Fellowship of Cosmic Fire
Commentary Semester III Section
VIII
TCF 296-307 :
S3S8
for July 25 to
Two-week Review Session to Follow
(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.
We recall our context, the nine introductory
questions to the second section of A Treatise on Cosmic Fire—Solar Fire,
the Fire of Mind.
2.
We are dealing here with the second part of the
last question; the first part of the question on the relation between the ten
schemes and all the septenates dealt with the inter-related parts.
3.
The following excerpt is taken from the end of
the Earlier section but belongs with that which is following:
I would here point
out very briefly certain facts, not pausing to elaborate or to elucidate, but
simply making various statements which—as the knowledge of man progresses—will
assume their rightful place in the ordered scheme.
4.
We can see that Master DK is writing for the long
term. We can understand that many important seeds of knowledge are planted by
this book.
They will then be
seen as enlightening and revealing the necessary sequence of development.
5.
As esotericists, we have the same obligation. Much
that we believe and teach will not be immediately assimilated, but we work for
the future as much as the present and must not be discouraged by this necessity.
2. The Work of the
Atomic Units.
a.
The
seven Heavenly Men, considered in relation to the Entity of Whom the solar
Logos is a reflection, are as the seven centres in the physical body of a human being. This will be realised as the correspondence
between the cosmic physical plane and the systemic physical plane is studied.
6.
VSK offers: “We recall the importance of
‘knowing the charts’; of memorizing the septenates of the planes, the various
names and centers which reside on each plane or subplane. If anyone is having
trouble with the names and levels at this stage, a further study on the various
charts in TCF will repay the time and will ensure the work to follow proceeds
as clearly as possible in your mind”.
7.
We will attempt to place the names of the planets
in relation to these centers; this is a key problem for the disciples to solve
in dealing with this Treatise.
8.
DK speaks above of the “physical body of a human
being”. The seven centers are in the etheric body of the human being, which
body is also considered physical from
the occult perspective.
9.
We must assume here that DK is not talking about
the physical glands, all of which are found upon the densest level of the
systemic physical plane.
Evolution
of a Solar Logos
10.
We note from Chart V (TCF 344), Evolution of a
Solar Logos, that “The Seven Planetary Logoi” are to
be found on the second systemic sub-plane of the cosmic physical plane. If they
are as etheric centers, their location is on the second cosmic ether.
11.
If the position of these Planetary Logoi is
compared with the position of man’s etheric centers in Chart VIII (TCF 817), it
will be noticed that man’s centers are spread across the four systemic ethers (though we must bear in mind that
the large chart may be somewhat generalized):
a.
Man’s she head center is
located on the atomic level of the etheric plane.
b.
The heart center is located on the sub-atomic
level of the etheric plane.
c.
The throat center is located on the super-etheric
level of the etheric plane.
d.
The base of the spine center, sacral center, the
solar plexus center and the splenic center are all located on the fourth ether.
e.
It will be noticed that the splenic center is a
minor center and that a major center, the ajna center is omitted. It is a
higher center in some senses, and is easily related either to the number four
or two.
f.
It is doubtful that the ajna center, being a
center which is both higher and more complex than the throat center, belongs on
the fourth ether, but the numerical resonance is there. For the moment, and until
more is known, we will refrain from attempting to place it.
12.
It may be that the Chart VI has conventionalized
the placement of the Planetary Logoi. Perhaps, placing them in their proper
relations on the cosmic physical plane would have made the chart too busy or
cluttered. We will have to search for hints in this regard.
13.
As it now stands, all the seven Planetary Logoi
are located on the higher correspondence to the sub-atomic ether, which, given
the uneven development of the Planetary Logoi may not seem justifiable. None of
the Planetary Logoi are placed on the higher
correspondence to the atomic ether. Instead, on that level, we find “The Three
Logoi”.
14.
There is no immediate reason to suppose that these Three Logoi are, necessarily, Planetary Logoi. As explained elsewhere, they may simply be the
Brahma, Vishnu and Shiva of our particular solar system, and correspondences to
the three Buddhas of Activity Who surround Sanat Kumara (cf. TCF 1238). We note
that the word “Planetary” is omitted from the title that describes these three
triangles.
15.
The following references speak of the numbering
of the Heavenly Men—as seven, ten or twelve. Even those not listed among the
seven may be located physically on the second cosmic ether.
On the second plane
are found the seven Heavenly Men, Who are His principal centres of force. There are others, but we are not here
concerned with Them.
These latter have achieved a certain specific goal, and are the [Page
520] embodiment of centres which are now quiescent or out of manifestation, the
logoic kundalini having turned its attention elsewhere. Under
another enumeration they make the ten of the esoteric life, and can also be
enumerated as twelve, thus forming the twelve-petalled Lotus, or the
heart centre in the Body of the ONE ABOUT WHOM NOUGHT MAY BE SAID. (TCF
519-520)
b.
Three of these centres, therefore
16.
We continue to speak of the Planetary Logoi or
Heavenly Men.
Concern
the lower centres of the cosmic Being.
17.
The cosmic Being is the Solar Logos. DK seems to
be making sure that we keep this thought in mind.
18.
The lower centers are to be considered as the
base of the spine center, the sacral center and the solar plexus center. The
splenic center is a minor center, and though sometimes listed instead of the
sacral center, cannot really be considered one of the three lower major centers.
Have
their analogies on the dense,
liquid and gaseous planes.
19.
What does DK mean by “analogies”?
20.
Since we are working in a cosmic context, the
dense, liquid and gaseous planes will be the systemic physical-etheric, the
systemic astral and the systemic mental planes. Systemic planes are “solar
planes”, and the two descriptors can be used interchangeably.
21.
Although the Planetary Logoi considered as
centers within the Solar Logos are to be found focussed on the cosmic ethers,
their arenas of focussed action can be keyed to any of the cosmic physical
subplanes, including the three worlds which constitute the dense physical body
of the Solar Logos. Each of the Planetary Logoi is, therefore, associated with
a particular sub-plane of the cosmic physical plane rather than the others,
though all, in some respect, are active in relation to all sub-planes.
22.
For instance, we live focussed largely on the
solar sub-plane of the cosmic physical plane. On this plane we can experience
the influence of all the Planetary
Logoi, and so it goes with respect to all the solar planes.
23.
We may also infer that there are certain
structures on the cosmic dense, liquid and gaseous planes which resonate to the
three centers under discussion.
Are
at present the object
of the attention of cosmic kundalini.
24.
We are given an important piece of
information—that cosmic kundalini (presumably the kundalini of the Solar Logos
considered as a cosmic Being) is focussed in His three lower centers.
25.
If this is the case—that the kundalini of the
Solar Logos is focussed only in His lower centers—then we are learning
something about the degree of advancement of this Being.
26.
A few quotations below may assist us in the
consideration of kundalini in relation to the planets:
“Our solar system,
being considered as of the fourth [Page 362] order, and our scheme being the
fourth in order, there is consequently a moment of special opportunity afforded
our planetary Logos through the alignment brought about. It
eventuates in the turning of the attention of the logoic kundalini fire towards
this centre, our scheme, and the subsequent results are in process of working
out.” (TCF 361-362)
27.
From this quotation we realize that the Earth (a
non-sacred planetary scheme) may be considered one of the three lower centers
in the cosmic Being even though the Earth is not one of the seven sacred
planets.
28.
We must determine, however, whether the word “eventuates” signals that cosmic kundalini will be turned to
our Earth at a later date or whether it is directed to the Earth at this time.
3. A certain great
logoic centre will be vitalised and the
attention of logoic kundalini will pass from the present triangle in process of
forming (the Earth, Venus, and a scheme whose name it is advisable to withhold)
to the other. (TCF 390)
29.
In this section of TCF, DK is speaking of the
solar systemic centers to which logoic kundalini will be directed in the next round.
30.
However, in passing, He seems to mention the
planets to which logoic kundalini is presently directed. The Earth, Venus and
another scheme are mentioned.
31.
We note that this triangle is only in process of
forming and so the circulation of kundalini through this triangle is certainly
not fully active.
32.
The mentioning of the Earth confirms (in relation
to the first reference on TCF 361-362) that logoic kundalini is directed to our
Earth at this time.
33.
Given the numerical alignment of our planetary
scheme with the order number of the Solar Logos (He is a Logos of the “fourth
order”), and given the great crises unfolding on our planet and planetary
chain, the direction of logoic kundalini to the Earth-scheme does not seem
unreasonable.
34.
Venus, we are told, is a planetary scheme which
is very greatly unfolded, and so logoic kundalini has probably been directed
there to promote this unfoldment.
35.
The third planetary scheme is left unnamed. We
may gather the inferences and attempt to name it.
36.
Another quote involving the Earth and Venus as
planets presently simulated by logoic kundalini is as follows:
Such an
event transpires in this round in relation to the centre which our planetary
Logos [Page 369] embodies. It became
geometrically linked with two other centres, of which Venus was one, and logoic
Kundalini—circulating with tremendous force through this adjusted
Triangle—brought about that intensification of vibration in the human family
which resulted in individualisation. (TCF 368-369)
37.
And another, similarly confirming.
38.
We see the link of logoic kundalini to the
process of individualization on Earth. This will be taken up in greater detail
when we reach that particular section of the book.
Via the Venus
chain of our scheme.
As the result
of a stimulation, originating in the Venus scheme.
Because logoic kundalini had vitalised one of the systemic
triangles of force, of which (temporarily) Venus and the Earth formed two
points of the triangle.
This produced the
individualisation of those, particularly in the human Hierarchy, who form a
particular centre in the body of the planetary Logos. (TCF 379)
39.
Here we read of the temporary stimulation of
Venus as part of a triangle. We could hypothesize that Venus is now so fully
developed, that logoic kundalini will no longer be directed to it.
40.
And another reference, similarly confirming…
c. That the
planetary Logos did not come from the Venus scheme but from the Venus chain of His own scheme, the Earth scheme. Owing to systemic [Page 387] alignment logoic kundalini could flow through a
certain triangle of which two points were Venus and the Earth. This caused an acceleration of vibration, and
enabled the Heavenly Man of our scheme to take a minor initiation, and to set
about His preparations for a major initiation. (TCF 386-387)
41.
We also learn that logoic kundalini is turning
from the lowest two and a half systemic planes. We remember that the three
centers under discussion (which are the object of the attention of cosmic
kundalini) are concerned with the three lowest planes in the body of
manifestation of the Solar Logos.
These two and a half
planes are of peculiar interest to the Logos, as they embody:
That which,
for Him, lies below the threshold of consciousness.
Those centres from
which logoic kundalini is turning.
That which is not
considered a principle.
That which is
gradually passing into obscuration.
(TCF 530)
42.
In some references, the Logos is said to have no
focus in the entirety of the three lower planes. Here, we are given that idea
that He is, indeed, concerned with the systemic higher mental plane.
43.
As for the nature of the third planet, if we
consider Earth to represent the base of the spine center of the Solar Logos
(which is a relationship indicated in the following excerpt)…
It relates finally
the lowest centre at the base of the spine to the highest centre, the head
centre. This is a correspondence to the relation of the Earth to the Sun. Think
this out. (EA 25)
44.
And Venus as the solar plexus center of the Logos
(as least reasonably related to it), since of Venus it is said…
“It is the home of
the planetary Logos of the sixth Ray.
This may sound like a contradiction, but it is not so really; we must
remember the interlocking, the gradual shifting and changing, that takes place
in time on all [Page 596] the Rays. (TCF 595-596)
45.
then we
have a basis for seeking to determine the third planet.
46.
The following reference also links Venus to the
solar plexus center and to the emotional nature of the Solar Logos:
Seek not to work out hypotheses of alignment based on the
physical planets. The truth lies not there. Only three of the physical planets (and those
three in etheric matter) enter into the final alignment that marks the
attainment [Page 7] by the Logos of the cosmic egoic consciousness, which is
His goal of attainment. Of these three,
the earth is not one, but Venus has
her place corresponding to the emotional permanent atom. (LOM 6-7)
47.
That planet could be Mars, easily associated with
the sacral center, or Mercury (closely related to the base of the spine) in
which case the Earth (though it has a definite connection with the logoic base
of the spine center) could be assigned the position of the sacral center.
48.
Mercury, however, is planet of great development,
and (in relation to is main function) should not be put ‘below’ Venus in
relation to the solar logoic centers.
49.
Thus, the most reasonable triangle would be
Earth, Mars, Venus, rather than Mercury, Earth, Venus. Naturally, this is a
hypothesis which must be tested in the future, according to the Law of
Correspondences and also experimentally, when experiment becomes possible.
50.
Let us pause here for an interesting speculation:
a.
There may be more
than one planetary scheme involved in the functioning of any particular
solar logoic chakra—perhaps a triangle of influences, with one of them major.
b.
According to the different rays expressed by a
Planetary Logos through his different periodical vehicles, so may be his
temporary involvement with any particular solar logoic chakra. For instance—
i.
The Planetary Logos of Earth has a third ray
personality, so during the time when the Planetary Logos’ personality ray is
stronger than either His soul or monadic ray, His chakric functioning could be
through a center correlated with the third ray. Such a chakra would be the
sacral center or the splenic center. (With regard to the average man, we know that
the Earth is said to be the ruler of his throat center—a center strongly
correlated to the expression of the third ray.)
ii.
During the period in which the Planetary Logos of
the Earth-scheme is functioning most powerfully in His second ray soul, His
chakric functioning could be through a center related to the second ray. Such a
chakra would be the solar plexus center. We remember that the solar plexus
center of the human being has two points
within it—a higher and a lower. At a certain stage of solar logoic evolution,
Venus could represent the higher point in the solar plexus and Earth the lower
and more material point. But since the solar plexus is definitely connected
with the astral plane and the sixth ray, the second ray soul of the Planetary
Logos of Earth would correlate with it resonantly.
iii.
During the period to come in which the Planetary
Logos of the Earth-scheme will be functioning most powerfully in His first ray
Monad, His chakric functioning could be through a center related to the first
ray. Such a chakra would be the base of the spine center.
iv.
In all of these assignments, I am confining
myself principally to a consideration of the three lower centers.
c.
If we extend this picture to all of the Logoi of
the planetary schemes, we will see how a number of them can change their
chakric involvement at different points in the evolutionary process.
d.
The picture would be one of great complexity.
Whether or not a triangle of planets goes to the constitution of a particular
solar logoic chakra, a Planetary Logos could still change chakric involvement
based upon the major ray through which He is expressing.
e.
Non-sacred
planets would be expressing primarily through their personality ray (the Earth,
Mars and Pluto are examples). Sacred planets through their soul ray, and it may be that synthesizing planets would express
through their monadic ray.
[Page
297]
c.
One of these centres corresponds to the solar plexus and is the synthesiser of
the lower three, thus making a quaternary.
51.
From this excerpt, we understand the if the solar plexus center is to synthesize the lower
three, then, the splenic center must
be included, even though it is a minor center.
52.
Because there must be four centers to consider, its may be advisable to take Pluto into
consideration.
53.
Pluto was not publicly discovered when TCF was
written, so there are some assumptions to be made:
a.
DK knew about the existence of Pluto (since He is
a specialist in solar energies).
b.
DK wrote His descriptions with Pluto in mind.
c.
Or, DK did not write His descriptions with Pluto
in mind.
54.
If we do assume that DK implied the presence of
Pluto and wrote in such as way as to leave room for its inclusion, then the
three named non-sacred planets will be included: Pluto, Mars and Earth.
55.
They can reasonably be assigned as follows:
a.
Pluto—base of the spine center
b.
Mars—sacral center
c.
Earth—splenic center
d.
Venus—solar plexus center
56.
The fifth and sixth rays are expressing through
Venus, along with the second. Venus is directly associated with kama-manas. The
following reference illustrates this:
You will see,
therefore, the significance of that triangle of planets [Page 362] (at which I
hinted in A Treatise on Cosmic Fire): the Earth-Venus-Mercury. From certain
angles, these are related to the Personality of our planetary Logos:
57.
Always attend to DK when He says, “from certain
angles”. Our task is to discover which
angles.
1. The
Earth—planetary vital body.
2. Venus—planetary astral vehicle, or
Kama-manas.
3. Mercury—planetary
mind. (EA 361-362)
58.
If these planetary schemes are related to the
personality of our Planetary Logos, there must be something in the nature of
these planetary schemes which correlates with the principles or factors
stimulated by them within the constitution of our Planetary Logos.
59.
It is apparent from considering kama-manas that
it represents a combination of the numbers six and five—six for
60.
Interestingly, the solar plexus center is the fifth center (counting from above) and
is ruled by the sixth ray.
Numerically, Venus fits in this position.
61.
Venus is sometimes considered as the heart center
of our Solar Logos, and, one day, it may
be, but it is necessary to think carefully about its present function, which may be more the solar plexus center than
the heart center. We do recognize, however, the relationship between these two
centers and the manner in which the energy of the solar plexus center is
intended to be elevated to the heart center.
62.
If the solar plexus center were only one of three to be considered, then the
triangle Venus, Mars, Earth would be reasonable, with Venus representing the
solar plexus center, Mars the sacral center and Earth the base of the spine
center. We have seen how the Earth can be associated with the base of the spine
center. The question is, “Is the Earth presently
fulfilling that function, or is it a function to be fulfilled at a later
date—for instance in the next solar system?” We can also infer the relationship
of Earth to all things etheric. The great fertility of our planet upon its
physical level of expression indicates its etheric potency.
63.
As well, the Earth with its third ray personality
can reasonably be related to the sacral center of the Solar Logos because of
the amazing fecundity of Earth in relation to the material plane.
64.
If, however, the solar plexus center is one of four centers which must be considered
(TCF 297, point “c.”), then Pluto will have to be added. Indeed, it would not
be entirely reasonable to exclude it (even though it was not discovered at the
time of the writing), as it is definitely one of the non-sacred planets and is
reasonably much more related to the lower vehicles of the Solar Logos than to
the higher.
65.
The proposed quaternary in which the solar plexus
center (hypothetically Venus) is the synthesizer of the lower three would then
be as assigned above: Pluto, base of the spine center; Mars, sacral center;
Earth, splenic center; Venus, solar plexus center.
66.
Two questions would arise in this assignment:
a.
Why should Venus not be the heart center?
b.
Why should the Earth, when it is a planet more
advanced than either Mars or Pluto, be associated with a minor center such as
the spleen?
67.
We are, after all, flatly told that :
Venus corresponds
to the heart centre in the body logoic, and has an inter-relationship therefore
with all the other centres in the solar system wherein the heart aspect is the
one of greater prominence. (TCF 182)
68.
The focus must be upon the word “corresponds”,
because if Venus were prominent in one of the major triangles of the solar
logoic body, such as the triangle below
the solar logoic diaphragm, Venus could correspond
to the heart center and still not be
the heart center.
69.
To support this point of view, we are told the
following:
The Lord of Venus
holds place in the logoic quaternary,
as does the Lord of Earth. (TCF 300)
70.
The “quaternary” is most often the lower self. The centers below the
diaphragm (and the solar plexus center is, indeed, below the diaphragm) are those centers which express themselves
through the quaternary.
71.
The following reference, and there are many
others, supports this position:
“Quaternary. The
fourfold lower self, or man, in the three worlds. There are various divisions of this, but
perhaps for our purpose the best is to enumerate the four as follows:
1. Lower mind.
2. Emotional or kamic
body.
3. Prana, or the Life
Principle.
4. The etheric body,
or the highest division of the twofold physical body.” (IHS 223)
72.
The heart center corresponds to buddhi and the
buddhic plane; it is not particularly expressive in relation to the lower
quaternary (unless through one of its lower functions). The solar plexus
center, however, certainly is.
73.
The only way the heart center could be part of a
lower quaternary, is if we consider four chakras together: the base of the spine center, the sacral center, the
solar plexus center and the heart center, with three chakras superior to it.
74.
The heart center is so placed that it could be
part of two quaternaries—a lower and
a higher. The higher would consist of head center, ajna center, throat center and
heart center. But since the Earth is mentioned with Venus as part of a
quaternary, the quaternary must be a lower
quaternary.
75.
Nevertheless, it is only with difficulty that the
heart center (relating as it does to the buddhic plane) can be conceived of as
integral to personality functioning. The heart will have personal functions,
but its true nature admits to the buddhic plane and to Hierarchy.
76.
Since we know that the Earth must definitely
relate to a center below the solar logoic diaphragm, and since we are told that
the Lord of Earth and the Lord of Venus both
hold place in the logoic quaternary, it seems reasonable to place Venus,
temporarily at least, below the
logoic diaphragm.
77.
In another solar system or, perhaps, at another
time in this solar system, Venus may indeed fulfill the place of logoic heart
center. Presently, there are strong reasons why it should not be taken as the
heart center.
78.
Probably a better candidate for the heart center
is Jupiter, about which more can later be discussed.
79.
There is one additional reference which seems to
suggest that Venus is not part of the
logoic quaternary, but we have just been told flatly that it is. The following
reference will have to be considered carefully in relation to all the
foregoing:
The four schemes
which form the logoic Quaternary [Page 406] will merge into their synthesising
scheme, that of Saturn, while Venus
and Mercury will merge into Uranus and Neptune. No importance need be attached to the
sequence of these names. The dual fact
is all that is necessary to grasp. (TCF 405-406)
80.
If we interpret the foregoing literally, neither
Mercury nor Venus will merge into Saturn and, therefore, will not be found
within the logoic quaternary. This seems reasonable with respect to Mercury,
despite its connection with kundalini and the base of the spine center. Mercury
is an old and occult planet identified with the third aspect and has been
active, it would seem, longer than Venus.
81.
Mercury’s association with the kundalini would
seem to be one of its lower functions, but like kundalini, Mercury is a great
connector.
82.
If Venus is not to be included in the logoic
quaternary, then another (presently named) planet must be found to be assigned
in its place. It cannot be Mercury, because Mercury is given (in the excerpt
above) as not being one of those planets which merges into Saturn.
83.
Of the known planets, Pluto, Earth and Mars will
surely merge into Saturn. There are no more known planets to substitute. One
would have to resort to unknown planets, which does not seem probable, as they
are farther out in the system and, therefore, less central and less likely to
be associated with major chakras.
84.
There is a possibility (in relation to the known
planets) that Saturn will absorb Mars, Earth, Vulcan, Jupiter, AND, as well,
both Mercury and Venus (as suggested on Chart VI, TCF 373). Pluto is a special
case and was not discovered when TCF was written. One would suspect, however,
that it would also have to be absorbed by the Brahmic planet, Saturn.
85.
At least, the thought that Saturn would initially
absorb Mercury and Venus is one
interpretation of the fact that, in Chart VI, all those planetary schemes are
gathered around Saturn.
86.
Were this the case, however, Mercury and Venus
would somehow have to maintain their distinct identities within the absorber,
Saturn, in order later to be merged
into Uranus and Neptune respectively.
87.
Such an interpretation is, of course, a stretch,
but we are faced with an apparent blatant contradiction—the Venus both is and
is not a part of the logoic quaternary, and we have to make an effort to
resolve it.
88.
If we at least lay out the reasoning, we shall
have made some progress towards
resolution.
89.
VSK has some suggestions on the basis of the
duality of the solar plexus center, about which we learn in DINA II. She
states: “Well … the solar plexus is dual. So, in relation to higher and lower,
are we dealing explicitly with the Venus and Earth duality as solar
plexus/spleen?, or with the Venus and Mercury marriage into a hermaphrodite in
the solar plexus? This would make sense for the Capricorn/Scorpio hierarchies
marrying also—Venus representing Capricorn and Mercury, Scorpio. This would
leave the Earth for a placement in the dense physical as the base of the spine?
d.
The centre which is analogous to that at the base of the spine, or the
reservoir of kundalini, has a permanence which is not seen in the other two lower centres.
90.
Now, we are back to a consideration of only two lower centers instead of three.
The Heavenly Man Who embodies this principle
and is the source of generative heat
to His Brothers, must be sought for by the aid of the intuition. Concrete Mind will not here avail.
91.
When DK tells us to seek the planet associated
with kundalini by means of the intuition,
one wonders if He is hinting at a planet which is related to the intuitive function. Such a planet could be Mercury
(associated strongly with both kundalini and with the intuition). But would
Mercury supply “generative heat”? And
of course there are other problems in assigning only Mercury to the base of the spine function.
92.
In relation to the excerpt immediately above, the
following reference is of value:
In connection with
these two planets, it must be remembered that Venus is a sacred planet and the
Earth is not. This means that certain of the planets are to the Logos what the
permanent atoms are to man. They embody
principles. Certain planets afford only temporary [Page 299] homes to these
principles. Others persist throughout the mahamanvantara. Of these Venus is one. (TCF 298-299)
93.
We learn that only sacred planets are the analogy
to permanent atoms and “embody principles”. Earth, it appears, is not one of
these.
94.
We are learning that Venus persists throughout
the mahamanvantara. The implication is that the Earth does not, and that Earth provides only a “temporary” home to logoic
principles.
95.
Venus cannot be the base of the spine center.
Earth, it appears, cannot because it does not last throughout the
mahamanvantara (and a certain “permanence” is required of the base of the spine
center, as indicated above). While it appears
that Earth does not endure throughout the mahamanvantara, the Tibetan has only
hinted at this possibility and has not confirmed it. (Planetary lore as given
in the Secret Doctrine does not
suggest that the planets came into manifestation at different times, yet DK
seems to suggest so.)
96.
We are left with Mars and Pluto, but as they,
too, are non-sacred, do we have any confidence that they would last throughout
the mahamanvantara?
97.
The planet in question is the “source of
generative heat to His Brothers”. This sounds very much like Mars, which is
associated with both generation (sex and reproduction) and with heat
(frictional fires), and which is said to rule kundalini latent.
98.
Further, Mars is associated with “kundalini
latent” as stated in the excerpt below:
Mercury demonstrates
kundalini in intelligent activity, while
Mars demonstrates kundalini latent.
The truth lies hid in their two astrological symbols. In transmutation and planetary geometrising,
the secret may be revealed. (TCF 181)
99.
We see both Mars and Mercury associated with
kundalini. Mercury, because it is very old, may well be one of those planets
which lasts throughout the mahamanvantara, and it is, as well, a close
companion to Venus, which does, we
are told, last the duration.
100.
But Mercury, though associated with kundalini,
cannot be considered either a source of generative power or of heat.
101.
Pluto, which lies at the extremity of our solar
system, also cannot be considered a source of heat. Pluto is cold and ‘hell’ is
cold (at least as Dante conceives it in The
Inferno).
102.
Interestingly, Pluto is not listed amongst the
planetary schemes surrounding Saturn (TCF 373), but Mars is. Could it be that
Mars, as the alter-ego of Pluto, could absorb Pluto, before Mars was absorbed
into Saturn?
103.
In some way, could both Mars and Pluto be associated with the base of the spine center
in the Solar Logos?
104.
The problem is, there are a number of planets
which each could reasonably be associated with the base of the spine center in
various of its functions: Pluto, Mars, Mercury, Earth, Saturn and Uranus! There
are reasonable justifications for all.
a.
Pluto—DK assigns Pluto the base of the spine
center for man.
b.
Mars—DK tells us it demonstrates as “kundalini
latent”
c.
Mercury—DK tells us it “demonstrates kundalini in
intelligent activity”
d.
Earth—DK gives analogies which make this clear.
e.
Saturn—it rules the foundation, the anchor, and
is the esoteric and hierarchical ruler of Libra, which can be associated with
the sushumna as the “
f.
Uranus—it is the planet of the seven ray (in its
soul nature) and the base of the spine center is the seventh chakra numbering
from above.
105.
From a higher point of view, chakras are like
planets and all of them are responsive to all planets in the greater system
(which the chakric system reflects).
e.
The three higher centres, or the Heavenly Men Who correspond to the head, the
heart and the throat of the solar Logos, have
Their etheric analogies on the three higher etheric levels of the cosmic
physical plane, just as the Heavenly Man Who embodies the logoic solar plexus
finds His manifesting source on the fourth etheric.
106.
Here we find a description which seems to
contradict Chart V, TCF 344. There we see that the seven Planetary Logoi are
focussed on the systemic monadic plane which is the sub-atomic level of the
cosmic etheric plane. (As stated, the chart on 344 could be generalized).
107.
But what is here said, corresponds well with
Chart VIII, The Egoic Lotus and the Centres, in which the major three chakras
of the human being (the head center, the heart center and the throat center)
are found on the three highest systemic etheric sub-planes.
108.
Just as in the case of a human being, the solar
plexus center is found upon the fourth ether. Whatever planetary scheme we
determine for the logoic solar plexus center, its focus will be upon the
systemic buddhic plane which is the fourth cosmic ether.
109.
If we believe that Venus may serve as the logoic
solar plexus center (for many reasons above stated), then its major focus will
be upon the systemic buddhic plane. Of the four planets considered for
membership in the logoic quaternary (Pluto, Mars, Earth and Venus), Venus is
most appropriately related to the systemic buddhic plane.
110.
Our Solar Logos is strongly astral-buddhic in His
nature, but He has not yet taken the third cosmic initiation. His solar plexus
center is highly developed but, not yet being an initiate of the cosmic third degree, we might say that
His heart center is not so fully developed.
111.
This thought tends to be confirmed in the
following:
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)
112.
Yet, Venus, is the most unfolded planet in our
solar system and would, therefore, correspond to an extensively unfolded center
in the Solar Logos. Again, it is more likely that Venus (extensively developed)
corresponds to the logoic solar plexus center (also extensively developed if
the Solar Logos is polarized in his emotional nature).
113.
Our astral-buddhic Solar Logos is still, due to
His stage of unfoldment, more astral
than buddhic.
114.
Now to the matter of the three higher centers. We
can hypothesize Saturn for the throat center; Jupiter for the heart center; and
Uranus/Neptune for the head center, with
115.
If we do this, we shall still have to contend
with the following statement:
Three of the sacred
planets, it should be remembered, are the home of the three major Rays, of the
embodied forms of the three logoic aspects or principles. Other planets are embodiments of the four
minor rays. We might consider—from
the standpoint of the present—that Venus,
Jupiter and Saturn might be considered as the vehicles of the three
super-principles at this time.
Mercury, the Earth and Mars are closely allied to these three, but a
hidden mystery lies here. (TCF 299)
116.
Much depends upon what is meant by the
“super-principles”. Are the three rays of aspect necessarily meant, or the
three principles which are presently most active in the expression of our Solar
Logos?
117.
As we are dealing not only with a mystery, but
with a “hidden mystery” no immediate and completely satisfying resolution may
be expected.
118.
A close study of laya yoga reveals that there are
many important centers in the area of the head. First these must be named and
correlated with the Trans-Himalayan system for they derive from an explicitly
Hindu system. Then some correlations with discovered (and even undiscovered)
planets can be made.
119.
As for Vulcan, it is a planet reasonably
correlated with the seven major head centers which are the higher correspondences
of the normal seven chakras. (We cannot deny its relation to the “Heart of the
Sun” in relation to man, and so must reserve judgment on whether it is to be
associated with the heart in the head center of the Solar Logos.
120.
Mercury would have a role in relation to the ajna
center, as is already the case in the advanced human being (probably past the
third initiation).
121.
The ajna and sacral center are sometimes not
counted when the chakras are enumerated, because they are said to derive their
existence from the interplay of the two chakras which surround or ‘bracket’
them.
122.
We note that in correlating the chakras to the
five Brahmic planes, the sacral and ajna center are omitted:
a.
The base of the spine center is correlated to the
etheric plane
b.
The solar plexus center is correlate to the
astral
c.
The throat center to the mental
d.
The heart center to the buddhic
e.
The head center to the atmic
123.
Of the sacral center it is said:
One major centre is
here omitted because it is primarily related to the physical body and its
expression of life perpetuation. That is the sacral centre. Just as the
physical body is regarded by true esotericists as not a principle so the sacral centre is regarded as
"a necessary evocation between that which is high and that which is low,
and between that which is sounded forth from the centre in the throat and that
which replies to a deeply sounded note." (EA 428)
124.
We note that the ajna center is omitted from the
tabulation of centers in Chart VIII.
125.
During the process of obscuration, some chakric
correspondences may change, for lower centers disappear, just as they do when a
human being is dying. But we need not think of these eventualities at this
time.
f.
This Heavenly Man, with His etheric vortex or wheel of force on the fourth
cosmic ether, is in this fourth round, a vital
factor in planetary evolution.
126.
Go back to point “e.” to reestablish continuity.
We are speaking of the planet which embodies the logoic solar plexus center.
127.
The hint here given tends to confirm the
possibility of Venus as the ruler of the logoic solar plexus.
128.
When the term “planetary evolution” is used here,
of what planet are we speaking? It is probable that we are speaking of
evolution within the Earth-scheme, and particularly within the Earth-chain and
upon the Earth-globe.
129.
Should this be the case, Venus fits very well,
for it is and has been very influential in relation to the evolutionary process
of the Heavenly Man of Earth.
130.
In the term “vital” there may be a hint relating
to etheric vitality. It is said that the etheric body is a reflection of the
development of the causal body. The causal body is ruled by Venus in certain
important respects. If the causal body influences the etheric body, we can see
why Venus would be related to vitality.
g.
When the Heavenly Man, Who is at present demonstrating through the Earth
scheme, has succeeded in vitalising His middle
centre, or in directing the force of planetary kundalini away from the
lower centres to the solar plexus
centre, a new cycle will be
reached, and much of the present distress will be ended.
131.
It would seem that much planetary distress is
related to the activation of the two lower centers—the based of the spine and
the sacral center, especially.
132.
It is sometimes difficult to draw an analogy
between the seven chains of our Heavenly Man and His seven chakras. Two sets of
seven are present, however, the middle chakra (the Earth-chain) is the most
material, whereas the middle chakra (either the solar plexus center or the
heart center, depending upon the perspective) is not the most material center.
133.
So the first chain in the series of seven chains
does not correspond (at least in materiality) to the first chakra in a series
of seven chakras.
His work is as yet in an embryonic condition,
and two and a half more cycles must transpire before He has accomplished the
necessary work.
134.
As we are in the middle of the fourth round, this
suggests that the fifth and sixth rounds must elapse before this work is
accomplished. There is also the possibility that either shorter of longer
cycles could be indicated.
135.
The sixth round however, may reasonably be
correlated with buddhi (the sixth principle) and with the Venus chain (which
depending upon the perspective) is either the second or the sixth chain. The
Logos of Venus, we remember has a Monad on the sixth ray and is working in
relation to the sixth level of the cosmic astral plane.
136.
The solar plexus center of our Heavenly Man is
considered to be the “middle center”. It stands in the middle of the five
centers up the spine.
137.
The Earth-chain is, in a way, the middle center
when considering the planetary chains as centers.
138.
We, therefore, have a correlation between our
Earth-chain and the solar plexus center.
139.
This fits well with the idea that in the fourth
root race, humanity was working very much with the sixth ray and the solar
plexus center.
140.
From this perspective, the third chain would
correspond to the Lemurian root race, the fourth chain to the Atlantean and the
fifth chain to the Aryan root race.
141.
The solar plexus center can be a turbulent
center, but also, at the second initiation, a center of peace which reflects
the heart center and proves a vehicle for the energy of love.
142.
It would seem that the Tibetan is thinking of the
solar plexus center more in its Venusian aspect (calm and reflective of love)
than in a more Martian aspect.
143.
We remember that our Heavenly Man is working upon
his second cosmic initiation (TCF 384). Much will depend upon what is meant by two and a half more cycles. If these
cycles are rounds, the time spent may be too little for our Planetary Logos to
achieve the second cosmic initiation. This is even more the case if the two and
half more cycles refer to root races.
144.
If, however, the cycles relate to chains—such
that two and a half more ‘chain emphases’ have to pass before he has
accomplished the necessary work, then, perhaps, the completion of the two and
half cycles may see the taking of the second cosmic initiation, which we
certainly expect within this mahamanvantara.
145.
Just as the third cosmic initiation is the “goal”
for the Solar Logos (and yet He is destined to take the fourth or fifth cosmic initiation before the
conclusion of this solar system—depending upon which reference is credited), so
it may be that although the goal for the Planetary Logos is the second cosmic
initiation, He may still take a further initiation during the present solar
system.
When that is done, the result in connection
with the human units in incarnation will be threefold:
146.
We are speaking of the results to be achieved
when the two and half more cycles have elapsed. If we wish to be inclusive, we
shall see that such cycles could be:
a.
Root race cycles
b.
Round cycles (i.e., chain-round cycles).
c.
Chain cycles (which related to ‘scheme rounds’
rather then chain rounds).
Sex
stimulation, as now understood, will be showing a tendency to manifest in creation, not so
much on the physical plane, as on the astral and mental, demonstrating in the
creations of art and beauty, and the objective work of the scientists.
147.
For such creative work to emerge, the third petal
(associated with the throat center) will have to be unfolded—especially if we
are dealing with the “objective work of the scientists”. This will not occur
for the majority probably until the next round.
Lotuses
of passion or desire.
They are so called because their fundamental nature is embodied love in
some one or other form. The bulk of the
Monads of Love are among this large group and they are to be seen incarnating
in the bulk of the well-to-do, kindly people of the world. They are divided into five groups, of whom
three individualised upon this planet, and two were the very latest to
individualise upon the moon chain. They
have two petals unfolded and the third is for them at this time the object of
their attention. Many may succeed in unfolding it before the seventh rootrace of this
round but the bulk of them will unfold it in the second rootrace of the next
round, and will stand ready before the close of the round to pass on to
the probationary path, having unfolded one tier of petals, and organised the
second. (TCF 842)
148.
Creative work of some kind can also begin at an
earlier stage, before the complete unfoldment of the third petal:
Creative
work can be carried forward when two of the "knowledge petals" of the
egoic lotus are unfolded. The man can produce, through knowledge and
creative energy, something upon the physical plane which will be expressive of
the soul's creative power. When two of
the "love petals" are also unfolded, then a genius makes his
appearance. (EA 18)
149.
In the matter of true creativity, we are speaking
of a significant transference from humanity’s sacral center to its throat
center. This requires the treading of the Probationary Path or very nearly so.
Will two and a half root races be sufficient to see this accomplished? It may
not be so, because the bulk of the Lotuses of Passion and Desire (comprising a
large percentage of our humanity) will not even be on the Path until the fifth
round, as indicated in the quotation above (TCF 842)
150.
So perhaps when it comes to looking for great
changes in relation to humanity as a whole we shall have to wait until rounds
elapse and not just root races.
151.
The above discussion is the attempt to establish
the nature of the two and a half cycles—whether root race cycles, chain round
cycles, or, even, scheme-round cycles.
152.
To wait until other chain periods to see these
developments manifest seems, from one perspective, too long a wait.
Crime, as
now seen, based largely on the sex emotion, [Page 298] will be a thing of the
past, and physical plane license, orgy and horror will be reduced seventy-five
per cent.
153.
This development will be related to the raising
of the energy of the sacral center to the throat center (and, to some extent,
of the solar plexus center to the heart).
154.
The great majority of humanity is still too
undeveloped to accomplish these ends in immediately succeeding root races,
though many will. There are some ten million years before the end of the sixth
root race and quite a bit longer, one might hypothesize, before the end of the
seventh.
Later, we shall have a transition period again, analogous to
that period wherein kama-manas was developed, and we shall then have the entire
race expressing a developed synthesis of intellect-intuition, preparatory to
that advanced stage which will come at the close of the next root race, the
sixth. This takes us to a period ten
million years hence, when the intellect will have in its turn slipped below the
threshold of consciousness, as did the instinct. (EP I357)
155.
But if the work of the Planetary Logos is just in
an “embryonic condition”, the cycles of which we are speaking will probably
have to be planetary cycles rather than racial cycles. Planetary-chain cycles
are rounds. Racial cycles are root races and pertain only to one “world period”
(defining a word period as the duration of a chain-round as it affects a
particular globe or “world”.
The
interplay between the three dense
physical planets will be perfected and man will pass at will from one to another.
156.
Which are the three dense physical planets? Are
they the three which are part of the three planetary schemes that we began
discussing on TCF 296? These would include the Earth, Mars and Venus, with
Pluto and Mercury as additional possibilities. Pluto seems a very remote possibility,
when considering travel between planets. Yet the time discussed is a long way
into the future, and who knows what might be possible?
157.
Mercury, Earth, Mars and Venus are dense. Other
planets are considered physical but are not dense in the same way—some are
gaseous giants, relatively.
158.
The planets among which the easiest interplay
would be established would be Earth, Mars and Venus. The possibility of travel
to Pluto now seems remote.
159.
But, we
may be talking about a different mode of travel than we can now imagine. The
hint is given in “pass at will” from
one to another.
160.
What will be the vehicles used? Will there be
energetic streams along which human beings can pass at will in their subtler vehicles? If so, it would seem that some
rounds would have to elapse before this would be possible.
I would
here point out the inadvisability of
the method whereby the names of the globes in a chain, just as the names of a
chain in a scheme, follow the planetary nomenclature. This has led to confusion,
161.
While this practice of naming may have led to
confusion, no alternative is offered, and the old method is put forward even in
this book.
A
clue tending towards the correct understanding lies hid in the words:
"Venus is the Earth's primary." [17: S. D., II, 33. I,
323.]
162.
The “primary” in this case is the model,
archetype, teacher or guide. The technical name for the relationship is “alter
ego”; Venus is the alter ego of Earth. “Alter ego” means “other self”.
163.
If Venus is Earth’s primary, then Mars is Pluto’s
primary.
It is not
permissible to say much about this mystery, that "Venus is the Earth's
alter ego," nor is it advisable, but certain ideas may be suggested
which—if brooded on—may result in a wider grasp of the beauty of nature's synthesis, and of the wonderful correlation of
all that is in process of evolution.
164.
One of the purposes of A Treatise on Cosmic Fire is to induce an appreciation of the
beauty of nature’s synthesis and of the wonderful correlation of which DK
speaks.
165.
We see how many things concerning the planetary
lore are veiled. Because Venus is the planet most closely related to the Earth,
information which is too explicit would probably reveal knowledges easily
misused. Because we do not yet know enough, we do not suspect the ways of
misuse of abuse, but those who know, foresee.
Perhaps
some idea may be gained if we remember that, in an occult sense, Venus is to
the Earth what the higher Self is to man.
166.
What is the “higher Self” to man? Shall we
consider the Higher Self as the soul nature of man, consciousness with the
egoic lotus/causal body? Shall we consider man as the personality expressing
through the eighteen lower sub-planes?
167.
VSK suggests: “In a way this seems to suggest
Venus as the heart, as the heart to base seems correlative of higher Self to
man, if we place man in this context as the physical incarnation.”
The
coming of the Lords of Flame to the Earth was all under law and not just an accidental and fortunate
happening; it was a planetary
matter which finds its correspondence in the connection between the mental unit and the manasic permanent atom.
168.
It was not only the benevolence of the “Hearts of
Fiery Love” (the Solar Angels) which caused them to come. Planetary necessity
invoked these Solar Angels, who probably had association with our particular
Planetary Logos in a past mahakalpa.
169.
We are not now speaking only the mental unit and
manasic permanent atom of man. We are speaking of these structures as they
pertain to the Planetary Logos.
170.
Of course, the mental unit and manasic permanent
atom of man needed to be ‘interventionally’ connected so that a bridge could be
made whereby the planetary solar nature (represented by the cosmic etheric
planes) could be united with the planetary lunar nature (represented by the
eighteen lower sub-planes).
171.
Of all ‘divine interventions” the coming of the
Solar Angels was one of the most spectacular (at least in relation to our
Planetary Logos and the future of the then animal-man).
Again, as the antaskarana is built by
individual man between these two points, so—again
in a planetary sense—is a channel being built by collective man on this planet
to its primary, Venus.
172.
Individual man builds an antahkarana between two
points in his own esoteric anatomy; the Planetary Logos of Earth is doing the
same by utilizing one of its organs, “collective man” as the staging point of a
planetary antahkarana to Venus, the Earth’s primary.
173.
Part of the Path of Sirius may be a Path to Venus
for training in the process of reaching Sirius. Some of the planets have “schools”
which are related to the treading of the Paths of Higher Evolution.
In
connection with these two planets, it must be remembered that Venus is a sacred
planet and the Earth is not.
174.
This is a fundamental distinction between the
two, just as the Solar Angel is a sacred entity and the entity man (in general)
is not.
This means that certain of the planets are to
the Logos what the permanent atoms are to man.
They embody principles. Certain
planets afford only temporary [Page 299] homes to these principles. Others
persist throughout the mahamanvantara.
Of these Venus is one.
175.
This is an important paragraph.
176.
Of Saturn we learn, on TCF 406,
“Uranus and
Neptune are reflections of the
logoic astral and mental permanent atoms. Saturn is in fact the correspondence
to the logoic physical permanent atom.
This is an occult mystery and must not be separated from its allied
truth in the cosmic scheme. (TCF 406)
177.
Another important reference in this regard is as
follows:
“In the direct
alignment of certain planets in the process of systemic evolution, with each
other and with the Sun comes Logoic or divine alignment. Think this out, but one word of warning I
give. Seek not to work out hypotheses of alignment based on the physical
planets. The truth lies not there. Only three of the physical planets (and those
three in etheric matter) enter into the final alignment that marks the
attainment [Page 7] by the Logos of the cosmic egoic consciousness, which is
His goal of attainment. Of these three, the earth is not one,
but Venus has her place corresponding to the emotional permanent atom”.
(LOM 6-7)
178.
If Venus “has her place corresponding to the
emotional permanent atom”, and
179.
If we follow the implied analogy, we will look
for that planet which is the correspondence of the mental permanent atom; we
have learned that Uranus, like
180.
Would Mercury then be the correspondence to the
logoic mental permanent atom? We do not know that the Solar Logos has a mental
unit, personal se. The mental unit as a structure may be unique to man because
of his arrested development on the Moon-chain. But there are so many close
analogies between man and the Solar Logos that we should not discount the
possibility.
181.
Since Earth is in a process of arrested
development, just as man is, it may be wondered whether the Planetary Logos of
Earth also has a mental unit just as man has.
182.
The term “reflection” may be misleading, because,
as stated the reflection is, it seems, an ‘upward’ reflection. We might infer
that Uranus would be the correspondence to the logoic atmic permanent atom and
183.
We have Jupiter and Vulcan to account for.
Jupiter can be related to the buddhic level and Vulcan to either the physical
or the atmic levels (though it has a mysterious relation to the “heart of the
sun” (EA 393).
184.
Saturn is a very sacred planet, but there is also
an esoteric Saturn. It would be
strange if the three synthesizing planets were not related to the permanent
atoms within the spiritual triad of the Solar Logos, and thus essentially
related to His three major principle. The three planets associated with the
three “super-principles” (Saturn, Jupiter and Venus) may be, two of them, only temporary representatives of the three
major logoic principles).
185.
We cannot be dogmatic about these matters; we can
only gather the indications.
186.
The implication in the excerpt under discussion
is that the Earth, not being a sacred planet, affords only a temporary home to a solar logoic
principle. This may also be the case with other non-sacred planets such as Mars
and Pluto, and the two non-sacred and presently unknown planets veiled by the
Sun and Moon.
187.
Venus, we learn, lasts throughout the
mahamanvantara. If we consult the Secret
Doctrine, it would seem that Martanda (the Sun) and His seven Brothers all
precipitate into objectivity at one moment in cosmic time. May it be that only
the sacred planets accompany Martanda into objective manifestation, but that
the Earth, Mars, Pluto and others, do not? Modern science may have something to
say of this, but will it be occultly definitive?
188.
Martanda only has seven Brothers accompanying Him
into manifestation. There is no room for all the ten planets (and even far
more, according to the Tibetan), at the outset of solar systemic
manifestation—unless the Secret Doctrine
only discussed the seven.
189.
Even if all planets came into manifestation with
Martanda, some of them would have to fade from manifestation sooner than others
which, like Venus, endure throughout the mahakalpa.
190.
There is an implication that Venus lasts
throughout the mahamanvantara and Earth does not. We might assume that Mercury,
which is “far older than the Earth) (
191.
We are told that our Solar Logos will take His
fourth initiation in this solar system and, in some references, we are told that He
will take his fifth.
Then, in a dual
synthesis, they will pass on into the third system, that in which the Power
aspect is developed, and the head centres will be complete. This achieved, our Logos has triumphed, and
measured up to the sixth cosmic Initiation, just as He should measure up in this system to the fourth.
(TCF 590)
The 5th
Mahamanvantara (or solar system) The solar Logos achieves His fifth major
Initiation. (TCF 605)
192.
Our solar system is the fifth from one perspective detailed on the pages indicated.
193.
Now if some planets represent His physical, and
astral permanent atoms (forgetting for the moment the possibility of a solar
logoic mental unit), what will happen to them at the fourth initiation? They
should be destroyed (or absorbed) just as the atomic triangle of man is
destroyed at the fourth initiation.
194.
Venus, being (hypothetically) correlated with the
emotional permanent atom would then have to be destroyed/absorbed at the fourth
major initiation. Yet it is said that Venus that it persists throughout the
mahamanvantara. If this is the case, the mahamanvantara would have to end at
the fourth initiation of the Solar Logos and could not go on to the fifth, as
Venus would be absorbed and would not, therefore, persist throughout the
mahamanvantara.
195.
The one means of escaping from this contradiction
might be found in the words from LOM 6:
“Seek not to work
out hypotheses of alignment based on the physical planets. The truth lies not
there.”
196.
Yet the section above speaks of the attainment by
the Logos of “cosmic egoic consciousness”, which means only the third
initiation and not the end of the solar system. (cf. LOM 6-7)
“Only three of the
physical planets (and those three in etheric matter) enter into the final alignment that marks the
attainment [Page 7] by the Logos of the cosmic egoic consciousness, which is
His goal of attainment. Of these
three, the earth is not one, but Venus has her place corresponding to the
emotional permanent atom.”
197.
So the alignment here discussed immediately above
is not really the final alignment
planned for this solar system, because the final
alignment must relate to either the fourth or the fifth cosmic initiation for
the Solar Logos.
198.
VSK wonders: “Or if earth is the mental unit to
Venus mental permanent atom, then is Vulcan the base/physical permanent atom?
199.
The following reference will put us in the
correct context to address VSK’s question:
The coming of the Lords of Flame to the Earth was all under
law and not just an accidental and fortunate happening; it was a planetary
matter which finds its correspondence in the connection between the mental unit
and the manasic permanent atom. Again,
as the antaskarana is built by individual man between these two points,
so—again in a planetary sense—is a channel being built by collective man on
this planet to its primary, Venus. (TCF 298)
200.
In relation to what VSK asks, I would suggest
that the relationship between Venus and the Earth as these two relate to the
permanent atom and the mental unit, must be conceived as an intra-terrestrial
matter. We are not, then, speaking of the manasic permanent atom and the mental
unit of the Solar Logos (because we are not even sure whether the Solar Logos has a manasic permanent atom). I would
suggest that the manasic permanent atom and mental unit of which we are
speaking pertain to the constitution of the Earth itself and that with the
awakening of the planetary heart (of Earth), the time came for the union of the
manasic permanent atom and mental unit of the Planetary Logos of Earth. Since
Earth was arrested in its development as was man (by reflection) it is quite
reasonable that Earth would have a mental unit as well as a manasic permanent
atom.
201.
There is one line of thought which may point to
the possibility that a Solar Logos has a mental unit as well as a manasic permanent atom. In the following reference we
learn that a Solar Logos has a Solar Angel of which the Solar Angel of man is a
dim reflection. May it be that the purpose of the Solar Angel of the Solar
Logos is to unite the manasic permanent atom and the mental unit of the Solar
Logos?
202.
Or perhaps, there are other purposes for the
Solar Angel than to unite those two units. Obviously, to know such things is far
beyond human possibility.
Three of
the sacred planets, it should be remembered, are the home of the three major
Rays, of the embodied forms of the three logoic aspects or principles. Other planets are embodiments of the four
minor rays. We might consider—from the standpoint of the present—that
Venus, Jupiter and Saturn might
be considered as the vehicles of the three super-principles at this time.
203.
We are now discussing which of the rays and
principles are embodied in (or express through) various of the planets.
204.
We are told that Venus, Jupiter and Saturn
represent the three “super-principles” at
this time, which is probably the same as saying the three rays of aspect,
or the principles of atma (first ray), buddhi (second ray) and manas (third ray)
express through these three (at this time).
205.
It is not likely that these three planets
represent any super-Entity (as do Saturn/Mars/Earth and Uranus/Venus/Jupiter—cf.
EP II 99).
206.
It is also probable that the order in which the
three are presented is significant. You will notice that their order is the
order in which they are found as one moves ‘outward’ from the Sun and so, is, a
conventional order.
207.
If these planets were to be assigned (and only
from the standpoint of the present) as representatives of the three
super-principles, one could reason as follows:
a.
Saturn is clearly connected with both the third
and first ray. It may be inferred with reason that the personality ray of
Saturn is ray one.
b.
Venus is clearly connected with the fifth, second
and sixth rays. It may be inferred with reason that the personality ray of
Venus is the second ray and perhaps its major
monadic ray.
c.
Jupiter is clearly connected with the second and
seventh rays. Some ray six may be possible, and as Jupiter/Zeus is the King of
the Gods who hurls thunderbolts, there may be some ray one. From the
astronomical perspective, Jupiter does have a “red eye”, red being the esoteric color of the first ray. If Jupiter
has a seventh ray Monad, one day it will be a first ray Monad (as seventh ray
souls when transferring onto one of the Rays of Aspect, transfer to the first
ray).
208.
In the present,
our second solar system is still under the rulership of Brahma (the third
aspect) for which Entity, Saturn stands the “head”. Our Solar Logos (on His own
level) is not yet a sacred Solar
Logos.
209.
According to present reasoning, one would not
assign Venus in either the first or third position (regarding
“super-principles”). The natural placement for Venus is as the expression of
the second great principle. Indeed, we are told (in a blinded manner, I think)
that Venus is the “heart centre” of the Solar Logos.
“Venus corresponds
to the heart centre in the body logoic, and has an inter-relationship
therefore with all the other centres in the solar system wherein the heart
aspect is the one of greater prominence.” (TCF 182).
210.
Because of its sixth ray monadic nature, Venus is
naturally connected to the solar plexus, and thus, again to the astral nature.
“It is the home of
the planetary Logos of the sixth Ray.
This may sound like a contradiction, but it is not so really; we must
remember the interlocking, the gradual shifting and changing, that takes place
in time on all [Page 596] the Rays. In
the same way the Earth chain is the third if viewed from one aspect and the fifth
viewed from another”. (TCF 595-596)
211.
Admittedly, Venus could embody the mental
principle because of its fifth ray soul, but this would mean that Venus (the
most unfolded of the planets) was the distributor of the fifth ray coming
through the solar logoic mind, which is most unlikely in our astral-buddhic
solar system wherein the Solar Logos has not yet achieved cosmic mental
polarization.
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)
212.
Further, since Venus is the most unfolded planet
in our solar system (though not the most spiritually advanced), it is unlikely
that a planet so unfolded would represent a principle which is not yet much unfolded in our solar
system.
213.
Further we are told that Venus corresponds to the
heart center in the body logoic, so it would be strange to list it as
representing a mental
super-principle.
214.
Further, the mental super-principle should
express through a planet which was harmonious with the third ray. Venus is not,
unless we deem its fifth ray expression to be a lower octave of the fifth ray.
215.
If, despite these objections, we were to assign
Venus to the mental super-principle (representing the third ray), then we would
have to find a placement for Saturn and Jupiter.
216.
Since it is not conceivable that Saturn represents
buddhi and the second ray, the order would have to be Saturn representing atma
and the first ray; Jupiter representing buddhi and the second ray and Venus
representing manas and the third ray.
217.
As stated above, however, there are problems with
this assignment.
218.
If, however, we determine that Venus should be
held in relation to the second super-principle, buddhi, then it seems we would
have to distribute Saturn and Jupiter in relation to the first and third
super-principles.
219.
Saturn has an easy fit to principle one or three,
since it expresses both the first and third rays and can be as easily
understood as atmic or manasic.
220.
Jupiter is “King of the Gods”, hence its relation
to the first ray; and because of its seventh ray (whether this seventh ray
represents its monadic or personality nature), it is related naturally to ray
three (since, materially, ray seven is a lower octave of ray three)
221.
Jupiter rules all vehicles which are expressions for indwelling powers—such as the
causal vehicle and the monadic vehicle. Vehicles always can be related to the third aspect of divinity.
222.
Jupiter is also connected with the Monad which is
King, at least temporarily. And Jupiter certainly represents the Sun, who is
certainly King.
223.
We have three principle possibilities for
assigning these three planets to “super-principles”:
|
Option 1 |
Option 2 |
Option 3 |
|
Jupiter-R1 |
Saturn-R1
atma |
Saturn-R1
atma |
|
Venus-R2 |
Venus-R2
|
Jupiter-R2
buddhi |
|
Saturn-R3 |
Jupiter-R3
(from R7) |
Venus—R3
manas |
224.
Each of these three arrangements has something to
recommend it.
225.
We note that we do not place Venus as the embodiment of the first principle as it
would not make sense; for the same reason (that it would not make sense),
Saturn is not placed as the embodiment of the second principle
226.
Much depends on whether we consider that Jupiter
or Saturn should represent the first principle. Saturn, of course, has a
perfect fit with the atmic plane which, in fact, it rules.
227.
While Jupiter could
be understood as embodying (monadically—eventually) the first aspect, it does not
fit well with atma, per se. It is more in relation to the Monad that Jupiter
finds its place, and the Monad is a great first ray center, though placed upon
the second subplane of any of the
cosmic planes.
228.
How then can a choice be made? The only place
where Jupiter is completely resonant is in relation to buddhi, for Jupiter is
now expressing the second ray through its soul nature.
229.
Saturn is completely resonant in relation to the
first or third super-principle.
230.
Venus is most resonant in relation to the second
super-principle, and somewhat, through its fifth ray soul, to the third
principle—but its emphasis in the solar system does not seem to be primarily
mental (as the heart center is so often emphasized in relation to it). Venus
cannot represent the first principle.
231.
If we choose an option with Venus in the second position,
we should remember that our system is primarily an astral-buddhic system. If
our Solar Logos has not yet achieved cosmic mind, He certainly has not achieved
the fullness of cosmic buddhi, but His
astral body may reflect buddhi. Venus, in fact, represents the emotional
permanent atom of the Solar Logos, and thus (through its relation to buddhic
232.
Thus Venus would not have to convey the fullness of the second principle, but
only as much of it as could be focussed in the solar logoic solar plexus center
which Venus, reasonably, represents (as argued earlier).
233.
Then we would have Jupiter and Saturn to divide
between the first and third principles. Do we feel more comfortable with
Jupiter as representing atma and the first ray or manas and the third ray. Like
Venus, there is not much suggestion of the third ray in Jupiter (though there
is much suggestion of the seventh, relating Jupiter to all manner of vehicles).
234.
One more point concerning the possibility of
Venus representing manas, the third principle. It is clear that our Solar Logos
has not yet taken the third cosmic initiation. To activate buddhi, He would
have to take the fourth. To activate atma, He would have to take the fifth.
Obviously, as He is working towards the third, a planet represented the third
principle would be more unfolded that the planets representing the second and
first principles. In fact, Venus is far more unfolded than either Jupiter or
Saturn (each of which is focussed in their third
chain, whereas Venus is focussed in its fifth).
Such reasoning as this would make Venus a candidate for the embodiment of the
third super-principle.
235.
Were we to make Venus the representative of
manas, then Jupiter would quite naturally represent buddhi and Saturn, atma.
236.
In this section we have been told of the
relationship between Venus and Earth in relation to the manasic permanent atom
and mental unit. We do not know whether the Solar Logos has a mental unit, but
if so, the Earth could be a good candidate. The symbol for the Earth (the
even-armed cross within the circle) is the symbol which can be used of the
fourfold mental unit even as it is appropriate for the fourfold base of the
spine center.
237.
Should we conceive that the presence of the
logoic Solar Angel indicates the need for a mental unit as well as a manasic
permanent atom, then the Earth, the incarnation of which does not last
throughout the mahamanvantara, may be a good candidate, playing that role to
its primary Venus, which does last
throughout the mahamanvantara.
238.
Should we choose to think of Earth as a mental
unit (even though its relations to the spleen, sacral center and base of the
spine center can be reasonably established) it would go far to suggesting the
primacy of the order of the super-principles as follows: Saturn, atma: Jupiter,
buddhi; Venus, manas.
239.
Reasoning, however, will only take us so far.
Intuitive conviction is necessary and until such conviction dawns with
certitude, it may be best to leave the conclusion unresolved. It will be
necessary for thinkers on these matters to make their own choice. Nothing
definitive can be stated here.
240.
All three options have something reasonable about
them—unfortunately.
241.
My preference would be the first column with
Jupiter, temporarily representing the first super-principle.
Mercury, the Earth and Mars are closely allied to these three, but a hidden
mystery lies here.
242.
We have two sets of three planets, of which the
ones immediately above must be in some way a lower correspondence to Saturn,
Jupiter and Venus.
243.
In the triangle Mercury, Earth and Mars, we have
one sacred and two non-sacred planets.
244.
If the planets Saturn, Jupiter and Venus rule for
the moment the three “super-principles” then these three may perhaps be
associated with lower principles—i.e., those to be found in relation to the
lower vehicles and chakras.
245.
Conventional wisdom concerning these three
planets lists Mercury as a mental planet, Mars as strongly
emotional/idealistic, and Earth as a physical planet.
246.
Of course, something other than the conventional
approach may be involved in this listing.
247.
As regards the effect of these three on humanity,
Mercury certainly influences the human mind, and in fact, rules the entire
Fourth Creative Hierarchy. Mars strongly affects humanity’s astral functioning
and the condition of its solar plexus. Earth represents the “field of
experience” and is associated with the physical nature.
248.
Relations of Mercury:
a.
Mercury is related to Saturn because they both
transmit the third ray—Mercury through its personality (and probably major monadic ray) and Saturn through
its soul and certainly through its Monad.
b.
Mercury and Saturn are both planets of mentality,
and they rule, respectively, the higher and lower antahkarana.
c.
Mercury and Jupiter are the rulers of the Mutable
Cross.
d.
On a higher turn of the spiral, they can both
relate to the abstract mind.
e.
Mercury and Venus are a natural pair, Mercury
being the inspiration of the Buddha and Venus the inspiration of the Christ.
f.
Mercury and Venus together represent the mental
nature of the Divine Hermaphrodite.
249.
Relations of Earth:
a.
The Earth is naturally related to Saturn, as
Saturn represents the mental nature and Earth, the physical, of a great Entity
on the third ray. (EP II 99)
b.
Saturn and Earth together rule the throat center
of the disciple and average man respectively.
c.
Saturn and Earth are both related to materiality.
d.
Earth and Venus are closely related, as Venus is
the Earth’s alter ego.
e.
Earth and Jupiter are less related, even though
Jupiter/Zeus presides as King of the Gods on
Earth. Further Earth and Jupiter are co-rulers of Sagittarius (along with
Mars in the hierarchical position).
f.
In the same way that Saturn cannot easily be
related to the buddhic or astral levels, neither can the Earth (yet), though
its second ray soul may one day make such a relationship possible.
250.
Relations of Mars:
a.
Mars is related to Saturn just as is the Earth,
because Mars represents the astral nature of the great Entity upon the third
ray for whom Saturn is as the mental body. (cf. EP II 99)
b.
Mars is related to Jupiter as the solar plexus is
to the heart. They share the rulership of Sagittarius (along with the Earth).
c.
Mars has a great deal of sixth ray and Jupiter
may have some as well, as the planet related to uplift and enthusiasm, as well
as to faith and vision. If the sixth ray were located anywhere in Jupiter’s
system it would be as the personality.
d.
Mars and Venus are another natural pair, with
Venus representing the Higher Self and Mars the personality (all aspects of the
personality).
e.
Just as male and female are related so are Mars
and Venus.
251.
On the globe level, Mars, Earth and Mercury form
a sequence, in which Mars rules the third globe, Earth and fourth and Mercury
the fifth globe in the Earth chain. At least, at present, the globes are named
in this manner.
252.
Our problem would be to discover how Mercury,
Mars and Earth would correspond to Saturn, Jupiter and Venus. Along with this,
we would wish to locate the lesser principles to which Mercury, Mars and Earth
relate.
253.
One method of relationship would have Earth
representing the mental unit to the representation of the manasic permanent
atom by Venus. Mars would represent the astral permanent atom (and the
principle of
254.
Gemini has much to do with the rulership of the
etheric body, and Mercury rules Gemini. Mercury is related to the “kundalini
active” and to the ‘Caduceus power’ as the base of the spine. Further, the base
of the spine is definitely related to the etheric body (as has been established
by DK in a earlier section of this book).
255.
It must be clear that a number of different
planets can carry a significant role in relation to a number or the different
chakras and permanent atoms.
a.
Saturn can relate to the atmic permanent atom,
the manasic permanent atom and the mental unit. It also has a natural rulership
of the throat center.
b.
Jupiter can be understood as relating to the
buddhic permanent atom and to the heart center.
c.
Venus can be understood as relating to the
buddhic permanent atom (by reflection) and to the logoic solar plexus. The
question we have been entertaining is whether Venus should also be related to
the manasic permanent atom of the Solar Logos. Certainly, the energies which
Venus sponsors do relate do the manasic permanent atom of our Planetary Logos. Within man its natural
place is in relation to the ajna center.
d.
Mercury can be understood as related to buddhi
and, therefore, to the buddhic permanent atom. It is a versatile planet with
additional relations to the abstract mind and hence to the manasic permanent
atom. It also has a natural relation to the ajna center and base of the spine
center in man.
e.
Mars can be understood in relation to the entire
atomic triangle in man, consisting of mental unit, astral permanent atom, and
physical permanent atom. Mars is a natural ruler of the solar plexus center in
average man, and when considering the two points within the solar plexus
center, Mars is reasonably associated with the lower of the two. Since Mars rules “kundalini latent”, it, too, is
reasonably associated with the base of the spine center.
f.
The Earth, as stated, may be hypothetically
associated with the mental unit of the Solar Logos, and, to a degree with the
mental unit in man. It has a natural connection with the vitality of the
spleen; related to this idea is the fact that, heliocentrically, the Earth is
found in the sign opposite the Sun. Earth is a fertile planet and thus
naturally related to the sacral center which can as easily be considered ruled
by the fertile third ray as by the seventh. Earth, we remember, has a third ray
personality. In relation to the future, Earth will have a place as the base of
the spine center of the Solar Logos or as one of the planets related.
256.
When we look at the three planets Mercury, Mars
and the Earth, we see that they are all
to be related to the base of the spine center.
257.
A reasonable assignment of Mercury, Mars and the
Earth to the atomic triangle, seems to be Earth as the mental unit, Mars as the
astral permanent atom, and Mercury in relation to the base of the spine center.
It would be hard to assign Mercury to the physical permanent atom.
258.
Another reasonable rearrangement would be:
Mercury as the mental unit, Mars as the astral permanent atom, and the Earth as
the physical permanent atom.
259.
Mercury certainly has a relationship to the
concrete mind of man and hence, its connection with the mental unit is not
unreasonable. The only difficulty with this arrangement is that Mercury is a
planet older and more occult than Venus, and so it would be hard to imagine
Venus in the superior position of manasic permanent atom and Mercury in the
inferior position of mental unit.
260.
If we wish to look at the lower quaternary of the
Solar Logos as composed of lower manas, kama-manas,
a.
Mercury, lower manas
b.
Venus, kama-manas
c.
Mars, kama and the lower part of kama-manas.
d.
Earth, the etheric-physical nature. Earth is
related to both the etheric and physical body.
261.
So, we see that nothing is exactly
straightforward. The relationships are intricate. By examining them closely,
however, as we have here, we are preparing the mind for the receipt of the
confirmatory intuition—one fine day!
262.
When comparing the three super-principles and the
planets which today represent them, with the other three planets given as
associated with the higher three, one proposed line-up, from top to bottom is:
a.
Saturn
b.
Jupiter
c.
Venus
d.
Earth
e.
Mars
f.
Mercury
263.
Probably Pluto should be here, at the base of the
spine center, and Mercury, ever wandering, ubiquitous, should be related,
ultimately to the ajna center, a center which does not seem to have a
relationship to the five permanent atoms (plus the mental unit).
264.
Interestingly, the ajna center and the sacral
center are not related to permanent atoms. Mobile Mercury is easily related to
the ajna center (just as it is in man after the third initiation); it is also
easily relation to the personality nature of man (ruled by the number four, the number of the soul ray of Mercury).
265.
In relation to man, the alignment of Mercury,
Venus, Mars and Earth relates to personality, mind, astral nature and
etheric-physical nature.
266.
Or alternatively, Mercury, Venus, Mars and Earth
could relate to the mind, the kama-manasic nature, the astral nature and the
etheric-physical nature.
267.
The sacral center is said to relate to the dense
physical nature, and hence to the Moon veiling Uranus. Since Mars rules the
physical body rather than the etheric body, it too accords with the sacral
center.
The evolution
of the inner round has a close connection with this problem.
268.
There is not much to say about this here. The
“inner round” is a specialized study, in relation to which a number of things
have been hinted, but nothing conclusively given.
269.
Mercury (so close to the Sun) is a planet closely
connected with the “inner round”. We will take up the exploration of the inner
round when more substantive references appear.
Perhaps some light may be thrown upon the
obscurity of the matter by the realisation that just as the Logos has (in the non-sacred planets) the correspondence to the
permanent atoms in the human being,
270.
There are three non-sacred planets usually
listed—Earth, Mars and Pluto. At the time TCF was written, Pluto had not been
written and Esoteric Astrology, too,
had not been written.
271.
Since there are five permanent atoms in the human
being, the Tibetan is suggesting non-sacred planets. As we are not sure of the
names and nature of the non-sacred planets veiled by the Sun and Moon, it would
be difficult to assign them to the five logoic permanent atoms as we know them
(not including the mental unit).
272.
Further, we are also given correspondences
through which some sacred planets are associated as correspondences to the
logoic permanent atoms—Saturn to the physical permanent atom, Venus to the
emotional permanent atom, and Neptune and Uranus tenuously to the astral and
manasic permanent atoms respectively.
273.
It may be that DK is not talking about all five of the permanent atoms, but
only those which relate to the development of the human part of the human being—i.e., his personality nature.
274.
If so, we would only be dealing with the Earth,
Mars and Pluto schemes (even though Pluto had not yet been discovered at the
time of the writing).
275.
Earth, Mars and Pluto are all related to the base
of the spine center, and also the sacral center. Mars and Pluto are easily
related to the solar plexus center.
2. Two of the other non-sacred planets—Mars and
Pluto—function in connection with the sacral centre (Mars) and the solar
plexus (Pluto). This latter planet becomes active in the life of the man
who is "becoming alive in the higher sense, his lower nature passes
into the smoke and darkness of Pluto, who governs the lesser burning
ground, in order that the man may live in truth in the higher land of
light." (EA 78)
276.
The three lower permanent atoms in the atomic
triangle are two permanent atoms and one “unit”—the mental unit.
277.
Interestingly, not only are all three planets
reasonably related to the base of the spine center, they are also reasonably
related to the concrete mind, with its center, presumably, as the mental unit.
Earth plays the role of mental unit to Venus’ manasic permanent atom; Mars
rules the five senses and the concrete mind and would thus be associated with
the mental unit; Pluto, is naturally a mental planet involved in the
penetrative, investigative mind.
278.
How then to assign the three of these planetary
schemes at least to the members of the atomic triangle?
279.
The non-scared planets are said to relate to the
personality of man, and in this we may gather hints: the Moon relates to the
dense physical body; the Earth to the etheric body; Mars, reasonably to the
astral; Pluto to the mental and the Sun to the integrated personality.
280.
In some ways, Mars and Pluto could be
interchangeable, as Pluto rules Hades, the “underworld” of lower astral plane,
which is the domain of the solar plexus center. Mars is a mental planet also
and we can reverse them, relating Mars to concrete mind, the five senses and
orthodox science which utilizes the concrete mind.
281.
With this in mind, we could assign Pluto to the
mental unit, Mars to the astral permanent atom and the Earth to the physical
permanent atom. IF we wish to reverse the positions of Mars and Pluto, this too
is possible.
282.
We can see what we might call a ‘justifiable
fluidity of assignments’.
so the
middle evolution between these two (God and man) is the Heavenly Man, whose
body is made up of human and deva monads, and Who has likewise His permanent
atoms.
283.
The Heavenly Man is the middle evolution between
the Solar Logos and man.
284.
Human and deva Monads constitute the centers of
the Heavenly Man. What constitutes the permanent atoms of the Heavenly Man?
285.
The Heavenly Man, we remember, works on the
levels of the spiritual triad at the mastery, especially, of the fourth and
fifth planes.
286.
On TCF 533 we learn that the Solar Logos works
through only one permanent atom and the Planetary Logos through two. This
probably tells us something about where these permanent atoms are located.
287.
It may be that with regard to the cosmic physical plane, the Solar Logos works
only through one permanent atom and the Planetary Logos through two.
288.
The principles of the Planetary Logos seem
strangely spread across the planes, and there is probably a much closer analogy
to the manner in which the permanent atoms of the Solar Logos are apportioned
to planes than the manner in which the permanent atoms of the Planetary Logos
are apportioned.
289.
It can be inferred that the physical permanent
atom of the Solar Logos is to be found on the systemic logoic plane. Are the two
permanent atoms of the Planetary Logos (the two which, hypothetically, are to
be found on the cosmic physical plane) to be found on the atmic and buddhic
planes? This is not easy to solve.
290.
Or is the physical permanent atom of the
Planetary Logos to be found on the atmic plane and the emotional permanent atom
on the monadic level?
Always the three higher principles can be
distinguished in importance from the four lower.
291.
Saturn, Jupiter and Venus (at this time)
correspond to three higher; DK,
however, has given us only three
lower planets (Mercury, Earth and Mars) and four
lower principles.
292.
We found that when we were attempting to assign
Mercury, Earth and Mars to the four lower principles, that we were in need of
Pluto.
293.
There are so many different ways of numbering the
principles that there is no one definitive assignment of planets to principles.
The key
is hidden in the fact that between the number of a globe in a chain and its
corresponding chain lies a method of communication.
294.
This method of communication occurs through the
principle of ‘numerical resonance’.
295.
We are dealing with wholes within wholes: a globe
is a whole contained within a greater whole called a chain; a chain is a whole
contained within a greater whole called a scheme.
296.
Man is contained with the Heavenly Man, Who is
contained within the Solar Logos.
297.
Aggregations of permanent atoms are contained
within a permanent atom of a higher nature; aggregations of the permanent atoms
of a higher nature are contained within a permanent atom of a still higher
nature.
298.
For some Entities globes are as permanent atoms;
for Entities greater still (like the Planetary Logos) chains are as permanent
atoms.
299.
For the Solar Logos, some planetary schemes are
as permanent atoms.
300.
For the Solar Logos the non-sacred schemes are as
the permanent atoms (even though some of the permanent atoms, when viewed in
other contexts, are associated with sacred planets).
301.
Is it not possible that there may be sacred and
non-sacred globes, the non-sacred globes associated with lower permanent atoms?
302.
Also, may there not be sacred and non-sacred
chains, the lower of the planetary chains to be associated with the lower
permanent atoms?
303.
We recognize that there are times when a unit of
life is considered to correspond to a chakra and others when it is considered
to correspond to a permanent atom.
304.
A permanent atom generates a vehicle; a chakra
animates a vehicles and sustains it with life energy.
305.
It is no easy matter to sort out when a unit of
life is to be considered a permanent atom
(and thus related to the matter aspect—though attached to the life aspect) and when a chakra, and thus related direction
to the life aspect, for all chakras are vortices sustained by monadic fire.
306.
Permanent atoms, however, are also related to
principles.
The same is true likewise of the
correspondence between a chain of globes and a scheme of analogous number.
307.
The methods of communication between wholes
within whole (according to the principle of numerical resonance) are clear.
308.
The Earth globe (the fourth globe) has a special
mode of connection with the Earth-chain (the fourth chain in the Earth-scheme)
and the Earth-chain with the Earth-scheme (which is the fourth scheme in the
solar system).
309.
The Mercury-globe (the fifth) of the Earth-chain,
has special communication with the Mercury-chain of the Earth-scheme, and with
the Mercury chain with the Mercury-scheme of the solar system, and of course,
with the Mercury-scheme, etc.
The
connection between Venus and the Earth lies hid in number, and it took a moment
of mysterious alignment between a globe, its corresponding chain and the scheme
of allied number to effect the momentous
occurrence known as the coming of the Lords of Flame.
310.
The coming of the Lord of the Flame (the Solar
Angels, Prometheus) was, from the cosmological perspective, a numerological event.
311.
The Earth-globe was the recipient. From one
perspective, the Venus-globe of the Venus-chain aligned with that chain, and
the Venus-chain with the Venus-scheme. The operative numbers are two and six. At least there are charts
which show this connection.
312.
However, the numbering is different below.
It occurred in the third rootrace in the
fourth round.
313.
Within the Earth-chain and Earth-scheme.
Here we have an analogy between the
quaternary and the Triad, carrying the interpretation up to a Heavenly Man.
314.
The Earth-scheme represents the quaternary and
the Venus-scheme the Triad.
The chain was the fourth chain and the globe,
the fourth.
315.
The recipient chain and globe are being
described: the fourth chain of the Earth-scheme and the fourth globe within
that fourth chain (the Earth-chain).
The
fourth [Page 300] chain in the Venus scheme and the fourth globe in that chain
were closely involved in the transaction.
316.
This is a fascinating piece of information. In
the images given in Chart VII, TCF 385, we are shown that the sixth globe of
the second chain (the Venus-chain) of the Earth-scheme is aligned with the
fourth globe of the fourth chain of the Earth-scheme. DK is telling us that the
fourth chain of the Venus scheme (and its fourth globe) was closely involved.
317.
Elsewhere, we have also learned that the sixth chain of the Venus-scheme was
involved.
“Venus may have had
much to do with the impartation of the stimulation which resulted in great
events on Earth via the Venus chain of our scheme, but our scheme gave, in a
mysterious manner, more than was received, though the [Page 378] gift was not
of the same nature. The coming in of the
Venusian influence to our chain, and to our planet, with the subsequent
stimulation of certain groups in the fourth Creative Hierarchy, the human,
caused a paralleling event of even greater magnitude in the Venus scheme. This affected the sixth Hierarchy, one of the
deva Hierarchies, dwelling in the Venus scheme.
This stimulation emanated via
our sixth chain (or the second according to the angle of vision) and affected a
corresponding chain in the Venus scheme. The magnitude of the difference may be seen in
the fact that in our case one globe alone was affected, whereas the influence
of our scheme on the Venusian was such that an entire chain was
stimulated. This was brought about
through the positive polarity of the Heavenly Man of the Earth scheme”. (TCF
377-378)
318.
VSK muses: “What did Venus get out of this? An
‘earth’ ground for her livewire sparkies? Earth to earth plug in?”
h.
The progress of development of the Heavenly Men is by no means uniform.
319.
We are not talking here about the spiritual development or spiritual maturity of the Heavenly Man
or His spiritual status relative to
other Heavenly Men. We are speaking about the unfoldment of a Planetary Logos. A more spiritually developed
Heavenly Man can be unfolded to a lesser extent than a less spiritually
developed
One point has not been emphasised hitherto,
and that is, that the problem before each of Them is dissimilar, and,
therefore, it is not possible for man
correctly to gauge the work done by Them and Their relative point of
attainment.
320.
We are speaking of matters beyond our ken. We
know something of the rays of the various Heavenly Men and their possible
‘positions’ within the body of expression of the Solar Logos, but really, we
know little if anything of their problems.
321.
We have been told, we remember, that the Heavenly
Man of the Earth-scheme is finishing His work in relation to the fourth
sub-plane of the cosmic astral plane and is starting his work upon the fifth.
The Heavenly Man of the Venus-scheme has dominated and controlled the fifth sub-plane
of the cosmic astral plane and is “working on the sixth”.
322.
While we cannot gauge the work done by them or
their relative point of attainment, we can collect what we have been told and
make reasoned inference. Our intuitive apprehension of their work and
attainment may also be stimulated.
It has been said that as Venus is in the
fifth round, the Venusian Lord is further progressed than His brothers.
323.
“Further progressed” is another way of saying
“further unfolded”, but as we will see below, the word “progressed” is a little
ambiguous, whereas the term “unfolded” is not.
This is not altogether so.
324.
Here DK is hinting at the fact that while
Planetary Logos of Venus has unfolded His process to a great extent, that Logos
is not as spiritually developed or spiritually mature as some other
Planetary Logoi Who have not unfolded
their process to the same extent.
325.
The Planetary Logos of Venus is developmentally mature without being as spiritually mature as some of the other
Planetary Logoi.
Just
as in the development of humanity three main lines may be seen with four lesser
lines merging into one of the three main lines,
326.
These are the ray lines, the prominence of which
are correlated with the stage of unfoldment of man—the first three rays (of
aspect) coming later in the developmental sequence.
so in connection with the Heavenly Men, there
are three main lines of which the
Venusian is not one.
327.
This and the following statement are of such importance. When it is said that
Venus corresponds to the heart center of the Solar Logos, these statements must
be brought in as counterbalances.
328.
The “three main lines” refer to Planetary Logoi
who are expressing the three major rays—the first, second and third.
329.
Now we see the possible contradiction: if Venus
expresses one of the three super-principles, then why is it that it is not one
of the “three main lines”?
330.
The answer, of course, lies in the fact that
Venus expresses one of the super-principles at
this time. What this means is that the planet which ultimately will express
that super-principle (perhaps Neptune, if the super-principle is buddhi) is not
yet sufficiently unfolded to be as solar systemically expressive of the buddhic
principle (as it will later).
331.
The resolution of Venus into
332.
The resolution of Venus (considered as the
manasic permanent atom of the Solar Logos) into Saturn (considered as the third
ray planet to preside over the manasic principle) is far more difficult.
The
Lord of Venus holds place in the logoic quaternary, as does the Lord of
Earth.
333.
This is a golden statement, denoting Venus as a
highly unfolded planet of medium spiritual maturity or stature.
334.
The quaternary, as stated previously in this Commentary,
refers to the lower or more material nature of the being in question.
335.
Although the heart is one of the four lower major chakras, it is related far more to
the soul expression of any entity than to its personality expression.
336.
If Venus is a member of the logoic quaternary, it
must be found at the very highest point of that quaternary, which would
correlate it to the solar plexus center.
337.
One day, when other Planetary Logoi have ‘moved
on’, it is very reasonable to think of Venus as the true correspondence to the
heart center of the then expressing
Solar Logos.
338.
Could Venus correlate with both the solar plexus
center of the Logos and with His
manasic permanent atom (should He have one)? We remember that globes, chains
and planetary schemes may correlate (from different perspectives) with both
permanent atoms and chakras.
339.
In this solar system, the logoic solar plexus
center is what Venus will finally express (so I think), but may presently be
working most through its fifth ray soul to express more along the manasic line
than the heart-line. Later it will be replaced and will express more
heartfully.
340.
Venus, as a sacred planet, has transcended its
personality expression which is probably along the soft line—ray two perhaps.
However it has not yet fulfilled its monadic expression which is along the
sixth and second ray lines. Rather, it is expressive of the manasic number five which may relate it to the logoic manasic
permanent atom, and somewhat to the logoic Solar Angel. In other words, it
would be that planet within the solar logoic expression which would be most
attuned to the logoic Solar Angel.
341.
Even though Solar Angels express most through the
number five, in our solar system (due
to the Sirian inspiration) , the number is very closely related to the number two.
342.
The entire causal body is built upon the manasic
permanent atom, and the Venusian line of inspiration is that which starts the
building of the causal body and sees it through.
The main
idea underlying the question we have been endeavoring to answer has to do with
the relationship between the schemes, chains, rounds, and races, and it
should be borne in mind that these
manifestations bear the same relationship to a Heavenly Man as incarnations do
to a human being.
343.
With regard to a human being, but one term is
used—“incarnations”. With respect to a Heavenly Man, four terms are used:
“schemes, chains, rounds and races.” The term “schemes” may relate more to the
incarnations of a Solar Logos. But chains, rounds and races are clearly meant
to relate to the incarnations of a Heavenly Man.
344.
Can there be more than one planetary scheme per
Planetary Logos per solar system? This is a deep question and not easily
answered.
345.
The major Planetary Logoi developed from comets
(says the Secret Doctrine) at the
same time the Sun developed from a comet. We do not see the Sun changing its
vehicle of expression during a solar system, and so, it is unlikely that a
Planetary Logos or Heavenly Man would change His vehicle of expression during a
solar system. The indicated thought is that a Planetary Logos or Heavenly Man
will have but one planetary scheme through which to express per solar system.
346.
If chains, rounds and races are as incarnations
to a Heavenly Man, then they must be incarnations of different scope and on
different levels.
347.
In other words: some of them are major
incarnations, some minor and some relatively minute.
348.
Man, however, seems to have incarnations only of
one kind, though the duration of life may be greater or lesser in different
incarnations. (Sometimes astral and mental incarnations are discussed in
relation to man, but the meaning of these terms is presently indefinite.)
349.
Nevertheless, though they all take place with
similar vehicles of expression, some of those incarnations are considered major
and some minor, depending upon the relationship of the incarnation to the task
of soul expression.
This gives the opportunity here to bring out
perhaps a little more clearly the place of cycles in the evolution of all these
Entities from a man up to a cosmic Logos, via a Heavenly Man and a solar Logos.
[18: S. D., I, 258].
350.
We are given a series of four logoi: man as
logos, the Planetary Logos, the Solar Logos and the Cosmic Logos.
351.
A Planetary Logos, Solar Logos and even a Cosmic
Logos are all incarnations within Beings still greater than they are.
352.
In what type of being is a man an incarnation?
353.
If chains, rounds and races are all as
incarnations in the life of a Heavenly Man, what are correspondences of these
term in the life of a man? In an incarnation, man too, must have his chains,
round and races. What are they?
354.
Perhaps the major periods in a man’s incarnated
life (said to be seven periods—seven times ten), are as chains; the years
during those periods may be as rounds; and the months of those years may be as
races.
355.
One could continue the analogy which, of course,
is only indicative and not exact. Still, when cycles occur within the Planetary
Logos in which we “live and move and have our being”, those cycles must be
reflected within our incarnated life.
Just as it is pointed out in the Secret Doctrine that there are
greater and lesser cycles in the evolution of a solar system, so it can be
predicated equally of a Heavenly Man, of a human being, and of an atom.
356.
Great areas of thought are being opened with this
statement.
357.
The Science of Cycles is of tremendous
importance, but obscure to the human intellect. When a man has achieved a
knowledge of the Science of Cycles, he functions upon the atmic plane and is a
Master. Even a Master, however, would insist that His knowledge of the Science
of Cycles is minimal.
358.
A careful study of astrology can give us a good
idea of greater and lesser cycles within a cycle of incarnation.
359.
Planetary cycles are fairly easy to discern; ray
cycles within the individual incarnation are far more difficult to discern, but
nonetheless effective along with the ongoing astrological changes.
This
brings us, therefore, to another statement:
i.
The cycles in the evolutionary process of all these Entities may be divided
mainly into three groups, though necessarily these groups can be extended into
septenates and into an infinity of multiples of seven.
360.
The statement in this section can easily be
related to Chart XII, TCF 130 describing Parabrahm. In this Chart we see a
Great Entity divided first into three main groups and then into many descending
septenates.
361.
Each of the three main groups, apparently, is
divisible into septenates.
362.
The term “infinity” is used here is a figurative
rather than literal sense. It simply means “countless” or “incapable of being
counted by the mind of man at this time”.
Parabrahm TCF
Chart 12
[Page
301]
In
connection with a solar Logos the cycles might be called:
1. One
hundred years of Brahma.
2. A year
of Brahma.
3. A day
of Brahma.
363.
We are speaking of the three major cycles which
can be divided into many septenates.
364.
One hundred years of Brahma is an occult century
consisting of 311,040,000,000,000 years.
365.
A day of Brahma is called a manvantara and has
duration of 4,320,000,000 Earth years. One day and one night of Brahma contain
8,640,000,000 years
366.
A year of Brahma consists of 360 such days and
nights, or 3,110,400,000,000 Earth years.
These
periods have been computed by the Hindu students and are the sumtotal of time as we understand it or
the duration of a solar system.
367.
368.
Beyond time as it relates to the duration solar
system, the Tibetan is suggesting we can have no understanding.
369.
The figures hypothesized by modern astrophysics
even for the duration of the entire cosmos, are much, much smaller than the
figure here presented for the duration of a solar system. We have huge
discrepancy on our hands and it will one day have to be resolved.
In
connection with a Heavenly Man we have the corresponding cycles to those of the
Logos:
1. The
period of a planetary scheme.
370.
We have been told the following:
Certain planets afford only temporary [Page 299] homes to
these principles. Others
persist throughout the mahamanvantara.
Of these Venus is one. (TCF 298-299)
371.
If this is the case, then, the duration of those
Planetary Logoi which persist throughout the mahamanvantara will be one occult
century—just the duration of a Solar Logos.
372.
When the time for obscuration comes, it will have
to be relatively quick in terms of solar systemic time, because a planet like
Venus must be absorbed into a synthesizing planet and yet at the same time, it
must persist throughout the mahamanvantara. Naturally, the Tibetan has used
only general language which is not meant to be scientifically precise.
373.
Of course, not all Planetary Logoi last
throughout the mahamanvantara; their duration, then, must be one of the secrets
of initiation.
374.
According to the calculations of the occult
historian Phillip Lindsay, from the beginning of our solar system to the
present day, 155,520,000,000,000 Earth-years have elapsed. He calculates as
well that the Earth has been in existence for 65,320,372,949,101 years.
375.
This would mean that Venus, as a planet that endures
throughout the greater mahamanvantara, would have been in existence some ninety trillion years before the Earth.
Whether or not this makes cosmological sense is yet to be determined.
376.
A compilation on “manvantara” and
“mahamanvantara” must be made, as the two terms are used in a number of ways
which are not consistent, even though the Tibetan does say, “A manvantara, or
Day of Brahma, is always of a certain length, and so is a mahamanvantara.” (TCF
273) In practice, however, one has often to intuit the meaning of the Tibetan’s
use of the term.
2. The
period of a planetary chain.
377.
Normally, we could not know anything about such a
duration, but some hints are given in various places of TCF and in the Secret Doctrine.
378.
Using very rounded figures, if the duration of a
round as it passes through a globe period is approximately 300,000,000 years,
and if there are seven such periods in every round, plus equal intervals
between globes, then we have some 4,200,000,000 year per round, which
multiplied by seven for seven rounds, would be approximately 28,000,000,000
years. But between rounds there may also be a pralaya equal to the duration of
the found itself, and so the seven rounds would elapse in some 56,000,000,000
Earth years.
379.
This is a figure (far from accurate, but maybe
indicative) which would apply to the duration of a planetary chain.
380.
If there are seven such chains in a planetary
scheme, then multiplying 56,000,000,000 by seven, we get about 380,000,000,000
years for the duration of a planetary scheme.
381.
We can see that this figure falls far short of an
occult century or maha kalpa which is said to be the duration of some planetary
schemes.
382.
There are, however, so many possible variables,
that such calculations must be considered of the crudest order, uninformed of
the hidden facts involved in the planetary process.
383.
In the cycles below, we can assume that the
period of pralaya or quiescence which follows manifestation is of equal
duration to the manifestation.
384.
A planetary chain is said to endure for one
mahamanvantara or one year of Brahma.
Obviously, there are at least two uses to the term “mahamanvantara”, one of
them equaling a year of Brahma, the other equaling one hundred years of Brahma.
385.
Here are some quotations which will be useful, if
for nothing else, to provoke perplexity:
A chain,37
in its totality corresponds to the body egoic of a human being, to the causal
body with its seven great [Page 383] cycles mentioned elsewhere in these pages,
and hinted at in certain occult books. (TCF 382-383)
In considering planetary pralaya we might briefly enumerate
the following periods of quiescence:
386.
It is a reasonable assumption that the periods of
quiescence following a period of activity more or less equal the period of
activity.
387.
In the life of man, however, the conventional
eight hours of sleep, do not equal
the sixteen hours of waking that preceded it. How far can we carry this
analogy?
Between Two Globes in a Chain. This covers the
period of abstraction of the seeds of all life, and its transference from one sphere
to another. The seed manu of a globe
gathers all the life forces into Himself, as does the Logos at the close of a
system, and as also transpires at the close of a chain, and holds them
quiescent in His aura. This covers a period of a manvantara, or
of one day of Brahma. (TCF 743)
Between Two Chains. This covers the period of a mahamanvantara, or of one year of
Brahma. [3,110,400,000,000 Earth years] There
are many ways of arriving at the greater cycles, but there is no need to confuse with the intricacies of figures.
388.
This statement alone should probably dissuade us
from going too far into calculation. The missing keys will be given to us when
we approach the point of trustworthiness, and when our intellect/intuition
suffices.
The ten Prajapatis or Rishis, or [Page 744]
the ten planetary Logoi, manifest through Their ten schemes in time and space, the hour of Their appearing differing. Each likewise manifests as does the Logos
through a septenate and a triad, making again a ten of perfection.
389.
Is the word “hour” used here is a figurative
sense or literally in terms of an hour of Brahma? Probably, it is a figurative
use, but, for those who know, the literal “hour” of the appearance of any one
of the Planetary Logoi could be calculated.
Between Two Solar Systems. This covers the period of one hundred years
of Brahma, and through the study of the planetary cycles comprehension of these
greater cycles may come. Complication comes to the student
nevertheless in the fact that two of the schemes cover their cyclic periods in
five rounds, while others have seven; one scheme has but three rounds, but a
mystery is hidden here: on the inner
round one planet has nine cycles to run before the purpose of its Lord is completed.
(TCF 743-744)
390.
There is no way we (at present) will make perfect
sense out of what is given, but we shall at least lay out some ways of
calculating.
391.
If we think carefully, we shall see that there
are seven globes in a chain (if there are not ten) and that each globe period
is one manvantara, and interim period between globes is one manvantara.
392.
This sums to fourteen manvantaras per chain per
round.
393.
If there are seven rounds, then there are 14x7 =
98 manvantaras per chain, or 98 days of Brahma per chain. (Probably additional
spans are hear being ignored, like twilight periods, but the calculations are
only meant to be indicative.)
394.
This is hardly the 360 days of one year of
Brahma.
395.
There follows another reference which does not,
at first sight, correlate well with the references immediately preceding:
396.
A manvantara in the previous sections refers to
globe period. In the reference following, a
manvantara refers to a complete round. Thus, in the following reference,
the period of a manvantara is seven times longer than in the foregoing. In fact,
if the inter-chain periods are counted (as they must be) a day of Brahma in the
following references, is fourteen times longer than in the foregoing
references.
397.
A year of Brahma in the foregoing refers to a
chain period; the inter-chain period following a chain period also endures for
a year. Again, in the following, a year of Brahma is fourteen times longer.
398.
We shall cross these bridges when we arrive at
the references here inserted for clarification and contrast.
a.
100 years of Brahma An occult
century. The period of a solar system.
b.
One year of Brahma The period of
seven chains, where the seven planetary schemes are concerned.
399.
But are there, perhaps, seven periods of seven
chains in the duration of a Planetary Logos?
400.
It hardly squares with the statement that some
Planetary Logoi last throughout the mahamanvantara, if the duration of a
Planetary Logos is only one year of Brahma!
401.
But if as well as seven rounds per chain, there
are seven ‘chain-rounds’ per scheme,
then we have a duration of some seven years of Brahma for a planetary scheme
(consisting of seven chains).
402.
If there were ten chains per planetary scheme,
and ten scheme rounds, then the
duration of each planetary scheme would be ten years of Brahma.
403.
We must remember that globes exist simultaneously
with other globes; chain simultaneously with other chains; and schemes
simultaneously with other schemes.
404.
There must be a movement within the solar system
(a kind of solar scheme round) which
takes the focus of the Solar Logos from one planetary scheme to another.
405.
If there are ten planetary schemes, with each
planetary scheme lasting ten years of Brahma, we have obviously achieved our necessary
one hundred years of Brahma for the entire solar system.
406.
Of course, it cannot be that simple. The solar
logoic focus does not wait for ten years of Brahma in connection with one
planetary scheme to elapse before moving on to the next planetary scheme.
407.
Probably as each period of seven chains is
completed, the focus moves on.
408.
Even this is a huge simplification, because, we
must remember that planetary schemes are like chakras and it is obvious that
the focus of the indwelling life is not only on one chakra at a time. They are
all active and functioning in triangles, even though there may be one
particular triangle which is focal (of all the possible triangles) and one
particular chakra within that focal triangle, which, itself, is focal.
409.
In one section of the book we are told that the
life of the Solar Logos circulates seven times around the solar system.
410.
The Sun is the
physical body of the solar Logos, His body of manifestation, and His life sweeps cycling through the
seven schemes in the same sense as the life of a planetary Logos sweeps seven
times around His scheme of seven chains. Each chain holds a position analogous to a
globe in a planetary chain. Note the
beauty of the correspondence, yet withal the lack of detailed analogy.4
(TCF 255)
411.
There are ten schemes in a Solar Logos however
(at least ten rather major ones) and if each scheme has the attention of the
Solar Logos for a year of Brahma, and if the sweep of logoic attention goes
seven times around through the ten schemes, then only seventy years of Brahma
will have elapsed, and not an occult century.
412.
This too is a problematic picture, as there must
be inter-scheme periods of equal duration to the scheme period. In which case
we would have 140 years of Brahma—too many.
413.
But, if there are only seven schemes considered
in the sweep, and if the attention of the Solar Logos moves on after every
solar systemic “year”, but pauses a year before reaching the next scheme which
is to be attended to, then we would have ninety-eight years of Brahma (98)
which is getting pretty close to the one hundred years necessitated by a solar
system!
414.
The view taken here is utterly simplistic and
does not account for when a the planetary scheme may appear (or disappear) or
how many chains a Planetary Logos may be expressing through at any one time, as
sometimes there are ten, sometimes seven and sometimes only three.
415.
And, there is a further problem: some schemes
undergo their development is less or more than seven rounds:
Complication comes to
the student nevertheless in the fact that two of the schemes cover their cyclic
periods in five rounds, [probably Venus and Mercury]
while others have seven [such as the Earth-scheme];
one scheme has but three rounds, but a mystery is hidden here: on the inner round one planet has nine cycles
to run before the purpose of its Lord is completed. (TCF 744)
416.
Clearly, important keys are missing and without
them there is no way to solve the intricacies of planetary cycles within the
solar system.
417.
The following reference is important as it
relates to planetary schemes appearing at different times during the occult
century:
The ten Prajapatis or
Rishis, or [Page 744] the ten planetary Logoi, manifest through Their ten
schemes in time and space, the hour
of Their appearing differing. (TCF 743-744)
418.
In addition to the sweep of the solar logoic
attention around the seven (or ten) schemes (maybe the three additional schemes
are included in the sweep of
seven—just as the synthesizing petals open simultaneously with the opening of
some of the lower petals), there are also solar systemic dynamics which will
relate to which triangles are active in the solar system and which planets are
particularly active in each triangle.
419.
Even if we have the good fortune to get some
reasonable ideas concerning the sequentiality
of solar systemic development, there is a whole science which deals with the
factor of simultaneous solar systemic
development. If we knew the human chakra system very well and the time of its
awakening over the, say, twenty-five million years of human evolution, then we
could analogize to the solar system and understand something about the periods
of activation for the various planetary schemes.
420.
If the life of the Solar Logos sweeps seven times
around the solar system, and the life of the Planetary Logos sweeps seven times
around His scheme of seven chains, then, in some way, the life of the human
Monad/Ego must sweep seven times around the chakric system of the developing
human unit. It is as if in each human being each chakra will receive seven
stimulating impulses over the course of a human incarnation.
c.
One week of Brahma The period of
seven rounds in one scheme. It has a
chain significance.
421.
If a round is a day, the seven rounds is
obviously a week. The other way of measuring Brahmic days must be considered
here, however. In that method, a globe period lasts a day of Brahma and so does
an inter-globe period or pralaya. The duration of a single round (using the
slower measure) would be fourteen times longer than the round which is
considered to comprise just a day of
Brahma. Using the single measure, a single round would last two weeks.
d. One day of Brahma The occult period of a round.
e. One hour of Brahma Concerns interchain affairs.
422.
It seems pretty clear that the coming of the
Lords of the Flame to Earth—which coming took place (in a focal way) as a
transaction between two chains in the Earth-scheme—took place during a certain hour of Brahma.
f.
One Brahmic minute Concerns the
planetary centres, and therefore egoic groups.
423.
When the word “planetary” is used here, it must
refer to a globe. Egoic groups are significant centers on a globe.
g.
One Brahmic moment Concerns an egoic
group, and its relation to the whole. (TCF 792)
424.
There is so much occultism buried in these
references. We could spend many pages right here exploring the intricacies, but
it seems best to wait until this page comes up in the natural course of study
and see if we can add significantly to what is said.
3. The
period of a planetary round.
425.
As stated, much depends on how we conceive of the
round. In the reference on TCF 792, a round is considered to be a manvantara.
This type of manvantara must be greater than that manvantara which is measured
by the duration of a period between globes (and thus, by implication, also the
duration of globe period).
426.
It is as if there are fourteen of the globe and ‘inter-globe’ manvantaras in one
of the round manvantaras.
427.
For an exacting analysis of manvantaras in
relation to the Earth-globe, see the words of the occult historian, Phillip
Lindsay.
428.
In the following statements, VSK is attempting to
find out how old our Planetary Logos may be in terms of years, days and hours.
The method is interesting but the initial premise may not be correct, for it
would seem that our Planetary Logos does not last the entirety of one hundred
years of Brahma.
429.
VSK: “So, for example, earth has 100 years of
Brahma. Of these, are we about 57 years in, some 208 days and about 13 hours
into the occult century. Let us calculate:
1. dividing 100 years by 7 schemes x 4th
scheme = 57.1 years
2. dividing 360/365? days by 7 chains x
4th chain = 208 days
3. dividing 24 hours by 7 rounds x 4th
round = 13.7 hours”
430.
DK has told us that our Solar Logos is about half
way through His development. Half of an occult century is fifty years of
Brahma.
431.
The figures suggested by VSK are not all that
different.
432.
The complication would come were we to know which
planetary schemes appear at the beginning and which later, and when. The
schemes which had not appeared in manifestation would not be receiving the
attention of the Solar Logos. One could presume, however, there would always be
seven through which circulation could
occur—at least until a period of absorption/obscuration began—but this
assumption would probably be incorrect. DK tells us…
433.
It might also be possible that the attention of
the Solar Logos could seem to leave the arena of outer progress if that
attention was focussed on planetary schemes that had not yet materialized? This
is not too far fetched as there would be a number of strictly etheric schemes
to which the Solar Logos would have to attend when “making His rounds”!
434.
In all truth, our speculation merely serves to
indicate intricacies we cannot manage.
Within
these three divisions,
435.
The period of a planetary scheme, the period of a
planetary chain, the period of a planetary round are the three main divisions.
which are the differentiations of the three
great cycles of incarnation of a planetary Logos, are numerous lesser cycles or
incarnations but they all fall within
one or other of the three main divisions.
436.
The divisions immediately below seem to fall
within the greater period of a round, which of course, falls within the period
of manifestation of a chain, and it within the scheme.
Such lesser cycles might be easily
comprehended if it were pointed out that they mark such periods as:
a. The
period of manifestation on a globe.
b. The
period of a root-race.
437.
Root
races are hypothesized to have different durations. For instance, Phillip
Lindsay, hypothesizes the durations of the various root races as follows:
a.
Root
race I: 74,429,108 or 69,120,000 years
b.
Root
race II: 55,821,831 or 51,840,000 years
c.
Root
race III: 37,214,554 or 34,560,000 years
d.
Root
race IV: 18,607,277 or 17,280,000 years
e.
Root
race V: Undetermined.
f.
Root
race VI: Will endure some 10,000,000 years
c. The
period of a sub-race.
438.
Subraces
are often given as enduring for equal divisions of a root race. If there are
variations in the durations of root races, why should there not be variations
in the durations of sub-races. Hypothetically, the same might be true for
branch races.
d. The
period of a branch race.
439.
A globe period is apparently one seventh of a
round (if that round is through seven rather than ten globes), but if an equal
interval between globes is added, then a globe period is one fourteenth of a
round.
440.
Just as root races are of different duration, it
may make sense to think of globe periods as of different durations. However, we
are not given the key to understand the differences in the duration of globe
periods, if they exist.
441.
Root-races, sub-races and branch races are
hypothesized, by Phillip Lindsay, to overlap. There is, however, no
discontinuity in the manifestation of the races of men that would give us a
pralaya after every root race or sub-race or branch race.
442.
Pralayas do, however, seem to occur between globe
periods, rounds, and chain-periods. We cannot say that pralayas occur after
planetary schemes, because many of the planetary schemes have the same duration
as a solar system, so a scheme pralaya would be the same as a solar systemic
pralaya.
443.
VSK questions: “So continuing, if a round were a
day, would a globe be an hour, and have its divisions of minutes, a root-race
being a minute? But that makes us very minute, and brings us down to the second
too quickly…”
444.
We can see that we have entered a field of great
intricacy. I would recommend a careful study of Phillip Lindsay’s Earth History for an excellent
presentation of the intricacies—as far as the mind of man may penetrate.
In order
to apprehend even cursorily the identity of manifestation of a planetary Logos
in a root-race, for instance, it must be remembered that the sumtotal of human and deva units upon a planet make the body
vital of a planetary Logos, (TCF 301)
445.
The reference above goes far in placing those centers in which human and
deva units (considered as Monads) find their place. They are only found in
centers within the “vital body of a planetary Logos”. Of course, the monadic
level is upon the sub-atomic plane of the vital body of a planetary Logos (from
one perspective).
446.
Or perhaps if we consider that the higher mental
plane (whereon are found the egoic bodies of human beings) should also be
considered a kind of ether in
relation to the Planetary Logos, then the monadic plane would be considered the
atomic level of the etheric body of
the Planetary Logos.
447.
Let us note the following references pertaining
to human and deva units and their relation to the centers in Planetary Logoi
and Solar Logoi.
the sumtotal of humanity (the fourth Hierarchy)
being found, with the deva evolution, as the centres of the solar Logos. (TCF
460)
448.
Within the human being, the chakras are found on
various of the four ethers. By analogy, this may be the case for the Planetary
Logos with respect to the chakras formed by human and deva units.
A very real distinction must be made by students
between the centres and the remainder of the body, as they investigate the
construction of the body of the solar Logos or of a planetary Logos. The centres are allied or connected with
consciousness, and are composed of self-conscious units—the human Monads. The remainder of the body is composed of deva
substance, yet the two together form a unity. (TCF 636-637)
449.
Here is another reference of great value. We have
often been told that the centers of a Planetary Logos are composed of human and
deva units—as indicated in the references immediately below.
450.
In the reference immediately above, the deva
units are not mentioned as self-conscious,
yet many of them are.
The human and deva units on the upward arc, who are the cells in His body, go to the formation of the centres, and not to
the remainder of the cellular vital substance of His vehicles.
451.
I think we must differentiate between “deva units” (self-conscious) and “deva
substance” (not self-conscious). The term “unit” often (but not always) means a
self-aware, conscious entity.
Man has a body made up of matter which is applied to
different uses, yet which forms a unit.
In this unit there are certain areas of more vital importance than other
areas from the standpoint of energising
force. Such an area as the heart
may, in this connection, be considered and compared (as regards force value)
with such an area as the calf of the leg.
The entity, man, utilises both, but the heart centre is of paramount
importance. Thus is it also with a
Heavenly Man. The two great Hierarchies—deva
and human—are force centres in the body of a planetary Logos; (TCF 356)
452.
The two great hierarchies themselves, and as a
whole, are apparently force centers within the Planetary Logos.
453.
We may find that human and deva units are not mixed in the various centers of a
Planetary Logos. In fact, it may be the human Monads constitute the higher
centers and the deva units the four lower. If so, this would fit well with the
division of the seven rays into the three Rays of Attribute and the Four Rays
of Aspect.
454.
On our planet, the deva units outnumber the human
units (presently) by 140 billion to 60 billion.
455.
Is DK suggesting the one of the two hierarchies
is associated with centers of greater “force value” than the other. If such is
the case, it would likely be the case that the human units are identified with
centers of greater “force value”.
the other evolutions
of an involutionary nature extant within the scheme, and the remainder of the active substance of the globes,
and all contained therein, go to the content of the remainder of His body. (TCF
356)
456.
We judge that human and deva units are at least part of the active substance of the
globes.
457.
What are these “other evolutions of an
involutionary nature extant within the scheme”? Are they not devically related,
or would it be more proper to think of them as elemental lives.
whilst the sumtotal of lesser lives upon a
planet (from
the material bodies of men or
devas down to the other kingdoms of nature) form His body corporeal, and are divisible into two types of
such lives: (TCF 301)
458.
The division between the lesser and greater lives
in a Planetary Logos is clear. As Monads, human and deva units on the upward
arc form part of the Planetary Logos’ etheric body—probably centers within the
etheric body, as the formation of centers are caused by monadic power.
459.
The lesser lives are found within the body
corporeal of the Planetary Logos, and interestingly, these lesser lives are
both on the involutionary arc and the
evolutionary arc.
460.
We are well familiar with the fact that human
units have “material bodies”; this extract affirms the idea that devas, also,
have material bodies.
a.
Those on the evolutionary arc, such as in the animal kingdom.
461.
The animal kingdom is an aspect of the body
corporeal of the (or a) Planetary Logos.
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302]
b.
Those on the involutionary arc,
such as the totality of all elemental material forms within His sphere of
influence.
462.
The elemental lives on the involutionary arc are
an aspect of the body corporeal of a Planetary Logos.
463.
The main division within the vehicles of the
Planetary Logos is between His etheric and material nature.
All the
involutionary lives, as earlier pointed out, form the vehicles for the spirit
of the planet, or the planetary entity, who is the sumtotal of the elemental essences
in process of involution.
464.
Here we have an excellent definition of the
“spirit of the planet” or the “planetary entity”. It is the “sumtotal of the
elemental essences in the processes of involution”
465.
Below are some further descriptions of this entity.
The planetary
Entity is on the involutionary arc and is a very low grade Entity. He is the sum total of all the elemental
lives of the planet. (TCF 105)
The spirit of the planet (or the planetary entity) likewise has
his cycles, and in the absorption of [Page 108] planetary prana, and in its
correct distribution, lies the secret of fertility and equable vegetation. (TCF
107-108)
466.
We seem to be told that the “planetary entity” is
involved in the absorption of planetary prana and its correct distribution.
467.
The “spirit of the planet” (an involutionary
entity) is to be differentiated from the “Planetary Spirit” (another name of
the Planetary Logos).
It might here be noted that the planetary Entity is the sumtotal
of all the elemental lives of the lesser Builders functioning as, or forming,
the substance of any particular globe in physical objectivity. (TCF 845)
4.
The builders of the etheric body of the
planetary Entity.
This great involutionary life must remain for
many aeons a mystery. His etheric body
is now in process of building, and only in another solar system will he assume
definite physical form. Sufficient
energy has not yet been generated to permit of his manifestation objectively. He remains as yet subjective. He has his solar correspondence. (TCF 933)
468.
The place of the planetary entity in relation to
a Heavenly Man is given below.
He
holds a position (in relation to a Heavenly Man) analogous to that held by the
different elementals that go to the make-up of man's three bodies, physical, astral
and mental, and he is—like all manifesting beings—threefold in his nature, but
involutionary.
469.
Just as a human being has three (or four)
elementals which go to the formation of his personality, so does a Heavenly Man
have a threefold planetary entity
Therefore,
man and devas (differentiating the devas from the lesser Builders) form the
SOUL of a Heavenly Man.
470.
This is an important distinction. The devas here
referenced are on the “upward arc”; the lesser builders are not.
471.
The soul of the Heavenly Man is expressing
through his etheric body; apparently His personality nature is expressing
through his bodily, corporeal nature.
Other lives form his BODY, and it is with body and soul that we are
concerned in these two divisions of our thesis on FIRE.
472.
We notice--not yet is our concern focussed on the
Spirit aspect.
473.
The section of TCF coving the Fires of Matter
concerned “body”; the section (this present section) covering the Fires of
Mind, concerns “soul”.
One group manifests the fire of matter,
474.
These are the lives that go to the formation of
the body of the Planetary Logos .
the other group the fire of mind,
475.
These are the human and deva lives which go to
the formation of the soul of the Planetary Logos
for the devas
are the personification of the active universal mind,
476.
This seems to suggest an aspect of the mind that
correlates with the third ray, for it is “active” and the third ray is the “Ray
of Activity”.
even though man is considered manasic in a
different sense. Man bridges in essence; the devas bridge in matter.
477.
It is being suggested that manas is a bridging power.
478.
It is suggested that devas relate and harmonize
diverse material expressions, but the bridging is not subjective.
479.
For man, the bridging is subjective—a bridging in
consciousness and a bridging is Spirit.
480.
All bridging is a form of harmonization. The
harmonization of the material sphere is the work of the devas; the
harmonization of the soul life (or of the consciousness) is the work of man.
481.
It does not seem necessary to harmonize Spirit
with Spirit, but the Spirit in all things must be recognized, and
identification of Spirit with Spirit achieved. This seems more the work of man
than of the devas.
In
connection with Man the cycles are equally threefold:
482.
We have been examining the threefold cycles of
the Logos and Planetary Logos. Schemes, chains and rounds are the major cycles
for the Planetary Logos. The solar system, systemic schemes (the analogue to
chains) and systemic rounds would be the major cycles for the Solar Logos.
1.
The
Monadic cycle, which corresponds in man to the 100 years of Brahma, and to a
planetary scheme.
483.
The equivalence is as follows: 100 years of
Brahma for a Solar Logos is as the period of a planetary scheme for a Planetary
Logos is ad the monadic cycle for man.
484.
This first division of time is a “life-time”.
2.
The
Egoic cycle.
485.
This second division of time is, perhaps, as a year, when compared to a life-time.
3. The
Personality cycle.
486.
This third division of time is, perhaps, as a
day, when compared to a life-time or a year.
487.
The major divisions for the Solar Logos are the
“Occult Century”, the “Year of Brahma” and the “Day of Brahma”. There are also
perhaps weeks and months of Brahma, uniting numbers of days into larger units.
488.
The implication in relation to man, is that a
number of personality cycles could be united into significant units.
489.
The same could be said of egoic cycles,
analogized in the life of man to spans of years
which carry a certain qualitative significance.
490.
It may be in relation to these cycles that we
have to differentiate between the ray cycles and subray cycles of the Monad,
soul and personality.
In these
thoughts on cycles we have opened up a vast range of thought, especially if we
link the idea of egoic and personality cycles to the vaster periods in
connection with a planetary Logos.
491.
Looking at the three divisions in relation to the
structure of the Planetary Logos, we can imagine that the duration of a
planetary scheme correlates with the occult century for the Solar Logos. The
duration of planetary chains correlate with Years of Brahma; the duration of
globes within a chain correlate to Days of Brahma.
492.
Laying out a tabulation, we would have the
following suggestive categorizations:
|
Solar
Logos |
Planetary
Logos |
Man |
|
Occult Century |
Duration of a Planetary Scheme |
The Monadic Cycle |
|
Year of Brahma |
Duration of a Planetary Chain |
The Egoic Cycle |
|
Day of Brahma |
Duration of a Planetary Globe |
The Personality Cycle |
493.
We have already seen however that there are a
number of ways to view these relationships, and no fixed and certain method has
been established.
The idea is capable of vast expansion, and is
governed by certain fundamental ideas that must be carefully considered and
contemplated.
494.
All is numbered. The correlations between the
numbers may not be entirely straightforward, but useful analogies are
suggested.
495.
The threefold division is found in all three of
these units.
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303]
The cycles in a man's personality manifestation demonstrate in groups of fours and sevens, and
follow the usual evolutionary sequence, as:
496.
Is there significance to the fact that the fours
precede the sevens and that the sevens do not precede the fours?
497.
We have a possible suggestion of the division of
time into the month, which can be
considered, approximately, as four
weeks with seven days in each week.
498.
VSK suggests: “We see how Earth’s numbers are
also related to man’s numbers (since man is the fourth kingdom) and the Earth
is the planet numbered fourth from
the Sun (if Vulcan is counted). Earth may also be considered the fourth in the septenate (consider the
chain), and the seventh in the decad.
499.
VSK states further: “Similarly the four relates Earth to both the fourfold base
chakra and fourfold heart. Earth which is said to be associated with the solar
systemic base of the spine center, is easily related to the number seven, since the base of the spine
center is the seventh center and the
number of the Earth is 777.”
500.
The number four
is a number naturally associated with the personality since the personality is
composed of four elementals.
501.
The number seven
is a number of material expression, and the personality holds the position of
“body” (or material expression) in the trinity of Spirit, soul and body.
502.
Could the Tibetan be telling us that the
personality develops in cycles of seven, which cycles are gathered into units
of four? This would correlate the number twenty-eight with personality development.
503.
Interestingly, twenty-eight is a Capricornian number (as we are told, intuition
the Secret Doctrine that there are twenty-eight stars in the constellation
Capricorn) and Capricorn is the sign associated with the Creative Hierarchy
(Makara) one aspect of which is associated with the human personality (cf. EA
35).
504.
It would be interested to calculate at what point
in his long series of lives, a man truly becomes a personality?
505.
In EP II, 16, we are told the following of the
stage of dominant personality:
“Integrate the three sheaths into a unity which for three and sometimes seven lives (occasionally eleven lives) will function as a
dominant personality in some field of wide expression, using the energy of
ambition to bring this about.”
506.
May it be that there are earlier stages of
personality expression which cannot be considered “dominant”, and in which the
personality is yet to be reckoned with?
507.
When considering these numbers, we note that seven is four more than three, and
eleven is four more than seven.
508.
If, however, the four and seven of personality
cycles are not hierarchicalized, such
that the sevens are subsets of the fours, then we would have the grouping of
individual lives into groups of four and
groups of seven.
509.
Obviously, much remains to be studied, inferred
and intuited.
510.
In what is immediately below, DK seems to be
telling us that personality development takes place for a long time and
involves many lives. Perhaps, He is not only considering the time when all
constituents of the personality are reasonably integrated.
511.
The quotation from EP II, 16, focuses on the
stages of personality integration and one might think that the personality is a
factor which can only be considered at much later stages of evolution in the
long cycle of lives.
512.
However, the following reference must also be
considered in this respect:
What the Personality spends many thousands of lives in
establishing is not going to be lightly altered when the Ego—working in the
lower consciousness—seeks to effect a change. (LOM 82)
513.
From this reference, it definitely seems that the
personality is present and active for
many thousands of lives. One would also have to ask if this present personality
has a personality ray, even at the very early stages of evolution and even if
it does not emerge into noticeability?
a.
Differentiation,
the involutionary process, or the one becoming the many, the homogeneous becoming
the heterogeneous.
514.
This would involve the build-up of the individual
vehicles of the personality.
b.
Balance, or the process of karmic adjustment.
515.
This would involve a period of repentance, or a
turning from a strictly selfish path to one which is more social and
considerate.
c.
Synthesis, or spiritualisation, the many again becoming the One.
516.
This would involve the strictly spiritual phase
of personality development. Obviously, soul cycles of different kinds would lie
behind the types of cycles of personality unfoldment.
d.
Obscuration, or liberation, the end of the evolutionary process, or the freeing
of Spirit from the limitations of matter.
517.
The personality is involved in all these stages,
for one has a personality even up to the fourth initiation which, for man, is
liberation and obscuration—relatively.
518.
DK seems to be suggesting that the personality
cycles in fours and sevens (whether the sevens are arranged in four groupings,
or whether cycles of four and cycle of sevens follow each other) are operative
throughout the entire build-up of the personality, its equilibrization, its
elevation and final obscuration.
519.
It is clear that different types of egoic cycles
accompany different groupings of personality cycles—especially since
personality cycles seems to last for thousands of lives and egoic cycles would
naturally change during those thousands of lives.
By this
we must understand that all incarnations on the physical plane are not of equal
importance, but some are of more moment than others;
520.
We can give easy assent to this idea. One day we
shall also have the perspective to judge which of our life cycles have been
important or momentous and which of relative insignificance.
some, from the point of view of the Ego, are
practically negligible, others count;
521.
We see that the personality is not really in a
position to judge. It the Ego and its perspective which are important in
determining the momentous or non-momentous nature of personality life-cycles.
some are to the evolving human Spirit of
importance analogous to the incarnation of a planetary Logos in a globe, or through a root-race, whilst
others are as relatively unimportant to him as the manifestation of a
branch-race is to a Heavenly
522.
DK is trying to give us analogy concerning man
and the Planetary Logos.
523.
If a Planetary Logos incarnates in a globe,
during a given round, He accomplishes the expression of seven root races. Such
an incarnation (through a globe) is, in way and loosely, seven times more
powerful or comprehensive as His incarnation in on root race alone.
524.
We judge, then, on the human scale, that, there
are some personality incarnations where perhaps seven times more is
accomplished than in others—or perhaps even forty-nine times more. The numbers
should not be taken literally, and are merely suggested by DK’s allusion to
root races and branch races.
525.
We can wonder why, in mid-paragraph, DK switches
from discussing a Planetary Logos to discussing a Heavenly Man? Are they
considered here to be the same, as often then are?
526.
Probably as the later stages of evolution are
reached, the personality incarnations become of increasing moment, and sum or
synthesize the results of many earlier incarnations.
527.
It may well be possible that the work of one
personality incarnation may synthesize the results of seven lesser personality
incarnations. From this perspective, a series of four momentous personality
incarnations, could sum or synthesize the results of twenty-eight lesser
personality incarnations.
528.
There is a definite synthesizing effect as the
later stages of personality development are reached.
As yet,
owing to the small point of development of the average man, the astral incarnations or cycles
count for little, but they are by no means to be discounted, and are oft
relatively of more importance than the physical.
529.
What do we man by “astral incarnations or
cycles”?
a.
Do we mean the duration of life upon the astral
plane following the death of the physical body?
b.
Do we mean the amount of time spent upon the
astral plane during a physical incarnation?
c.
Do we mean a type of incarnation or cycle in
which the Ego moves towards objectivity but stops short of producing an
expression upon the physical plane?
530.
The suggestion is that if the average man were
more highly developed, these astral incarnations or cycles would count for
more.
531.
There seems no easy way, at present, to determine
which of the three options given above DK may mean by “astral incarnations of
cycles”.
532.
The term “cycles” could easily relate to the
astral, post-mortem state. But the term “incarnation” is not so easy to use in
this manner.
In due course of time the astral cycles will
be better comprehended and their relation to the physical.
533.
There may, indeed, be periods during the long
development of the human being when the soul does not “put-down” a physical
expression.
534.
The whole presentation here is somewhat
enigmatic.
535.
We may also be inclined to wonder whether the
personality cycles of four and seven are, all of them, physical? Some could be astral and some physical?
536.
DK is introducing a subject which will need much
future elucidation, but which seems to hold many hints for the development of
man.
When it
is realised that the physical body is not a principle but that the kama-manasic principle (or
desire-mind principle) is one of the most vital to man then the period or cycle
in which a man functions on the fifth subplane of the astral (the fundamentally
kama-manasic plane) will assume its rightful place.
537.
The two lower sub-planes of the astral plane are
not, we are told, areas of human functioning. They are, as it were, “off
limits” as are the two lowest sub-planes of the etheric-physical plane (which
are ‘lower’ than man’s objective nature).
538.
One would wonder however, if in the very earliest
days of human development they might not be, somehow, involved.
539.
To what degree, actually, can
540.
In any case, modern average man is well
acquainted with this fifth sub-plane of the astral, and it is very important to
him.
541.
DK is speaking of a period or cycle in which man
is functioning on the fifth sub-plane of the astral:
a.
Again, this could be during those lives when this
sub-plane was focal (and so occur during
physical incarnations). This would be another way of saying that what the man
was doing astrally (during a given incarnation) was of greater importance than
what he was doing physically during that same incarnation.
b.
Or, DK could be comparing the period following
physical death to the importance of the preceding physical life, telling us
that the subsequent astral experience was of greater moment that the physical
experience.
542.
DK’s use of the word “vital” in relation to the
kama-manasic plane is most interesting, as there are long stages in human
development when man is animated from
the astral plane.
It is so
again with the mental cycles and so with the causal.
543.
This sentence inclines us to believe that DK not
so much speaking of mental incarnations or causal incarnations, as of the
period of time spent ‘on’ those planes either during or after a
particular physical incarnation.
544.
Following physical death, time is spent on the
mental plane, and between incarnations, consciousness is focussed in the causal
body. Such durations can be considered cycles.
545.
While such ‘cycles’ may all be part of the same
incarnation, the time spent in the subjective worlds can be considered as
independent cycles and, perhaps, almost as incarnations
in their own right.
546.
Strictly speaking, the causal cycles should not
be considered part of the personality cycles.
The
causal cycles or the egoic cycles, which
include all the groups of lesser [Page 304] cycles in the three worlds
correspond to a complete round in the cycles of a Heavenly Man. There
are seven such cycles, but the number of lesser cycles (included within
the seven) is one of the secrets of Initiation.
547.
Here we have some very important information.
548.
Usually, when considering the time-based
analogies between the Solar Logos, Planetary Logos and human being, we are
confronted with three periods, but really, there are four:
a.
The duration of the entire life cycle of the
Solar Logos, Planetary Logos or man.
b.
The duration within such a life cycle that
corresponds to a planetary scheme (for a Solar Logos), a chain (for a Planetary
Logos) and an egoic cycle (for a man).
c.
There is also the period which corresponds to a
chain (for a Solar Logos), a globe (for a Planetary Logos) and a personality
cycle (for a man).
d.
But the factor of a round must be introduced. A round is a manner of dividing these
various periods. A round has relevance to both a chain and to a globe.
e.
For a man, the analogy to a round has both egoic
and personality significance.
f.
A chain round is equivalent to seven “globe
periods”. So, in a sense, a round presents us with a larger time-frame than a
globe.
549.
Let’s see if we can decipher what DK seems to be
saying above:
a.
He seems to be telling us that the causal or
egoic cycles include the personality
cycles of fours and sevens, for such cycles are the cycles which are both
“lesser” and which relate to the “three worlds”.
b.
A causal cycle corresponds to a “complete round
in the cycles of a Heavenly Man”. To what kind
of round? A chain round? Or a scheme round?
c.
If there are seven such rounds, or seven such
egoic cycles, then we are probably talking about scheme rounds, for given that there are minimally seven chains in a
planetary scheme, and seven rounds for each chain, then, altogether there would
be forty-nine such chain rounds in the duration of a planetary scheme. But DK
tells us that there are seven
complete rounds or cycles in the cycles of a Heavenly Man.
550.
Major hints concerning timing for all three types
of entity are now being given, but they are hard to decipher. Could we decipher
them, we would know a great deal more about the intended development of our
solar system, and where we now stand in that development; about the intended
development of our Planetary Logos and where we now stand in that development;
and about the intended development of the human being and were we stand in that
process.
551.
From what we read of the Tibetan immediately
below, we realize that He does
express these numbers in terms of their priorities.
552.
If egoic cycles proceed in groups of sevens and
of threes, then the sevens are the major cycles and the threes the lesser.
Similarly, for the personality, the fours are greater and the sevens the
lesser.
553.
In man, the Planetary Logos and the Solar Logos,
there are seven major egoic cycles and “a number of lesser cycles (included
within the seven).
554.
We have been told that the number of these lesser
cycles is one of the “mysteries of initiation”, but, may it be that DK has just
given us a big hint, by telling us that egoic cycles proceed in groups of
sevens and of threes. Could there be three
sub-cycles, therefore, within every one of the greater seven.
555.
We already may infer that in every scheme round
there are seven chain rounds.
556.
May it be that chain rounds are proceeding
simultaneously on all seven chains? And that the completion of one round in all
seven chains is, itself, considered a scheme round?
557.
This is a very important possibility. The old
Theosophical teaching made all chain development entirely sequential—as if
there could be no development on chain two before chain one was completely
developed or very nearly so.
558.
But if chains are chakras in the Planetary Logos,
this would not make entire sense. In our own chakra system, there is
simultaneous development in all the chakras, even though the lower chakras tend
to develop (for the most part) first—except perhaps, for the full development
of the base of the spine center.
559.
The whole matter is exceedingly intricate, and it
is lot easier to understand that we know very little than to posit what we do
know (or, rather, can infer).
560.
There may also be ‘overlap dynamics’, because even
if rounds are moving on all chains of a Planetary Logos simultaneously, they
may not move at the same speed. Then we would have to ask: “when would a scheme
round (as hypothesized above) be completed?”. Perhaps the next scheme round
would have begun (at least on some chains) before the previous scheme round was
completed.
561.
It should be noted that there are other ways to
consider a scheme round:
a.
The completion of a series of seven chain-rounds
in relation to one chain
b.
The completion of seven chain-rounds in relation
to all seven chains. If the life of
the Solar Logos sweeps seven times around His entire solar system, then the
life of the Planetary Logos must also sweep seven times around a planetary
scheme. The chain-rounds on any chain will not account for the fullness of this
sweep.
562.
What is said of a Planetary Logos could be said
of a Solar Logos, for the Solar Logos would have the higher analogy to scheme
rounds (considering His planetary schemes as if they were chains).
563.
In any case, if we suppose, hypothetically, that
there are three sub-cycles within any
greater egoic cycle of seven, the three could be divided in this wise:
564.
The major seven and the lesser sevens (making
forty-nine) would proceed, but the lesser sevens would be divided into three
great groupings of 3, 3 and 1.
565.
Within each of the subsidiary or lesser seven
(making forty-nine in all) the cycles of fours and sevens (correlated to the
personality) would be occurring. The greater cycles would include the lesser.
566.
Carrying the analogy further, the monadic cycles
would include the egoic and the egoic the personality cycles.
567.
Looking at the Planetary Logos, each scheme round
would be as a major egoic cycle. Each scheme round would have seven chain
rounds (according to this hypothesis—one chain round occurring more or less
simultaneously on each of the seven chains). BUT, the chain rounds can be
divided into seven world periods (one for each globe) and the seven world
periods into seven root races. So we have a 7—sub 7—sub-sub 7. And within the
root races, the personality cycles of fours and sevens would proceed.
568.
Somehow, in all this, we have to group the lesser
sevens in such a way that the threes
(which are sub-cycles of the egoic cycles) emerge.
569.
Just as it is possible to divide any plane in the
following manner:
a.
3—3—1 (thus three divisions are created)
b.
3—1—3 (thus three divisions are created)
so we can find ways to group the sub-sevens and the sub-sub-sevens
so that threefoldness emerges.
The egoic cycles proceed in groups of sevens and
of threes, and not in groups of fours and sevens as do
the personality cycles, and the same ratio must be predicated of the
central cycles of a Heavenly Man and of a solar Logos.
570.
VSK suggests: “These numbers, three and seven, are relevant to Saturn, but also of the soul as a three within the septenary; as opposed
to the personality as the four of
form within the septenary”.
571.
VSK says further: “Similarly, in relation to
the centres, this is the throat (the three)
and base (the seven)”.
572.
She continues: “This is another reinforcement of
the definition of the threefold flame as simply the soul and the four wicks as
the personality”.
573.
If we were to look at the development of the
Planetary Logos and the Solar Logos in terms of egoic cycles of sevens and
threes, and personality cycles of fours and sevens, we would have a way of
dividing the planetary and solar systemic process into its most significant
divisions. We would know much about the durations of schemes and chains, and
perhaps also of globes.
574.
What in man are the analogies to rootraces and
branch races, for instance? Is a root race in a globe period when taken in
relation to a Planetary Logos as one of the seven stages in the life of man
(Shakespeare)? Is a globe period as one personality incarnation? Is a complete
chain round as seven human incarnations? A large map based upon analogical
considerations must be created.
575.
It would require a volume to unfold such a
discussion, even if we really knew what we were doing and were not reduced to reasoned
speculation.
576.
This is an example of how just a few words can
unveil an entire and comprehensive unit of work to be unfolded in the future.
577.
It must never
be said that the ‘old’ Teaching does not contain the future.
The monadic cycles proceed in groups of ones and
of threes as do
the basic cycles of those great Entities of which man is the microcosmic
reflection.
578.
The planetary logoic Monad and the solar logoic Monad
also develop (monadically) in major cycles of ones and minor cycles of threes.
579.
Here is a tabulation which may contribute to
clarification: I will not fill it out entirely, because I cannot, but will
offer suggestions concerning how it might be filled out. Naturally, what I say
is mostly, highly speculative.
580.
When considering these divisions, one must also
consider the map on TCF, 293.
EVOLUTION IN THE UNIVERSE
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.
|
Entity |
Monadic major cycles |
Monadic minor cycles |
Egoic major cycles |
Egoic minor cycles |
Personality major cycles |
Personality minor cycles |
|
|
In groups of ones |
In groups of threes |
In groups of sevens |
In groups of threes |
In groups of fours |
In groups of sevens |
|
Solar Logos |
A total period of three
solar systems or three occult centuries. |
Each of the three monadic
divisions is an occult century of one hundred years of Brahma. |
Seven major systemic rounds involving the seven major
planetary schemes are if they were, systemically, chains. |
Dividing each of the seven
major systemic rounds into a R3, R2 and R1 portion (e.g. |
Solar logoic focus through
the chains found in planetary schemes |
Solar logoic focus through
chain-rounds as found occurring in planetary schemes. |
|
|
|
|
|
|
|
|
|
Planetary Logos |
The duration of one solar
system, or one occult century. (We do not know if the Logoi of our present
solar system incarnated in the previous major solar system. In some cases we
may suspect so.) |
A division of (approximately)
one occult century into three parts, probably according to the format: 3—3—1 |
Seven scheme rounds; it
would be like dividing an (approximate) occult century into seven parts. |
The division of seven
scheme rounds into forty-nine subsidiary chain rounds, and these forty-nine
divided into three major groupings—again representing the first, second and
third rays. The division could be 21—21—7 |
Planetary logoic focus
through seven chains, and through forty-nine globe periods aggregated
according to four factors : involution, balancing, synthesis and obscuration |
Expression of the
Planetary Logos through seven globe-periods, and through those septenates
representing root races and branch races. |
|
|
|
|
|
|
|
|
|
Man |
One major monadic cycle;
the duration of the going forth and return of the Divine Pilgrim. The
duration of one planetary scheme (which could be an entire Century of Brahma
or a much shorter period, like seven years of Brahma or even a Year of Brahma
(depending on how we measure solar- systemic ‘years’) |
The division of the one
major monadic cycle into three divisions, corresponding to monadic involution
and differentiation; monadic cultivation of consciousness and
self-consciousness by rising through form; monadic self-consciousness or
individualization—the becoming of man. The time period may correspond to one
chain round; the in-metallization, in-vegetalization and in-zoonation of the
human Monad did not necessarily all occur on this globe of our chain, but on
earlier globes. |
The egoic cycle
corresponds to progress through seven root races. The period corresponds to
one globe period—i.e., the progress of a single chain round through one
globe. |
Division of sub-races
within each root race according to a threefold structure numbered perhaps as:
3—1—3. A sevenfold division within each subrace (i.e., branch races) would
also be included here. |
Personality Incarnations
within each subrace and branch race. |
Groups of seven
personality incarnations within branch-races, collected into groups of four
with respect to the sub-races within which the branch races are found. |
581.
A careful reading of what is suggested will
reveal just how much is missing.
582.
There is an attempt to correlate:
a.
Greater and lesser time periods in relation to
three types of Entities
b.
Monadic, egoic and personal cycles and sub-cycles
583.
We begin with the time frames suggested on the
chart on TCF, 293, and reprinted above.
584.
Focusing on man alone we have:
a.
The duration of the life cycle of the Monad,
corresponding to the number one.
b.
The three major stages of 1) monadic immersion in
form, 2) re-emergence via growing consciousness, and 3) liberation through
individualization. The phase of liberation really begins at individualization
and continues until man is again identified as
Monad.
c.
The seven egoic cycles (considering the Ego as
essentially the spiritual triad, which is present before the Ego is created)
concern participation in seven root races. Two and a half root races precede
individualization (and can only be triadally impulsed), two and a half lead
(for many) to Mastership, and two are lived as
the Monad.
d.
There are seven root races in all, but the
threefold division of the seven major soul cycles (each correlated to a root
race) are to be understood in relation to the threefold numbering: 2.5—2.5—2.
e.
The personality cycles begin once
individualization has occurred. Following individualization, there are four
phases through which to pass: 1) involution; 2) balancing; 3) spiritualization;
4) obscuration.
f.
Note, this is a way of looking at the major
personal four in a larger context.
g.
Within these major four, cycles of seven
personality lives continue to repeat. If we seek to find the four in the life
cycle of the race of man, we can think of it this way:
i.
Differentiation/Involution: half the Lemurian
root race and the Atlantean root race.
ii.
Balance/Adjustment: the Aryan root race.
iii.
Synthesis/Spiritualization: the sixth root race.
iv.
Obscuration/Liberation; the seventh root race.
h.
Naturally, there will be overlaps in the process.
i.
There are many holes in this picture of the
cycles of the development of man, but enough may have been hinted to allow a
constructive piecing-together of the puzzle.
If the general concept here laid down is
studied in relation to the schemes, and other forms of manifestation to each
other and, if the microcosm himself
is studied as the clue to the whole, some idea will begin to permeate the mind
as to the purpose underlying all these manifestations.
585.
At first it would seem that we were simply
studying cycles and sub-cycles. In fact, a study of these time periods and the
types of forms through which manifestation occurs during these time periods,
may well reveal something of the purpose
underlying the entire manifestation—whether of a Solar Logos, a Planetary Logos
or a man.
586.
The life cycles and developmental processes of
other intermediate entities may also be somewhat clarified.
587.
Speculative thought and intuitive inference are
required.
It should be borne also in mind that just as
the average man in each incarnation
achieves three objects:
588.
Analogizing continues.
1. The
development of consciousness or the awakening of the faculty of awareness,
589.
This first phase is personal and relates to the
awakening of consciousness and faculty.
2. The
achievement of a certain proportion of permanent faculty, or the definite
increase of the content of the causal body,
590.
This second phrase relates to the cultivation of
the second aspect and to the ‘storage of value’.
3. The
making of karma, or the setting in motion (by action), of causes which
necessitate certain unavoidable effects,
591.
This third phase relates mostly to the third
aspect, to fire by friction and to all that holds a man prisoner in the three
worlds.
so a
Heavenly Man at one stage of
His evolution does the same.
592.
What is the “one stage” of a Heavenly Man’s
evolution? Is it the phase which corresponds to the development of the average
man?
593.
A Heavenly Man, like a human being, awakens to
greater awareness, stores permanent faculty, and sets certain causes in motion
which will have unavoidable effects.
594.
This will also be the case for the Solar Logos.
As man progresses and as he enters upon the
Probationary Path and the subsequent Path of Initiation, he succeeds in
bringing about some further noticeable developments.
595.
We are speaking here of developments beyond the
three just listed. The three effects above pertained to the “average man”.
Other developments will pertain to the man on the Probationary Path and the
Path of Initiation.
1. As
before, his consciousness expands, but he
begins to work intelligently from above and does not work blindly on the lower
planes.
596.
Man achieves some degree of ‘super-vision’.
[Page
305]
2. The building of the causal body is carried to full completion, and he begins
next to shatter what he earlier wrought, and to destroy the
597.
The acquisition of faculty and its storage is no
longer an unconscious or quasi-conscious process; it is accomplished with
deliberation and carried to completion.
598.
That which is built is also
destroyed—deliberately.
3. He
ceases to make karma in the three worlds, but begins to work it off, or,
literally, to "wind up his affairs."
599.
The causes of re-engagement with the lower worlds
are negated; imprisoning karma is no longer produced; the advancing human being
is no longer magnetized by the eighteen lower sub-planes.
So do the
Heavenly Men, for They likewise have a cosmic path to tread, analogous to that
trodden by man, as he nears the goal of his endeavor.
600.
DK continues the analogy, telling us that
Heavenly Men also acquire a kind of ‘super-vision’, also deliberately complete
the causal body and then work at its destruction, and also no longer generate
causes which will hold them in the eighteen lower cosmic sub-planes.
601.
There is a mystery concerning the placement of
the causal body of the Solar Logos and the causal body of the Planetary Logoi.
602.
For the Solar Logos, He would no longer generate
causes which would hold Him to twenty
lower cosmic sub-planes, as His causal body is located on the atomic sub-plane
of the cosmic mental plane.
Again we
can with exactitude carry the concept further still, and predicate action of a
similar nature by the solar Logos.
603.
What is helpful in facilitating this comparison
between the Solar Logos, our Planetary Logos and man, is that the three types
of entities are at approximately the same stage of evolution—relatively considered.
The
consideration of this question is nearly concluded and it must be apparent that
the relation between the aforementioned manifestations is of a psychic nature
(using the word psychic in its true sense, as having reference to the psyche,
or soul, or consciousness) and deals with the gradual expansion of
Soul-Knowledge in a Heavenly Man.
604.
DK is telling us that the true relations between
the three types of entities are far more psychic or psychological than it is
physical. The comparisons are between the types of consciousness and not so
much the forms through which those consciousnesses function.
A word of warning should here be
sounded. Though all these cosmic Beings
find in man a reflection of Their Own Nature, yet the analogy of resemblance must not be pushed to extremity. Man reflects, but he reflects not perfectly;
man is evolving, but he is not occupied with the same problems in exact detail
as are the perfected Manasaputras.
605.
Who are the “perfected Manasaputras”? The
Planetary Logoi and even, from one perspective, the Solar Logos.
606.
We are warned against formalizing the comparison
excessively. We shall stray into error if we try to make all aspects of man’s
type of manifestation correspond to the processes detected in the two superior
types of Entities—Planetary Logoi and Solar Logoi.
Man aims
at becoming a Divine Manasaputra, or perfected Son of Mind showing forth all
the powers inherent in mind, and thus becoming like unto his monadic source, a
Heavenly Man.
607.
A Heavenly Man is a “Divine Manasaputra”. A Solar
Angel is a Manasaputra—who, one day, in aggregate, will be a Divine Manasaputra.
608.
A Heavenly Man is the monadic source of man
(though still more ultimately, the Solar Logos is the source). Man, we have
been taught, finds his place (at least temporarily) within the etheric chakras
of the Heavenly Man.
A Heavenly Man has developed Manas, and is
occupied with the problem of becoming a Son of Wisdom, not inherently but in
full manifestation.
609.
A Heavenly Man is now inherently a Son of Wisdom. A Solar Logos is a full Son of Wisdom (or “Dragon of Wisdom”).
610.
A Heavenly Man aims at becoming like unto the
Solar Logos—a Son of Wisdom “in full manifestation”.
A solar Logos is both a Divine Manasaputra
and likewise a Dragon of Wisdom,
611.
Here we have the direct statement that a Solar
Logos is all that a Planetary Logos is—in fact a “Divine Manasaputra”. A
Planetary Logos is attempting to become a full “Dragon of Wisdom”. A Solar
Logos is already a “Dragon of Wisdom” (equivalently a “Son of Wisdom), and is
attempting to become fully a “Lion of Cosmic Will”. It would seem that Sirius
(so closely associated with the Leo) is a full “Lion of Cosmic Will”, whereas
our own Solar Logos is not—yet.
and His problem concerns itself [Page 306]
with the development of the principle of cosmic Will which will make Him what
has been called a "Lion of Cosmic Will."
612.
VSK suggests the following: “The ‘Lion’ is
related to the Leo Creative Hierarchy of the Logoic Plane; the atomic plane,
therefore, can be seen as related to the Lion and is logoic.”
613.
Adding to this, we find that the atomic plane is
always associated with Vulcan which is closely related to Leo the Lion, for in
this case, the Sun, which rules the atomic or logoic sub-plane, veils Vulcan.
Throughout
all these graded manifestations the law holds good, and the lesser is included
in the greater.
614.
This is particularly important. All lesser cycles
are part and parcel of the greater cycles. However, the intricate manner of
their inclusion must be understood.
615.
Not only do greater time cycles include the
lesser ones, but greater Entities include the lesser ones as aspects of
themselves.
Hence the need for the student to preserve
with care a due sense of proportion,
a discrimination as to time in
evolution, and a just
appreciation of the place of each unit within its greater sphere.
616.
This requirement is simply stated, but it is a
“tall order”.
617.
The three requirements:
a.
A sense of proportion
b.
An understanding of the time cycles unfolding in
the evolutionary process of greater entities and the lesser entities contained
within them. From this perspective, every lesser cycle pertaining to a lesser
being is really part of a greater time cycle pertaining to the greater being
who contains the lesser being.
c.
A sense of place
618.
Compared to the vision we now possess, the
requirements would demand of us a relatively comprehensive vision.
Having sounded this note of warning we can
now proceed with the concluding remarks anent this final question.
619.
The note of warning is sounded to that aspect of
us which is the concrete mind. It seeks exactitude of knowledge but often fails
in wisdom and perspective. Until it possesses wisdom and perspective,
exactitude of knowledge will also elude it.
It has
been stated that a mystery lies hid in the 777 incarnations.
620.
777 is the number associated with Earth.
621.
The 777 incarnations are to be divided into 700 +
70 + 7, with each of these numbers related to one of the tiers of petals of the
egoic lotus, and presumably, to the relative amount of time it takes to unfold
the petals of the lotus.
622.
DK has already told us that the personality
spends thousands of incarnations
developing, so the number 777 cannot be taken literally as the number of
incarnations spent in the development of the human being.
This figure provides room for much
speculation.[19: S.
D., I, 191.] 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.
623.
As stated, it is a symbolic number.
624.
The number should be studied in relation to the
three aspects of divinity.
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.
625.
It is clear that 666 represents Mars, the
‘Opponent’, the combined form nature in rebellion against the soul—the “Beast”.
626.
The number eight
is consistently associated with Mercury; the Buddha, Who is symbolically
Mercury, appears (so the legend goes) for eight
minutes at the time of the Wesak Festival. 888 may be inferred to be the number
of Mercury.
627.
Just as there is a natural triangle between the
Mars the Earth and Mercury, so there is naturally a triangle between 666, 777,
and 888.
628.
666 represents particularly the threefold form,
but especially the astral body.
629.
777 represents the etheric-physical body.
630.
888 represents the mental body.
631.
We might conclude that 555 represents the Logos
of the planet Venus.
632.
666 equals 18, representing the three lower
worlds of the 18 lower systemic subplanes over which Mars rules—for Mars rules
all lunar vehicles and the personality as a whole.
633.
777 equals 21, and shows the destiny of the Earth
in relation to the higher mental plane, for the unfoldment of Earth requires a
special activation of the higher mental plane (the 3 of which is added to 18 to
make 21).
634.
888 equals 24 and suggests two numbers unusually
important in our solar system because they embody both the numbers of our solar
system and the future rays of man (the second ray soul and the fourth ray
personality). Remember the relation of Mercury to the Fourth Creative
Hierarchy.
635.
888 suggests a buddhic ascent which rises to the
fourth systemic subplane of the buddhic plane.
636.
This method of relating the sum of the numbers to
the systemic subplanes may not, however, be universally applicable—for
instance, in the case of Venus—555.
This
number 777 is also the number of transmutation, which is the fundamental work
of all the Heavenly Men.
637.
So, 777 has a relation to all Heavenly Men.
638.
The seventh ray is the ‘Ray of Alchemy’, and the
seventh Ray Lord is called the “Divine Alchemical Worker”. (EP I 85)
639.
If 777 is the number of Earth, we can see how
much work of transmutation is to be accomplished on our planet.
The basic work of man is accumulation and
acquisition, or the acquiring of that which must later be transmuted.
640.
The acquisitive third ray is involved in this
accumulation.
641.
We should remember our task on this planet: the
gathering of that which is to be transmuted.
The work
of transmutation, or the true cycle of 777 commences on the
Probationary Path, and is definitely
the activity of a Heavenly Man being realised and responded to by the cells in
His Body.
642.
The true Probationary Path begins at the first
initiation (or, more loosely, a little before). We gather then, that initiation
is a Path of Transmutation. This Path is particularly related to the number 7,
rather than 700 or 70.
643.
What actually is the cause of transmutation? It
seems that the activity of the Heavenly Man must be registered, realized and
responded to by human beings, the cells in the body of the Heavenly Man.
644.
Thus, human transmutation is a planetary event.
Only when His Body has reached a certain
vibratory movement can He truly influence the individual cells.
645.
Interesting, the number 7 is associated with the
planar structure of our cosmic physical plane. The planes are vibratorily separated from each other.
646.
So the number 7 has an association with
distinctive vibration. Transmutation, also, is a vibratory process.
647.
Only when the Planetary Logos of our planetary
scheme reaches the necessary point of development will man, as a kingdom, enter
upon the possibility of transmutation.
648.
It is clear that Mars is not yet involved in a
transmutative process and that Mercury, by implication, has largely transcended
it.
This work
of transmuting cell activity was begun on this planet during the last
root-race, and the
divine alchemy proceeds.
649.
It is interesting that transmutation began in the
fourth root race, or Atlantean root race.
650.
Four is a number of materiality just as is the
number seven. Transmutation focusses especially on the improvement of material
quality.
The progress made is as yet but small, but
each transmuted [Page 307] conscious cell increases the speed and the accuracy
of the work.
651.
A disciple is a cell in process of transmutation.
A Master is a transmuted cell.
652.
The number five
(which works so closely with the number seven),
is characteristic of the Master, and is a number the potency of which is
necessary if the transmutation process is to be carried forward.
Time
alone is needed for the completion of the work. In connection with this matter of
transmutation comes the legend of the Philosopher's Stone, which is literally
the application of the Rod of Initiation, in one sense.
653.
The number seven is also associated with patience
(seventh ray) and the waiting necessary to produce a completed manifestation.
654.
From the material perspective, the sign Virgo,
which represents the “completion of the phase of material work” and the
readiness for birth, is the seventh sign—numbering clockwise from Pisces.
655.
Seven is the number of crystallization, and the
seventh kingdom numbering from above is the mineral
kingdom, to which the Philosopher’s Stone is related.
656.
It is fascinating to think of the meaning of the
Philosopher’s Stone as the application of the Rod of Initiation.
657.
There is, indeed, a stone found in each such Rod.
The application of this stone creates in man a crystalline state of perfection,
also correlated with the number seven.
658.
Man is to become the “Diamond Soul”, which
emphasizes the perfection and expression of the “jewel in the lotus”. This
“jewel” is also, in another sense, the “Philosopher’s Stone”. The “jewel” is
brought to perfection and full expression through the application of the “Rod
of Initiation”. Man becomes, thus, a perfected stone. There are many analogies
here to the Masonic method of training, through which process man becomes a
“stone” to be built into the