sub-colorations of the color blue?
332. It seems that the Planetary Logos and the human unit share the same primary coloring. Obviously, there are seven different colorings of human Monads, but such monadic coloring (though in one context considered a primary coloring) must be considered a subsidiary coloring compared with the coloring of the Planetary Logos in whose body of manifestation the human Monad finds its place.
He has also the other two major principles (as has the Heavenly Man), and their differentiation into the seven as earlier said.
333. Just as the Planetary Logos is tenfold, so is man.
334. We are gathering that not seven, but ten is the number of the perfected man.
335. The statement in this excerpt correlates to the diagram on Chart VI, TCF 373.
The atom has for primary coloring or principle, that of the egoic ray of the human being for instance in whose body it finds place.
336. This is an important piece of information. The atoms which compose our vehicles are certainly multifarious, yet they all share something in common: their primary coloring or principle is the same as the colouring of our egoic ray.
337. We note that the ray is the egoic ray and not the monadic ray.
338. Because the word “principle” is used as equivalent to “coloring”, we may judge that every atomic unit has a principle that is superior to the principle represented by its Monad. The Monad as a principle is subsidiary to the governing principle originating with the greater being in which the Monad “lives and moves and has its being”.
This, of course, is in connection with the [Page 253] physical atom in a man's body.
339. Only the physical atom in a man’s body? What of the other atoms in the other vehicles? Would not they also be governed by the primary coloring reflecting the primary coloring of the ego?
340. This excerpted sentence is more mysterious than it appears.
341. Presumably, by “physical atom” the Tibetan means the type of etheric atom to be found upon the atomic level of the etheric plane.
This coloring manifests as the vibration setting the measure of the major three spirillae and the minor seven.
342. We are being told that the rotation of the atom may be numerically keyed to the frequency of the primary coloring of the egoic ray of the individual in whose vehicles the atom finds place.
343. All parts of all structures have their measures or frequencies. We can see how important it would be to have some reliable reference frequency from which all other frequencies could be derived.
Only four principles in the Heavenly Men are as yet manifesting to any extent, though One of Them is rather in advance of the others, and has the fifth principle vibrating adequately, while certain others are in process of perfecting the fourth.
344. This one Heavenly Man that is in advance of the others is very likely the Heavenly Man of Venus. The Planetary Logos of Venus is now at work on the buddhic principle and presumably has made progress in its expression.
345. We are being told that the manasic principle (in its solar aspect, probably) is not yet vibrating adequately in the case of most Heavenly Men.
The Heavenly Man of our chain is vibrating somewhat to the fifth principle, or rather is in process of awakening it to life.
346. We remember that our Planetary Logos is in the midst of emotional struggles, but is seeking to polarize on the fifth subplane of the cosmic astral plane, which would be useful in regulating His emotional nature.
347. The suggestion is that there is a close relation between the Venus-scheme and the Earth-scheme, and that the Logos of the Venus-scheme has somewhat to teach the Logos of the Earth-scheme about the fifth principle.
348. We live in an astral-buddhic solar system, so it is no surprise that the majority of the Planetary Logoi have not yet awakened the fifth principle. In our type of solar system such an awakening might be somewhat difficult.
His fourth vibration or principle in this fourth round or cycle, and on this fourth globe, is awakened, though not functioning as it will in the fifth round.
349. What is the “fourth vibration” or principle? It all depends on how we count and which tabulations we use.
350. From one perspective it can be considered the principle of astrality. From a slightly higher perspective, it can be considered the principle of kama-manas (though kama-manas cannot probably be considered a real principle).
351. From another perspective, the fourth principle can be understood to correlate with personality, and, thus, with focus within the lower mind.
352. On our planet we are seeking to move from irrationality to rationality—i.e., from the fourth vibration or principle into the fifth. Focus within the concrete mind is a bridge from personal focus into egoic focus.
Much of the trouble present in the planet at this time arises from the coming into activity of the higher or fifth vibration, which will be completed and transcended in the next or fifth cycle.
353. We may be speaking about the fifth round, and certainly about the emergence and increasing power of the sixth principle (buddhi).
354. The coming in of the fifth vibration is also related to the emergence of soul energy with its tendency to draw to the surface many unsuspected patterns (and, hence, the trouble in this planet).
The analogy, as in man and the atom, again holds good but not in exact detail.
e. A Heavenly Man is governed by the Law of Attraction, has transcended the Law of Economy, and is rapidly coming under the Law of Synthesis.
355. The Heavenly Men are called “Dragons of Wisdom” and their focus is on the second aspect of divinity—Divine Love-Wisdom.
356. Yet there are some Heavenly Men (those expressing through non-sacred planets) for whom the planetary soul is not very fully in expression.
357. Below DK gives important comparisons in relation to three types of atoms.
Note therefore the gradual stepping-up of the control
358. For a number of the Heavenly Men the Law of Synthesis is coming into increasing control, and governance by the Law of Attraction increasingly complete.
and the fact that:
First. The Law of Economy is the primary law of the atom. The Law of Attraction is coming into control of the atom. The Law of Synthesis is but slightly felt by the life of the atom. It is the law of life.
359. Just as the Law of Synthesis is but slightly felt by the life of the atom, so the monadic ray is ineffective in the life of the Logoi of the non-sacred planets.
360. We note that the word “primary” is not always associated with the Monad. It can simply refer to that which is most focal and powerful.
Second. The Law of Attraction is the primary law of man. The Law of Economy is a secondary law for man. It governs the matter of his vehicles. The Law of Synthesis is steadily beginning to be felt.
361. Because man is not yet free from the matter of his vehicles, the Law of Economy, though a secondary law, is still very effective.
362. The fact that Shamballa is rapidly approaching humanity is correlated to the fact that for humanity the Law of Synthesis is beginning to be felt.
Third. The Law of Synthesis is the primary law of a Heavenly Man. The Law of Attraction has full sway. The Law of Economy is transcended.
363. We have been told that a Heavenly Man is rapidly coming under the Law of Synthesis. Here we are told that the Law of Synthesis is the “primary law of a Heavenly Man.”
364. Also, previously we were told that a Heavenly Man is governed by the Law of Attraction; here we are told that the Law of Attraction has full sway. There are no real contradictions but the emphasis is slightly different. Much will depend upon the type of Heavenly Man under discussion.
365. Indeed for a Solar Logos, the Law of Synthesis is the governing law.
The dense physical body is not a principle for a Heavenly Man, hence the Law of Economy is transcended.
366. For the human being however, although the dense physical body should not be considered a principle, it sometimes is regarded (by man) as if it were; in any case, preoccupation with the physical body has not been transcended.
367. The dense physical body for a Heavenly Man comprises the lower eighteen subplanes of lower three systemic planes.
[Page 254] The Law of Attraction governs the material process of form building. The Law of Synthesis is the law of His Being.
368. This excerpt tells us that the Heavenly Man is very focussed on form building and is thus working with the second ray—the Ray of the Divine Pattern.
369. For all self-conscious units, the Law of Synthesis is the law of their Being.
f. A Heavenly Man is finding His place within the logoic groups, and is seeking to realise His position among the seven and by realisation to approximate unity.
370. Finding place within “logoic groups” (in this context), seems to mean finding place within certain groupings of Heavenly Men within the solar system. Within our solar system there are, naturally, certain groupings of Heavenly Men who form certain systemic triangles and quaternaries and each Heavenly Man is to be found within such groupings. Apparently, a Heavenly Man must undergo a process of discovering the functioning within the groupings to which He belongs.
371. If the Solar Logos is trying to find His place within “the greater system in which He holds a place analogous to that of a Heavenly Man in a solar system”, then this gives us the hint we need to establish that the Planetary Logos is attempting to find His place within the solar system.
372. VSK queries: “What does this term “approximate” mean in these contexts?”
373. May it be that to “approximate unity” means to achieve it to the degree possible, which, it would seem, is considerable?
g. His responsiveness to outer stimulation. This viewed from the limited human standpoint touches on realms unattainable by man's intellect as yet. It deals with:
374. We had might as well know that which we can apprehend and that which will, at this stage of evolution, necessarily escape us.
Electrical stimulation, and concerns the response to solar radiation, and to paralleling planetary radiation.
375. This is the material and pranic stimulation. It is a reflection of Pleiadian stimulation as that affects the solar system.
376. Our Heavenly Man receives electrical stimulation from other planets as well.
Magnetic stimulation, acting upon His subjective life. This radiation emanates from sources outside the system altogether. We might note the following facts:
377. Here we are dealing with the stimulation of the soul nature of the Heavenly Man.
378. One of the sources of stimulation could well be the Solar Logoi involved in the Seven Solar Systems of Which Ours is One.
379. One would think that some degree of magnetic stimulation would emanate from the subjective nature of our own Solar Logos.
380. If we follow the hint found in the next extract, we will deduce that magnetic stimulation will come to the Planetary Logos from the cosmic astral plane and later from the cosmic buddhic plane.
Magnetic stimulation of the physical atom emanates from man on astral levels, and later from buddhic levels.
381. We are dealing with the manner in which the physical atom receives stimulation of its subjective life. It is interesting to think that energy influences from the human being’s astral and buddhic levels affects the subjective life of the physical atom.
Magnetic stimulation of man emanates from the Heavenly Men on buddhic, and later on monadic levels.
382. We are now speaking of the stimulation of the subjective life of the human being.
383. The Heavenly Men are intent upon the mastery of the planes of the spiritual triad. The buddhic plane is included within the spiritual triad but the monadic level is not.
384. Man’s soul nature will at first be stimulated by buddhi but later by the Monad (as this Monad relates both to the Planetary Logos and to the Solar Logos).
385. We should remember that the majority of Ashrams are presently to be found upon the buddhic level. This is another way of saying that man’s subjective or soul life is stimulated by the Ashram.
386. Following the analogy, the phrase, “from outside the system altogether”, seems to suggest that for man, the buddhic and monadic planes are to be considered outside his (personal) system altogether.
Magnetic stimulation of a Heavenly Man emanates extra-systemically, from the cosmic astral, the united effect of these stimulations inducing steady internal development.
387. This is a repetition of what was suggested above. The cosmic astral plane is the plane from which, for our purposes, pure love is radiated.
388. Such a being as the Christ is now becoming responsive to the cosmic astral plane, just as are the Heavenly Men.
A Heavenly Man is distinguished therefore by:
389. The sevenfold tabulation in four columns continues.
1. His spheroidal shape. His ring-pass-not, during objectivity, is definite and seen.
390. We are speaking of the physical body of the Heavenly Man. If we are speaking of any other type of form, it will only be definite and seen by the eye of those who are occultly awakened.
2. His internal arrangement and His sphere of influence, or that activity animating the planetary chain.
391. The internal arrangement of a Planetary Logos very much concerns the condition of and relationships between the planetary chains He includes.
392. The term “sphere of influence” again needs examining as it can mean two things.
393. In this context, “sphere if influence” indicates those lives gathered (and arranged) by the Planetary Logos and over which He presides. These gathered lives forming planetary chains, globes and many lesser groupings, comprise His major sphere of influence.
394. When we consider the phrase “sphere of influence” as indicating the effect of the Planetary Logos upon other lives beyond His ring-pass-not, we realize that the influence of a Heavenly Man extends to the other Heavenly Men within the solar system.
395. A Planetary Logos is really a cosmic Being (as is sometimes stated) and, thus, His sphere of influence (in this secondary sense) may extend somewhat beyond the solar system.
396. If the influence of the Pleiades is felt by the Heavenly Men, is the influence of the Heavenly Men slightly felt by the members of the Pleiades?
3. His spiritual life control at any given period. It is the power whereby He animates His sevenfold [Page 255] nature. Note the increase of influence as compared to man's threefold radius.
397. Man, the human unit, has a threefold radius. From what has been given about the spheres of vibration which a Heavenly Man must master, one would think of the Heavenly Man as having a fivefold nature. Here we are told that it is sevenfold.
398. We know that the Heavenly Man has a special focus on the monadic plane. To what extent does His focus extend to the logoic level?
4. His eventual ultimate synthesis from the seven into the three and from thence into one. This covers the obscuration of the globes, and the blending into unity of the seven principles which each globe is evolving.
399. Here is a most important reference. We wondered whether globes could be considered mono-substantial.
400. Here we learn that each globe is evolving seven principles—each globe, even the dense physical globe.
401. Upon each globe the seven principles being evolved are blended into unity. This blending may precede the merging of globe with globe.
402. All atomic systems which have ten active parts are maximally extended. The closer they are to obscuration and liberation, the fewer parts they have.
5. His evolution under Law and consequent development.
403. The Heavenly Man evolves (as does man) under the three cosmic laws.
404. He may also be responding to the “Intermediate Law of Karma”.
6. His group relation.
405. This involves His relation to other Heavenly Men as his sphere of influence expands beyond the lives he has gathered ‘within’ Himself to other Beings like Himself.
7. His development of consciousness and of awareness.
406. We sometimes speak of the transcending of consciousness by life.
407. Yet even great Entities such as Planetary Logoi and Solar Logoi have for an objective the development of consciousness.
Finally, we must extend these ideas to a solar Logos, and see how completely the analogy persists. The paragraphs dealing with stimulation, magnetic and electric, inevitably brings us back to the contemplation of fire, the basis and source of all life.
408. When we deal with the extension of the analogy to the Solar Logos, we are led back to the contemplation of fire, for the Solar Logos is a fiery being.
A Solar Logos.
a. A solar Logos, the Grand Man of the Heavens, is equally spheroidal in shape. His ring-pass-not comprises the entire circumference of the solar system, and all that is included within the sphere of influence of the Sun.
409. The circumference of the solar system (though of definite extent) is certainly not fixed and determined in the mind of man.
410. There are constant discoveries of planets which are extending man’s conception of the solar systemic ring-pass-not.
411. There are far more planets and heavenly bodies, undiscovered or etheric, than are usually supposed.
412. As previously stated, DK gives a figure upwards of 115 and this does not include the asteroids (which He also notes as influential).
The Sun holds a position analogous to the nucleus of life at the centre of the atom.
413. We are given an analogy between the Sun and the “jewel in the lotus”.
414. We note in these teachings that sometimes the word “Sun” is capitalized and sometimes it is not. There are times in the teaching when capitalization is to be noted as significant, and other times when it can be ignored, depending as it does upon the caprice of the editors.
This sphere comprises within its periphery the seven planetary chains with the synthesising three, making the ten of logoic manifestation.
415. Why refer to seven planetary chains and a synthesizing three? Why not refer to seven planetary schemes and a synthesizing three schemes?
416. As has been stated, the theosophical use of the term “chains” sometimes means “schemes” and one must study the context carefully to see what is meant.
417. As well, planetary schemes are to the Solar Logos as planetary chains are to the Planetary Logos, and, so, the term “chains” can be justified when speaking of planetary schemes.
The Sun is the physical body of the solar Logos, His body of manifestation, and His life sweeps cycling through the seven schemes in the same sense as the life of a planetary Logos sweeps seven times around His scheme of seven chains.
418. In this extract, the term “chains” is being used with consistency as it has been used throughout most of the book.
419. The Sun is the physical body of the Solar Logos just as the visible, objective planet is the physical body of the Planetary Logos.
420. The Sun has also been connected with the base of the spine as in the following: “In the physical body we have the fires of the lower nature (the animal plane) centralised at the base of the spine. They are situated at a spot which stands in relation to the physical body as the physical sun to the solar system.” (TCF 55)
421. It is inferred that the life of the Solar Logos sweeps seven times around the seven schemes, just as the life of the Planetary Logos sweeps seven times around the seven chains of his planetary scheme.
422. With respect to our planetary chain, we know that we are experiencing the fourth round on our globe; with respect to our planetary scheme, we also appear to be involved in a fourth cycle (‘rounds’ of a greater kind) involving emphasis on entire chains. With respect to the entire solar system what are the analogies to the two types of rounds to be experienced within the planetary schemes? Perhaps the greater type of planetary round involving planetary chains is the lesser type of solar systemic round. Then, by analogy, there would also be a greater type of solar systemic round in which there was a movement from planetary scheme to planetary scheme, just as within a planetary scheme there is a movement from planetary chain to planetary chain. In any case, there seems to be a definite solar logoic focus on the Earth-scheme considered as a kind of solar systemic chain. The analogy is complicated by the fact that there are ten planetary schemes and only seven named planetary chains within any planetary scheme.
423. If the Sun is as the physical body of the Solar Logos, what may be said of the physical form of the solar system? Is the entire solar system not to be considered, in a sense, the physical body of the Solar Logos?
Each chain holds a position analogous to a globe in a planetary chain. Note the beauty of the correspondence, yet withal the lack of detailed analogy.[4 S. D., I, 136.]
424. We attempted to force the detail in the comparison of the human system with the planetary system and discovered that the analogy broke down.
b. A solar Logos contains within Himself, as the atoms in His body of manifestation, all groups of every kind, [Page 256] from the involutionary group-soul to the egoic groups on the mental plane.
425. The atoms in the life of a Solar Logos are of great variety.
426. One wonders whether these groups should be called “atoms” or “cells”.
427. If a human atom is a “cell” in the body of a Planetary Logos, then a human unit is too large to be an “atom” in the life of a Solar Logos.
428. It seems that the true scale existing between atoms and cells is not being preserved.
429. We may wish to remember, however, that, in occultism, the term “atom” can indicate a rather large structure.
He has (for the animating centres of His body) the seven major groups or the seven Heavenly Men, who ray forth Their influence to all parts of the logoic sphere, and who embody within Themselves all lesser lives, the lesser groups, human and deva units, cells, atoms and molecules.
430. We have a good definition of the chakras as “animating centers” in a body. These are centers which carry soul force and even monadic influence.
431. The influence of the Heavenly Man extends to all parts of the logoic sphere. We are not told here whether its influence extends beyond the logoic sphere.
432. The solar systemic influence of the seven Heavenly Men, as here discussed, is not the same as the “sphere of influence” which was a more individual sphere.
433. Let us tabulate that which a Heavenly Man contains within the body of His manifestation:
a. The lesser groups
b. Human units
c. Deva units
434. Both within this reference and elsewhere, we find that the molecule (as DK uses the term) means an entity of lesser scope than an atom.
435. What may be the exact size of each unit and the proportion between them, we do not yet know. We are simply given generalities.
Seen from cosmic levels, the sphere of the Logos can be visualised as a vibrating ball of fire of supernal glory, containing within its circle of influence, the planetary spheres likewise vibrating balls of fire.
436. Does Master DK know this from first-hand observation, or does the Wisdom contain this thought?
437. DK told us as that as we approached a consideration of the Solar Logos we would be reconsidering fire.
The Grand Man of the Heavens vibrates to a steadily increasing measure;
438. The idea of increasing frequency is suggested.
439. Are pulsations emanating from the Sun to be correlated with this steadily increasing measure?
440. A “measure” in music is a regular unit of musical events lasting so many “beats”. The term “measure” may also refer to the frequency of vibration.
441. In any case, the life of the Solar Logos is intensifying and His vibratory frequency increasing.
the entire system is tinctured by a certain color,—the color of the life of the Logos, the One Divine Ray;
442. The fact that the color of the life of the Logos is called the “One Divine Ray” implies that it is a ray of blue—for the Divine Ray is the blue Ray of Love-Wisdom. The Primordial Ray is green.
443. Our Logos is called “the Blue Logos” and it is the color blue which most probably tinctures the entire system, which is said to appear psychically as a “blue lotus”.
and the system rotates to a certain measure, which is the key of the great kalpa or solar cycle, and revolves around its central solar pole.
444. We note that DK is speaking of the rotation of the “system” and not of the Sun, per se.
445. Possible related measures are the following:
a. The Solar system as a whole rotates once every 100,000 years.
b. The Sun itself rotates once every twenty-seven days.
c. Interestingly, it takes the Moon twenty-seven days to complete one zodiacal cycle and return to the same sign.
446. The great kalpa has a duration (we are told) of 311,040,000,000,000 Earth-years.
447. Obviously there is far more than one rotation of the solar atom during such an expanse of time. In fact, the objective universe of tangible rotating spheres will not exist for anywhere near this vast number of years. If the huge figure is truly literal and not symbolic, it will relate to both the subjective and objective duration of the mostly subjective expression of the Solar Logos.
448. In musical terms, the “key of the great kalpa” is probably the key of G, the blue key (by one method of assigning musical notes to rays and colors).
c. The solar Logos is distinguished by His activity on all the planes of the solar system;
449. The Solar Logos does not function principally on only five planes, as in the case of the Planetary Logos. Though in one reference cited, the Planetary Logos, too, was given influence on all seven planes of the solar system.
He is the sumtotal of all manifestation, from the lowest and densest physical atom up to the most radiant and cosmic ethereal Dhyan Chohan.
450. The Solar Logos is the great and all-inclusive Being with respect to all lives in our solar system (on both objective and subjective levels).
451. The phrase, “radiant and cosmic ethereal Dhyan Chohan” may mean a Planetary Logos who is not in incarnation. The term Dhyan Chohan is generic and can refer to beings of many different orders.
This sevenfold vibratory measure is the key of the lowest cosmic plane,
452. What is the key or vibratory measure of the cosmic physical plane?
453. Perhaps some hint in this direction will come if we realize that Saturn (the third ray planet) is to be considered as the permanent atom of the cosmic physical plane: “Saturn is in fact the correspondence to the logoic physical permanent atom. This is an occult mystery and must not be separated from its allied truth in the cosmic scheme.” (TCF 406)
454. The “occult mystery” is, indeed, a mystery. May it be that three types of schemes are to be considered—planetary schemes, solar schemes and, as in this case, cosmic schemes?
455. A higher correspondence to Saturn is being hinted—a Being who stands as the permanent atom for all seven cosmic planes considered as subplanes of one super ‘kosmic physical plane’. Such a Being is likely to be one of the solar systems within the Seven Solar Systems of Which Ours is One—the solar system which is the higher correspondence to the planet Saturn.
and its rate of rhythm can be felt on the cosmic astral, with a faint response on the cosmic mental.
456. We are speaking of the manner in which an etheric-physical vibration can be registered on planes more subtle than the physical.
457. We learn that every plane has—
a. A key
b. A sevenfold vibratory measure
c. A rate of rhythm
458. DK has mentioned a number of different measures, rates, revolutions and rates of rhythm. Each must be correlated with all.
Thus the life of the logoic existence on cosmic levels, may be seen paralleling the life of a man in the three worlds, the lowest of the systemic planes.
459. The Solar Logos is understood as existing on cosmic levels, even though the Logos expresses through a solar system.
On His own planes the Logos likewise shows forth:
460. What are these planes? The very highest of the systemic planes?
First. Rotary motion. His life as it cycles through a day of Brahma, can be seen spiralling around His greater wheel, the ten schemes of a solar system.
461. A “day of Brahma” is one Manvantara.
462. A day of Brahma endures 4,320,000,000 years and a day and night of Brahma has a span of 8,640,000,000 years.
463. Will this period be required of the Solar Logos to spiral around His greater wheel?
464. It will not be easy to determine the ten schemes of the solar system. There will eventually be twelve major planets, each found ruling one of the signs of the zodiac. Which of these planetary schemes, then, is to be left out in determining the ten planetary schemes?
465. On the other hand (as we attempt to determine the ten) perhaps, in addition to seven sacred schemes, there are to be included three super schemes (each containing three of the other planetary schemes—both sacred and non-sacred) (cf. EP II 99)
Second. Discriminatory capacity. His first act, as we know, was to discriminate or choose the matter he needed for manifestation.
466. Each self-consciousness creator has to do this, no matter what the scope of the intended creation.
That choice was controlled by: [Page 257] Cosmic Karma.
467. This may refer to the karma residual not only from the previous solar system but from the previous solar systems.
468. Matter, as well, has its karma. In a way, the Solar Logos was forced to choose matter conditioned by an earlier association with Him and His life processes.
469. This may refer to the vibratory capacity thus far achieved by the Solar Logos.
470. It may also refer to the vibratory capacity of the substance/matter selected. Such a capacity would have to correspond to the purpose and plan of the Solar Logos.
Responsive coloring or quality.
471. This may refer to both His own coloring and quality and the coloring and quality of the matter to be chosen.
472. There is a certain degree of responsiveness built into matter of a certain coloring and quality.
Numerical factors involved in cosmic mathematics.
473. The implication here is that every cosmic Creator must be a cosmic mathematician.
He is the embodiment of cosmic manas, and through the use of this faculty He seeks—by means of animated form—to build into His cosmic causal body, a paralleling quality of love-wisdom.
474. The Solar Logos has certainly mastered cosmic manas. This means that He has true access to the lowest four subplanes of the cosmic mental plane.
475. He seeks now to work on the higher three subplanes of the cosmic mental plane—the plane of cosmic soul.
476. It may be inferred that aspects of cosmic intelligence were built into His causal body in previous solar systems. Between solar systems, His causal body was not destroyed, just as the causal body of the human being is not destroyed between incarnation.
477. It would seem that the Solar Logos is working on the sacrifice petals of His egoic lotus during this phase of solar systemic development.
478. VSK suggests that the process is ever the same: the manasic impulse sets into motion the second pole (the material form) animating it, and by its means develops the second, which is the result of Spirit-Matter, Love-Wisdom—a dual result to the “Desire for Duality” of Sons of Necessity.
Third. Ability to progress, to increase vibration, and to gain full self-consciousness on cosmic levels.
479. Are the “cosmic levels” levels involving the Seven Solar Systems of Which Ours is One?
480. First would come the attainment of full systemic Self-consciousness.
481. Then would come the attainment of Self-consciousness in relation to the greater group of the Solar Logos—the Seven Solar Systems of Which Ours is One.
482. Just as man is attempting to develop full self-consciousness in relation to his astral and mental vehicles, so the same can be predicated of a Solar Logos.
d. The solar Logos contains within Himself the three major principles or aspects, and their differentiation into seven principles. These make the ten of His ultimate perfection and are eventually synthesised into the one perfected principle of love-wisdom.
483. The term “ultimate perfection” is the same as that used in relation to the Planetary Logos.
484. The synthesis of the ten of the Solar Logos yields the oneness of the principle of Love-Wisdom. This is also true of our particular Planetary Logos.
This ultimate principle is His primary coloring.
485. This coloring will, at this time in solar systemic history, be blue.
Each principle is embodied in one of the schemes, and is being worked out through one of the Heavenly Men.
486. Are there seven principles or ten? There are certainly ten schemes with which we are dealing.
487. If there are ten principles manifesting through ten planetary schemes, then three of the principles will be reiterated.
Only four principles are as yet manifested to any extent, for the evolution of the Logos parallels that of the Heavenly Men.
488. This is an important realization. Our Planetary Logos and our Solar Logos are approximately at the same relative degree of unfoldment.
489. The manasic or fifth principle of the Solar Logos is not yet fully functioning. We are living in a very astral-buddhic solar system.
e. The solar Logos is governed by the Law of Synthesis. He holds all in synthetic unity or homogeneity.
490. If we wish to have two equivalent and evocative terms related to synthesis, they are:
a. Synthetic unity
491. These are terms which must be experienced and not just understood mentally.
His subjective life is governed by the Law of Attraction; His material form is governed by the Law of Economy.
492. All three cosmic laws are very powerful in the manifestation of the Solar Logos.
He is coming under another cosmic law as yet incomprehensible to men, which law is but revealed to the highest initiates.
493. The Intermediate Law of Karma is said to be a law greater than the three cosmic laws usually discussed: the Law of Economy, the Law of Attraction, the Law of Synthesis.
494. VSK says that the Law of Freedom lies behind the primary three.
495. In any case this still higher cosmic law seems related to Sirius.
496. Who are the “highest initiates”? Perhaps we may say “chohans”.
f. The solar Logos is in process of ascertaining His place within the greater system in which He holds a place analogous to that of a Heavenly Man in a solar system.
497. This “greater system” is the Seven Solar Systems of Which Ours is One.
498. The Solar Logos is also a minor part of the One About Whom Naught May Be Said, but His first task is to determine His place and function within the Cosmic Logos Who manifests through seven solar systems. The One About Whom Naught May Be Said is a Super-Cosmic Logos.
He seeks first to find the secret of His own existence, and to achieve full Self-Consciousness;
499. All beings must fulfill the ancient dictum “Know Thyself”, no matter what may be the levels upon which they are focussed.
secondly to ascertain the position and place of His polar opposite;
500. This particular Solar Logos will be, it would see, a member of the Seven Solar Systems of Which Ours is One.
501. It is suggested that either the Solar Logos of Sirius or the Solar Logos of Alpha Centauri may be good candidates for the polar opposite of our Solar Logos.
502. The suggestion is that the orbit and place in space of this polar opposite must be ascertained, probably so that the methods of closer interplay may be established.
thirdly to [Page 258] merge and blend with that polar opposite. This is the cosmic marriage of the Logos.
503. The “cosmic marriage” is discussed only in relation to the Solar Logos and His polar opposite, but the process must in some way relate to the entities functioning through the other three types of atoms (the atom of substance/matter, man-as-atom, the Planetary Logos as an atom).
504. This “cosmic marriage” occurs as part of the process of obscuration of the Seven Solar Systems of Which Ours is One. Let us remember that our solar system represents a heart center within a Cosmic Logos.
505. With what, might we infer, would the heart center merge? With the solar plexus below? With the head center above?
506. When considering the transference of energy from one chakra to another, the solar plexus and the heart will definitely be related. Will these two centers also merge?
507. Yet, Sirius will not be the solar plexus within the Seven Solar Systems of Which Ours is One and the relationship between our Solar Logos and the Logos of Sirius cannot be denied. They seem to form a cosmic ‘pair’ just as Earth and Venus form a planetary pair.
g. A solar Logos is distinguished by His responsiveness to outer stimulation. This concerns itself with:
508. We remember that the outer stimulation as it affected the Planetary Logos was beyond the possibility of our minds to grasp. This must certainly be so should the mind of man attempt to grasp the nature of the “outer stimulation” to which the Solar Logos is subjected.
Electrical stimulation or His response to electrical fohatic force emanating from other stellar centres, and controlling largely the action of our system and its movements in space in relation to other constellations.
509. This is the strictly physical stimulation.
510. We thus far have very little idea of what may be the movements of our solar system relative to other solar systems. Such movements are only now in process of slow revelation.
511. What may be the “other stellar centres” is very hard to discern? Would Sirius be implicated? What of the stars of the Great Bear? What of the principal stars of the Pleiades?
512. Just as the Sun controls the movement of the planets, so some greater Suns (perhaps singly or perhaps in combination) control the movements of our Solar Logos.
513. We are told that our solar system is traveling towards Vega. We are also told that the system is moving towards a point in the constellation Hercules.
Magnetic stimulation, acting upon His subjective Life, and emanating from certain cosmic centres hinted at in the Secret Doctrine. These find their source on cosmic buddhic levels.
514. We will study TCF 1162 to gain hints concerning these “cosmic centers”.
515. The magnetic stimulation almost certainly involves the Pleiades—a stellar system said to have its focus upon the cosmic buddhic plane.
It is their united effect which induces steady development.
516. We are speaking of the united effect of the sources which determine the place and position in space of our solar scheme. We are also speaking of those stellar sources which apply magnetic stimulation to the subjective nature of our Solar Logos.
The solar Logos is distinguished
1. By the spheroidicity of His manifesting existence. His solar ring-pass-not is definite and seen.
517. Again, one must be a seer of great penetration to see it.
This can only be demonstrated as yet by the endeavour to ascertain the extent of the subjective control, by the measure of the solar sphere of influence, or the magnetic attraction of the Sun to other lesser bodies which it holds in circular motion around itself.
518. The spheroidal nature of the Solar Logos and His ring-pass-not is demonstrated in several ways:
a. By the measure of the solar sphere of influence
b. By the magnetic attraction of the Sun to the other lesser bodies which are held in circular motion around the Sun.
2. By the activity of the life animating the ten schemes.
519. The Solar Logos is the life animating the ten schemes.
520. The process of determining the ten is, as stated, complicated and presently inconclusive.
521. The ten schemes comprise His major “sphere of influence” in the same manner that the planetary chains comprised the sphere of influence of the Planetary Logos and the internal arrangements of both man and atom comprise the major spheres of influence of the central life controlling each.
522. The “internal arrangement” of the Solar Logos consists of the interrelation between the ten schemes and the interrelations of all lives contained within them.
3. By the extent of the control exerted by the Logos at any given period.
523. Who could determine the degree of logoic control? How would this control be evidence? Perhaps by the degree of unfoldment of certain of the planetary schemes.
524. It seems apparent from a study of TCF that logoic control is presently being exerted in relation to the Earth-scheme, one of its major present points of focus.
4. By the ultimate synthesis of the seven schemes into three and thence into one. This covers the obscuration of the schemes and the unification of the seven principles which they embody.
525. This is the process identical to that which takes place in the three lesser types of atoms.
526. The time required for this obscuration and eventual ultimate synthesis is extensive.
5. By His subjection to the Law of His Being.
527. This sentence tells us that the Solar Logos is subject to the Law of His Monad.
6. By His group relation.
528. The Solar Logos is attempting to relate Himself to the members of the Seven Solar Systems of Which Ours is One.
529. He also has a kind of lesser group relation to the Planetary Logoi within His field of expression, and through Whom He expresses.
7. By His unfoldment of Consciousness, the time factor [Page 259] being controlled by the measure of the unfoldment of all the conscious units in His body.
530. The Solar Logos is dependent for the unfoldment of His Consciousness upon the lesser conscious units in His body.
Here we have traced very briefly some of the analogies between the four factors earlier mentioned, and have in a cursory way answered the question.
531. However cursory may have been the approach, from the human perspective, it appeared exhaustive.
These points, if dwelt upon, will be found of real assistance in developing the mental appreciation of the student,
532. Mental appreciation represents some kind of Venusian development.
533. We have not fully registered the value of mental appreciation. It is a doorway from higher manas into buddhi.
and in increasing his apprehension of the beauty of the entire solar scheme.
534. Note the term used—Solar Scheme, it is indicative of a scheme-like structure which characterizes the Solar Logos in relation to the Being Who embodies the Seven Solar Systems of Which Ours is One.
535. VSK remarks: “Ah, mental appreciation and apprehension of beauty in the same sentence. Everyone enjoys a happy ending …”