Fellowship of Cosmic Fire

Commentary Semester III Section VII

TCF 285-296

(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.


  1. This seems an unusual question. After many years of studying esotericism, the very foundation of our study predicates a distinction between esoteric and exoteric knowledge.

  2. Perhaps the answers to be offered are not as obvious as we may suppose.

Footnote 16: In the Secret Doctrine we are told that there are seven branches of knowledge mentioned in the Puranas. S. D., I, 192.

  1. The Puranas are considered more exoteric than either the Vedas or Upanishads.

Correspondences can here be worked out in connection with:—

  1. Perhaps some indications concerning these correspondences can be offered. It is probable that the correspondences will not always fit neatly.

a. The seven Rays, the Lords of Sacrifice, Love and Knowledge.

  1. It is interesting that all seven of the rays are included under three headings—sacrifice, love and knowledge.

  2. It may be said with reason that all of the seven are characterized by all three of the qualities.

  3. From another perspective the Lord of Sacrifice may be considered the Lords upon the first ray; the Lord of Love may be considered the Ray Lord upon the second ray; the Lords of Knowledge will be the Ray Lords on the five Brahmic Rays—three, four, five, six and seven.

  4. From yet another perspective the Lords of Sacrifice can be considered the Ray Lords expressing through the first and seventh rays: the Lords of Love can be considered the Ray Lords expressing through the second, fourth and sixth rays; the Lords of Knowledge can be considered as the Ray Lords expressing through the third and fifth rays.

b. The seven states of consciousness.

  1. Each state of consciousness correlates with one of the seven planes and is principally expressive on that particular plane.

c. The seven states of matter or planes.

  1. We are speaking here of the atomic structure of the planes. From another perspective, the planes can be equated with states of consciousness.

d. The seven types of forces.

  1. These are the seven Shaktis or the seven types of energy/force emanating from the source—i.e., the Monad.

e. The seven Initiations and many other septenates.

  1. The seven initiations give entrée into the seven states of consciousness which are fully expressed upon the seven systemic or solar planes.

The Gnosis, the hidden knowledge, is the seventh Principle, the six schools of Indian philosophy are the six principles.—S. D., I, 299.

  1. The six surround the one making the seven. Similarly, twelve surround the one making the thirteen as in the case of Christ and His twelve disciples.

  2. If the seventh principle is atma, then the Gnosis corresponds with atmic knowledge which is considered “hidden knowledge”. The Gnosis does not correspond to the Monad.

  3. If, however, the “Atman” is considered the seventh principle (and the “Atman” is not atma but the Spirit) and then the Gnosis would correspondence to the Monad.

These six schools are:—

a. The school of Logic.. Proof of right perception.

  1. This can be considered a school in which correct thinking is pursued.

  2. The senses can mislead, and common thoughts can bewilder. Perceptions must be verified through the powers of logical thought.

  3. The rays involved are especially the third and the fifth.

  4. Planets concerned are Saturn (the planet of logic), Mercury (the planet of thought) and Venus (the planet of lucidity).

  5. The plane involved is especially the mental plane.

  6. We may infer that the initiation concerned is the third.

b. The atomic school... System of particulars. Elements.
Alchemy and chemistry.

  1. This can be considered the school in which matter is scientifically investigated and transmuted.

  2. Alchemy is found upon the seventh ray and chemistry upon the fifth. Both the fifth and seventh rays (concrete rays) pursue an understanding of particulars. An understanding of “elements” or essences is reached through analysis—again upon the fifth ray.

  3. The planets involved are Uranus (seventh ray) and Venus (fifth ray). Both of these are involved in the alchemical process.

  4. The plane specifically involved is the seventh, though higher planes may also be studied as regards their particulars, their elements, and the transmutative process.

  5. We may infer that the initiation concerned is especially the first, involving the act of transmutation.

  6. As suggested above, there will not be a neat, one-to-one correspondence between the septenates given in the excerpt above, and the six or seven approaches to philosophical understanding.

c. The Sankhya school... System of numbers. The materialistic school. The theory of the seven states of matter or prakriti.

  1. The rays most concerned with mathematics are the second, third, fourth and fifth.

  2. Since the “Sankhya school” is to be considered the “materialistic school” we can pretty well eliminate the second and fourth rays (which are rays of subjectivity rather than of form when considering form from the material perspective).

  3. The seventh ray must also be included because the “seven states of matter” are studied in this school.

  4. Thus, rays three, five and seven are representative of this school.

  5. There is probably also a strong relation to the deva kingdom as the Raja Deva Lords are the beings who inform the seven planes or seven states of matter.

  6. This school would also be concerned with the principles of form building—considering form as the foundation through which the second aspect of divinity must learn to express.

  7. How does the second school differ from the third, as there seem to be a number of states in common? Perhaps we might say that the third school deals with the planes as a whole and the second school with the particular atoms to be found upon those planes.

  8. The numerical relationship of the many forms of vibration would be pursued and understood in this school.

  9. A mastery of numbers would also be related to the mastery of mantra, achieved upon the third and seventh rays (both of which during different developmental stages, rule the throat center and both of which are rays of magic).

  10. The adherents in this school would understand the sound formulas through which the matter of any plane could be manipulated. There is more third ray in this approach, and more fifth ray to be found in the “atomic school”. Both share the seventh ray.

  11. It is difficult to infer that the Sankhya school has a relation to any particular initiation.

d. The school of Yoga... Union. The rule of daily life. Mysticism.

  1. A number of rays are suggested in the procedures of the “school of Yoga”. It is the fourth school and, to a degree, correlates with the fourth ray, which always tends to promote at-one-ment or union.

  2. The concept of the “rule of daily life”, however, suggests the seventh ray—the Ray of Law and Order. The mystical factor in this school suggests the sixth ray.

  3. Of course there are many different kinds of yoga, each of them coming forth on one or two rays in particular.

    1. Karma Yoga—principally the third and seventh rays

    2. Laya Yoga—principally the seventh ray

    3. Hatha Yoga—principally the fourth ray (according to the Tibetan), though it would be difficult to exclude the seventh ray.

    4. Bhakti Yoga—principally the sixth ray

    5. Gnani Yoga—principally the third and fifth rays

    6. Raja Yoga—principally the second and fifth rays

    7. Agni Yoga—principally the first ray, but the second ray should not be ignored because Agni Yoga is the “Yoga of Synthesis” and synthesis is the second aspect of the will.

  4. The idea in relation to Yoga—that two things which are separated must be joined—suggests the general need for the fourth ray, which links and fuses factors which are separated. The second ray does something of the same.

  5. Yoga is found related to all planes, all states of consciousness and all initiations.

e. The school of Ceremonial religion... Ritual. Worship of the devas or Gods.

  1. This is in many ways a Jupiterian school.

  2. The religious factor suggests the importance of the sixth ray.

  3. The fact that the religion is “ceremonial” suggests the presence of the seventh ray.

  4. The “worship of the devas” suggests the presence of both the sixth and seventh rays. The sixth ray is the ‘ray of worship’, and connection with the devas is particular the province of the seventh ray—though all ray types can connect with the devas who are to be found on all rays.

  5. In this context the devas are considered as “gods” or shining ones.

  6. The two parallel evolutions (man and deva) are especially linked upon the seventh and fourth rays.

  7. Both the astral and physical planes are especially involved in this school. Right practices and right ritual must be combined with right desire and aspiration.

  8. We may infer that the initiations involved are the first and second, especially—both, initiations of the threshold.

  9. On a higher turn of the spiral, the buddhic plane must be involved for we are dealing with that which religion hopes to invoke—i.e., the unitive sense which is characteristic of buddhi.

f. The Vedanta school... Has to do with non-duality. Deals with the relation of Atma in man to the Logos.

  1. This is the highest school of the six schools.

  2. It is the Divine Will (related to the first ray) that resolves duality into unity and synthesis.

  3. The first ray is the ray of non-duality.

  4. We note that the school deals with the “Atma” and not the “Atman”. The “Atman” is pure Spirit. The “Atma” is related to the atmic plane (the “nirvanic plane”) and the spiritual will which emanates from that plane.

  5. It may be questioned whether the atmic plane is a plane of completed non-dualism. It may by hypothesized that monadic identification (achieved on the sixth plane/or second) is required for the full realization of non-dualism.

  6. There is the possibility, however, that when the term “Atma” is used, the “Atman” may be meant, in which case monadic identification would be sought in this school.

  7. The initiations involved are the fifth and the sixth, and the planes corresponding to these initiations are respectively the fifth and sixth (numbering from below).

  8. Which “Logos” is here meant? The Planetary Logos? The Solar Logos?

  9. It would seem more proper to say that this school must deal with the relation of the Monad to the Planetary Logos or Solar Logos. Such a relationship is often mentioned, whereas the relationship of “Atma” to the Planetary Logos or Solar Logos is not often mentioned (unless, of course, the “Atma” really means the “Atman” or immortal Spirit.

  10. We can successfully relate the “Atma” to the Monad: atma or the “Atma” usually means the spiritual will(associated with the first aspect of divinity) and the first expression of pure being (Monad) is the will.

The Gnosis or hidden knowledge is the same as Atma vidya, or Theosophy, and includes the other six.

  1. The seventh school works through “Atma Vidya” or Divine Wisdom (Theosophy).

  2. It is, in a way, the synthesis of all the other schools and draws from them.

  3. The synthetic ray in our solar system is the second ray of Love-Wisdom—the ray of the pure “Gnosis”.

  4. The plane concerned would be especially the monadic plane—a plane of synthesis.

  5. The “Vedantic school” could be considered a reflection of states and processes on the logoic plane, though the atmic plane is involved, as plane one (logoic) is easily reflected in planet three (atmic)

  6. We may infer that the initiation concerned would the seventh which is synthetic and ruled by the second ray. The sixth initiation, the initiation which leads to the retraction of the extended consciousness into the Monad, may also be involved.

  7. The planes involved may be considered the sixth and seventh (or the second and first, numbering from above), whereas, in relation to the “Vedanta school” the planes involved include the atmic, as well as the monadic and logoic.

We can now take up the question next in order, which was worded: "Why do we consider certain aspects of knowledge esoteric and other aspects as exoteric?"

  1. We are restating the initial question.

The answer to this practically involves the realisation that some knowledge deals with the subjective side of life, and the other type of knowledge with the objective side;

  1. It will be our task to carefully define “subjective” and “objective”. From the strictly human perspective, subjectivity seems to begin upon the astral level, but this is not true subjectivity which, in relation to the Planetary Logos begins with the higher mental plane and, in relation to the Solar Logos begins with the buddhic plane.

  2. This would mean that when we, as human beings, enter the etheric body of the Planetary Logos or Solar Logos, we enter that which for them is principled substance, thus directly related to their monadic identity, and thus subjective to a degree.

  3. If we follow the law of analogy and determine that true subjectivity begins no lower than the systemic higher mental plane where the human causal body is found, then, as regards the consciousness of the Planetary Logos or Solar Logos, subjectivity for these great beings does not begin until we reach the higher levels of the cosmic mental plane where their causal bodies are located—so we are told.

that one type of knowledge is concerned with energy and force (hence the danger of undue hasty revelation) and another with that which is energised.

  1. All is energy or force or some combination of the two; even matter is force.

  2. From one perspective, forces are those factors which are energized. Forces are played upon by higher forces we call energies.

  3. DK is telling us that if knowledge comes too early in the developmental process, too much power will be put into the hands of those who, literally, do not know what they are doing.

  4. Every factor in cosmos is both energized (or forced), and energizing (and forcing).

  5. Energy is a higher force; force is a lower energy.

  6. Often the dividing line between energy and force is considered the higher mental plane. All dynamic factors focused below the higher mental plane (the soul plane) are considered forces; all dynamic factors pertaining to the higher mental plane and above are considered energies.

Therefore it will be apparent that until the faculty of ascertaining subjective information is achieved, whole ranges of facts will remain outside the scope of the consciousness of the majority.

  1. VSK suggests that “subjective knowledge then is dealing with energy and force; objective knowledge with that which is energized (unless the order of the reference is reversed.)”

  2. It becomes clear that the majority of human begins is not subjectively aware. Since many in this majority are aware of the feelings, emotions and mental states, true subjectivity must lie beyond these.

  3. We realized how imprisoned we are by the factor of nescience—“unknowing”.

As we have been told, the goal of evolution is the attainment of consciousness on all planes;

  1. For practical purposes and in relation to humanity, this means the attainment of consciousness on all levels of the cosmic physical plane.

  2. We note that the thought that man can transcend consciousness when he enters the triadal realms is more a heuristic device than a statement of fact. At a certain point the life aspect may emerge insistently, but the pursuit of consciousness continues, even well beyond the cosmic physical plane.

owing to the small evolutionary attainment of the race only the physical plane is as yet in any way brought under conscious control.

  1. From a Master’s perspective man’s degree of attainment is small, even tiny. We are principally focussed on the very lowest levels of the cosmic physical plane. This is not a flattering fact.

The knowledge which deals with that plane, [Page 286] the information which is concerned with densest objectivity, the sumtotal of facts connected with the five lower subplanes of the physical plane are (from the occult standpoint) considered exoteric.

  1. The five lower subplanes of the systemic physical plane are considered exoteric. They correspond to the Brahmic subplanes of the cosmic physical plane.

  2. That which is Brahmic pertains to the first solar system and to the material aspect ruled by Saturn.

  3. Yet, humanity is only now in process of discovering that which is to be found upon the fourth ether, the lowest etheric subplane. Though here listed as exoteric, the facts and phenomena of the third etheric sub-plane are, for man, still quite esoteric.

  4. When we remember that the human throat center expresses through the third ether, and that the throat center is, relatively, an exoteric center representing the mind and the personality, we can understand a little better why the third ether is considered exoteric.

  5. Still, we would be hard-pressed to discuss the knowledge and phenomena associated with the third systemic ether.

During the next two races the other two subplanes will be mastered,

  1. This means that the sub-atomic and atomic etheric sub-planes will be mastered.

  2. This tells us that the heart center will be powerfully developed during the sixth root race and that the head center will be powerfully developed during the seventh.

  3. The heart center expresses on the sub-atomic etheric plane (the second sub-plane) and the head center upon the atomic etheric plane (the first sub-plane).

  4. In our Aryan civilization, the throat center is the center of greatest moment.

and the entire mass of knowledge concerned with physical and etheric matter, with energy, form and experience on the physical plane, will be easily available to man, and concern only his five physical senses.

  1. DK is predicting the type of knowledge which will be available to man once the sixth and seventh sub-races have run their course.

  2. Everything in relation to physical and etheric matter will be known and will be apprehended directly through one or other of his five physical senses—hearing, touch, sight, taste and smell.

  3. We will presume that taste and smell will undergo a great development in the sixth and seventh root races respectively.

  4. From this perspective the sense of taste must be related to the heart center and the sense of smell to the head center.

  5. DK is predicting that during the next two races we will hear, touch, see, taste and smell etherically—i.e., (at the end of the seventh root race) on all the etheric sub-planes of the systemic etheric-physical plane).

Information and knowledge of the life evolving through the forms will for a considerably longer time be considered esoteric, as also will the apprehension and comprehension of the matter aspect, and the laws governing energy on the astral and the mental planes. This is stated in connection with average man, the rank and file of humanity.

  1. Knowledge of life (which is a far more esoteric factor than form) will remain esoteric. Knowledge of energy, form and experience upon the physical plane is almost completely exoteric.

  2. The astral and mental planes have a type of matter associated with them; knowledge of this type of matter will remain esoteric for yet a while as will knowledge of the laws governing energy of the astral and mental planes.

  3. What is stated here relates to the consciousness of the average human being which cannot yet penetrate into the etheric, astral and mental planes. Even a true comprehension of the matter aspect will evade the understanding of the average individual.

  4. To the true disciple, however, knowledge of the astral and mental planes is already becoming exoteric and the etheric plane is rapidly being disclosed.

Objective or exoteric information is largely that obtained or ascertained by men in the Hall of Learning by means of the five senses, and by experiment.

  1. There are three major “halls”:

    1. The Hall of Ignorance

    2. The Hall of Learning

    3. The Hall of Wisdom

  2. The Hall of Learning is obviously principally rules by the germinating mind, for the five senses and experiment are the means of learning within that Hall.

  3. We can see that the Hall of Learning is largely a Brahmic experience.

Experiment in due course of time and after many cycles of incarnation is transmuted into experience, and this produces eventually that which we call instinct, or the habitual reaction of some type of consciousness to a given set of circumstances, or of environment.

  1. The sequence to bear in mind in the mind is that experiment leads to experience which, when repeated, leads to the development of instinct.

  2. We must note that instinct is a reaction of consciousness and that it is a habitual reaction. This means it is automatic and does not require the participation of a reflective consciousness.

These two factors of the senses and of experimental contact can be seen working out in the animal and human kingdoms;

  1. This is a factor which humans and animals share.

the difference between the two exists in the ability of the man consciously to remember, apprehend, anticipate, and utilise the fruits of past experience, and thus influence the present and prepare for the future.

  1. Let us tabulate wherein man differs from the animal in his use of the senses and experimental contact:

    1. Man consciously remembers

    2. Man consciously apprehends

    3. Man consciously anticipates

    4. Man consciously utilizes the fruits of past experience

    5. By doing this, man influences the present and prepares of the future.

  2. Perhaps the important and operative work here is “consciously”. The animal also remembers, apprehends, anticipates, etc., but all at an instinctual level. The animal does not consciously recognize that it is engaged in such acts.

He employs the physical brain for this purpose. An animal likewise has an instinctual memory, apprehension, and an embryo anticipation,

  1. Here we see that the animal shares with man the following:

    1. Memory (not conscious but instinctual)

    2. Apprehension (grasp of recognition)

    3. Anticipation (of an embryonic variety)

but (lacking mind) he is unable to adjust them to circumstances in the sense of prearrangement, and lacks the capacity consciously to utilise, and thus reap, the benefit of past events, and to learn from experience in the manner which a man does.

  1. Let us tabulate what an animal cannot do because it lacks mind:

    1. The animal cannot adjust its memory, apprehension and embryonic anticipation to circumstances

    2. The animal cannot prearrange that which it remembers, apprehends or anticipates.

    3. The animal cannot utilise past events consciously

    4. The animal, thus, cannot (at least consciously) reap the benefit of past events

    5. The animal, thus, cannot learn from experience in the same manner than man does.

The [Page 287] animal uses the solar plexus in the same way that a man uses the brain; it is the organ of instinct.

  1. Here we have a contrast between the solar plexus center and the brain. The brain is ruled by the third, fifth and seventh rays; the solar plexus center is ruled by the sixth ray.

  2. Yet, in a way, the solar plexus is the third chakra (counting from below) and thus correlates with the number of the animal kingdom—the third.

  3. The solar plexus center is the organ of instinct; the brain is the organ of thought.

  4. When man acts through the solar plexus center, he is acting instinctually and is little better than the animal.

  5. The following in relation to the kingdoms is of great interest in this context:

1. 5th Kingdom Intuition spiritual soul head centre

2. 4th Kingdom Intelligence human soul throat centre

3. 3rd Kingdom Instinct animal soul solar plexus

4. 2nd Kingdom Sentiency feeling consciousness heart centre

5. 1st Kingdom Response sub-consciousness base of spine (EXH 92)

All that can be acquired by instinct and by the use of the concrete mind functioning through the physical brain can be considered as dealing with that which we call exoteric.

  1. Here is a concise definition of that which is exoteric.

  2. Acquisitions by both instinct and by the concrete mind functioning through the physical brain are considered exoteric.

  3. We note that it is the concrete mind that is considered exoteric and not the abstract mind. The abstract mind is resident within what may be called the ethers of the Planetary Logos but not the ethers of the Solar Logos.

  4. It is clear that that which is limited by the physical brain’s apprehension of the world is exoteric.

It is thus evident how the range of fact will differ according to:

  1. Here DK is dealing with what different types of people consider exoteric and esoteric.

a. The age of the soul.

  1. The older the soul the more sensitive the soul. Many subtler impressions come to the older soul.

b. Experience developed and used.

  1. Two individuals can have the same types of experiences, but unless such experiences are developed and used, they will be of little value. Some know how to profit more intelligently from their experiences.

c. Condition of the brain and the physical body.

  1. An older soul will possess a brain and physical body which are in better and more refined condition than those of lesser development.

d. Circumstances and environment.

  1. Some environments are conducive to the reception of more subtle impressions. Other environments are crude and shut out the higher vibrations.

  2. It is sometimes the case that, according to merit, so will be the environment wherein one finds oneself.

  3. Thus, it is evident that that which is considered factual will change according to a number of variables.

As time progresses and man reaches a fair state of evolution, mind is more rapidly developed, and a new factor comes gradually into play.

  1. It is clear that those with a more developed mind consider as factual a far wider range of impressions.

Little by little the intuition, or the transcendental mind, begins to function, and eventually supersedes the lower or concrete mind.

  1. Here we find a brilliant definition of the intuition. It is important to realize that the intuition can be considered a higher aspect of the mind and not a faculty opposed to mind. We must remember that one of the same planets which rules concrete thinking, Mercury, is also a planet of the intuition.

  2. The field of mind immediately ‘beyond’ the field of the concrete mind is the field of the higher mind. There is to be found a reflection of buddhic intuition within the causal body. When the Tibetan speaks of “transcendental mind”, He may be speaking not only of the pure buddhic faculty but of the expression of that faculty as it is reflected through the apparatus of the egoic lotus within the causal body.

It then utilises the physical brain as a receiving plate, but at the same time develops certain centres in the head, and thus transfers the zone of its activity from the physical brain to the higher head centres, existing in etheric matter.

  1. A relationship between the intuition and the physical brain is given. The condition of the physical brain will in part determine the ability to receive impression from the intuition.

  2. We see that the intuition is a controlling and utilizing factor, utilizing the physical brain and exercising a developmental force upon etheric centers in the head.

  3. We thus see an important connection between the intuition and the higher ethers of the human being.

  4. We are not told which centers are involved, but a study of laya yoga reveals that there are many head centers which are not usually discussed in the teaching. The nature and function of these centers belong to the arcana of occultism.

  5. Within the physical brain the pineal gland is definitely involved in registering soul and triadal influence. Correspondingly, on etheric levels, the major head center is the major center involved, but there are other proximate centers of great importance in this regard.

For the mass of humanity, this will be effected during the opening up of the etheric subplanes during the next two races.

  1. Will all four etheric sub-planes be opened up for humanity during the next two root races? This was mentioned above, even though only two of the etheric sub-planes are considered esoteric.

  2. There is a difference between the opening up of the etheric sub-planes and the mastery of the highest two—presumably by those who are more advanced. Contrast what is said of the higher two sub-planes on p. 286 with what is said here on p. 287.

This is paralleled in the animal kingdom by the gradual transference of the zone of activity from the solar plexus to the rudimentary brain, and its gradual development by the aid of manas.

  1. We see that all of nature is evolving simultaneously. When the ethers are opened up for humanity, the physical brain will be opened up for the animal kingdom.

  2. The movement of human consciousness into the ethers corresponds to an increasing access of the intuition; the movement of animal consciousness into a rudimentary physical brain corresponds to the movement from animal instinct into a rudimentary intellect.

  3. The excerpt seems to suggest that manas, to some extent, exists within the animal, and that the animal physical brain will be developed by the manasic faculty.

As we consider these points, it will become apparent that the esoteric aspects of knowledge are really those zones of consciousness which are not yet conquered, and brought within the radius of control of the indwelling Entity.

  1. This shows that what may be considered either esoteric and exoteric is relative, and is wholly dependent on the capacity of the Entity.

  2. That which is conquered is familiar and exoteric; that which is not yet subdued is unfamiliar and esoteric.

  3. The “radius of control” is a phrase reminiscent of the “sphere of influence” discussed when considering the parallels between the four types of atoms (the Solar Logos, the Planetary Logos, the human being and the atom of substance/matter).

  4. In short, that which is unknown but accessible to the individual is still exoteric. But that which is unknown and for which the faculties of penetration have not yet been developed, is esoteric.

  5. The factor of control of that which is accessed is also a part of the equation. DK seems to be saying that if one penetrates into unknown dimensions but does not control those dimensions, those dimensions are still somewhat esoteric and not fully exoteric.

The point to be emphasised is that when this is realised the true significance of the esoteric and the occult will be appreciated, and the endeavor of all KNOWERS will be to draw within the zone of their knowledge other [Page 288] units who are ready for a similar expansion of consciousness.

  1. The suggestion offered is that those who know (i.e., the “KNOWERS”) are obliged to find appropriate methods of passing on that which they know.

  2. The entire process of initiation functions on this basis. The initiates seek to provide opportunity (for those who are ready) to become initiate.

  3. Note the word “draw” with the implication that the sharing of knowledge through the initiation process is accomplished through the Law of Attraction.

  4. Upon our planet there is constantly at work a process by means of which the exoteric is rendered esoteric. To cooperate in this process is to cooperate with the evolution of the planet.

  5. What is said of the planet can, of course, be said of the cosmos as a whole. There is a constant movement intended to bring the unknown to light.

In this thought lies the key to the work of the Brotherhood. They attract by Their force into certain fields of realisation and endeavor and by that attraction and the response of those human atoms who are ready, the group soul on the upward arc, or a particular centre of a Heavenly Man, is co-ordinated.

  1. The “Brotherhood” is the Great White Lodge, the Spiritual Hierarchy of our planet.

  2. The action of the Spiritual Hierarchy serves the development of the Planetary Logos.

  3. Are there two factors which are co-ordinated? The group soul and a particular center in the Heavenly Man?

  4. It would seem that group consciousness within the human race is promoted by the attractive action of the Brotherhood. As well, the heart center of the Heavenly Man is also stimulated, because the Ashrams are closely related to the heart expression of the Planetary Logos. Hierarchy is the heart center of the Heavenly Man.

  5. Note DK speaks of the “group soul on the upward arc”. He is differentiating this from the function of the group soul on the involutionary arc, during which time no self-consciousness exists for participating units within the group soul.

  6. The more the human being integrates into the Hierarchy, the more the One Soul of Humanity becomes a reality.

  7. VSK asks: “So which centre within the Planetary Logos are we likely to be working with. Are ‘we’ (e.g. this study group even, or any identifiable group) in any particular ashramic or sub ray group. We need to know this in order to know who are those we can serve and who are those who can serve us.”

  8. I would submit that those working closely with the Master DK are working with the second, third and (to a degree) the first ray. Both heart and throat centers are very important.

In the same way the animal is brought at a certain stage into the zone of influence of the lesser sons of mind—human beings who are the elder brothers of the animals, as the Masters of the Wisdom are the Elder Brothers where humanity is concerned. So the interlocking proceeds and the division of responsibility.

  1. The analogy is clear and humbling. Is the difference in consciousness between a Master and a human being in some way proportional to the difference between the human being and an animal? This is the suggestion.

  2. Those who presently care for animals and seek to increase their intelligence and responsiveness are undertaking a work parallel to that which the Masters perform for human beings. Perhaps the same degree of patience is required of the Master as is required of the one who trains animals. In fact, perhaps more patience is required of the Master.

  3. We note the relationship of brotherhood which exists between the various kingdoms. We think of the Masters as our Elder Brothers; do we think of the animals as our younger brothers?

  4. This ends Master DK’s attempt to answer the question, “Why is Knowledge both Exoteric and Esoteric?” Do we think we are better informed on the matter?

  5. Perhaps we are left with the impression that it is of the utmost importance to penetrate rightly into knowledge which is esoteric. By doing so we are contributing to the evolutionary process of the Planetary Logos.


a. The ten planetary schemes?

b. The seven sacred planets?

c. The seven chains in a scheme?

d. The seven globes in a chain?

e. The seven rounds on a globe?

f. The seven root-races and the seven subraces?

  1. We now undertake a question of vast proportions.

  2. We note that there are many sevens and only one ten. There are said to be ten planetary schemes. One might wonder why there are not said to be twelve.

Some esoteric thinkers believe that there are twelve planets to be considered in our solar system, and there is a basis for their conclusion. (EP II 99)

  1. Esoterically, it may be questioned whether there are (at times) as many as ten chains in a scheme and ten globes in a chain. The number ten certainly appears when considering planetary chains.

  2. Below is a section interpolated to make the point:

Forget not that the schemes manifest as seven, as ten, as three from the angle of the Eternal Now, or—from the point of view of a Heavenly Man—the manifestation may be written as (3|7) [put a circle around the 3|7—ed.]. In time and space the order might be stated to be 7-3-10, and at certain stages 10-7-3. As the opposites merge the ten become the seven and the three, and it is during this process that entire chains and globes, and eventually schemes, will apparently vanish from objectivity, and drop out of sight. They will be simply absorbed. (TCF 414-415)

  1. The principle that ‘for every seven there is a ten’ is often true, though whether it is constantly true is to be determined.

We have in this question a vast quantity of matter to deal with and it will be impossible for us to do more than to get a broad and general idea.

  1. This is another of those questions of vast scope, comparable to the question which undertook to explore the analogical relationships between the four types of atoms.

The subject is so vast and the comprehensiveness of the interrelated points is so great that we shall only attain lucidity if we confine our attention to certain broad general conceptions, leaving the subsidiary points for more detailed elucidation at some later period.

  1. That more detailed elucidation will probably come when the new esoteric schools are firmly established, perhaps centuries into the future.

  2. When Master DK says that “the comprehensiveness of the interrelated points is so great” we can easily see how strongly He represents the second Ray of “Detailed Unity” and “Comprehensive Inclusiveness”. He seems particularly to be a representative of the third aspect of the second ray (cf. DINA II 518).

1. The Inter-related Parts

Primarily I would suggest that we consider this subject only as it concerns a Heavenly Man, that we omit from our immediate calculations the consideration of the cellular composition of His body (those separated units of consciousness which we call deva and human [Page 289] beings), and that we view the matter from what is to the human being, the group concept, and not the individual.

  1. For the sake of lucidity, DK is thinking in larger wholes. Too rapid a presentation of a mass of detail can overwhelm and bewilder.

  2. We notice, as well, that He is not discussing the solar systemic implications of the question but is confining himself to a consideration of the question as it relates to a Heavenly Man —probably our Heavenly Man.

  3. We are reminded that human and deva units of consciousness constitute the cellular composition of the body of the Planetary Logos or Heavenly Man.

  4. The calculations omitted will one day have to be addressed.

  5. When thinking of a Heavenly Man or Planetary Logos we must always think in group terms. The consciousness of a Heavenly Man is both a one and a many.

The entire middle section of this treatise on the Fires has to do with the development of the consciousness of a Heavenly Man, and the application by Him of the knowledge gained (through the aid of manas or mind) in a previous solar system, to the acquisition of wisdom through objectivity, and to the transmutation of the earlier acquired faculty into applied Love.

  1. We are now focussed in the large middle section of TCF. DK tells us that this section is concerned mostly with the development of the consciousness of the Heavenly Man, though, of course, many other subjects are treated.

  2. For the sake of clarity, let us tabulate the knowledge to be acquired concerning the Heavenly Man:

    1. The development of the consciousness of the Heavenly Man

    2. The application by the Heavenly Man of knowledge gained in a previous solar system. This knowledge was gained by the aid of manas or mind. We note that DK does not tell us which solar system. It could be the one immediately previous to this solar system, or a still earlier solar system.

    3. The acquisition by the Heavenly Man of wisdom. Wisdom is gained through the experience of objectivity.

    4. The transmutation by the Heavenly Man of earlier acquired faculty into applied Love.

  3. It is clear that the Heavenly Man is moving from knowledge to wisdom and love. This is His task in the present solar system.

This is His work in the same sense that the work of the cells within His body is to develop the mind principle.

  1. The contrast emerges clearly: the Heavenly Man is developing Love-Wisdom; man (a cell in the body of the Heavenly Man) is developing mind.

  2. We might say that a Heavenly Man or Planetary Logos is growing into a type of Love-Wisdom which is already the possession of the Solar Logos. Relative to man, the Planetary Logos already has a full measure of Love-Wisdom.

When through experience in the three worlds the human units have accomplished this, they can then gain—through the final initiations—something of the group concept, or the conscious realisation of place, and of energised activity within the ring-pass-not of their particular planetary Logos.

  1. It is only the final initiations (in the series of initiations which pertain to humanity) that convey to man “something of the group concept”.

  2. The later initiations apply to the spiritual triad and Monad. We remember that the Heavenly Man (whichever of three Heavenly Men may be meant!) is attempting to master the planes of the spiritual triad and is expressing Himself largely on those planes. Therefore, when the initiatory process of man raises his point of tension to triadal levels (through which the Heavenly Man is focussed), he enters more fully into the life of the Heavenly Man.

  3. We remember, perhaps, from the last Commentary, the scale problems encountered when comparing the Solar Logos, the Heavenly Man and Man. That there are, so we think, three types of Heavenly Men to be found within the planetary scheme of Earth, we must be alert to which type of Heavenly Man may be meant in any particular context.

  4. This problem is simplified, in a way, by realizing that all Heavenly Men are really ONE Heavenly Man working through His emanated aspects.

  5. Let us examine DK’s understanding of the meaning of the “group concept”:

    1. The group concept is the conscious realization of place within the ring-pass-not of the Heavenly Man

    2. The group concept is the conscious realization of energized activity within the ring-pass-not of the Heavenly Man.

  6. It is becoming clear that group consciousness is realized as one begins to enter in the consciousness of the Heavenly Man. This occurs on the levels of the spiritual triad. Therefore, group consciousness, in the way Master DK describes it, is not really understood until the human being’s later initiations which polarize his consciousness within the spiritual triad. This should be a significant realization for aspirants and disciples aspiring to group consciousness.

  7. Let us pause to consider: to what extent do we have a conscious realization of place and of energized activity within the ring-pass-not of our particular Planetary Logos? Do we know what kind of a cell we are and what may be our function within the planetary logoic economy?

Therefore, we might consider the following points:

First: The work of the units who go to the make-up of a particular planetary Logos. This is of a threefold nature:

  1. Men and devas are such units.

  2. It becomes clear that Master DK is speaking in broad and general terms of human and deva units which are to be found in all Planetary Logoi. We will learn below that He is not speaking only of the Planetary Logos of the Earth-scheme.

  3. Appended to this Commentary will be another document called: “Tabulation on the Work of Three Types of Units. Man, Heavenly Man/Planetary Logos and Solar Logos are described in three parallel columns for ease of comprehension.

a. To attain the consciousness of the realised control of their own individual ring-pass-not, or of their own sphere of activity.

  1. We note that not only must the human being achieve control of his own individual ring-pass-not but it must be a “realized control”; he must be conscious of the control.

  2. The sphere of the human being’s activity embraces all his vehicles through which his seven principles function, but the sphere of activity over which the human being must gain control does not include the entirety of his demonstration as a Monad.

This covers the period of evolution up to the first Initiation, or their entrance upon the Path, and thus into the spiritual kingdom.

  1. The sentence immediately above is of great importance. Three experiences are given equivalence: entry upon the Path, the first initiation and entry into the spiritual kingdom (the kingdom of souls).

  2. There is often question in the minds of students concerning the beginning of the Path. In this reference the moment of beginning is stated in no uncertain terms. The Path, per se, is not really the Path of Aspiration, but the Path of Probationary Discipleship.

  3. By the time the first initiation is reached the disciple has a degree of control over his own individual ring-pass-not. How much control is probably a technical matter.

It concerns the awakening of consciousness on the three lower planes.

  1. By the time the first initiation is reached, consciousness is awakened on the three lower planes; the question is, “to what extent is it awakened”?

b. To attain the consciousness of the particular centre in the body of one of the planetary Logoi—which centre embodies their group activity.

  1. Here we are speaking of the task of those who are attaining to Mastership.

  2. Group activity will occur along one of seven lines.

  3. The reference could make it seem that a Master on Earth must achieve consciousness not only with an aspect of or center in His own Planetary Logos but, possibly, with a particular center in another Planetary Logos.

  4. There is a simpler reading of the situation. A human unit, for instance, on the verge of achieving Mastership, must attain to the consciousness of a particular center within the body of His own Planetary Logos.

  5. Although the term “planetary chain” is not used in this reference, the “particular centre in the body of one of the planetary Logoi” could be a planetary chain. We could hypothesize that the Master is attaining to ‘chain-consciousness’. The following is interesting in this regard:

A Master wields the law in the three worlds, whilst a Chohan of the sixth initiation wields the law in the chain on all levels; a Chohan of the seventh initiation wields the law in the solar system. (IHS 90)

  1. For instance, a Master who achieved Mastership upon the Earth-globe might, at Mastership attain to the consciousness of the Lord of the Earth-chain.

  2. We will have to stay alert in the attempt to understand which of these two interpretations is more correct:

    1. Attainment to the consciousness of a center (perhaps a chain) within the Planetary Logos which is expressing through the planet on which the Master lives.

    2. Attainment to the consciousness of a center within a different Planetary Logos.

This carries them to the fifth Initiation, and covers the period wherein consciousness is awakened on the five planes of evolution.

  1. We learn that for a Master, consciousness is awakened on five planes of evolution. A Master is not yet the master of the five; He has mastered only the lower three.

  2. A first degree initiate is awakened on three planes of evolution but he is not the master of those three planes.

  3. We need, therefore, to distinguish between awakening and mastery. This is a consideration similar to that between the “opening up” of certain ethers and their mastery.

c. To attain to the consciousness of the centre in the Body of the Logos of which any particular planetary [Page 290] Logos is the sumtotal. This carries them to the seventh Initiation and covers the period of the awakening of consciousness on the seven planes of the solar system.

  1. In these three explanations, we have moved from the first, through the fifth and to the seventh initiation.

  2. When the term “the Logos” is used, we know it is the Solar Logos.

  3. In point “b.” the human or deva unit discovers its place within a Planetary Logos (either the Planetary Logos of his own planet or the Planetary Logos of another). In point “c.”, the place of the human or deva unit within the Solar Logos is revealed.

  4. It is suggested that each Planetary Logos is the “sumtotal” of a particular center within a Solar Logos. Obviously, since there are only seven major centers within a Solar Logos, there must be some Planetary Logoi who doe not comprise the sumtotal of a major solar logoic center.

  5. Whereas, the attainment discussed in point “b.” might be confined to the consciousness of a planetary chain, the attainment in point “c.” could well involve the consciousness of an entire planetary scheme.

  6. Let us tabulate the correlations between the initiation in question, the type of consciousness achieved and the planes of expression through which the evolving human or deva unit functions at different levels of initiation.




First Initiation

Consciousness of the unit’s individual ring-pass-not

Thee systemic planes

Fifth Initiation

Consciousness of a particular center is his (or a) Planetary Logos, which center embodies the unit’s group activity. This may be chain consciousness

Five systemic planes

Seventh Initiation

Consciousness of that center within the Solar Logos of which his (or a) Planetary Logos is the sumtotal. He attains to the consciousness of that particular Planetary Logos (probably his own) to which he is most related. For instance, a seventh degree initiate who achieved the seventh initiation on Earth would probably be most related (or at least, immediately related) to the Planetary Logos of the Earth-scheme. This type of consciousness may be considered scheme consciousness.

Seven systemic planes

      1. We can see what a huge difference exists between the consciousness of an initiate of the first degree and an initiate of the fifth degree, a Master. The first degree initiate has consciousness awakened on only three systemic sub-planes on one globe. A Master has consciousness awakened on five systemic sub-planes which (according to the hypothesis here developed) are to be found throughout a particular planetary chain. The first degree initiate is confined to one globe and the Master (according to this hypothesis) has expression through seven globes.

      2. The seventh degree initiate has expression through seven chains, and thus through an entire planetary scheme.

      3. We will check to see whether this line of reasoning squares with what the Tibetan has said of the chain expression of a Master or a Chohan of the seventh degree.

    These expansions are attained by the aid of mind, transmuted in due course of time into love-wisdom, and entail the conscious control of the entire seven planes of the solar system, or of the lowest cosmic plane.

    1. The expansions we are discussing are really initiations. The great “manasic initiations” begin with the first. Throughout the initiation process (governed generically by Venus—the planet which unites mind and love), manas is transmuted into love-wisdom.

    2. We have been speaking of the progressive awakening of consciousness, but now we speak of “conscious control”.

    3. The human or deva unit has, therefore, three kinds of progressive relationships with the seven systemic planes:

      1. Awakening upon a plane

      2. Control of a plane

      3. Mastery of a plane

    Second: The work of the Heavenly Men Who in their totality are the seven centres in the body of the Logos. This work is again threefold:

    1. This is a very interesting statement and may required investigation. In our solar system we have many Heavenly Men. DK states that there are ten planetary schemes. If we work with the planet Vulcan and stop our count with the planet Pluto, we shall have the ten schemes. As discussed above, there may be twelve major scheme.

    2. Even if we do not concern ourselves with the many other planets in our solar system (more than 115), we still have a discrepancy. It is as if the ten Heavenly Men comprise the seven centers in the body of the Solar Logos. The reason we are justified in counting more Heavenly Men than seven is the phrase “in their totality”. The Heavenly Men in their totality are more than seven!

    3. There may be a way that more than one Heavenly Man go to the constitution of a particular major center of a Solar Logos.

    4. When we consider all the many Heavenly Men, there may be a way in which each of them (however minor) is related to one of the major centers, just as in the human body, the minute centers are related to minor centers and the minor centers to major centers. Speculation upon these types of relationships will not be fruitful until more of the undiscovered planets are discovered.

    a. To attain to full self-consciousness, or to individual consciousness on the five planes;

    1. DK is speaking of that type of Heavenly Man who is a Planetary Logos. As we have mentioned, the term “Heavenly Man” may be generic and may refer to a Globe Lord or a Chain Lord as well.

    2. The planes upon which a Heavenly Man is focussed in the attempt to achieve full self-consciousness are the atmic plane, the buddhic plane and the higher levels of the mental plane.

    to vibrate with conscious activity within Their Own ring-pass-not, a planetary scheme.

    1. It is evident that it takes a long while before any entity becomes fully conscious of the many types of lives gathered within its own ring-pass-not.

    2. We can attest that this is certainly true of the human being; here the same is stated of a Planetary Logos or Heavenly Man, and no doubt the same is true of a Solar Logos.

    3. The ring-pass-not of the type of Heavenly Man here being considered is a planetary scheme.

    This covers a period in the scheme of involution, and of that period during the evolutionary stage which is comprised within the first three rounds up to the entrance upon the fourth round.

    1. This process, we recognize, is that which corresponds to the development of a human being up to the first initiation.

    2. May it be that our Planetary Logos took (with respect to our Earth-chain) only the first initiation at the point of His entrance upon the fourth round?

    3. Is the process of involution to be considered separately from the process of rounds? We seem to be dealing with something of an enigma. Even in the fourth round there is both an involutionary and evolutionary portion of the round.

    4. May it be that the first three rounds are in some way considered involutionary?

    5. Because on our planet we are more than midway through the fourth round, it may be presume that our Heavenly Man/Planetary Logos has passed the planetary logoic equivalent to the first initiation. (We do have to be careful with regard to the kind of initiations we are discussing. TCF 384 offers some keys. On this page we notice that our Planetary Logos is moving towards his second cosmic initiation, even though engaged in a lesser series of seven, in which He is taking the fourth.)

    6. We may be able to differentiate these types or series of initiations if we consider the series of seven as related to a Chain-Lord, and the series in which our Heavenly Man has not yet taken the second (cosmic) as related to the Planetary Logos or Heavenly Man in His entirety. This leaves open the question of what constitutes initiations for the Globe-Lord. May it be the development of root races?

    7. We are not told when our Planetary Logos will achieve His second cosmic initiation. We may infer that it will be some time within the present Mahamanvantara, just as the Solar Logos will take His fourth or fifth cosmic initiation within the present Mahamanvantara.

    b. To attain to the consciousness of the solar Logos, within Whose body They form the centres.

    1. The Solar Logos in question is almost certainly that particular Solar Logos in which the Planetary Logoi form centers. This means that the Solar Logos in question is not one of the other six Solar Logoi in the Seven Solar Systems of Which Ours is One.

    2. The Heavenly Man in question is rising to the consciousness of His own Solar Logos.

    3. If we cross reference DK’s statement here, to what is said of the human being (or deva unit) in point “b.”, then the Planetary Logos to which the human being must come into closer relationship (by attaining the consciousness of a particular center within that Planetary Logos) is almost certainly the Planetary Logos expressing through the planet on which the human being finds himself and not another Planetary Logos within the solar system.

    4. It should be said that the Planetary Logoi do have (at least potentially) relationships with the other Solar Logoi within the Seven Solar Systems of Which Ours is One just as the human being (at least potentially) has relationships with Planetary Logoi other than his own.

    It entails the attainment by a Heavenly Man of a group consciousness of a sevenfold nature, or the achievement of accurate vibratory relationship with the other Heavenly Men Who form the other centres.

    1. As a Planetary Logos seeks to attain to the consciousness of His Solar Logos, He does so in the company of six other Solar Logoi. We have suggested that the many Planetary Logoi form, essentially, seven major centers within the Solar Logos.

    2. Thus, it is through a form of planetary group consciousness that a Planetary Logos approaches the consciousness of His Solar Logos.

    3. A human being attempting to attain to the consciousness of a certain center within his own Heavenly Man would, in a parallel manner, do so through the process of an increasing group consciousness. Whether or not this is done in groups of seven cannot be stated at this time. Perhaps we might say that the seven Ashrams are the correspondence to the seven Heavenly Men. Thus for a human being in an Ashram there would be a group approach within his own Ashram—an Ashram related to six other Ashrams, the members of which are likewise approaching the consciousness of a Chain-Lord.

    4. The principle to emerge is that the approach to identification with a greater consciousness is done in group formation. For instance, the members of an Ashram together approach identification with their Master’s consciousness.

    It carries with it the capacity to have full conscious control on the seven planes of the solar system,

    1. The Solar Logos already has this capacity. As the Heavenly Men approach the consciousness of the Solar Logos, the capacity of this greater Logos gradually becomes theirs.

    2. A Solar Logos is already awakened on the seven planes of the solar system, but must attain full self-consciousness on these planes just as the Heavenly Man must attain full self-consciousness on five.

    3. We remember the sequence of a) awakening, b) control and c) mastery. The phrase “full conscious control” begins to sound like mastery.

    and covers that period of development which is undergone in a planetary chain during the fourth, fifth, and sixth rounds.

    1. It would seem that the first three rounds are of a material and personal nature. The next three (the fourth, fifth and sixth) seem given to the development of consciousness.

    2. This period in the life of a Heavenly Man corresponds to that period in the life of a human being when he achieved Mastership. Consciousness, per se, if fully developed.

    3. We might conclude that in the life of a Heavenly Man, three rounds take him to the point of the first initiation and three more rounds take him to the point of the fifth initiation (if the parallel with the development of a human being is warranted).

    4. We remember that our Planetary Logos working through his fourth chain is involved in a series of seven initiations.

    5. As the Heavenly Man is currently working on the mastery of five planes, the phase here discussed will take him to the point of attainment of a Solar Logos.

    6. The human being achieves Mastership or five initiations in the phase indicated in point “b.” We might ask why a Heavenly Man does not achieve six initiations, given that six rounds elapse.

    7. We should remember that when a Heavenly Man undergoes five initiation He becomes the Heavenly Man of a sacred planet.

    It should be borne in mind that a paralleling recognition should here be given to the fact that the solar Logos holds an analogous position in the body of a cosmic Entity to that held by a Heavenly Man in the body of a solar Logos.

    1. The cosmic Entity here discussed is a Cosmic Logos expressing through seven major Solar Logoi and probably through many more of a minor kind.

    2. The particular Cosmic Logos to which we are related has sometimes been called the Sirian Logos, or the Logos of the Seven Solar Systems of Which Ours is One.

    3. This is a crucial analogical statement; if forgotten, false conclusions about the place of our Solar Logos within the One About Whom Naught May Be Said may occur and have occurred in the works of some theorists.

    c. To attain to the consciousness of a greater centre on cosmic levels. This covers the period of the seventh round, and gives to a Heavenly Man (when these rounds are viewed in the light of the Eternal Now, and not from the standpoint of time and of space) the consciousness of [Page 291] the cosmic astral, or the second lowest plane of the cosmic planes.

    1. This is an amazing excerpt and requires much deep thought. Let us gather our thoughts. The analogies between the three types of attainment in point “c.” may not be exact.

    2. In point “c.”—

      1. The human being attains to the consciousness of the Planetary Logos in its entirety, not just to the consciousness of a Chain-Lord

      2. If the analogy to the attainment of the human being were to be exact, the Planetary Logos (in point “c.”) would attain to the consciousness of a Cosmic Logos—the Logos of the SSOWOIO. However, DK simply says that the Heavenly Man or Planetary Logos seeks to “attain to the consciousness of a greater centre”. The Heavenly Man’s attainment may not be to the entirety of the consciousness of the Cosmic Logos which includes His Solar Logos. Or, it may.

      3. If the analogy to the attainment of the human being were to be exact, then the Solar Logos (in point “c.”) would attain to the consciousness of the One About Whom Naught May Be Said, but instead, the Solar Logos strives to attain to the consciousness of a Cosmic Logos—a lesser attainment. Unless, DK is blinding the term “Cosmic Logos”, applying it to both a Cosmic Logos in which Solar Logoi are its chakras, and to a Super-Cosmic Logos, in which Cosmic Logoi are its centers. This possibility cannot be entirely discounted.

    3. There are many mysteries hidden in the scope of these attempted attainments.

    4. If we study the parallels closely, we shall ask whether, in point “b.” the Planetary Logos attains fully to the consciousness of the Solar Logos of which He is a part, or only partially? Full attainment to the consciousness of the Solar Logos seems more probable.

    5. We shall also ask whether the Solar Logos in point “b.” attains fully to the consciousness of the Cosmic Logos of which He is a part, or only partially. Again, as in the case of the Heavenly Man or Planetary Logos, full attainment to the consciousness of the Cosmic Logos seems more probable.

    6. If this is so, then the major blinding is occurring in point “c.” describing the Solar Logos’ final attainment. The wording is very strange and alerts one to the possibility of blinding. We shall discuss this more fully when commenting on the Solar Logos’ attainments directly.

    A great deal of the problem to be seen slowly working out at this time to a solution is due to the fact that the control of the Heavenly Man, Whose body our scheme may be, is as yet but partial, and His cosmic experience is as yet but imperfect.

    1. There is no question but that the term “Heavenly Man” is often used to indicate a great Being Who is manifesting through a planetary scheme. Because of this, it is difficult to differentiate between the terms “Heavenly Man” and “Planetary Logos”.

    2. The term, “Heavenly Man” we realize can be applied to lesser beings within the overall manifestation of the Planetary Logos—such as Globe-Lords and Chain-Lords.

    3. It has also been suggested by competent theorists that the term “Heavenly Man” refers principally to the soul nature of the Planetary Logos, whereas the term “Planetary Logos” refers to the monadic nature of that Logos.

    4. This cannot yet be confirmed. In many places it is quite evident that the two terms are used interchangeably.

    5. Apparently our Heavenly Man has not yet achieved complete control over His own vehicles. He is, we are told, struggling on the cosmic astral plane, just as a human being who has not achieved full self-control will struggle in his own astral nature.

    6. As for the imperfect cosmic experience of the Planetary Logos, it is clear that His consciousness does not yet extend fully into the consciousness of the Solar Logos and so any fullness of extra-systemic experience is not yet possible for Him.

    This necessarily affects the cells in His body in the same way that lack of astral control in the case of a human being, affects his vehicle.

    1. Lack of astral control often leads to devitalization and disease. Our Planetary Logos is passing through a period difficulty and, in a way, of planetary illness.

    2. The implication of the excerpt is that the Planetary Logos’ lack of astral control (which is hinted) has an effect on the human and deva units which serve Him as cells. In the human being, for instance, the astral nature would be particularly affected.

    It might here be pointed out that the evolution of the Heavenly Men is unequal, and that our planetary Logos has not the control, for instance, that the Heavenly Man of the Venus chain has achieved.

    1. This seems quite evident given the very full unfoldment of Venus.

    2. Human beings are characterized by unequal development. Why should it not be so for Planetary Logoi and Solar Logoi as well, and beyond?

    3. While our Planetary Logos is struggling to take His fourth initiation in a series of seven, it may be that the Planetary Logos of Venus has not only taken this initiation but the corresponding fifth as well. Venus is, after all, presently expressing through its fifth chain and is focused in the fifth globe of that chain. (EA 693).

    In each round one subplane of the cosmic astral plane is brought under control, and the consciousness of the Heavenly Man expands to include one subplane more. The planetary Lord of Venus has dominated and controlled the five subplanes and is working on the sixth.

    1. This is a most valuable reference, clarifying the relationship between our Planetary Logos and the Planetary Logos of Venus in relation to the cosmic astral plane.

    2. Human beings are attempting to control and master the sub-planes of the cosmic physical plane. Planetary Logoi are attempting to dominate and control the sub-planes of the cosmic astral plane. The Heavenly Men (which?) are, we have learned, at the same time attempting to achieve mastery on the sub-planes of the cosmic physical plane.

    3. The Planetary Logos of Venus is a Master of manas (considered in relation to the cosmic astral plane) and is attempting to develop His buddhic principle (again, in relation to the cosmic astral plane). This means that the Planetary Logos of the Venus-scheme is working in relation to the sixth sub-plane (numbering from below) of the cosmic astral plane, which correlates with the sixth or buddhi principle. To develop cosmic manas in relation to the cosmic mental plane and cosmic buddhi in relation to the cosmic buddhic plane, lies fare ahead.

    4. With respect to the cosmic astral plane, our Planetary Logos has not yet achieved mastery of manas.

    5. On EA 693 we learned that Venus was expressing through its fifth chain and fifth globe. On TCF 300 we learn that Venus is also in its fifth round (in that fifth chain and fifth globe). From one perspective, Venus can be delineated by the series of numbers 5.5.5.

    6. Perhaps other Planetary Logoi can be delineated by three numbers describing the chain and globe in which that Planetary Logos is focussed and the round in that chain which is occurring. The process of the Planetary Logos of the Earth would now be described as 4.4.4. The number of planet Earth, however, is 777.

    It has been stated that a mystery lies hid in the 777 incarnations. This figure provides room for much speculation.19 It should be pointed out that it does not hold the number of a stated cycle of incarnations through which a man must pass, but holds the key to the three major cycles previously mentioned. Primarily this number applies to the planetary Logos of our scheme and not so much to other schemes. Each Heavenly Man has His number and the number of our Heavenly Man lies hid in the above three figures, just as 666 and 888 holds the mystery hid of two other Heavenly Men. (TCF 306)

    Our planetary Logos is engaged in a similar work on the fourth and fifth.

    1. The Planetary Logos of Earth is of lesser unfoldment that the Planetary Logos of Venus. Both are focussed on the cosmic astral plane, but the numbers four and five are significant for our Planetary Logos and the numbers five and six for the Planetary Logos of Venus.

    The work, as in all cycles, overlaps and it might be explained thus:

    He is perfecting the control of the fourth subplane on the cosmic astral plane, and has nearly completed it.

    1. The fact that our Planetary Logos has nearly completed His control of the fourth sub-plane of the cosmic astral plane may tell us something about how much time remains before the Planetary Logos will have completed His fourth initiation through the Earth-chain. This type of initiation is not a full planetary initiation, but a partial initiation taken through a chain (and not throughout the entire planetary scheme).

    2. Perhaps the Planetary Logos’ completion of the mastery on the fourth sub-plane of the cosmic astral plane will signal an attainment for our Solar Logos—an attainment in resonance with the number four.

    3. It might be, however, that the entire Earth-scheme would have to attain significantly before an attainment in resonance with the number four would occur of the Solar Logos—since the Earth-scheme is the fourth scheme from the Sun (given the usual methods of counting the planetary orbs nearest the Sun).

    He is beginning to work at the control of the fifth subplane—a control which will be perfected in the fifth round.

    1. The fifth round of the Earth-chain. This is a chain-round and not a scheme-round.

    2. Our Planetary Logos’ work upon the fifth sub-plane of the cosmic astral plane (numbering from below) must correlate with the entry of so many human beings into the Fifth Kingdom, the Kingdom of the Soul.

    3. Activation of the fifth spirilla in so many human beings must also correspond, as would the activation of the third and fifth sub-planes of the cosmic physical plane (the systemic atmic and mental planes).

    He is sensing and responding to the vibration of the sixth subplane, but is not as yet fully conscious on that subplane.

    1. The implication is that the Planetary Logos of Venus is fully conscious on the sixth sub-plane of the cosmic astral plane and beginning to respond to the vibration of the seventh sub-plane.

    2. On the human level, there are some who are beginning to respond to the energy of buddhi, the sixth principle. The majority of the human race is not responsive in this way. The reaching out of our Planetary Logos to the sixth level of the cosmic astral plane corresponds to the reaching out of a number of human beings to the sixth principle.

    3. We must be careful to keep clear the relationship between planes and principles. There is not always a one-to-one correspondence between a plane and a principle.

    We have a corresponding reflection to this in the fourth and fifth root-races on this planet, in which the astral consciousness of the Atlantean cycle is being perfected, the fifth principle is being developed, and the sixth is being gradually sensed. This deserves thoughtful consideration.

    1. We are given a very clear analogy. The fourth sub-plane of the cosmic astral plane corresponds to the Atlantean consciousness , the fifth sub-plane to the Aryan consciousness, and the sixth sub-plane to the incipient intuitive consciousness of the sixth root race.

    2. We can understand the progress made the by Planetary Logos will affect the perfecting of human consciousness.

    3. With the perfecting of Atlantean consciousness we are achieving equilibrium on the astral plane and a responsiveness of humanity’s astral body to the energy of love. Humanity is slowly developing it mental nature and, now, the responsiveness of that mental nature to the light of the soul. As humanity enters the sixth subrace of the fifth root race, the abstract mind will be the focus of cultivation—we are told.

    4. As previously stated, some human beings are ‘sensing after’ the intuition just as the Planetary Logos is seeking awareness on the sixth sub-plane of the cosmic astral plane.

    5. In retrospect, what DK has said of the work of the Heavenly Man is profound and not totally understandable given our present state of mental unfoldment.

    6. We now consider the work of the Solar Logos.

    Third: The work of a solar logos is again of a corresponding nature:

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    a. He has to attain to the full consciousness of His entire ring-pass-not, or of the seven planes of the solar system.

    1. We remember that the human being had to attain full consciousness on three systemic planes and the Heavenly Man on five. We also remember that the Heavenly Man was moving towards awareness on seven—a state which the Solar Logos already has achieved.

    This covers a period wherein five of the Heavenly Men, or five of His centres, and therefore, five schemes, reach a stage of accurate response to contact and stimulation.

    1. Whether we speak of the human being, the Planetary Logos or the Solar Logos, we are, in this context, discussing a Brahmic period, correlated, in part, to the number five.

    2. Remembering—the human being during this period awakened to the three lower systemic planes; the Heavenly Man (awakening to five systemic planes) progressed through the first three rounds (presumably on the Earth-chain, though we cannot say that there is not a parallel process of rounds occurring on all seven chains);

    3. For the Solar Logos, five planetary schemes have developed during this first stage, listed under point “a.”

    4. We might inquire: does the development of the five planetary schemes correspond to a kind of first initiation for the Solar Logos, just as in the case of the human being the first initiation follows the awakening of his consciousness on the three lower systemic planes?

    5. The development of five planetary schemes within the Solar Logos may signal that the material and personality phase of His development in this second solar system has come to an end. This development is a kind of recapitulation of the overall development which occurred during the first solar system—a Brahmic system correlating to the number five even as our present system correlates to seven.

    6. Which are the five schemes? This would not be easy to assess, but we could certainly infer that they would be those which correspond to the Brahmic Rays—the third ray and the four Rays of Attribute. We could presume that all planetary schemes ruled more by the third ray than by the second or first would have reached this stage of accurate response to contact and stimulation.

    7. Has this stage of development already occurred? We see that it has occurred for man, the individual, because many men have moved beyond the first initiation.

    8. We see that this stage of development has already occurred for our Planetary Logos, because He is already in his fourth round, and the first stage ended at the completion of the third.

    9. We do not know enough about planetary development (at least from observation) to conclude that the Solar Logos, as well, has completed the first stage. But since the development of man, the Planetary Logos and the Solar Logos run somewhat in parallel, we might conclude on this basis that the Solar Logos, too, has reached and passed the first stage.

    10. From the initiatory standpoint we would certainly have to say so, because our Solar Logos has for His objective a kind of third cosmic initiation.

    11. There is another alternative to the one in which the five planetary schemes expressing the Brahmic rays are considered the five which have reached this stage of development. We could take, instead, the ‘chakric approach’.

    12. Perhaps those planetary schemes which represent the sacral center, the solar plexus center, the throat center, the ajna center and, perhaps, the heart center are relatively developed.

    13. The heart center is a problem, as it should not fully unfold until the Entity in question is a relatively high initiate. One could substitute the base of the spine center, and indeed, it develops early, but its full development does not come until the fifth initiation (at least this is so for the human being). We know that the head center and the base of the spine center are the last to develop fully, on the Path of Initiation. In this case we are dealing with the cosmic Path of Initiation. Do the parallels hold?

    14. When comparing man, the Planetary Logos and the Solar Logos, we see a difference in the numbers appearing as significant during this first and Brahmic stage: for man the number is three; for the Planetary Logos the number is also three; for the Solar Logos the number is five.

    15. From another perspective the numbers are three, five and seven characterize this first stage for the three entities in question.

    b. He has to attain to the consciousness of the cosmic Logos within Whose body He is a centre.

    1. A Cosmic Logos has Solar Logoi for His chakras or centers.

    He must find by experience His place within the cosmic group of which He is a part,

    1. This is a group of Solar Logoi—the Solar Logoi found in the Seven Solar Systems of Which Ours is One.

    in much the same way as a planetary Logos pursues a similar course.

    1. The Planetary Logos finds His place within a planetary group.

    2. A human being finds his place within a group of human beings.

    This is achieved when all the Heavenly Men or each of the seven centres are awakened and functioning consciously and freely, with their systemic inter-relation adjusted and controlled by the Law of Action and Reaction.

    1. In the previous stage (a more individual stage of the Solar Logos) five planetary schemes were involved. In the present stage, seven are necessary.

    2. The interrelation of the five schemes was characterized by “accurate response to contact and stimulation”. The systemic interrelation of the seven is “adjusted and controlled by the Law of Action and Reaction”, which is another name for the Law of Karma. The Law of Action and Reaction can be understood to correlate with the second cosmic law—the Law of Attraction and Repulsion.

    3. In the case of all three types of atoms, the second stage (given in each case under point “b.”) corresponds to development related to the second aspect of divinity and not to the third aspect as was the case under point “a.”

    4. We are reminded that five is one of the major numbers of the first solar system which is correlated to the third aspect of divinity. Seven is the number correlated to the second aspect and to the major theme of the second solar system—Love-Wisdom.

    It brings within His control not only the seven subplanes of the cosmic physical plane (our seven major planes) but necessarily also the cosmic astral plane.

    1. Just as the potential for the Heavenly Men (in stage two, “b.”) extended to full conscious control on the seven planes of the solar system, so the potential for a Solar Logos reaches beyond control of the seven sub-planes of the cosmic physical plane and into the cosmic astral plane. We do not know how ‘far’ upon the cosmic astral plane this control extends.

    2. We can imagine, however, that if the most unfolded of the Planetary Logoi (Venus) has mastered the fifth sub-level of the cosmic astral plane and is working upon the sixth, that the Solar Logos must minimally have mastered the sixth and perhaps even the seventh.

    3. The excerpt seems to suggest that He has achieved control on all sub-planes of the cosmic astral plane—which would stand to reason.

    4. Does the Solar Logos do this in stage two? The Planetary Logos’ work upon the cosmic astral plane was not mentioned until stage three; perhaps in stage three for the Solar Logos we must consider work upon the cosmic mental plane.

    5. For the Planetary Logos, this second developmental stage corresponded to the periods of the fourth, fifth and sixth rounds (DK did not say “chains”). To what in the process of the Solar Logos does this second phrase correspond?

    6. May it be inferred that just as there are planetary rounds, so there are solar rounds—solar rounds which involve planetary schemes and greater solar rounds which involve the entire solar system (just as there are rounds in a planetary scheme which involve the distinct chains and greater planetary rounds which involve the entire planetary scheme.

    7. There are many parallels to be held in mind simultaneously, but they do not seem to involve strict exactitude of analogy.

    c. To attain to the consciousness of the centre in the body of the ONE ABOUT WHOM NOUGHT MAY BE SAID. This centre is formed by the sphere of influence of a cosmic Logos. In the body of a cosmic Logos, a solar Logos is a centre.

    1. This is the enigmatic statement. We will notice the confusion is focussed around the words “the centre”. Why “the”? Could it be that the word “the” hints at the possibility that the center to be attained is the very center of the One About Whom Naught May Be Said?

    2. Analogically, at this third stage, and comparing the task of the Solar Logos with the paralleling tasks of a man and a Heavenly Man, it would seem necessary for the Solar Logos to attain to the consciousness of the One About Whom Naught May Be Said (a Super-Cosmic Logos) just as the Planetary Logos should (in the third stage) be attaining to the consciousness of the Cosmic Logos.

    3. Our question must be, “How far into the consciousness of the One About Whom Naught May Be Said will the Solar Logos penetrate? And how far into the consciousness of the Cosmic Logos will the Planetary Logos penetrate?”

    4. If there is blinding in this excerpt it is around the words “the centre” and also found in relation to the words “cosmic Logos”. It may simply be that DK uses the term “Cosmic Logos” to apply to two sorts of beings:

      1. The type of Being for Whom Solar Logoi are as chakras

      2. And the type of Being for Whom ‘Constellational Logoi’ are as chakras.

    5. In the chart on TCF 293, He calls what we would call a “Super-Cosmic Logos”, the “Unknown”.

    6. There is much blinding in relation to Cosmic Logoi and Super-Cosmic Logoi. This occurs because the term “One About Whom Naught May Be Said” may, in different instances, be used to refer to both Cosmic Logoi and Super-Cosmic Logoi. Considerable errors can be made if one is not aware of such blinds.

    We must bear in mind that this enumeration is given from the standpoint of the present, and from the angle of vision (relatively limited) of the Heavenly Man of our particular scheme, and that it is therefore circumscribed by His peculiar conditions, which govern the intelligence of the cells in His body;

    1. Master DK is telling us we cannot really understand these cosmic matters because our intelligence is limited due to the limitations of the Planetary Logos in whose body of manifestation we are merely cells.

    2. When DK presents us with such information, it may be that He is focussed in that part of planetary consciousness from which the perspective and limited consciousness of the Planetary Logos can be understood.

    it is given from the point of view of differentiation and not of synthesis.

    1. It is surely necessary for us to differentiate—at least initially. The manner in which all these Beings are superimposed, however, eludes us. They are all blended with each other, and there are not three separate processes at all, but one great process which includes all the three.

    2. Moreover, the process of each affects the processes of the others. The truer picture is one of complete interdependence. There is, as it were, but one action, rather than three.

    A synthetic absorption proceeds eventually in connection with all these Entities, and each undergoes a process, paralleling on His Own level that undergone by the Microcosm;

    1. At the termination of every large life cycle, the process of “synthetic absorption” occurs.

    in the case of the Microcosm the causal body or the body of the Ego acts as the synthesiser of the energy of the Quaternary or lower Self, and the spiritual.

    1. If the experiences of man as quaternary are synthesized (after every incarnation) into the causal body, so it must be for the Planetary Logos (who certainly has a causal body on the cosmic mental plane) and for the Solar Logos Who also has a causal body on that plane—two sub-planes higher than the causal body of our Planetary Logos.

    2. In the two excerpts above we are told that greater Entities undergo processes paralleling those of the lesser entity man. We are justified, then, in analogizing from man’s dynamics to the dynamics of the greater Beings which include him.

    3. Just as the fruits of man’s entire incarnational cycle are absorbed into his causal body and then, quite suddenly into the spiritual triad, so it must be for the Planetary Logos and Solar Logos. They too must have a spiritual triad, and synthetic absorption of the fruits of Their personal processes into the causal body must occur over time, and then, quite suddenly, into that which for them corresponds to the spiritual triad of man.

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    1. The following table is of great value and a necessarily constant point of reference for those who want to understand the relationships of related atoms in proportion.


    Entity Vehicle Centre Space Time

    The Unknown 7 constellations. cosmic Logos 5 cosmic planes.

    A cosmic Logos 7 solar systems solar Logos 4 cosmic planes.

    A solar Logos 7 planetary schemes Heavenly Man 3 cosmic planes. Period of three

    solar systems.

    A Heavenly Man7 planetary chains Chohans and groups 2 cosmic planes. Period of one

    solar system.

    A Man 7 etheric centres a Principle 1 cosmic plane Period of one

    planetary scheme.

    1. The major theme of this table is quite straightforward. Greater Entities include lesser entities as chakras.

    2. The “Unknown” can be called a ‘Super-Cosmic Logos’ Who has for its chakras Constellational-Logoi (also called Cosmic Logoi).

    3. Cosmic Logoi (or Constellational-Logoi) have Solar Logoi for their chakras.

    4. Solar Logoi have Planetary Logoi or Heavenly Men for their chakras.

    5. Heavenly Men have planetary chains for their chakras.

    6. But a Heavenly Man does not have the individual men as His chakras, but rather, perhaps, groups of men. The strict analogy breaks down when we come to the being “man”—in the fifth row.

    7. We see here that there is a gap—a gap between the Heavenly Man who has seven planetary chains as His chakras and a Man who has seven etheric centers as his chakras.

    8. This gap suggests that the Heavenly Men who are Globe-Lords are missing. While Chain-Lords would have globes as their chakras, so Globe-Lords could have men as their chakras—at least groups of men (whether on triadal/ashramic levels or on monadic levels).

    9. There are only five rows in this tabulation, but if in the first column, Chain-Lords and Globe-Lords were added, there would be seven rows, completing the tabulation more satisfactorily.

    10. One of the things we should notice is that groups of men could be considered chakras for a Globe-Lord.

    11. For what type of being would a man, himself be considered as a chakra? Perhaps in groups of seven and nine to be found within Ashrams. DK hinted at this in the ways He organized groups.

    12. Adding Chain-Lords and Globe-Lords to the first column does not complete the tabulation entirely.

    13. When we reach column three, row four, we see that “Chohans and groups” are considered to be as centres in the expression of a Heavenly Man. This is accurate enough as long as we realize that there are—

      1. Globe Chohans and groups

      2. Chain Chohans and groups

      3. And Scheme Chohans and groups

    14. This kind of thinking is related to the idea that there are three different types of Buddhas related to globes, chains and schemes. The Buddhas of Activity of Whom we have heard so much are related to our globe. (cf. TCF 873)

    15. We can see how complex the picture may become. Of course, as DK would say, we are viewing it from the perspective of differentiation and not from the perspective of synthesis.

    16. When considering column three, we note that beings are listed, whereas in column two, structures are listed.

    17. Each being in column three is really an emanation of a superior being. Cosmic Logoi, Solar Logoi and Planetary Logoi are all mind-born emanations. Chohans and their groups have, apparently, worked their way ‘up’ from below, but considered as cells within the Heavenly Man they also are mind-born.

    18. If we consider the term “Principle”, we can think of it as an entified aspect of the Monad. The Monad is the real identity, and the principle is a diversification of the Monad, sharing in the identity of the Monad. Principles are ensouled by monadic identity.

    19. We know as well that each chakra expresses particularly one principle: the heart chakra expresses buddhi particularly; the throat chakra expresses manas particularly; the head chakra expresses atma particularly. Other assignments could be conceived, though some difficulty could occur in the assigning. We have seen that there are diverse ways of numbering the human unit—its vehicles and its principles.

    20. Column four, titled “Space” is very interesting. The space of man is one cosmic plane; the space of a Heavenly Man is two cosmic planes; the space of a Solar Logos is three cosmic planes; the space of a Cosmic Logos is four cosmic planes; the space of a Super-Cosmic Logos is five cosmic planes.

    21. Each “space” conveys an idea of the focus of that particular entity’s labor. Man as man labors on the cosmic physical plane; the Planetary Logos has much to do on the cosmic astral plane; the Solar Logos (facing His third cosmic initiation), must be laboring on the cosmic mental plane; we can only extend the analogy, with the idea that a Cosmic Logos is mastering the cosmic buddhic plane and a Super-Cosmic Logos the cosmic atmic plane.

    22. If a Super-Constellational Logos is really a One About Whom Naught May Be Said, then this Being must be a kind of cosmic Master, but not a cosmic Chohan of the sixth or seventh cosmic degrees.

    23. We could also infer that the two unlisted beings (Chain-Lords and Globe-Lords) would also be working on the higher parts of the cosmic physical plane and on the lower parts of the cosmic astral plane. The Planetary Logoi, while mastering the triadal levels of the cosmic physical plane are definitely establishing themselves on the higher levels of the cosmic astral plane. The Chain-Lords and Globe-Lords being lesser beings, could not establish themselves so high on the cosmic astral plane.

    24. As previously stated, it is to be debated just how ‘low’ upon the cosmic physical plane the Planetary Logos is focussed. It seems that His task is really work upon the cosmic astral plane. Rather, it would seem that the two types of Heavenly Men called Globe Lord and Chain Lords would be more at work upon the cosmic physical plane. There may be occult blinds involved in attempting to solve this problem.

    25. However, if the Solar Logos is still working on the mastery of the seven sub-planes of the cosmic physical plane (as appears to be the case under point “a.” describing the Solar Logos) it is also possible for the Planetary Logos of a scheme also to be working upon the cosmic physical plane).

    26. If we analogize to man, even though a human being may be working on mental polarization, he may also be working upon the mastery of his ethers, and may, also, have something still to do to ensure the mastery of his astral body.

    27. The fifth column deals with Time. A Man persists for the duration of one planetary scheme. We might infer that the duration of one planetary scheme would be sufficient time for Man to become more than Man.

    28. A Heavenly Man is said to persist for the period of one solar system? Is this really long enough? Will our present Planetary Logoi not incarnate on a higher turn of the spiral in the next solar system, and did they not (at least some of them) incarnate in the previous solar system? These are difficult questions. We are told, for instance, that our present Buddhas of Activity were Planetary Logoi in a previous solar system. And here they are functioning in our present solar system.

    In the last solar system They were the planetary Logoi of three planets in which the mind principle reached its highest stage of development; They embody in Themselves in a most peculiar manner the wisdom aspect of the second ray, as it expresses itself primarily through what has been called in the Bhagavad Gita "skill in action." Hence Their name, the Buddhas of Activity. (R&I 267-268)

    1. It could be anticipated for instance that the Planetary Logos of our Earth, with His Monad on the first ray, would not achieve full expression of that monadic nature until the next solar system, which is ruled by the first ray.

    2. That our three Buddhas of Activity were Planetary Logoi in the previous solar system is something of an enigma, because they seem, in this solar system, to be subservient to the Planetary Logos of the Earth. They are now demonstrating in a service capacity on high levels of our own planetary manifestation in this solar system. There are many enigmas! The history and destiny of the Planetary Logoi must be searched to determine whether they appear in only one solar system or in more.

    3. As for the Solar Logoi, it is said that they undergo three incarnations in three consecutive solar systems; we must also remember that from a certain angle of vision, our present solar system is the fifth and not the second. Therefore the duration of a Solar Logos could be five solar systems (or even six or seven) and not three.

    4. The Time column is left blank in the first and second rows. We would be dealing with the durations of such Entities as Cosmic Logoi and Super-Cosmic Logoi. If the duration of a solar system is 311,040,000,000,000 years, what guess would we hazard concerning the duration of the ‘system’ of a Cosmic Logos or a Super-Cosmic Logos? Some time when there is nothing else to do, it might be fun to think about such things!

    5. The problem is complicated by the fact that super-giant stars, which presumably are the expressions of advanced Solar Logoi, endure in objectivity for a shorter time than do stars of less intensity. The Pleiades, for instance, are the Hub around which so may systems, including our own, revolve (we are told), but the duration of the Pleiades as stars is shorter than the duration of the stars which are said to revolve around them. Problem? Enigma? Certainly!

    6. For the sake of continuity let us include the beginning of the sentence of which the following is the ending. There has been much intervening material.

    In the case of the Microcosm the causal body or the body of the Ego acts as the synthesiser of the energy of the Quaternary or lower Self, and the spiritual

    [Page 294] or monadic sheath as the synthesiser of the seven principles, making thus the three, the seven, and the ten.

    1. Just as the Ego sheath or body synthesized the lower quaternary, so the monadic sheath synthesizes the seven principles. The Monad is a three; the seven principles are of course seven. Together they are the ten of perfection.

    2. We note that DK does not tell us that the Ego or the Monad, per se, are the synthesizers, but their sheaths.

    In closing I would point out that the mind must carefully be kept from reducing all these ideas into a rankly materialistic concept.

    1. A timely warning. Our minds are far too materially inclined to see the reality behind what has been presented above.

    2. We will, in our thought, inevitably materialize the concept—hopefully not rankly so!

    It must be rigidly borne in mind that we are dealing with the subjective life, and not with the objective form, and that we are considering, for instance, the synthesis of the principles or the qualitating energies and not the synthesis of form.

    1. DK is asking us to think with the “esoteric sense”, and not merely in terms of form.

    2. It is the synthesis of principles and qualities that we seek to understand. The forms, per se, do not synthesize.

    3. All the principles and qualities interpenetrate. Every lower principle is simply an emanated extension of a corresponding principle which animates Beings of vaster scope. The qualities found ‘above’ are found below in attenuation—but the qualities are the same. The same note of the musical scale, whether sounding in high or low octaves, is recognizable as qualitatively identical

    4. It is the interpenetration that is hard to grasp, and upon this interpenetration we must meditate if we are to understand the lesser beings as definite extensions of the greater.

    Through each etheric centre man is bringing to perfect vibration some one principle or quality through which the subjective life may express itself.

    1. The Tibetan is focussing in column three of the chart on TCF 293, and beginning one of His marvelous syntheses.

    2. Each of our etheric centers has great value as a vehicle of expression for a subjective principle or quality. Perhaps when considering chakric development we should bear the instrumentality of the chakras in mind.

    Through each chain in a scheme a Heavenly Man is endeavoring to do the same.

    1. From this reference there can be no doubt: chains are the major chakras in a Heavenly Man.

    Through each scheme in a system, a solar Logos is working at the same thing; the goal is synthetic quality and not primarily the perfection of the form.

    1. The goal in our particular solar system is qualitative, and not, strictly speaking, the perfection of form.

    2. The term “synthetic quality” suggests the union of the first and second aspects of divinity.

    3. Chakras are as chains are as schemes—and, of course, the analogy continues.

    The response of the energised form to the qualitative life is naturally—under the law—equal to the demand, but this is of secondary importance and is not the object in view.

    1. DK is telling us that there will be a gradual improvement of the form, even a movement towards perfection, but the enhancement of the form is only secondary to the merging of life and quality. We remember this particularly important trinity: “Life, Quality, Appearance”.

    2. When in our own lives, we see the form fall short of perfection, our attention should be directed to the manner in which consciousness is developing within the form. If new and better qualities of consciousness are emerging despite the evident imperfections of the form, the evolutionary process is on track.

    We have seen that the work to be accomplished in all the above cases is necessarily threefold:

    1. We enter a summation.

    First. The development of individual consciousness.

    1. This is the first stage for all three entities which have been considered.

    Second. The development of group consciousness.

    1. This is the second stage for all three entities considered.

    Third. The development of God consciousness, of that consciousness in each case which represents the highest spiritual Source,

    1. That which is “God” is relative; God-consciousness means, in this context, consciousness of the whole.

      1. God for the man is the Planetary Logos

      2. God of the Planetary Logos is the Cosmic Logos

      3. God for the Solar Logos is the One About Whom Naught May Be Said.

    2. Further and more fundamentally, God-consciousness is consciousness of the Essence, which is one and the same in an entity of any scope—great or small.

    and which is recognised as the same in essence as the God within the individual, whether man or solar Logos.

    1. Thus, God can be appreciated in relation to scope—which is a relative way of considering God.

    2. Or God can be appreciated in relation to Essence—through which the identicality of all ‘Gods’ is registered.

    This concept must be meditated upon by all thinkers and its synthesis emphasised.

    1. The concept that God is One in Essence.

    The relation of the cell to the group, of the group to the aggregate of groups, and of them all to the indwelling Entity Who holds them in synthetic correlation by means of the Law of Attraction and Repulsion is of vital moment.

    1. DK is offering us a synthetic vision of lesser wholes forever included within greater wholes—yet every whole is of identical Essence.

    2. A powerful piece of occultism is offered, for the any greater entity holds in synthetic correlation the lesser entities who comprise its vehicles of expression by means of the Law of Attraction and Repulsion.

    3. We are invited to ponder the nature of synthetic correlation and its relation to the Law of Attraction and Repulsion. Within synthetic correlation, the intended archetypal relation of all parts within the whole is preserved through a process of dynamic equilibrium.

    4. We have much to ponder.

    Two main ideas must always be borne in mind:

    [Page 295] That the terms "cell, group, or congery of groups" relate entirely to the form of vehicle, and thus to the matter aspect.

    1. When considering such terms, we must realize that they are entirely relative. The nature of the including entity must be understood if the relations of the included parts to the including entity are also to be understood.

    2. We are interested in the form, but more interested in the essential quality within the form.

    That the idea of an Entity Who synthesises the groups and is the animating life of the cell has to do with the Spirit aspect.

    1. That which synthesizes is of the Spirit.

    2. We have the cell (an aspect of form) and the animating life (related to Spirit).

    3. Though the book A Treatise on Cosmic Fire describes many types of forms and their interrelationships, the animating life within the form and the intended qualitative synthesis are ever to be held in mind.

    These two concepts lead necessarily to a third, that of the development of consciousness, which is the gradual expansion of the realisation of the Indweller in the form, the apprehension by the Self of the relation of the form to Itself, and of its slow utilisation and control.

    1. Again we are presented with the trinity of Spirit, matter and the result of their merging—soul.

    2. We are given another excellent definition of consciousness. It is defined in terms of realization. Realization requires the one who realizes—or the Indweller within the form.

    3. Initially, the Indweller does not realize his relation to the form. The gradual growth of consciousness makes this possible. Consciousness reveals the relation of Spirit/Life/Indweller to the form through which Spirit/Life/Indweller intends fully to express.

    4. With the growth of consciousness, three factors emerge:

      1. Apprehension of the relation of the Self to the form

      2. The slow utilization of the form

      3. The gradual achievement by the Indweller of the control of form

    This persists until that Realisation includes the cell, the group, and the totality of groups.

    1. The realization to which the units included within any self-conscious whole eventually arrive, is the result of a greater Realization (the Realization of the Indweller) which gradually pervades the units which He indwells.

    2. Man is growing in consciousness towards God; but man’s growth is the result of God’s growth in consciousness towards man, groups of men and congeries of men.

    3. The consciousness of the greater grows into and pervades the consciousness of the lesser; the consciousness of the lesser grows into and is included within the consciousness of the greater.

    These ideas can be applied to the three grades of consciousness referred to. As follows:

    1. Earlier, DK referred to three grades of entities—Man, the Planetary Logos/Heavenly Man and the Solar Logos.

    2. Now, in keeping with His theme of emphasizing the importance of synthetic quality, He is referring to these entities as “three grades of consciousness”.

    Man, the lowest type of coherent consciousness (using the word "consciousness" in its true connotation as the "One who knows") is but a cell, a minute atom within a group.

    1. The terms “atom” and “cell” are again seen as equivalent.

    2. One is conscious if one knows; but to be truly conscious, must one know that one knows?

    3. A “coherent consciousness” has a constant center and is not fragmented. The center coordinates the consciousness and renders it coherent. All states of consciousness relate to the center.

    4. In an animal there is consciousness but no stable center or ‘ego’ to which to relate the ever-changing states of consciousness.

    A Heavenly Man represents a coherent conscious group.

    1. The Heavenly Man is composed of many individual consciousnesses.

    2. A Heavenly Man is one and yet many. This is true of every type of consciousness progressing beyond the individual consciousness of the human being. The many know and feel themselves definitely to be the one.

    3. There is a deep mystery here. The only way for the individual to become the One, is to move with others as if they all were One—which they are.

    4. The fallacy is to think that one’s individual consciousness is persistently elevated in a state of isolation from other consciousnesses.

    5. Another way of saying this is that ‘We are the One at the Top’. The Universal Logos is the Ultimate One in Many and Many in One. The Many must know themselves not only as joined together in unity but, absolutely, as the One. This will require meditation.

    A solar Logos on His Own plane holds an analogous place to that of a Heavenly Man in a solar system, and from a still higher standpoint to that of a man within the solar system.

    1. A Solar Logos is to man a great Being; to other Beings of far vaster scope, a Solar Logos is to them as a man is to Him.

    2. To a Cosmic Logos, a Solar Logos is as a Planetary Logos is to Him (the Solar Logos).

    When the place of the solar planes within the cosmic scheme is duly apprehended it will be recognised that on cosmic levels of a high order the solar Logos is an Intelligence as relatively low in the order of cosmic consciousness as man is in relation to solar consciousness. He is but a cell in the body of the ONE ABOUT WHOM NAUGHT MAY BE SAID.

    1. We are given a marvelous perspective which should help put relative magnitudes in proportion.

    2. A Solar Logos is, cosmically considered, not a great Being. To us, He is God!

    3. We are being told that man is but a cell in relation to a Solar Logos. Further, we are told that the Solar Logos is but a cell when compared to the One About Whom Naught May Be Said.

    4. However, a man is also a cell in relation to a Planetary Logos. He cannot, then, be the same kind of cell in relation to a Solar Logos.

    5. Which One About Whom Naught May Be Said are we talking about here? Is it a Super-Cosmic Logos (as Super-Constellational Logos), or could we be talking about the Galactic Logos? The latter possibility is more probable, as the tinyness of man when compared to the Solar Logos is more analogous to the tinyness of the Solar Logos when compared to the Galactic Logos (expressing through billions of stars).

    6. The One we usually refer to as the One About Whom Naught May Be Said is, in a way, only two removes away from the Solar Logos. In other words, we move from a Solar Logos to a Constellational Logos to a Super-Constellational Logos (the usual One About Whom Naught May Be Said). But we note that the name of this being is completely capitalized—maybe a hint, that the ONE ABOUT WHOM NAUGHT MAY BE SAID is far greater than a Super-Cosmic Logos. The billions of men within a Solar Logos correspond more closely to the billions of stars within a galaxy than to the number of Solar Logoi within a Super-Cosmic Logos (a relatively small being as great as it may seem to us).

    His work parallels on cosmic levels the work of man on the solar planes. He has to undergo on the three lower cosmic planes a process of developing an apprehension of His environment of the same nature as man in the three worlds.

    1. In stage one above, (point “a.”) man is awakening to consciousness on the three lower systemic planes.

    2. The corresponding stage for a Solar Logos would be His awakening to consciousness on the three lower cosmic planes.

    3. We note, however, that in the tabulation (appended to this Commentary) that the awakening of the Solar Logos which parallels the awakening of man on the three lower systemic planes, is an awakening of the Solar Logos on seven systemic planes. So the analogy presented in the excerpt immediately above is not presented in the large comparison between three entities found in this Commentary. The analogy presented immediately above is a truer analogy.

    4. The analogy of man’s eventual mastery of three systemic planes to the Solar Logos’ eventually mastery of three cosmic planes seems sound and, no doubt, at some time, must be fulfilled. The question would be: “Does man complete his apprehension of the three lower worlds at the same time as the Solar Logos completes His apprehension of the three lower cosmic planes. It would seem that the period of the Solar Logos’ apprehension would come somewhat later in the process even though the development of man, the Planetary Logos and the Solar Logos all parallel each other.

    This fact should be remembered by all students [Page 296] of this central division of our subject; above all the analogy between the cosmic physical planes and the solar physical planes must be pondered upon. It holds hid the fourfold mystery:

    1. Below are some speculations relating to the fourfold mystery.

    2. The fourfoldness of the mystery suggests the relation between the four cosmic ethers and the four systemic ethers.

    3. The number four is profoundly important to man (a member of the “Fourth Creative Hierarchy”, to our Planetary Logos (expressing through a planet the symbol of which is fourfold cross within the circle and which is fourth in order from the Sun if Vulcan is counted), and to the Solar Logos (Who expresses through a system of the “fourth order”)

    1. The mystery of the Akasha.

    1. It is evident that the Akasha, or the substance of the monadic plane, is important to both the Planetary Logos and the Solar Logos, though in different ways. We might study the Akasha to discover the mystery of the Monad, and its sounding through an entire descent and return as the Divine Pilgrim.

    2. There must be many mysteries related to the Akasha, but we are looking for one which relates cosmic entities to solar systemic entities, or cosmic planes to solar ones.

    3. When considering this subject, there is one very evident mystery: why should the Heavenly Man and Solar Logos, who in scope and power are reasonably similar, be so different in their expression—with the Solar Logos obliged to master two and a half cosmic subplanes, and the Heavenly Man obliged to master only the triadal planes of the cosmic physical plane. The Heavenly Men/Planetary Logoi are focused in the Akasha (a relatively low point, given that their causal bodies are found on the cosmic mental plane just as the causal body of a Solar Logos is).

    4. Again, are we speaking of the Planetary Logos, per se, or of one of the two other types of Heavenly Men which are part of the body of expression of the Planetary Logos?

    5. The Mystery of the Akasha is related to the mystery of sound; the mystery of sound is related to the mystery of the Monad and its archetypal nature. The archetype sounds and structures all substances under its influence.

    2. The secret of the fifth round.

    1. This secret may well have to do with the relationship between the number two and five. Remember how many fifth ray Monads are found treading the second Cosmic Path of Magnetic Work.

    A large number of fifth ray people, those who have the Ray of Concrete Knowledge for their monadic ray, pass to this line of endeavour. (IHS 187)

    1. It may be that in the fifth round, the cosmic astral plane will be influential upon the cosmic ethers and that the solar logoic Solar Angel, as a super “Heart of Fiery Love”, will work through the cosmic astral plane to bring increasing cosmic love to the cosmic physical plane.

    2. Again there are many mysteries to the fifth round (mysterious to us), but we are looking for a mystery based on the relationship between cosmic and solar planes.

    3. The esoteric significance of Saturn, the third planet.

    1. Well, Saturn is the correspondence to the logoic physical permanent atom (TCF 406). Esoteric Saturn is discussed on TCF 777.

    2. We may be dealing with the difference between the entire personality nature of the Solar Logos ruled by Saturn (as it expresses on the cosmic physical plane, the cosmic astral plane and four subplanes of the cosmic mental plane), and the cosmic physical plane as the domain of Saturn.

    3. Saturn is a physical indicator, but what is physical and to whom?

    4. In the fifth round the lower realm of Saturn (the eighteen lower sub-planes) will be divided from the realm of Venus, the higher mind. Remember that we were talking about the secret of the fifth round.

    5. This may also work out cosmically, with the eighteen lower cosmic sub-planes being divided from the realm whereon the solar logoic Solar Angel rules.

    6. Saturn is involved in this division.

    7. So what is physical?

    8. The eighteen lower cosmic sub-planes are physical because they are the personality nature of the Solar Logos

    9. The entire cosmic physical plane is physical

    10. The lower three worlds are physical (twenty one subplanes are physical to the Solar Logos and eighteen to the Planetary Logos)

    11. The systemic (solar) physical plane is physical

    4. The occult nature of cosmic kundalini, or the electrical force of the system.

    1. There may be a relationship to Draco the Dragon representing the base of the spine center in the One About Whom Naught May Be Said.

    2. Draco works through the Pleiades and through Libra, and Venus is related to both.

    He is the meeting place for two types of force, spiritual or logoic, which reaches Him (via the logoic Lotus on cosmic mental planes) from the seven Rishis of the Great Bear on Their own plane, [atmic?] and, secondly, of buddhic force, which is transmitted via the Seven Sisters or the Pleiades from a constellation called the Dragon in some books, and from which has come the appellation "The Dragon of Wisdom." (TCF 1162)

    1. Venus, is probably a planet who benefits very much from cosmic Kundalini.

    2. Venus (focused in its 5th chain and 5th globe) is more advanced than any, and probably intimately related to the mystery of the fifth round.

    3. Two Triangles emerge:

      1. Draco-Libra-Venus

      2. Draco-Pleiades –Venus

    4. Is there a relationship between Draco and our Sun that is like the relationship between our Sun and the Earth?

    5. I will have to speculate further about which particular planets are connected by cosmic kundalini. Our Earth is very much involved presently, as the Solar Logos appears to be undergoing an initiation through the fourth scheme—ours! And we are a base of the spine center (or will be fully so some day)

    6. I think Uranus and Saturn are also involved and Venus cannot be ignored.

    7. There is something going on in our solar system now between the cosmic ethers and the cosmic dense planes. This means that there is stimulated a relationship between Uranus (cosmic ethers) and Saturn (cosmic dense—in one of its lower rulerships). Since Earth is being initiated, Venus is involved in this initiation, so a kundalinic interplay may be going on between these two planets.

    One hint on this fourth point may be given for wise consideration. When the electrical interplay between the planets is better ascertained (and by this I mean their negative or positive interplay), then it will be revealed which are related or connected, and which are nearing the point of balance.

    1. In astrology we are given certain planetary pairs which suggest interplay. These pairs may or may not be related as positive to negative.

    2. Of course, all the planets are related and connected, but some especially so.

    3. It is inferred that the relationships which result in positive and negative interplay are useful in helping the Planetary Logoi involved to establish a point of balance.

    4. Presumably a planet with an established point of balance exhibits equilibrised electricity and is not involved in electrical interplay, just as the inert gases (or “noble” gases) do not combine with other elements as do elements with positive and negative valences.

    5. A student in one of the classes offers the following interesting thought: “Here is a comment on the Akasha, in regard to the Planetary Logos.  In view of the fact that His causal body is on the third Subplane of the Cosmic Mental, it seems that we could infer that He is still focused upon his physical nature, hence upon the Monadic plane.  Yet we are told that He has passed already the first initiation. Thus, we would expect, by analogy, that He would have shifted the focus of His causal body onto the second Subplane, and his focus of attention upon the Cosmic Astral plane rather than on the Cosmic Physical!

    6. I have been attempting to call attention to the three different types of Heavenly Men within our planetary scheme. There is no question that our Planetary Logos, as the major planetary Heavenly Man of our planetary scheme, is focussed mainly on the cosmic astral plane. There are, however, subsidiary Heavenly Men within His body of expression—Chain Lord and Globe Lords, and it would be more natural for these aspects of Himself to be focussed on the cosmic physical plane.

    7. In a way, through them, our Planetary Logos is focussed on the cosmic physical plane.

    8. Our Solar Logos, while polarized on the cosmic astral plane, is developing cosmic mind, and so must be active on the cosmic mental plane.

    We have been told that the solar Logos, on the cosmic planes, works at the problem of cosmic mind; that He functions in His physical solar system, is polarised in His cosmic astral, or emotional body, and is developing [Page 53] cosmic mind. (LOM 52-53)

    1. Just as it is said that our Heavenly Man is working on the triadal levels of the cosmic physical plane, so it is said the our Solar Logos is working on all seven levels of the cosmic physical plane. And yet He is developing cosmic mind.

    2. If the Planetary Logos is working on the cosmic physical plane through His extensions (two lesser types of Heavenly Men), through what sort of extensions is the Solar Logos (essentially focussed on developing cosmic mind) working on the cosmic physical plane? Through certain of the Planetary Logoi?

    3. We have the following:

      1. The Planetary Logos focussed on the cosmic astral plane (fourth and fifth sub-planes), yet seeking in some manner (whether through extensions of Himself or not) to work on the triadal levels of the cosmic physical plane.

      2. The Solar Logos, polarized on cosmic astral levels, but working on the cosmic mental plane to develop cosmic mind, yet, seeking, in some manner (whether through extensions of Himself or not) the mastery of the seven sub-planes of the cosmic physical plane. Perhaps He has already done this, as He has moved beyond the first cosmic initiation.

    4. Although the level of the development of Man, the Heavenly Man (as Planetary Logos) and the Solar Logos are roughly analogous, they are not exactly analogous, as a close examination of the appended tabulation will reveal.