Fellowship of Cosmic Fire
Commentary Semester III Section IV
TCF 245-259
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.
An Atom.1
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”.
Footnote 1:
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.
6.
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’?”
l0.
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.
49.
In
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
52.
The
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
to the
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. 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.
105.
VSK
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.
164.
The
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
b.
Prana
c.
d.
Kama-manas
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.
184.
Several
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.
217.
As
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
Servers:
“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.
[Page 250]
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.
Footnote 3:
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.
[Page 251]
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”.
285.
This
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?
[Page 252]
a.
Discriminating
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
self-consciousness.
304.
Discriminative
capacity involves:
a.
Comprehending
b.
Choosing
c.
Discarding
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
d.
Cells
e.
Atoms
f.
Molecules
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.
Vibratory capacity.
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
b.
Homogeneity
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 …”