Fellowship of Cosmic Fire

Commentary Semester III Section V

TCF 259-269
S3S5: 12Jun06

(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.

VI. WHAT IS THE MIND ASPECT? WHY IS THE MANASIC PRINCIPLE OF SUCH IMPORTANCE? WHO ARE THE MANASAPUTRAS?

These are huge questions. It is almost as if the entire A Treatise on Cosmic Fire was written on this subject.

We are now to touch upon the profoundest mystery of the whole manifested solar system—the mystery spoken of by H. P. B. as the mystery of electricity.⁵: [S. D., I, 439, 221, 107.]

We note that DK speaks of the whole manifested solar system. There are presumably other and equally profound mysteries concerning those aspects of the Solar Logos which are considered to be out of manifestation—His cosmic astral and cosmic mental natures, for instance.
The “mystery of electricity” is particularly connected with the creation, sustainment and dissolution of the cosmic physical plane.

It is intimately connected with the life of God as demonstrated through His seven Centres, the seven Heavenly Men, the Divine Manasaputras.

We remember the connection of the seven Heavenly Man to the Pleiades. The Pleiades (an aspect of which relates intimately to the physical-etheric nature of the Solar Logos) are often considered the source, within our cosmosystem, of all electrical phenomena.
“God” in this case is the Solar Logos, having for His centers, the seven Heavenly Men.
Whenever the term “electricity” is mentioned, some intimate connection with the life aspect of divinity is also suggested. The first and third aspects of divinity are closely interrelated.

This problem is not soluble as yet exoterically and but little can be revealed to the general public.

We use electricity widely in our contemporary civilization and it has become indispensable. Yet, do we know what it really is?
We are part of the general public; the true initiates are not.

This is for three reasons:

First, the stage reached by man does not permit of his correct apprehension of these abstractions.

It is hard to admit that the present development of the human mind finds certain subjects and their true presentation unfathomable, but so it is.
Perhaps at the cutting edge of the various sciences, this is realized.
Some feel it is not necessary to grasp the nature of such “abstractions”. If we are of this opinion, we are simply willingly prolonging the state of ignorance in which presently find ourselves.

Second, the greater part of the possible explanation is only revealed to initiates who have passed the third Initiation, and even to them in a carefully guarded manner.

Such initiates have had their first practical contact with electric fire.
We are reminded that the third degree represents only the beginning of the process of revealing the life aspect of divinity.

Third, the revelation of the close connection between mind and fohat or energy, or between thought power and electrical phenomena—the effect of fohatic impulse on matter—is fraught with peril, and the missing link (if so it might be termed) in the chain of reasoning from phenomena to its initiatory impulse, can only be safely imparted when the bridge between higher and lower mind, is adequately constructed.

This extract is discussing scientific magic or the secrets of manifestation.
The well-informed magician can make his thoughts appear as forms in the lower worlds.
Fohat is here considered as the energy working upon matter and as electrical phenomena.
There is a secret link between thought power and electrical phenomena. Phenomena have their “initiatory impulse”.
The secrets of creative manifestation are here hinted.
Man must not hold the secret of the creative process until he is informed by the Divine Plan, which can only occur when the antahkarana is adequately constructed.
The construction of the antahkarana antidotes the usual distortions which occur when consciousness is confined to levels lower than the spiritual triad.
VSK queries: Could this have been related to the atomic energy, and to the fact that it was not intended that the secrets of atomic energy be revealed until the Age of Capricorn?

When the lower is under the control of the higher, or when the quaternary is merging into the triad, then man can be trusted with the remaining [Page 260] four fundamentals.

Yes, the whole matter is one of trust. That which is unworthy cannot be allowed to manifest in a wholesale manner. There is already more than sufficient manifestation of the unworthy.
The Secret Doctrine has, apparently, seven Fundamentals.
Three Fundamentals of the Secret Doctrine have been imparted. The first Fundamental cannot be comprehended by the mind of man.

Three of these fundamentals are laid down for us in the Proem of the Secret Doctrine, [6: S. D., I, 42-44]. and with the evolving concept of psychology, make the revealed three and the dawning fourth.

From one perspective the “Law of Freedom”, as a fourth cosmic law, can be considered related to the emerging Fourth Fundamental of the Secret Doctrine.
This law is doubtlessly related to the Law of Karma as discussed below:

“The Intermediate Law of Karma.—There is also an intermediate law, which is the synthetic law of the system [Page 570] of Sirius. This law is called by the generic term, the Law of Karma, and really predicates the effect the Sirian system has on our solar system. Each of the two systems, as regards its internal economy, is independent in time and space, or (in other words), in manifestation. We have practically no effect on our parent system, the reflex action is so slight as to be negligible, but very definite effects are felt in our system through causes arising in Sirius. These causes, when experienced as effects, are called by us the Law of Karma, and at the beginning they started systemic Karma which, once in effect, constitutes that which is called Karma in our occult and oriental literature.” (TCF 569-570)
The Fourth Fundamental will relate to psychology and (it is thought by some) to esoteric astrology.
How can we combine the ideas of the Fourth Law, of Freedom/Karma; the fourth plane, the buddhic; the sciences of esoteric psychology and astrology; Sirius and the Fourth Path which leads thereto?
The principle of Love-Wisdom (buddhi, the sixth principle) found upon the buddhic plane is that principle which contributes to the karmic harmonizing of all discord, and reveals the truth of the Divine Archetype, which revelation sets man free. Sirius, as one expression of the Cosmic Christ, promotes the acquisition of this freedom through Pure Reason, Love and Wisdom. True psychological understanding is related to the number four and to the utilization of buddhi. Interestingly, it is the Master P. on the fourth ray who (we are told) stimulates the science of psychology in the modern world.
VSK queries: “How is this related to the three cosmic laws, and the emerging fourth; i.e., Law of Synthesis relating to the Boundless Immutable Principle; the Law of Attraction to Law of Periodicity; the Law of Economy to the fact that All Souls are Identical with the Oversoul? So then, the emerging Law of Freedom [R&I p. 417], would correlate with the dawning Fourth Fundamental of the Secret Doctrine/ fundamental? The factor of numerical resonance is important here.

The other three are esoteric and must remain so until each man has for himself worked at his spiritual development, built the bridge between the higher and the lower mind, prepared the shrine in the temple of Solomon for the Light of God, and turned his activities into altruistic helping of the evolutionary plans of the Logos.

We are being told when there may be access to the other three Fundamentals of the Secret Doctrine. Let us tabulate:
1. When man has for himself worked at his spiritual development
2. When man has built the bridge between the higher and the lower mind
3. When man has prepared the shrine in the temple of Solomon for the Light of God
4. When man has turned his activities into altruistic helping of the evolutionary planes of Logos
It would seem that for the revelation of these esoteric Fundamentals to dawn upon human consciousness, man must minimally be an initiate of the third degree.
The fourth ether and the buddhic plane are both in process of revelation to human consciousness. This revelation corresponds to the slowly emerging revelation of the Fourth Fundamental of the Secret Doctrine. It is also no surprise that the Science of Psychology will be that through which occultism is brought into human consciousness.
There may be a relation to the fact that three of the Fundamentals of the Secret Doctrine are concealed, and three of the intra-planetary Kumaras are concealed.

When these qualities are assuming a foremost place and when man has demonstrated the thoroughness of his will to serve, then the clue will be put into his hands and he will find the method whereby electrical impulse, demonstrating as heat, light and motion, is controlled and utilised;

We learn that although there are always clues to the next possible revelation, certain requirements must be fulfilled before the clue can be evoked—in due course.
The phrase “thoroughness of his will to serve” is arresting in its implications. Obviously, all of us are moved by the will to serve, but that will may not be thorough-going, persistently permeating every dimension of our lives in the three worlds.
The threefold manner in which electrical impulse demonstrates is worth noting.
The control and utilization of this impulse will be through the power of thought, reinforced by will.
Thought will control electricity.
In the practice of white magic, we will find the third, fifth and seventh rays allied.

he will discover the source of the initial impulse from extra-systemic centres, and discover the basic rhythm.

The initial impulse behind electrical impulse has an origin which is extra-systemic, i.e., originating from a source outside our solar system.
From what is generally taught, we can reasonably conceive of this source (as regards our local cosmosystem) as the Pleiades.
It may be that all the seven major (to us) Pleiades are involved, because DK speaks of “extra-systemic centres” (plural). Probably each of the major Pleiades is the source of a particular coloration of the electrical impulse, and stands behind one of the Seven Brothers of Fohat. Probably there are seven divisions of the Law of Electricity.
It is hinted that there is a “basic rhythm” behind all electrical phenomena. One of new sciences will focus on the ways in which the many rhythms (or frequencies) are derived from a basic rhythm (or frequency). We have to discover what in music is called the “fundamental tone”, and derive from it the entire range of related vibrations.
It may be that each subsidiary rhythm is derived from a fundamental rhythm. The method of derivation may be related to the harmonics of the fundamental.

Then, and only then, will he be a truly intelligent co-operator, and (escaping from the control of the Law in the three worlds) wield the law himself within the lower spheres.

DK is telling us how a disciple becomes a Master. For a Master is a Master in the three worlds.
We are understanding that a Master is a Master of electrical phenomena. A Master is the product of the first solar system, and is master of the electrical phenomena related to that solar system (in which was developed what we now call the third or electrical aspect of divinity).
Those who focus upon the fifth ray have a special ability to understand, wield and master electrical phenomena. We are understanding what is involved technically in the making of a Master of the Wisdom. The making of a Lord of Compassion (who is also a Master) may not involve a grasp of such technicalities.

1. The Nature of Manifestation.

Here are three important questions to be dealt with as one, all bearing on the same subject, and all concerned with the fact of intelligent objectivity itself.

Objectivity is produced particularly by the intelligence aspect, the third aspect.

Perhaps if we paraphrased the threefold query, and brought it down to microcosmic objectivity, the problem might not appear so complex.

The principle is: reduce to clarify. It is also at times true that one may expand to clarify.

We might express it thus:

What is the thought aspect of a human being? Why is his mind and mental process of such importance? Who is the Thinker?

VSK suggests that we may see the questions immediately above as the direct lower corollaries to the opening series of questions i.e., WHAT IS THE MIND ASPECT? WHY IS THE MANASIC PRINCIPLE OF SUCH IMPORTANCE? WHO ARE THE MANASAPUTRAS?
These questions are of real importance in these days when the Atlantean tendencies in human consciousness are experiencing a reawakening in the approach of so many spiritually-inclined people whose impression it is that “the mind is the slayer of the real”—and this, before having fully developed the mind.

Man, in essential essence, is the higher triad demonstrating through a gradually evolving form, the egoic or causal body, and utilising the lower threefold personality [Page 261] as a means to contact the lower three planes.

This is a highly essentialize definition of the nature of man, and a very useful one.
We notice that man, “in essential essence”, is not defined as the Monad, which may seem a little surprising. But then, the triad is the threefold expression of the Monad and, in all things occult, the three are the one and the one, is the three.
The personality is (spiritually considered) a means of focalizing Spirit.. Without it, man, the Monad/triad, could not contact the lower three planes.

All this has for purpose the development of perfect self-consciousness.

Man’s Self-consciousness may be quite perfect on monadic levels, but the perfection lacks in those levels of prakritic immersion we call the five planes of human and super-human evolution.
The whole subject of monadic awareness of one of intense interest. It is reasonable to think that such awareness is far more universal than individual (“Lead us from the individual to the universal”) and yet retains the perception of distinct identity which we may think of as allied to individuality.

Above the triad stands the Monad or the Father in Heaven—a point of abstraction to man as he views the subject from the physical plane.

We must agree with the Tibetan’s assessment. Is the Monad also a ‘point of incomprehensibility’, or is something of its nature beginning to impress the human consciousness?

The Monad stands to him in the position of the Absolute, in the same sense as the undifferentiated Logos stands to the threefold Trinity, to the three Persons of logoic manifestation. The parallel is exact.

The Absolute/Monad = the Undifferentiated Logos/the Logoic Trinity
Indeed, the essential Monad is a Ray of the ABSOLUTE. Human conceptions, of course, fail to do justice to these most abstract of themes.
We see that the term “Absolute”, as here used, is not absolute at all. But if the term “Absolute” means, ‘that beyond which one may not go’ (at least, not yet), then the analogy is significant.
Who are the “three Persons of logoic manifestation”? It would be legitimate to call them Brahma, Vishnu and Shiva. They are depicted on the Chart on TCF 1238, as the three circles closest to the Solar Logos.
It is possible that these Three Persons also, each of them, express through three planets. (cf. EP II 99), thus requiring nine planets to express the Three Persons considered as a unit.
The constant use of relativity in the task of elucidating the Ageless Wisdom is something with which we all must reckon.

1. The Monad.

2. The threefold Triad, Atma-Buddhi-Manas, or spiritual will, intuition, and higher mind.

3. The body egoic or the causal body, the shrine for the buddhic principle. This body is to be built by the power of the mind. It is the manifestation of the three.

These are some important thoughts. We may remember that the three synthesis petals arise due to buddhic impulse.

“A downflow of buddhi takes place along the line of the manasic triangle until it reaches a point at the very centre of the lotus. There, by the power of its own vibration, it causes a change in the appearance of the lotus. At the very heart of the lotus, three more petals appear which close in on the central flame, covering it closely, and remaining closed until the time comes for the revelation of the “jewel in the Lotus.” (TCF 709)
Thus we may see how the causal body can be considered the “shrine for the buddhic principle”. The three synthesizing petals can been called “enshrining petals” (cf. IHS 141).
The buddhic petals are considered to be ‘petals of revelation’—they reveal life.
The causal body is (for the majority of man’s evolution) the principle vehicle of expression for the second aspect of divinity. Buddhi is the principle which expresses this second aspect.
It is significant to say that the causal body is built by the power of mind. This is certainly so in the case of the Solar Angels who created it on the third subplane of the higher mental plane (by utilizing the powers inherent in the first subplane). It is also true of man, who, through a growing mentality, chooses and ‘buys’ his experience in the lower worlds. The extract of that experience is built into the causal body as value.
The planet Venus, ruler of the ‘Sign of Choice’, Libra, is involved in this choice of experience. According to the principle of attraction (desire/love—Venus) so we experience. Saturn, another ruler of Libra is also deeply involved.
The causal body is really a vehicle of manifestation for Atma-Buddhi-Manas, but is most connected with buddhi because the soul principle is the second principle in the trinity of Spirit, soul and ‘body’/ i.e., personality, and because the causal body is the soul body.

4. The threefold lower nature, the points of densest objectivity.

It is not that we consider the dense physical body alone to the point of densest objectivity—which, in a way, it is. Dense objectivity is shared by all the lower three vehicles—hence the use of the word “points” (plural).
We have to alter our perspective on the supposed subjectivity of our etheric, astral and lower mental natures.

5. This threefold lower nature is in essence a quaternary—the etheric vehicle, animating life or prana, kama-manas, and lower mind.

We note that the dense physical vehicle is not included in this quaternary.
Of course, it can be disputed whether kama-manas is really a principle, or actually a combination of two principle—manas and kama, but for practical purposes, since so many human beings are under its sway, kama-manas can be considered a principle.
Notice (because it will be important later) that the “quaternary” refers to the lower principles of the human being, or of any atom (such as the Planetary Logos or Solar Logos).

Manas or the fifth principle, forms the link between the lower and the higher. [7: S. D., I, 107.]

VSK queries: “What are the systemic and cosmic parallels of the causal body being built by the mind?”
Probably these parallels are rather exact in the case of the building of the causal bodies of both our Planetary Logos and Solar Logos. Whether Constellational Logoi have causal bodies, can only be analogically inferred (cf. TCF 293)
In this case the “lower” is represented by the quaternary named above. The “higher” may be considered Atma-Buddhi-Manas.

We have, therefore, our lower four, our higher three, and the relation between them, the principle of mind.

Thus, in this enumeration, we have eight in all.
In the section under study, a number of different ways of dividing or enumerating man will be given. It will be necessary for us constantly to change our point of view in order to see the rationale for the division or numbering.
The number eight is of importance, because it both represents the Christ Principle and that which fights most intelligently against it—the lower mind in a condition of willful separation and known as the “eighth sphere”.

Here we have the seven formed by the union of the three and the four, and another factor, making eight. The ultimate seven will be seen when buddhi and manas are merged.

This is certainly of interest. Let us tabulate the numbering of man when this merging has occurred:
1. Atma
2. Buddhi-Manas
3. The principle of mind (Manas)—considered as solar fire
4. Lower mind
5. Kama-manas
6. Prana
7. Etheric Vehicle
If we examine the list closely, we will see that not all the factors enumerated are really principles. The etheric vehicle is, precisely, a vehicle—not a principle.
VSK suggests we consider the term ‘another factor’ as the principle of mind being the relation between, and a separate factor. There is a necessity that manas being ‘under the direction’ of the soul or buddhic sphere.
In relation to VSK’s thought, I think we have to discriminate between “manas” and “lower mind”. “Manas” is that aspect of the mind infused by solar fire and is a true linking energy. The “lower mind” is the sphere which eventually becomes a separated unit in those who are dedicated to material selfishness, and forms, thereby, a barrier to communication between that which is high and that which is low.
We have studied the division to be found on the mental plane involving solar fire and the elemental thoughtform-making tendency characteristic of the lower mind.
VSK suggests: Note that these, buddhi and manas, are associated with the Scorpio and Capricorn Creative Hierarchies, the two which marry—human soul and human personality. (We also see the ajna reflection, yellow rose of Scorpio right eye of buddhic soul, and the left eye of personality through Capricorn’s blue and violet, manasic and physical vibratory.)
As may have been noted in an earlier commentary, there seems to be some question about whether the rose and yellow are to found on the right of the ajna center or the left. Naturally, the blue and violet would also reverse positions, depending on which perspective we use. Reasonable justifications can be found for both. Sources may differ or mistakes may simply have been made in printing. The best way is to see for ourselves!

Much has been hinted at in certain of our occult books about the eighth sphere. I would suggest that in this linking factor of intelligent mind, we have a clue to the mystery. When mind becomes unduly developed and ceases to unite the higher and the lower, it forms a sphere of its own. This is the greatest disaster that can overtake the human unit.

We note that “lower mind” is not considered (in this enumeration of chakras) the fifth principle.
In the excerpt above, mind as the fifth principle ceases to link and instead separates, perhaps joining what is called in the enumeration, “lower mind”.
It is possible for the powers of the causal body to be prostituted to the desires of the form nature.
Manas ceases to be united to love and the five-pointed start is inverted.
An inverted Venus becomes, symbolically, Mars—in this case, the “Beast”.

[Page 262]

Therefore we have:

Monad, the microcosmic absolute.

Pure Spirit.

The one and only.

The Monad is “Pure Spirit” in essence. The auric vehicle of the Monad is not Pure Spirit per se.
Monadic awareness is that which hides all difference and blots out all form. In that type of awareness, the reality of multiplicity is negated.

The monadic trinity.

First aspect....... Atma or spiritual will.

Second aspect...... Buddhi, the Christ principle.

Third aspect....... Manas, or higher mind.

It is arresting and illuminating to think, of the spiritual triad under the term “monadic trinity”. One who is achieving triadal consciousness is, in a sense, achieving differentiated monadic consciousness.
The spiritual triad has an analogy to the Three Buddhas of Activity and also to the Logoic Trinity which surround the Solar Logos.
We note the identification of buddhi with the Christ Principle. The Reappearance of the Christ will mean a new relation of man to his buddhic principle.

The Son aspect in objectivity.

The body egoic or causal body.

The wording here suggests that there is an objective Son and a subjective Son. The subjective Son functions through the buddhic vehicle within the spiritual triad. The objective Son (objective from the perspective of the Solar Logos) is found on the higher mental plane which, to the Solar Logos is a plane of objectivity.

The lower quaternary.

1. The mental body.

2. The astral or emotional body.⁸

3. Prana, or vital energy.

4. Etheric body.

We are now discussing another enumeration. We note that four vehicles are included in this enumeration.
1. The causal body and not manas
2. The mental body and not lower mind
3. The astral body and not kama-manas
With respect to Atma-Buddhi-Manas, we do not find in this enumeration
1. The atmic vehicle
2. The buddhic vehicle
3. The manasic vehicle

Footnote ⁸:
Kamamanas—That blending of the mental and desire element that forms the personality or common brain-intelligence of the man.

How they are blended is a technical matter. We speak of the fact that they function together, but we have little idea of how, technically, this really happens.

"The energies that express themselves through the lower kinds of mental matter are so changed by it into slower vibrations that are responded to by astral matter that the two bodies are continually vibrating together, and become very closely interwoven."—The Ancient Wisdom by Mrs. Besant.

Annie Besant’s explanation is a good one, however. She had, I think, a fifth ray mind, and it shows.
We see that there is a necessary slowing down of mental vibration so that it approximates the vibration of astral matter. The astral nature and the lower mental nature thus vibrate together with the result that every thought has a feeling associated with it and vice versa.
When thought tends to become the servant of desire, its vibration slows.
What may be the process of interweaving is another matter for technical analysis. It is as if the two bodies begin to interpenetrate, so that the border of distinction between the two is not easy to apprehend.

The microcosm reproduces the solar system in miniature.

Can it be said as well that the microcosm reproduces the planetary system in miniature, or is the correspondence not quite as exact?

The above deals with the objective forms, corresponding to the sun and the seven sacred planets.

As stated, in the two listings thus far given there has been mixture of principles and vehicles. Because the tabulation ended with the etheric body (the etheric body, being considered a physical form), we might understand why DK thinks of it as an objective tabulation.

But the exoteric form is paralleled by a psychic development which we call the seven principles.

Yet, some principles have already been listed in the previous tabulations.
Here the flow of text is interrupted to consider the content of some footnotes.

Footnote 9:
1. There are two main cosmic principles in nature:—

a. Active and passive, male and female.—S. D., II, 556. I, 46.

Whatever can be said of man, the microcosm, can be said of the cosmos in general. The fundamental principles in cosmos are the great dualities of positive and receptive, active and passive, male and female.

b. Buddhi and mahat. See also S. D., I, 357. II, 649. III, 273.

If we separate these according to ray lines, it is reasonable to consider Mahat in relation to the activity and buddhi in relation to passivity.
VSK suggests: “Here we see mahat equated to manasic energy; highlighting the danger and necessity of mentation, as bridge or prison, and the pervasiveness of mahat ‘as well as’ buddhi.
VSK suggests an alternative point of view substantiated by the functions of two Creative Hierarchies: “Note buddhi and mahat in terms of masculine and feminine. In the tabulation of Creative Hierarchies we have Scorpio as the masculine and Capricorn as feminine. This suggests buddhi active male and mahat as passive female”.
This point of view is reasonable.

2. These higher principles united produce the three and the seven.—S. D., I, 46.

In this cosmic enumeration we have a twelve. Or if buddhi and mahat are considered as a single entity once united, then an eleven.

a. They are called the three Rays of Essence and the four Aspects. —S. D., I, 147.

We are discussing a cosmic enumeration. Does its applicability extend beyond the solar system? Does it apply to the Universal Whole?
We are being given another name of the Rays of Aspect—the three “Rays of Essence”. A trinity is always essential to any creative process involving wider manifestation through seven aspects. This makes the perfect ten.
As well, given a system of seven, the trinity is essential in relation to the lower four or quaternary.

b. They can be called the three Vehicles with their three Aspects and Atma. —S. D., I, 182.

These words suggest the “point within the triangle”.
The word “Atma” must be watched closely. Sometimes it does not mean the principle of “spiritual will”, but rather the essential One within the Three, or the “Atman”. This is the possible meaning here.

c. They are also called the three-tongued Flame of the Four Wicks. —S. D., I, 257.

The “three-tongued Flame” is another name for the triadal nature. The Creative Hierarchy (number three or eight) is called the “Triple Flowers” and are analogically related to the “three-tongued Flame”.
The term “three-tongued Flame” could also be correlated with the triple nature of the Monad considered as a Divine Flame.
The “Four Wicks” represent the lower four Rays of Attribute as well as the lower quaternary.

This is true cosmically and humanly.

The analogy is made. Anything said in this cosmic enumeration applies also to man.

The Principles of the Logos the seven Planetary Logoi.—S. D., I, 358, 365.
The Principles of the planetary Logos The vehicle called a chain.—S. D., I, 194, 196. II, 626.
The Principles of man The different vehicles.

We have an extensive analogy above.
1. The seven Principles of the Solar Logos are represented by those qualified systemic (yet cosmic) Lives we call Planetary Logoi.
2. One wonders about the other Planetary Logoi within our solar system (and there are many such Logoi)—to what logoic principles are they related?
3. The Principles of the Planetary Logos are, similarly, the seven planetary chains to be found within each planetary scheme.
4. Just as there are additional Planetary Logoi in any solar system (i.e., additional to the major seven), one wonders if there are additional chains within the system of a Planetary Logos?
5. Following the analogy, the principles of man express through the different vehicles (enumerated in different ways, but with the enumeration of seven considered fundamental).
6. The seven principles use vehicles, but these vehicles must not be considered the principles.

Note also:—S. D., I, 176, 177. II, 630, 631. I, 189.

Summation:—S. D., III, 475.

3. Cosmic Ideation, focussed in a principle results as the consciousness of the individual.—S. D., I, 351.

This is a most occult statement. Each principle is molded by Cosmic Ideation. The consciousness of the individual is sevenfold and correlates to the seven principles through which consciousness is experienced.
The statement would have made more sense to me as ‘Consciousness of a cosmic kind, focussed in a principle results as the consciousness of the individual’.
Ideation, however, can act as a differentiator which would produce seven different kinds of consciousness, all dependent upon the vehicles which Cosmic Ideation created.

a. Appropriation by the individual of a vehicle produces a display of energy of any particular plane. This energy will be of a peculiar colour and quality, according to the plane involved.

The individual experiences according to the plane involved. The consciousness experienced on any particular plane is qualified by the nature of that plane. Both consciousness and activity will be conditioned by a “peculiar colour and quality” related to the plane on which expression is experienced.

4. The seven principles are the manifestation of the one Flame.—S. D., 45. III, 374.

As suggested numerous times, the seven principles are monadic in origin. Cosmic Ideation determines that there shall be a sevenfold division. Seven aspects of monadic expression are designed.
The seven principles are monadic extensions or qualities of expression. The One Flame is the One Monad.

Note also the function of the Gods in furnishing man with his principles. S. D., I, 308.

In some respects, the “Gods” are the Planetary Deities or Rays, which have created, informed and which influence the seven principles.
Now, we return to the main text.

Man develops seven principles, which might be enumerated as follows:

We are dealing below with the enumerations of the psychic nature of man. Obviously, the word “psychic” is a term applying to planes far higher than the astral plane. “Psychic” here means deeply subjective.

MICROCOSMIC PRINCIPLES⁹

Two higher principles:

1. Active intelligence.

2. Latent love-wisdom. [Page 263]

(The psychic nature of the Monad is twofold.)

Active intelligence has long been established and is the nature of the Primordial Ray.
It is as if only two of the three monadic potencies are now available: activity is fully established and wisdom (or love-wisdom) is still not fully expressed but is emerging. The will aspect of the monad is not mentioned. This is perhaps unusual because the Monad is so closely identified with will, yet given our place in the unfoldment of our Solar Logos (and the nature of our particular Solar Logos), the omission of will is understandable.
Thus, presently, at least, the psychic or subjective nature of the Monad is twofold. It may be that the intelligence aspect of the Monad is not often considered.
Note again, how relative is the term “psychic”. When a human being is considered “psychic” it usually indicates that he or she has ready access to the systemic astral plane. The psychic nature of the Monad, however, refers to much deeper and ‘higher’ factors.

1. The principle of atma. Spiritual nature. Will.

2. The principle of buddhi. Love nature. Wisdom.

3. The principle of manas. Intelligence nature, Activity.

We note the equivalence between atma, will and the “spiritual nature”. The term “spiritual” is used in so many ways, but one of the important ways is in relation to the spiritual triad. Here we see the term used in relation to the very highest part of the spiritual triad.
From this we may judge that there is something about the true will which is inherently spiritual, and something about that which is spiritual which is closely related to will.

Note here that the three principles in terms of the Triad with the two synthesising principles on the plane of the Monad, make five principles and give the key to H. P. B.'s numbering in certain places.

Yes, we must stay alert, because the numbering in other places may be at variance.
If the will aspect of the Monad were included we would have the hexad rather than only the pentad.

We might express it thus:

I. The Absolute The Monad.

Again, the microcosmic Absolute.

II. 1. Prakriti Active intelligence.
The Divine Manasaputra.

2. Purusha Love-Wisdom.
The Vishnu aspect.

This is the twofold “psychic” nature of the Monad.
It is as if in our second ray solar system, the role of Spirit is played by Vishnu/Love-Wisdom. That which is emerging plays the role of Spirit in relation to that which has already emerged.
The equivalence of the three terms, “Prakriti”, “Active intelligence” and “the Divine Manasaputra” gives us much to think about. The fact that Prakriti is listed ‘above’ Purusha will give us pause.
The Planetary Logoi are Divine Manasaputras, and we know how much they are identified with the Active Intelligence aspect. Nevertheless, the Law of Attraction is highly developed in a Planetary Logos, and all of them are known as “Dragons of Wisdom”, which title attests to the importance of Love-Wisdom in their expression.
We can see by analogy that the Solar Angel (also a Manasaputra on its own level) will be strongly identified with Active Intelligence, even though it is a “Heart of Fiery Love”. The Solar Angel reflects its great source, Sirius, in which manas and love are united. The Heavenly Men reflect the Pleiades in which manas and love are also powerfully united, for the Pleiades are the source of cosmic buddhi and yet give manas to the Heavenly Men.

On the plane of objectivity.

III 3. Atma The Triad.

4. Buddhi The Triad.

5. Manas The Triad.

From the standpoint of evolution we regard the higher two and the highest one as the correspondence to the Absolute as He manifests in duality.

The highest two (Active Intelligence and Love Wisdom) are considered expressions of the Monad, here termed the “Absolute”
Thus we have a one and a two leading to an objective third.
Perhaps it is because the prakritic expression of the Monad comes first in time that Prakriti is listed above Purusha (Love-Wisdom).
We have the six, which is considered the perfect number, because the product of its factors and their sum are the same.
Thus, as relates to the psychic nature of the microcosm, we have been given the ‘one-two-three’. Interestingly, that which (in this enumeration) lies below and is considered objective, from the lower perspective would be considered deeply subjective.

This is prior to objectivity, which requires the presence of the three.

The nature of objectivity has been raised from its usual level. In this enumeration, the spiritual triad represents objectivity. The number three relates to the third and objectivizing ray.
The general statement, however, is interesting—that “objectivity…requires the presence of the three”.
It is interesting that when considering the solar system, subjectivity begins on the cosmic astral plane, ‘above’ the cosmic physical. That plane, cosmically, is the sixth (numbering from above).
Correspondingly, in this subjective enumeration, we have only six factors.
If the will aspect of the Monad were added, there would be seven, but that Will is greatly involved in the process which characterizes this solar system.

In manifestation we might regard the principles as follows:

Thus far we have listed six principles (from the a higher “psychic” perspective—really a deeply spiritual or subjective perspective), none of them considered from vehicular point of view. According to the Tibetan, none of the foregoing six have been considered in relation to manifestation.
In other words, this means that the foregoing enumeration must be considered as if it were abstracted from manifestation.
Now DK is going to consider yet another enumeration related to psyche or soul, and not to objectivity as we normally consider it.
It is important to remember that the following enumeration is a psychic nature which is related to manifestation.

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First Principle The sphere of manifestation, monadic egg.

In this enumeration we are not dealing with the Monad as a principle, or with the twofold psychic nature of the Monad as Active Intelligence and Love-Wisdom.
We are dealing with the monadic vehicle—the Monad’s “sphere of manifestation”, the monadic egg.
All the factors listed below are ‘contained’ in their expression within this monadic egg.
We note, however, that although we are speaking of that which occurs “in manifestation” no further vehicles are listed, but only energies which we recognize as principles or faculties.
What is also curious is to see the “sphere of manifestation” or “monadic egg”, which is obviously a vehicle, listed as a principle.

Second Principle Atma Will.

Some thinkers when attempting to assign rays to Purpose, Will and Intention, have assigned the second ray to the principle of Will.

Third Principle Buddhi Pure reason, wisdom.

The buddhic vehicle has sometimes been considered as a tangible vehicle for the subtle embodiment of life processes occurring on the highest three planes of the cosmic physical plane.

Fourth Principle Manas Pure mind, higher mind.

To consider higher mind as “pure mind” is interesting and instructive.

Fifth Principle Manas Lower mind.

In this enumeration, DK continues to split the mental plane.

Sixth Principle Kama-manas

Seventh Principle Pure emotion, or feeling.

This is the first time that “pure emotion”, feeling or kama is listed. Kama-manas is retained.
This listing is distinctive for listing two principles which are “pure”.
It is obvious that one day “kama-manas” will disappear, and so may kama as well.
We are considering a psychic enumeration of principles in relation to manifestation. This must mean that manifestation (in the sense here meant) must necessary include the principles ‘below’ higher mind, or “pure mind”.

These are the principles for the microcosm viewed as having transcended the physical bodies altogether, and thus the tabulation deals entirely with the subjective life, or the development of the psyche or soul.

The physical bodies are both etheric and dense physical.
The soul is distinctly related to the astral nature, just as the Monad is to the mind and the personality to the physical nature.
We have now had two psychic enumerations pertaining to psyche and soul.
One was very high, its lowest point of expression being the principles of the spiritual triad.
The second took psychic development down into the personality nature but stopped before reaching the etheric-physical level.

This should be borne carefully in mind else confusion will ensue. In our enumeration we are here dealing with subjectivity and not with form. We have, therefore, considered:

The points of view keep changing and so do the enumerations associated with them.
No factor (whether principle or vehicle) in the human energy system will always hold the same numerical position. Placement in the scheme of enumeration depends upon context.
DK is offering a summary below:

a. Sevenfold objectivity....the material forms.

The first enumeration dealt with sevenfold objectivity.

b. Sevenfold subjectivity...the psychic evolution.

The third enumeration dealt with sevenfold subjectivity, or the psychic evolution.

c. Sevenfold spirituality...the life of the Entity.

The second enumeration, which was psychic in a sense (because it discussed the psychic nature of the Monad), and descended no lower that the spiritual triad, is the enumeration which DK said must be considered as reflective of “sevenfold spirituality”. Surely the spiritual triad can be considered as related to the Spirit/Monad—as its personality expression.

We will note also that in the tabulation of the spiritual life of the Monad we considered it as fivefold.

Yes, in a way, but the Monad was added above its two “psychic” expressions, Active-Intelligence and Love-Wisdom, to make a sixth.

This was necessarily so in this fivefold evolution,

We are engaged in a fivefold evolution because in our solar system we are completing the Brahmic tendencies of the earlier solar system.
The fivefold Master represents, from a certain perspective humanly considered, the apotheosis of human development in relation to the fivefold first solar system. The number of Brahma is five and that solar system was the Brahmic system.

but the remaining two principles might be considered as:

Remaining ‘above’ and not ‘below’.

6. The life of the Heavenly Man in Whose body the human Monad finds a place.

This life (of the Heavenly Man) is definitely associated with the second subplane of the cosmic physical plane.

7. The life of the Logos in Whose body the Heavenly Man finds place.

This life (of the Solar Logos) is definitely associated with the first subplane of the cosmic physical plane.
This is an amazing way to consider the microcosm. The spiritual triad is, indeed, related to the personality nature of the human Spirit, and is its lowest point of expression.
In this expanded (now sevenfold) enumeration (even eightfold if the Monad is included), the spiritual triad represents quite a material field of expression.
We now depart from text to consider a number of footnotes.

Footnote 10:
Enumeration of the Principles.—S. D., II, 627, 631.

1st Principle Dense physical body. Sthula Sharira.

2nd Principle Etheric body. Linga Sharira.

3rd Principle Prana. Vital energy.

4th Principle Kama-rupa. Energy of desire.

—S. D., I, 136.

(These are the lower four principles.)

There is much in this enumeration, thus far, which would suggest the very first enumeration (sevenfold objectivity), but have we noticed that it is different. The fourth principle is not kama-manas, but kama-rupa.
Could this be the enumeration of man before the glamorous confusion between kama and manas occurred?
We noticed that only in the psychic enumeration (sevenfold subjectivity) was kama (pure emotion, feeling) listed as a separated principle.
Also, in this enumeration, the etheric expression is not divided into etheric body and prana. The lower two principles are the dense physical body and the etheric body. But, as we have been taught, this must be a low enumeration, indeed, as the physical body, even for man, is not a principle.

5th Principle Manas. The energy of thought. The middle principle.—S. D., II, 83, 84. II, 332. S. D., II, 669.

Another name for manas is the “middle principle”. In this respect it is a linking principle and related to solar fire. There is no distinction made here between lower mind and manas as in the enumeration on sevenfold objectivity.

6th Principle Buddhi. The energy of love.—S. D., II, 649, 676. S. D., III, 58.

The wisdom aspect of buddhi is not here emphasized.

7th Principle Atma. The synthetic principle.—S. D., I, 357, 201. S. D., III, 142.

Usually, the Monad is considered the factor in the constitution of man responsible for synthesis. Here Atma or the will aspect is related to the “synthetic principle”.
In a way, it is appropriate to consider Atma synthetic. The highest of the seven principle gathers all other principles into itself before being absorbed by the monadic source.
The synthesizing planets gather all other planets into themselves, until only one synthesizer is left, itself to be absorbed by the Sun.
VSK queries: “So is this the better explanation of four wicks, as the lower four principles, dense body, etheric, prana, and kama rupa?

See S. D., III, 201, note.

a. Buddhi is the vehicle for atma.

b. Manas is the vehicle for buddhi.

c. Kamarupa is the vehicle for manas.—S. D., II, 171.

d. The etheric body is the vehicle for prana.

VSK calls our attention to the following: “So, then, the etheric body, is not ‘the vehicle for’ kamarupa or astral energy, but for ‘prana’. From what source does this prana enter? Recall the Great Bear correlation to prana”.
Yes, there is a skip here. Why is there no vehicle for kama (or, as here stated, “kama rupa”)? Of course the etheric body of the average human being today is very much an expression of astral energy.
In the tabulation immediately above there is a very definite split between subjectivity (in the three worlds) and the objectivity represented by prana and the etheric body.
From a broader perspective, there is no energy or force which the etheric body will not conduct, even though the means of this conduction is obscure.

Remember also:—

a. That the physical body is not a principle.—S. D., II, 652. III, 445. III, 652.

This is a familiar thought by now, even though modern man treats the physical body as if it were his most important possession, and even as himself.

b. That atma is not a principle. See also S. D., III, 62, 63. III, 293.

This only makes sense if “atma” is “the Atman”, which, as essential being, cannot be a principle of essential being.

Other enumerations, differing in certain particulars will be found:—S.D., I, 177, 181, 685. II, 669. III, 476, 560. The latter is more esoteric.

HPB seemed often to debate with the Brahmin scholar T. Subba Row on how to divide the human being. That was an interesting high-level debate between arhats!

It might be useful here to consider another enumeration of the principles of man¹⁰ as he manifests in the [Page 265] three worlds, the planes whereon the subjective and the objective are united.

This will be an enumeration which does not take in the source (the Monad) at all. If we review the enumerations as we have been studying them, we see that all of them have, thus far, included the Monad.

What have we there? Let us begin where man begins, with the lowest:

7. The etheric body 1. The vital body.

6. Prana 2. Vital force.

5. Kama-manas 3. Desire Mind.

This is literally the meaning of kama-manas—“desire mind”.

4. Lower mind 4. Concrete mind.

3. Manas 5. Higher or abstract mind.

We remember that in the psychic enumeration, manas was called “pure mind”.

2. Buddhi 6. Wisdom, Christ force, intuition.

In the spiritual enumeration buddhi was called the “Christ Principle”. The idea of love is missing here, but the intuition is added.

1. Atma 7. Spiritual Will.

This is the lowest enumeration for little evolved man at the present time.

It may be the lowest enumeration for little-evolved man at present, but unlike the enumeration offered in the footnotes and referencing The Secret Doctrine, the physical body is not offered as a principle.
It is important to note the dual system of numbering, where each “1.” is a “7.”, each “2.” a “6.”, and so forth.
We note that with respect to the etheric body, the term “vital” is used. The etheric body is called the “vital body” and prana is called “vital force”. These changes in terminology are instructive.
VSK muses: “This enumeration suggests more … what … the dual fires by friction and dual fires of mind, as given so far in this Treatise. Where do we ‘hang’ all of these various versions – i.e., off of what ‘man’ and at what stage? Each is variously true, but from which perspectives? We need to straighten out a code for these”.
Go to it, VSK!
The next enumeration is challenging. We begin to understand DK as a master at presenting alternative perspectives on a single subject.

From the standpoint of the Ego what can be seen?

All of these “standpoints” can be better understood if we, imaginatively, identify with the particular center of focus concerned—in this case, the Ego.

I. The Absolute...Atma. Pure will-to-be.

Normally, we would associate the “pure will-to-be” with the Monad, and the spiritual will with atma.
This enumeration has something in common with the enumeration of “sevenfold spirituality”—there is a one, a two and a three.

II. The Duad.

1. Buddhi.........Pure reason, wisdom.

2. Manas..........Pure mind.

III. The Triad.

3. The causal body.

4. Lower mind.

5. Kama-manas.

6. Prana.

7. The etheric body.

The use of the term “Triad” surmounting a series of five principle/vehicles is not easy to comprehend. Five is the number of Brahma and three is the number of the third ray which is the Ray of Brahma.
The “Triad”, as here presented, represents the objective field of expression for the more subjective principles.
The other ‘one-two-three formulation’ can be found in the middle of p. 263, and descends no lower than manas.
The ‘one-two-three’ formulation suggests the first three rows of the Tetraktys.
In this enumeration, the physical body is again deleted, and kama-manas is included rather than kama.
We also have, in effect, three minds—the concrete mind, the “Son of Mind” (within the causal body) and the “pure mind” or abstract mind which is manas and is associated with the spiritual triad.
In this enumeration we have split the triad—the highest aspect, atma, from the lower two.
As well, every principle/vehicle below the first subplane of the mental plane is considered material (i.e., associated with the number three).
VSK muses: “Curious enough to see the “Triad” as inclusive of the lowest, and below buddhi and manas? Quite a materialization of the triadal fires therefore, very ‘encased’, as hinted below?”
We have to remember that the real Ego (considering man, per se, and not in combination with the Solar Angel) is the spiritual triad and not either the Solar Angel or the consciousness within the causal body. (cf. TCF 176-177).
So, as this enumeration is given from the standpoint of the Ego, it begins with the highest aspect of the triadal Ego—namely, Atma. At least this is one way of trying to understand why the Monad should be excluded.

In these various enumerations of the principles we are dealing with them (as H. P. B. has pointed out they must be dealt with)11, [12: S. D., III, 456] from differing standpoints, dependent upon the stage reached and the angle of vision.

These are the two criteria by means of which to create enumerations of the principles and vehicles of man:
1. The stage reached—in evolution
2. The angle of vision of the one who enumerated.
VSK muses: “Yes, this is really the key point to learn: there are many ways of enumeration. If students really GET this, they won’t become as frustrated with the apparent contradictions, but realize differences are a matter of scale and stage”.
We now depart from text to deal with some footnotes.

Footnote ₁₁:
H. P. Blavatsky says in the Secret Doctrine in connection with the Principles.

a. That mistakes in the classification are very possible.—S. D., II, 677.

We have seen the extraordinary complexity and, therefore, can understand why.

b. That we must seek the occult meaning.—S. D., II, 652.

That there are really six not seven principles.

There are at least two ways to approach this:
1. The first: the physical body, included in some enumerations is not a principle.
2. The second: that the highest principle is the Atman, which as pure being, is not really a principle.
3. If one looks a six equal-sized coins arranged around a seventh coin of the same size, one will understand the principles and the central life force which permeates each of the six.

c. That there are several classifications.—S. D., III, 374, 446.

This has been demonstrated throughout this section.

d. That the esoteric enumeration cannot be made to correspond with the exoteric—S. D., III, 476.

We have seen that there are a number of enumerations which definitely do not correspond to each other. Much depends on what we mean by “esoteric” and “exoteric”. The enumeration associated with “sevenfold spirituality” is definitely esoteric. Is the enumeration corresponding to “sevenfold subjectivity” also to be considered esoteric? “Subjectivity”, after all, may not quite be “spirituality”. What of the enumeration offered from the perspective of the Ego?

e. That the numbering of the principles is a question of spiritual progress.—S. D., III, 456, 460.

VSK: “All confusions nicely covered here!”
VSK suggests that we should have started this whole section with the extract immediately above!

We have considered them thus in answering question six because we have sought to emphasise and to impress clearly upon our minds that the three lines of development must be remembered when considering the evolution of the Manasaputras.

The three lines of development, in essence are:
1. Sevenfold objectivity
2. Sevenfold subjectivity
3. Sevenfold spirituality

2. The Objective Development.

We now enter a section which will focus on bodies and sheaths.
In the preceding section, the focus was mostly upon principles (or faculties) but some vehicles were mentioned:
1. The monadic egg
2. The causal body
3. The etheric body.

This is sevenfold in evolution and in time, ninefold during obscuration, and tenfold at dissolution.

Let us trust that the meaning of these statements will be clarified below.
Centers eight and nine appear as absorbers during obscuration.
Planetarily, Saturn, Lord of Time, is effective during the stages of sevenfoldness. Neptune and Uranus as two superior synthesizers, become active at obscuration.
The Sun, as the tenth factor, enters as an absorber at the period of final dissolution, absorbing the synthesizing planets into itself. Such absorption may not occur in relation to the physical planets. The physicalization of the planets may (at absorption) be a stage long past.
What is said of planets can be analogized to principles and rays in somewhat the same pattern.

Macrocosmic

Well, I see the Tibetan has said precisely what I offered immediately above. Probably, from any readings, I unconsciously ‘knew’ that it was coming.

1. The seven sacred planets of the solar system.

As always, we must wonder whether the seven sacred planets are to be discriminated from the three synthesizing planets.
It is reasonable to assume that by the time obscuration sets in, a number of planets which are now non-sacred will then be sacred.
Saturn stands at the head of these seven sacred planets as is indicated in TCF Chart VI below:

2. The two which are hid, which are the synthesising planets.

Is not Saturn to be considered a synthesizing planet?

3. The one final synthesising planet—the Sun. Seven added to two added to one make ten.

This is a curious statement, for we know that the Sun is not a “planet” and, since Neptune and Uranus are listed, the Sun does not stand for either of them.
As well, we cannot really say that Neptune and Uranus are “hid” (for we see them objectively as heavenly bodies) but, rather, that their functions as synthesizers and absorbers is in latency.
We remember now that we are considering our enumerations from a vehicular level, which was not formerly the case.

There are ten centres in the Grand Heavenly Man.

The Grand Heavenly Man is the Solar Logos in its entirety (though the term sometimes seems to refer to the “Son” aspect of the Solar Logos)
Is the Grand Heavenly Man, Himself, to be considered the tenth center? The Chart above may make it seem so.
On the other hand, the large circle containing the seven smaller circles can be considered in relation to number eight, with Neptune as nine and Uranus as ten. The Sun must then be counted as the eleventh inclusive of the lesser ten.

A Heavenly Man

1. The seven chains of a scheme.

2. The two synthesising chains.

3. One ultimate chain. [See interpretations below]

We have an exact correspondence to the Solar Logos in a Planetary Logos.
But the term “one ultimate chain” does not correspond well with Chart VI above, unless the large circle of Saturn is considered one of the synthesizing chains, and Neptune or Uranus the others. In that case, either Neptune or Uranus, would act as the final absorber, itself to be absorbed into the Sun.
If there is an analogy on the level of a Heavenly Man, then, within the planetary scheme, there will be a correspondence to the large circle surrounding the seven schemes—i.e., there will be a large chain surrounding the seven chains usually considered.
Two other chains will also be found subjectively—one of them as the final absorber, itself to be absorbed into the Logos of the planetary scheme.
So we see that we have two schematics under consideration:
1. One in which the Sun (or the Planetary Logos if dealing with the planetary and not the solar systemic level) is considered the tenth factor and the final absorber
2. And the other in which the Sun (or the Planetary Logos if dealing with the planetary and not the solar systemic level) is considered the eleventh factor.
If the first option is correct, then just as the Sun is called “the one final synthesising planet”, so the Planetary Logos will be called the “one ultimate chain”.
There is something about the first option which is numerically more elegant.
The real question: what to do with the big circle surrounding the seven schemes, and, if analogy, holds—with the big circle surrounding the seven chains? When considering Saturn and all that is included within it, is an “esoteric Saturn” (a kind of eighth factor) to be considered? Or in this set up, is Saturn simply the seventh factor, Neptune and Uranus (and their synthesising-chain correspondences) the eighth and ninth, and the Sun (or Planetary Logos) the tenth?

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There are ten centres in a planetary Logos.

If there are ten centers in a Planetary Logos, then, by analogy, there are ten centers in as Solar Logos and in man. With respect to man, we usually think of seven major centers, but seven (from the occult perspective) is not a complete number.
The old question to be debated: are the ten included within the seven, or are there three additional? This question has different answers depending upon the perspective. DK frequently speaks of seven major centers, but in systems of ten, there are always the “supernal three to be reckoned with”. Much of this has to do with the manner in which the highest head center is divided.

Microcosm

1. The seven vehicles employed:

a. The atmic sheath.

b. The buddhic vehicle.

c. The causal or egoic body.

It is interesting to realize that no manasic sheath is mentioned. In a way, none exists, because the causal body is used as the sheath for higher mind.
However, after the destruction of the causal body, is there a higher mind? For instance, do arhats who are the directors of scientific Ashrams on the higher mental plane use a higher manasic vehicle to influence those Ashrams and build thought appropriate to those Ashrams? They no longer have a causal sheath.
The very reason man has a casual body is that (when the time for individualization came) he had not built for himself a vehicle of higher manas and had to be provided with one by external agencies—i.e., Solar Angels.
So the causal body is, in a way, man’s own, and yet the template for the causal body was not provided by him through his own exertion.

d. The mental body.

e. The astral body.

f. The etheric body.

g. The dense physical.

Since we are dealing with sheaths, we do not have to be concerned with the fact that the dense physical body is not a principle. The fact that it is not a principle means that it is not a direct expression of the Monad in this solar system but can be made to align with and respond to monadic energy.

2. Two synthesising bodies:

a. The causal body.

b. The physical body.

3. One synthesising body:

a. The monadic sheath.

If we count, we shall see that we do not have a true ten. The causal body and the physical body are repeated.
Rather, we have a seven and an eight once the monadic sheath is added.
Two of the three synthesizing bodies are also called “periodical vehicles”—the causal body and the monadic sheath. They are periodical because they manifest in cycles: for the Monad, in cycles of ones and threes, and for the causal body, in cycles of threes and sevens.
We note that the causal and physical apparatus are called bodies and the monadic apparatus is called a sheath.
With respect to the monadic sheath, the ‘Sword of Spirit’ has a scabbard.

There are seven centres in the physical vehicle which correspond to these bodies, with the synthesising centres at the heart and throat; the head is then the ultimate synthesiser.

In the case of the enumeration of the seven bodies, two of the bodies were repeated in the tabulation; this is also true within the tabulation of the centres; the throat and heart are repeated.
We may presume that the base of the spine center would be connected with the physical body; it is reasonable, but would it be correct? Elsewhere, the base of the spine is related to the etheric plane. (cf. TCF 167) Though it is also, naturally, related to the physical elemental life (EP II 304)
Yet, the sacral center is, in a way, very related to the physical plane, and the action of the sacral center produces the generation of the physical body. The sacral center has, as well, a connection with the mental elemental. (EP II 304)
If we are going to relate the chakras to the vehicles, the throat center will relate to the mental vehicle and we shall have to find the manner of assigning the ajna center. We have the ajna and heart centers and the buddhic and causal vehicles? Shall the ajna center be connected with the causal body? It would seem that the heart center can reasonably be associated with both the buddhic vehicle and the causal vehicle (for the causal body is, in a way, the middle of the three periodical vehicles even as the heart chakras is the middlemost chakra). Further, the causal body can be considered a kind of heart center of the Monad.
In relating the ajna center to the causal body, we must remember the roles of Mercury and Venus in relation to both the ajna center and to the causal body (which is a Venusian vehicle housing the “Son of Mind”, Mercury).
As for the physical and etheric vehicles, we shall have to divide them between the base of the spine and the sacral center.
In this enumeration, it seems reasonable to associate the throat center with the mental vehicle.
We can see that attempting to establish correspondences between the chakras and the vehicles (as here enumerated) is not an entirely straightforward process.
In this method of enumerating, the ten are included within the seven.

This tabulation deals entirely with the form side, and with the vehicles indwelt by the Logos, the Manasaputras and by Man.

All rays and tendencies express through the physical vehicle. It is incorrect to think that the structure of the physical vehicle reflects only the physical ray. All internal qualities (for instance, ray qualities of the interior vehicles) can be expertly read in the physical body. However, who is the expert?
We shall encounter the same difficulties when we attempt to assign planetary chakras and solar chakras to their corresponding vehicles. It would be worth the effort to try. We might learn much about the constitution of our planet and solar system thereby.
The attention would be given to answering questions like:
1. Which chains in a Planetary Logos represent which chakras in that Logos?
2. Which planetary schemes in a Solar Logos represent which chakras in that Logos?
Whereas we are definitely dealing with nine well known planets and even ten if Vulcan is included, the same cannot be said when dealing with planetary chains, the lore around which is much more obscure.
I will leave speculations about these correspondences until later commentaries when the structure of our planetary scheme and our solar system are the major focus.

3. The Subjective Development.

This is also sevenfold:

1. Astral pure desire, emotion, feeling.

2. Kama-manas desire-mind.

3. Manas lower concrete mind.

4. Higher manas abstract or pure mind.

5. Buddhi pure reason, intuition.

6. Atma pure will, realisation.

7. Monadic Will, love-wisdom, intelligence.

We notice that the tabulation immediately above is almost a direct repetition of the tabulation to be found on p. 264 as follows:

First Principle The sphere of manifestation, the monadic egg.

Second Principle Atma Will.

Third Principle Buddhi Pure reason, wisdom.

Fourth Principle Manas Pure mind, higher mind.

Fifth Principle Manas Lower mind.

Sixth Principle Kama-manas

Seventh Principle Pure emotion, or feeling.

Immediately below, for our convenience is a tabulation for the comparative study of these two tabulations on the subjective nature of man.

Tabulation of Distinctions

	Tabulation on Sevenfold Subjectivity p. 264	Tabulation on Subjective Development p. 267
Monadic level	The sphere of manifestation, the monadic egg.	Will, love-wisdom, intelligence.
Atmic level	Atma Will.	Pure will, realisation.
Buddhi level	Buddhi Pure reason, wisdom.	Pure reason, intuition
Higher Manasic level	Manas Pure mind, higher mind.	Abstract or pure mind.
Manasic level	Manas Lower mind.	Lower concrete mind.
Kama-manasic level	Kama-manas	Desire-mind.
Astral Level	Pure emotion, or feeling.	Pure desire, emotion, feeling.

On this page, 267, we are not using the word “Principle”, but the functions listed are, indeed, principles.
Very illuminating descriptors are placed beside the different functions. Some of quite familiar. It is important to notice the term “realisation” used in connection with atma. This term helps us understand what may be achieved using the atmic faculty. On the third subplane from below (on the atmic plane) the higher psychic faculty of “realisation” is located.
The atmic plane is also called the “nirvanic plane”. On this plane, the Buddha achieved “realisation”.
Notice that on the monadic plane, the usual Will, Wisdom and Activity are replaced by Will, Love-Wisdom and Intelligence. This gives a more rounded view of monadic life.

This deals with the sevenfold development of inherent love-wisdom by the aid of mind.

Subjective development is really the development of “inherent love wisdom”. The lowest principle or level is the astral nature which is a direct reflection of love-wisdom.

This proceeds macrocosmically through the seven Heavenly Men, Who are [Page 268] actively intelligent, inherently love, and are objectively seen through Their forms, the planetary schemes.

The Primordial Ray is associated with Active Intelligence. The Divine Ray is associated with Love-Wisdom.
The Heavenly Men are already love-wisdom in expression. Man, as yet, is not.

In Their totality They are the Logos, the Grand Man of the Heavens.

Is the Solar Logos more than the sum total of the Planetary Logoi? It would seem so, just as man is more than the sum total of his principles and their vehicles.
Wheels within wheels; spheres within spheres; beings within beings must be pondered.

In the case of a Heavenly Man the development proceeds through the seven groups of human entities who form Their psychic centres. These groups are on their own plane developing intelligence, are inherently love, and can be objectively contacted on the seven chains of a scheme.

We are being given the manner in which subjective development proceeds in relation to a Heavenly Man.
The human entities here named must be considered in their monadic aspects, because it is as Monads that human beings are included in the formation of the chakras of the Heavenly Man.
We note a fundamental difference between a Heavenly Man and a human being. The Heavenly Men are already actively intelligent. The human being is only “developing intelligence”.
It would seem that man can be found on all seven chains of a planetary scheme. Since not all chains are in dense objectivity, the term “objectively contacted” seems to be relative. In other words, on every chain, man achieves a kind of objectivity depending upon the degree of objectivity possible on any particular chain.
The term “psychic centers” also bears examining. The psychic centers of a man would reasonably be found on the astral plane. Would the psychic centers of a Planetary Logos be found upon the cosmic astral plane? If so, man as Monad cannot participate in their constitution.
When considering the psychic centers of a Planetary Logos, three levels of expression may be examined: the buddhic plane, the monadic plane, and perhaps one of the subplanes of the cosmic astral plane.
The seven groups of human entities must be considered as seven groups within the entire planetary scheme and not as the groupings of seven which are found on any particular globe or any particular chain. All the lesser grouping must be included within the seven major scheme groupings.
We notice that the Tibetan does not specify on which plane these seven groups of human entities are to be found. It is not unreasonable to think of the monadic plane as the major focus with its seven ‘ray-spheres’ which represent the seven archetypal principles of a Planetary Logos.
The ashramic groupings with which our texts have made us familiar are only a small part of these seven major groupings of human beings in a Heavenly Man.
We can see that the Tibetan has veiled much in a few apparently simple words.

In the case of individual man, the development proceeds through his seven centres, which are the key to his psychic evolution.

We must not think of seven centers as existing on only one plane; the chakras are really multi-planar. The etheric chakras, astral chakras, mental chakras, etc., are really part of a single chakric structure with different vibrational divisions. Perhaps there are even buddhic chakras, and atmic chakras, as a Master has thirty-five centers.
If the seven centres of man are “the key to his psychic evolution”, then the seven centers of a Planetary Logos must also be the key to His psychic evolution.
It will be necessary to examine the relation of the centers of force on systemic monadic plane to the “psychic evolution” of a Planetary Logos.
If we think analogically it would seem that the Planetary Logos should be pursuing His psychic evolution through His seven chains, which correspond to the seven major chakras in man. For a Heavenly Man to pursue His psychic evolution only through groupings of human beings seems far too limiting.
When speaking of the chakras or centers within a Heavenly Man, the Tibetan appears to use what we might call ‘level blinds’. Planetary-chains are centers; planetary globes are centers; groupings of lives higher than man can be considered centers (for instance, higher kingdoms); and of course, groupings of human beings can be considered to be centers. To get a clear idea of the possible centers within a Heavenly Man, however, we have to keep such levels clearly in mind.
We should pause to consider the meaning of “psychic evolution”. From a simple perspective, we can consider it to be ‘subjective evolution’—the evolution of consciousness and not the evolution of the form or the matter composing the form.

A man is also developing intelligence, is inherently love, and is objectively seen through one or other of his bodies.

We do not see principles. We only see the bodies, vehicles or sheathes through which those principles function.

What I seek to emphasise is the fact of the psychic development, and also that subjective evolution is the main enterprise of the Logos, of a planetary Logos and of a man.

We are no longer in a solar system the major purpose of which is to develop matter and form.
Matter/form should become the focus of attention only to the degree that they can be utilized to promote the development of consciousness.

Active intelligent love (the bringing forth from latency of the inherent quality of love by the intelligent application of the mind faculty) will be the result of the evolutionary process.

This is such a clear exposition of the purpose and method of the evolutionary process.
We see how important is the utilization of the mind faculty in the bringing forth of love from latency into objectivity.
The planet Venus is precisely involved in this use of the mind faculty in relation to the emerging expression of love.

Just as objectivity is dual, life-form, so subjectivity is dual, mind-love, and the blending of the two produces consciousness.

Objective duality can be understood by the two lowest principles (in some enumerations): the etheric body (form) and prana (life).
Remember that it is only in manifestation that we speak of “life-form” and not of Spirit-Matter.
The lowest fire (fire by friction) is also dual: fire active and radiatory and fire latent.
The lower mental fire is the fire of the mental elemental life.
The higher of the two mental fires, solar fire, is associated with love.
VSK reminds us that the Tibetan’s statement is “relevant to reinforcing the theme of the duality of the two fires, frictional and solar, objectivity and subjectivity, and the functionality of these FOUR (‘attributes’) producing consciousness”.
From a planetary perspective, the subjective duality called mind-love can be considered as Mercury-Venus.
The soul nature can be considered as the duality of “mind-love”. The Spirit nature as will-love, or atma-buddhi. Yet, overall, the Monad is a Trinity.

Spirit alone is unity, and is undivided;

At least this is the case in this solar system. Presently (when viewing the unfoldment of matter, mind, Spirit) we have a five. In the last solar system, it is likely we had a three. In the next solar system we may well have a seven, with what we call Spirit divided, and synthesized by something superior which pervades the other six aspects.

the development of Spirit (or its assumption of the fruits of evolution) is only to be realised and brought about when the dual evolution of the form and the psyche is consummated.

The relative perfection of the lower quaternary must precede the development of the fifth factor which hovers above the square as the elevated point of the pyramid.
This is an arresting phrase: “its assumption of the fruits of evolution”. Spirit as pure being cannot develop, but Spirit as a center of awareness can, indeed, do so. Everything accomplished below is eventually translated into the domain of Spirit—sequentially from the personality to the causal body to the spiritual triad and eventually to the Monad.
This transference will mean that Spirit/Monad will be more fully endowed and capable with respect to the possibility of functioning and expressing within the lower five worlds of human and super-human evolution.

Then Spirit garners the fruits of evolution and gathers to itself the qualities nurtured during manifestation,—perfect love and perfect intelligence showing forth then as active intelligent love-wisdom.

We are not here speaking of the growth of the power aspect.
Spirit is here represented as a great magnet for nurtured quality.
The instrument of expression for Spirit (the first aspect) will be the perfected combination of the qualities of the first and second aspects: active intelligence love-wisdom.
A Heavenly Man is such an expression and man is learning to be. A Heavenly Man is relatively perfect with respect to His cellular constituent, man, but not with respect to His own objectives.

We might, therefore, answer the questions: "What is the Mind aspect and why is it so important?" by saying that the mind aspect is in reality the ability or capacity of the logoic Existence to think, to act, to build, and to evolve in order to develop the faculty of active love.

This is a most purposeful definition of the mind aspect.
We see that mind is a capacity of the “logoic Existence”. This is another way of saying that mind is a capacity of the Planetary Logos.
The faculties or abilities of Logoic Mind are as follows:
1. To think
2. To act
3. To build
4. To evolve
The conclusion to be derived is that mind serves love, and that mind must build the foundation by means of which love can emerge from latency to objective expression.

When the Logos, Who IS active intelligence, has run His [Page 269] life-cycle, He will be also love fully manifested throughout Nature.

A Solar Logos is called a “Lion of Cosmic Will”, suggesting, at least, that the Love-Wisdom aspect has been developed within Him.
A Planetary Logos is called a “Dragon of Wisdom” indicating that He is possessed of wisdom and of love, but has surely mastered active intelligence.
In this excerpt, DK is suggesting that the Solar Logos still has much to develop of the love aspect, but surely IS active intelligence.
If the fourth cosmic initiation still lies ahead of the Solar Logos, we can understand that He still has much to achieve in terms of the expression of love.
What seems to be full development of a principle when seen from ‘below’ is not considered full development with respect to the objectives of the being in question.
The life-cycle of the Logos is one Century of Brahma.

This can be likewise predicated of a Heavenly Man in His sphere and of a man in his tiny cycle. Thus the importance of manas can be fully seen. It is the means whereby evolution becomes possible, comprehension is achieved, and activity is generated and utilised.

Although there are great differences in the extent to which the Grand Heavenly Man, the Heavenly Man and man have developed the three faculties corresponding to the three aspects, it appears that all of them, on their own level, have as a principle task the development of love.
Let us tabulate for the sake of impression:
Manas is the means:
1. Whereby evolution becomes possible
2. Whereby comprehension is achieved
3. Whereby activity is generated
4. Whereby activity is utilized

Let us now consider how this question can be expressed in terms of Fire:

The following is a list of contrasts between Objectivity, Subjectivity and Spirituality
When reading the second and third column immediately below, we must think in terms of subjectivity.
The subjective terms used are “God”, “Light”, “heat”, “illumination”, “fire”, and again “heat”. They refer to an animating principle.

Objectively Subjectively

1. The sea of fire 1. Our God is a consuming fire Energising will

2. The akasha 2. The Light of God Form aspect.

3. The aether 3. The heat of matter Activity aspect.

4. The air 4. The illumination of the intuition.

5. Fire 5. The fire of mind.

6. The astral light 6. The heat of the emotions.

7. Physical plane electricity7. Kundalini and prana.

Here we have the five of the “elements” listed, with water correlated to the “astral light”, and earth to “physical plane electricity”.
It is important to recognize that the great aphorism describing the God of our solar system—“Our God is a consuming fire”—is associated with the logoic systemic plane, and to no lower plane. All form upon the cosmic physical plane is consumed in the Sea of Fire, where it is ‘de-aggregated’ by the fiery process.
Note that the akasha is associated with light as well as with sound. This is fitting as the second ray (which is related to the second plane) is the ray of the light-bearer and also the ray of the Divine Word.
In the sequence—vibration, light, sound, color—light is found in the second position and, thus, related to the second ray.
We note that the monadic level is the source of the “form aspect”. This is fitting as the second ray is the “Form Builder”, and the monadic plane is the archetypal plane with respect to the cosmic physical plane.
The “Forms” which Plato discussed (another names for archetypes) are the patterns on which all lesser forms in the World of Becoming are built; these “Forms” pertain to the monadic plane.
Will, Love and Activity are associated with the first three elements and planes.
The atmic plane correlates to the third aspect of divinity.
The third fire, fire by friction, is associated with heat, and is also associated with the atmic plane considered as the archetypal Brahmic plane.
Saturn and Mars are two planets which cause resistance (and therefore, friction) and contention (and therefore friction).
Saturn rules the atmic plane and Mars the astral plane. In relation to both of these planes the term “heat” is found associated.
Both Saturn and Mars (along with Earth) are closely related to the third aspect of divinity.
Saturn has a fohatic connection, for Fohat can be considered as the ‘heat of matter’. Fohat is ‘the Life of the Father within Matter’ and His presence generates the ‘Heat of the Mother—Matter’.
Because there is heat of emotion on the astral plane, the astral light distorts and deludes.
In relation to the phrase “the illumination of the intuition”, is not the intuition inherently illuminating? Or might we say that the intuition can be characterized by different degrees of illumination?
In relation to physical plane electricity, we are speaking of both physical and etheric phenomena. Kundalini has both its physical and etheric components, though it is more an etheric than a dense physical fire. Prana is definitely etheric.
The suggestion is that electricity is more an etheric than a physical force. But, of course, the etheric plane is included within the physical plane considered as a whole.
When considering the terms “light” and “heat” in relation to each other, “light” will be associated with the second aspect of divinity, and “heat” with the third—as we see in this tabulation. There is also a way in which “light” is to be associated with the third aspect of divinity when considering Power, Love and Light.
The factor of spirituality (and not objectivity or subjectivity) is described immediately below.

Spiritually.

This is hid in a threefold mystery:

1. The mystery of electricity.

2. The mystery of the seven constellations.

3. The mystery of the ONE ABOVE THE LOGOS.

We can relate the “mystery of electricity” to the cosmic physical plane.
The “seven constellations” are the Seven Solar Systems of Which Ours is One, and in this tabulation may be related to the cosmic astral plane.
The ONE ABOVE THE LOGOS is the One About Whom Naught May Be Said and can be related, in this context, to the cosmic mental plane.
These are the three great factors underlying the sevenfold objectivity and sevenfold subjectivity.
It is inferred from this tabulation that the seven constellations are different from the ONE ABOVE THE LOGOS. It can be intuited that the ONE ABOVE THE LOGOS contains the seven constellations as chakras within its body of expression. (cf. TCF 293)
If we think carefully, we will realize that every one of the seven constellations is, in scope, really above the Logos. In fact, our Logos holds the position of heart center in one (and only one) of these constellations which, in scope, is above Him (i.e., above our Logos).
But the meaning of the ONE ABOVE THE LOGOS is not to be taken literally, but as a code name of the super-constellational Logos we call the One About Whom Naught May Be Said.
We notice that the three aspects of divinity (here listed as “Energising Will”, “Form aspect” and “Activity aspect”) are correlated with the first three objective manifestations (the sea of fire, the akasha and the aether).
If we carry the analogy further we can see that the three super-factors here listed can also be correlated with the first three factors listed under both objectivity and subjectivity.
1. “The mystery of electricity” with the aether and the “activity aspect”
2. “The mystery of the seven constellations” with the akasha, with “the Light of God” and the “form aspect”.
3. “The mystery of the ONE ABOVE THE LOGOS” with sea of fire, with “our God is a consuming fire” and with “energising will”
At this point we should recall that all of the foregoing has been related to the attempt to answer the initial question:

VI. WHAT IS THE MIND ASPECT? WHY IS THE MANASIC PRINCIPLE OF SUCH IMPORTANCE? WHO ARE THE MANASAPUTRAS?
There are still several pages to go before we come to the end of the section attempting to answer this question.
We have been dealing with a number of different ways of understanding the constitution of man (and of greater beings): sevenfold objectivity, sevenfold subjectivity and sevenfold spirituality.
In order to understand the mind aspect and the importance of the manasic principle, we have had to see its place within various ways of looking at the constitution of man (and the greater beings—our Planetary Logos and Solar Logos).
We have learned that the emergence of love from a state of latency to a state of expression and objectivity depends upon the work of mind and active intelligence.
Logoic mind has built the vehicles enumerated in this section and differentiated the principles through which ‘Spirit-as-Monad’ expresses through those vehicle. We are studying the divisions (especially) of man’s manifestation and, thus, those divisions through which love must come to express and on the basis of which a greater love is to be developed.
The Tibetan posed a deep question to Himself. It is clear, is it not, that He has chosen as His method of answering, a most “expansive response”—a response, sometimes so expansive and so abstract, that we may have wondered if He was answering the question at all!
In the foregoing section (S3S5) the Tibetan has addressed Himself to two parts of the three parts of the question: “WHAT IS THE MIND ASPECT? WHY IS THE MANASIC PRINCIPLE OF SUCH IMPORTANCE?”
In the commentary on S3S6, we will consider the final part of the threefold question: “WHO ARE THE MANASAPUTRAS?”