Fellowship of Cosmic Fire
Commentary Semester IV Section IX
TCF 417-428 : S4S9
2 – 18 February 2007
(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 take up the fourth section regarding Manas listed on page 343. The outline of the subjects we are pursuing is to be found on physical plane. 342 and 343.
IV. THE FUTURE OF MANAS
It is only intended to handle this immense subject primarily in its relation to MAN, leaving the student to work out for himself much of what might be said, and to expand the concept from the unit to the group, and from the group to the totality of groups within the solar system.
2. We are dealing with manas in relation to man. Here are the possible applications:
a. To Man—the unit within the group
b. To the group—which we might consider the planetary logoic level
c. To the totality of groups within the solar system.
3. We can attempt to understand how all of these units and congeries of units are correlated with one another and how, together, they serve the Purpose of the “One in Whom they live and move and have their being”.
We will only touch upon the development of the mind in man and hint at some probable developments;
4. There will be a prominent manasic development in the second decanate of the Aquarian Age under Mercury. Additionally, regarding the development of manas in the relatively immediate future, the following is of moment:
it is worth while to note particularly that as far as the evolution of manas in this round is concerned its highest efflorescence may be looked for during the next five hundred years. (EP I 498)
we shall endeavour to show that manas, as it evolves, leads to certain distinct characteristics, which [Page 418] distinguish it from other developments which may be seen.
5. So we shall distinguish the development of manas from other parallel developments.
The subject therefore will be discussed under the following subheadings:
1. The characteristics of manas.
2. Probable developments of the human mind.
3. Manas in the final rounds.
In studying all these points the emphasis is, of course, to be laid upon the future, and I enlarge not upon that which is already developed.
6. This has already been amply done.
1. Characteristics of manas.
The main characteristics of manas might be summed up under three heads:
a. Discrimination.
b. Ordered activity.
c. Adaptability.
7. When we attempt to assign these characteristics to the appropriate rays, it is reasonable to conclude—
a. Discrimination—ray five
b. Ordered activity—ray seven
c. Adaptability—ray three
8. Interestingly these qualities have a relation to be found in EP I, 150, when the characteristics of the or a One About Whom Naught May Be Said are described:
1. Impulse towards activity. [R3]
2. Active impulse towards organisation. [R3 and R7]
3. Active organised impulse towards a definite purpose. [R3 and R7 and R1] (EP I 150)
Let us study these a little and note wherein in days and cycles to come they will be seen working out.
9. The observational approach is recommended.
a. Discrimination. This is necessarily almost the statement of a platitude. All students recognise the discriminative quality of manas and its selective capacity; all recognise the faculty in man which enables him to distinguish intelligently between the Self and the Not-Self. What we are apt to forget is that this faculty persists on all planes, and is threefold in manifestation:
10. Let us list the three factors of discrimination brought forth in the section above:
a. Discriminative quality
b. Selective capacity
c. Intelligent distinguishing between Self and Not-Self
11. The faculty of discrimination is based upon the detection of difference; its result is the ability to say, ‘This is not That’.
12. We note that this thought is exactly contrary to the ancient Indian Wisdom which proclaims, “Thou art That”.
First. Discrimination between the I-consciousness, and that which is cognised in the external world. This is the ability to distinguish between oneself and all other forms extant. It is universally developed and has reached a fairly high stage of evolution.
13. We will note that the manner in which discrimination is described is applied to the realm of consciousness and involves the participation of the “I-consciousness”. Many acts of discrimination do not take the discriminator (the “I”) into consideration.
14. This is the first level of discrimination and relates to the personality level of consciousness. The observing self or “I” is distinguished from that (within the external world) which is observed. This is the first level of discrimination between subject and object. The object is found within the world of the senses.
Second. Discrimination between the Ego and the Personality.
15. This is a higher level of discrimination.
This narrows the concept down to the sphere of a man's own consciousness, and enables him to differentiate between his subjective self or soul, and the bodies which hold that soul enshrined.
16. People functioning at the first level often regard their bodies or vehicles as the self. This of course is a fundamental error to which a higher form of discrimination needs to be applied.
17. Once one is disidentified from one’s vehicles, there arises a growing ability to identify as the soul. A virtuous circle is created as the more easily one identifies as a soul, the more easily one continues to disidentify from all that is not that soul.
This is not [Page 419] by any means so universally developed.
18. While the ability to distinguish between the “I” and the external world is considerably developed among modern humanity, the ability to know oneself as a soul as distinct from the personality and its vehicles is far rarer.
Most men do not as yet distinguish with accuracy between themselves as the THINKER, persistent in time and space, and the vehicle through which they think, which is ephemeral and transient.
19. Let as look at some equivalences. There are three terms which describe man as a subjective being:
a. The soul
b. The Ego
c. The Thinker
20. We see a very important realization: the Thinker is “persistent in time and space”. Thus is stated the continuity of soul consciousness; this continuity is undisrupted by that which is experienced.
21. Each of us must ask within: “Do I know myself as a soul distinct from myself as a personality?”
The real recognition of this essential duality, and the scientific appreciation of it is to be seen in the mystics, the advanced thinkers of the race, the conscious aspirants, and those nearing the Portal of Initiation.
22. Four types of human beings are mentioned as capable of this recognition of essential duality:
a. The mystics
b. The advanced thinkers of the race
c. The conscious aspirants
d. Those nearing the Portal of Initiation
23. We note that the term “scientific” is applied even to the mystics, which is interesting. By “scientific”, in this context, we may mean produced by a specific method and replicable.
24. There is also some overlap in these categories and it is possible for a human being to fit into all categories simultaneously.
25. These internal ‘recognitions of distinction’ are signals of the degree of spiritual advancement of the perceiver.
Third. Discrimination between soul and Spirit, or the realisation by the man that not only can he say, "I am"; not only can he realise that "I am That"; but that he can advance to a still further realisation, and say, "I am That I am."
26. There are three categories of realization and identification of which the human being is capable:
a. The “I am” consciousness appears when he can discriminated between the “I” and the external environment.
b. The “I am That” consciousness appears when he can discriminate between himself as and Ego and himself as a personality.
c. The “I am That I am” consciousness appears when he can discriminate between himself as Spirit or “pure being” and himself as a soul, united to all other souls.
27. We will recognize these three mantrams as associated with the three stages of expression of the sign Leo.
In all these expansions and appreciations the discriminative faculty of manas is utilised.
28. We have been given a list of “expansions” and “appreciations”.
29. They are “expansions” because the meaning of the “I” is progressively enlarged through the successive stages.
30. They are “appreciations” because each new realization is accompanied by ‘spiritual delight’. The term “appreciation” also suggests acquisition. That which is acquired with each progressive realization is light and wisdom. “Appreciation”, as well, denotes re-cognition.
Therefore, we can see for ourselves the future development, and whereto it will lead mankind.
31. DK speaks of how we shall progress into higher states of consciousness through the exercise of ‘psycho-spiritual discrimination’.
Man now knows himself as a separated unit of consciousness; he NOW distinguishes between himself and all other materialised selves;
32. This is a distinction which is not specifically discussed in relation to the three levels of discrimination.
33. In short, the human being knows himself to be distinct from other human beings.
34. The capitalization of the word “NOW” suggests that this was not always the case. Under the spell of tribal consciousness this is less the case.
he now realises himself as distinct from every other functioning sphere of matter from the materialised Logos to the cell in his own physical body, and the cell in all bodies on the physical plane.
35. Within the world of manifestation we have “functioning spheres of matter” ensouled by a wide range of intelligences—conscious and unconscious.
36. The “I” knows that it is different from any type of being manifesting through any sphere or matter.
This separative instinct, this distinguishing self-centredness has been the nursery wherein the infant, man, has segregated himself until he is of full strength, and able to take his share in the work of his group.
37. The “separative instinct” provides a necessary condition of limitation in which the infant consciousness can grow to a degree of strength sufficient to participate in group work.
38. Separation induces self-reliance.
39. In seeking to understand the quality of energy involved in this type of early consciousness, we find the prominence of Leo and of the Sun (considered in its lower expression).
40. Self-consciousness must be protected before the human being can become correctly group conscious.
Only the voluntary merging of interest and of aim is of value, and only that is seen in man as he nears the final part of the path of evolution.
41. We understand that many millions of years of human evolution must occur before there can be a “voluntary merging of interest and of aim”.
42. We might say that this subjugation of self begins with the unfoldment of the sixth petal of the egoic lotus; perhaps during the later unfoldment of the fifth petal it can be visioned.
43. The overcoming of selfishness and the growth of the social consciousness is required to produce this merging.
It is incident upon an earlier stage of intense self-assertion and intense self-realisation. This stage is with us now; it marks all manifestation, and is the basis of the preservation of identity.
44. The phase of focussed personality development lies before the majority of humanity.
45. Let us ponder this: the “stage of intense self-assertion and intense self-realization” precedes the stage of the “voluntary merging of interest and of aim”.
46. There must be a clarification and reinforcement of that which is to be merged before the merging can begin, otherwise a true group with semi-autonomous contributing centers of quality cannot be created.
47. Without passage through a prolonged stage of apparent separativeness, distinctiveness of identity cannot be fostered. In this instance, separativeness is literally self-protection.
48. We see the Leo theme evident.
49. DK seems to be telling us that this state of self-assertion and self-realization is with us at this particular stage of humanity’s development.
50. Underlying the stage of the separative consciousness is a deep insecurity regarding potential loss of identity or loss of center. It is fundamentally the return to un-centered animal consciousness is feared.
It distinguishes:
[Page 420]
The Logos and all forms within His body.
The planetary Logoi and all forms within Their bodies.
Man and all forms within his body.
51. This type of consciousness is highly discriminative and clarifies the distinction of one thing from another.
52. Without this type of consciousness, consciousness would become a sphere of confusion. Subject and object would be hopelessly mixed.
That which must be emphasised is the little realised concept that this assertion of "I am" distinguishes not only man, but is the mantric word which preserves the integrity of all groups likewise.
53. This is an important statement: groups, too, have an identity which must be strengthened and preserved. Groups can become egoistic just as the individual human being can. Groups, too, must perhaps pass through that separative stage during which they are able to assure themselves of their identity and strengthen it.
54. ‘Group-conscious groups’ are those recognizing and expressing unity between themselves and other groups. This is far rarer than the expression of soul-inspired unity between individuals.
When man can say "I am That" he is beginning to sense his oneness with his group.
55.
This is the second of the Leo phrases,
and rather than being ruled by the isolative “Sun”, it is ruled by
When groups make a similar assertion they are beginning to realise their identity with all other groups.
56. They then become cooperative groups—soul-inspired.
When a planetary Logos echoes the words "I am That" He is approaching the hour of synthesis, or of absorption.
57. This would mean that the stage of soul-infusion is almost completed in the life of the Planetary Logos. This stage of soul-infusion precedes the stage of synthesis or absorption governed by the Spirit.
58. Under the mantram “I am That” the Planetary Logos (Himself a group) realizes His unity with other Planetary Logoi and other groups of Planetary Logoi.
When a solar Logos utters the words, a year of Brahma will be drawing to a close, and the hour of conscious merging with His greater group will be approaching.
59. This is a fascinating statement. A “year of Brahma” is one one-hundredth of an occult century (which represents the full life of a Solar Logos as He manifests through a single solar system).
60. Given that soul consciousness occurs very late in the life cycle of entities, it is surprising that only a year of Brahma should have elapsed when the soul realization of “I am That” is achieved. The time scale seems entirely out of proportion.
61. The Solar Logos’ greater group is the group which constitutes the expression of a Cosmic Logos.
62. Are we to understand that the period during which the Solar Logos actually begins to merge with other Solar Logoi in His Cosmic Logos and eventually into the Cosmic Logos, itself, requires ninety-nine one hundredths of the solar logoic life cycle? One senses that the information given is blinded.
63. What does not make sense about the statement (given what we know) is that, presently, the Solar Logos is half way through His incarnation (cf. TCF 282, 384, 415) or a bit more.
The involutionary process is over practically and the evolutionary is approximately midway through. (TCF 415)
Second. Both are at their point of deepest involution. (TCF 282)
64. And there are other references to this point. In a Solar Logos Who has lived half an occult century, some fifty years of Brahma will have elapsed.
65. The only way around this apparent contradiction is to interpret the words, “a year of Brahma will be drawing to a close”, as allowing that many years of Brahma had preceded the one that is drawing to a close. This would mean that when a certain one of many years of Brahma is drawing to a close, the Solar Logos will have achieved. From this perspective, we will not know which particular year of Brahma in the long life cycle of the Solar Logos is drawing to a close, but we will know that it is a particular one (or to be found in a particular period of Brahma’s life when the hour of “conscious merging” can occur).
Broadly (in relation to man) it might be stated that:
"I am" refers to the personality consciousness on three lower planes, or to all that is considered as inferior to the causal body. It concerns a man's realisation of his place upon the globe within a chain.
66. We are given the context in which the “I am” realization is conceived.
67. The “I am” realization requires at least some degree of mentality, which should go to prove that, if this realization is achieved upon the fourth globe of the Earth-chain, that globe cannot be a strictly dense, material globe.
68. If we look at a planetary scheme, the globe level is related to the personality, the chain level to the soul and the scheme level to the Monad.
"I am That" refers to his egoic consciousness, and to the planes of the Triad.
69. This statement is important; it tells us that the “I am That” realization is not limited to the higher mental planes and to the causal body. The true soul or Ego is focussed upon the planes of the spiritual triad. This statement suggests this fact.
It concerns a man's realisation of his place within the chain, and his relationship to the group of which he forms a part.
70. The “I am That” realization concerns not man’s place upon a globe within a chain, but his place within the chain itself. Presumably those who have achieved this realization have greater freedom within a chain than do those who have achieved the first realization (who may be more confined to a globe)
71. We must not imagine that a planetary chain is as depicted in the theosophical diagrams. We really have no idea concerning the spatial distribution of the globes of a chain or whether they are distributed at all.
72. All globes may be super-imposed, and distinguished principally by the rate of frequency of the matter of which they are composed and by polarity.
"I am That I am" refers to a man's monadic consciousness, and his relationship to the planes of abstraction. It concerns his realisation of his position in the scheme.
73. The progression continues and predictably the “I am That I am” realization concerns what DK calls “monadic consciousness” and realization of position within a scheme.
74. Is this suggesting that those who have achieved monadic consciousness have scheme-wide consciousness? This would embrace consciousness of all chains found in the scheme.
75. It is noteworthy that the Monad does, indeed, have consciousness. There are other references in which “consciousness” is said to be a term which does not apply to the Monad or the life aspect.
When the initiate can say "I am That I am," then he has merged himself with his divine essence, and is freed from form.
76. The third Leo mantram, “I am That and That I am” is akin to “I am That I am”. This mantram can be pronounced when the high initiate responds to Uranus as the ruler of Leo.
77. If anything, “I am That I am” seems a more advanced mantram than “I am That and That I am”.
78. Both, however, related to the essence of selfhood (which is Selfhood or SELFHOOD).
79. Below is given another perspective on these three mantrams.
The first occult assertion marks his emancipation from the three lower kingdoms, and his conscious [Page 421] functioning in the three worlds. This occurred at individualisation through the instrumentality of manas.
80. The “I am” realization, however vague (and it may have been vague for a long time), became effective at individualization. Through this mantram, man achieved his first separation from animal consciousness. He entered the fourth or human kingdom.
The second occult assertion marks the gradual emancipation of man from the lower three kingdoms, and his complete freeing from lower form domination at the fifth initiation.
81.
The “I am That” realization begins
with the first initiation (with entrance into the
82. At the fifth initiation, man is freed from “lower form domination” but perhaps not from the domination of the ‘forms’ of the spiritual triad.
83. It is curious that we are told in relation to assertion one, that man achieves “emancipation from the three lower kingdom” and, in assertion two, “the gradual emancipation from the three lower kingdoms”. It would seem as if the two types of emancipation should be reversed for “emancipation” is more complete and decisive than “gradual emancipation”.
84.
At the fifth initiation the man
stands at the top of five kingdoms, the three lower; and the human kingdom; and the
85. At least with assertion two there is complete freedom from lower form domination. The Master stands as master of the three lower worlds.
At the final assertion, the initiate not only distinguishes between the Self, and all other forms of manifestation; he not only distinguishes between his own identity and the soul, as well as matter in form, but he can discriminate between the three—Spirit, Soul, and Matter—and with this realisation he is entirely liberated from manifestation for this greater cycle.
86. The final assertion is “I am That I am”.
87. While the initiate distinguishes between the Self and all other forms of manifestation, he does not distinguish between the Self and all other Selves, for they are known to be one.
88. This type of initiate realizes that his true identity is not that of the soul. It is the Monad or Spirit.
89. It is no easy matter to discriminate experientially between Spirit, Soul and Matter. This is progressively the achievement of the monadically conscious initiate at initiations higher than the fifth, though starting at the fifth.
90. His liberation is from manifestation, not only in the three lower worlds but in the five lower worlds—the worlds of human and super-human evolution.
This inherent discriminative faculty of manas, displayed on ever higher spirals leads a man
Into matter and form,
91. This phase sounds involutionary. Spirit on high is led (emanatively) into the lower worlds of matter and form.
92. From another perspective, the first stage of early man’s self-conscious development relates to an increasing experience and exploration of matter and concrete form.
Through all forms of matter on all planes
93. As the Path of Evolution ascends, the rising consciousness proceeds through all forms of matter on all systemic planes—this, over a very long period of time.
94. The experiencing consciousness is exposed to one vibratory level after another and achieves some degree of skill-in-action in relation to every vibratory level encountered.
and
Finally brings about his eventual abstraction from all forms and matter, plus the aggregate of transmuted knowledge which the evolutionary process has procured for him.
95. The final or third level of discrimination is an act of abstraction. The Monad or Spirit within is abstracted from all forms and from matter on the lower five levels of the cosmic physical plane.
96. This abstraction brings with it, however, the entire wealth of transmuted knowledge he has acquired on his pilgrimage.
97. We note that while there is no recollection, memory rules. The knowledge he brings with him is not in the form acquired; rather it is transmuted knowledge applicable on higher planes.
98. The transmutation of knowledge into soul faculty begins with individualization and the presence of a causal body. The further transmutation of knowledge occurs with the destruction of the causal body. All that is accumulated is ‘translated’ into the spiritual triad. Eventually that which is stored within the spiritual triad is raised into the monad which is the final transmutation in relation to the Monad’s pilgrimage through lower matter/form.
99. We now take up the second characteristic of manas.
b. Ordered activity. Here comes in the concept of intelligent purpose, pursuing a fixed and settled plan, and working out a preconceived ideal in time and space.
100. DK defines “ordered activity” in a threefold manner:
a. Intelligent purpose
b. Pursuing a fixed and settled plan
c. Working out a preconceived ideal in time and space
101. We gather the impression that the plan is not forever changing, but exists in the form which must be expressed.
102. While plans do change (related as they are to the third ray—the ‘Ray of Change’, the plans of the Hierarchy are based upon the Divine Plan which is characterized (relative to man’s ever-changing life) but a degree of stability.
The Microcosm comes into incarnation through impulse based on intelligent purpose originating in his case on the mental plane—the plane of the manasic principle.
103. From the higher mental plane, the impulse towards incarnation originates. This is an Aretian impulse.
104. Every incarnation has “intelligent purpose” behind it and a pre-conceived ideal that is to be achieved in time and space.
105. Let us think of our incarnation in these terms.
106. The word “impulse” suggests the will to incarnate.
107. The incarnation may be intelligently purposeful and planned, but will the incarnation within the three worlds be pursued through intelligent, ordered activity?
An interesting point might here be indicated. The fifth plane, the mental, may be considered on a large scale as holding, in the case of a Heavenly Man, a position symbolically analogous to that held by the causal bodies of the units on His Ray.
108. This is not easy to interpret. What is being compared? The entire fifth plane is compared to certain causal bodies of units on the Ray of the Heavenly Man.
109. The words, “on a large scale” may well refer to the fifth plane, the mental, as it manifests throughout the solar system.
110. The systemic fifth plane is especially conditioned by the Heavenly Men working upon that fifth plane. The conditioning of the system-wide fifth plane is one thing, but each Heavenly Man modifies the fifth plane as He expresses through it.
111. What is the Ray of our Heavenly Man? In this solar system, the second. In the next solar system, the first. As the monadic ray of the Logos of a non-sacred planet is non-effective, during this solar system we must be dealing with the second ray when we consider the words “His Ray” in relation to our Planetary Logos.
112. One way of throwing light on this is to consider that the causal bodies of the units on the same Ray of a Heavenly Man especially condition that portion of the solar systemic fifth plane through which He, the Planetary Logos, expresses.
113. That portion of the solar systemic mental plane through which a Planetary Logos expresses will hold a type of relationship to the entire systemic mental plane, and that type of relationship will be largely conditioned by the processes of the causal bodies on the same ray as the ray of that particular Planetary Logos.
114. From another perspective, we may consider that the entire solar systemic mental plane is conditioned by the Ray of the Solar Logos—in this case His Soul Ray. That ray quality of the mental plane will naturally be modified (in certain ‘systemic locales’) by the Ray quality of the various Planetary Logoi.
115. One other approach to shedding light may be worthy of consideration. We know the monadic ray is particularly related to the mental plane of any entity. The term “His Ray” could, in fact, mean the monadic ray (even if, in the case of non-sacred planets, the monadic ray is not yet effective). The conditioning of that portion of the solar systemic mental plane through which a particular Planetary Logos expresses could be particularly conditioned by the monadic ray of that Planetary Logos.
116. In our planetary scheme, the second ray causal bodies hold a special position. In another planetary scheme the causal bodies on the same ray as the Planetary Logos of that scheme would hold a predominant position.
117. The analogy that DK has proposed is not yet thoroughly interpreted in the foregoing, nor are some subtle enigmas penetrated. More pondering will be required.
Some causal bodies are on the third and some on the second subplanes,
118. The causal bodies of advanced men and those beyond the stage of initiate of the first degree are found on the second sub-plane; all other causal bodies are found upon the third.
119. We note, interestingly, that the planes on which causal bodies can be found (on our planet) correlate with two of the rays prominent in the expression of our Planetary Logos—the third and second.
and the intricacy is excessive and various,
120. We are beginning to get an idea about what excessive intricacy is. The second, third and fifth rays together are useful in dealing with such intricacy; the first, sixth and fourth rays would not wish to have much to do with it.
producing geometrical forms allied somewhat to those portrayed upon the charts.
121. We are gathering that the relations between causal bodies located on different subplanes produce geometrical forms.
122. The geometry portrayed on Charts VI and VII is fairly straightforward. It is difficult to imagine how relationships between causal bodies could be portrayed by such geometrical forms.
123. It is possible that relations between different members of an egoic group are laid out geometrically. The group around ‘greater Saturn’ is as an Ashram. At the time this book was written, there were Ashrams upon the higher mental plane, and perhaps geometrical relationship characterized the relations in such Ashrams just as geometry characterizes the relationships within the solar system (between schemes) and within the planetary schemes (between chains).
All is ordered activity of the units (each pursuing [Page 422] his own self-centred purpose and following the inclination of the lower self, whose slogan is "I am").
124. DK seems to be speaking of ordered activity originating on the systemic higher mental plane.
125. Initially, this ordered activity emanating from the higher mental plane results (on the eighteen lower sub-planes) as the expression of self-centered purpose.
126. It would seem that this would especially be the case if the causal bodies of those concerned were focussed on the third sub-plane of the higher mental plane rather than the second.
127. The initial expression of man (before group consciousness has been achieved) is selfish and separative.
128. This selfish activity is the first kind of ordered activity.
This will gradually give place to the ordered activity of the groups in which the units recognise the oneness of their self-interest, and therefore intelligently, actively, and with conscious purpose work for the good of the body corporate.
129. This is the second kind of “ordered activity” and represents a later evolutionary stage—one in which the causal bodies of those concerned are focussed on the second sub-plane of the mental plane.
130. At earlier stages of evolution self-interest seems a divergent factor—divergent from the self-interest of others. Later it is realized that to consider the self-interest of another as one’s own self-interest leads to the good of the body corporate.
131. The soul-infused human being becomes the “man for others”.
132. Causal bodies on the second sub-plane of the mental plane enter a new type of magnetic relationship distinguished from causal relationships on the third sub-plane. These causal bodies related under the “Law of Magnetic Impulse”—the second law of soul.
The vibration which occultly accompanies the sounding of the words "I am That" by the units on the physical plane is only very faintly beginning to make itself felt.
133.
The phrase “I am That” is sounded
by those who are members of the
134. Although the number of initiates of the first degree is rapidly increasing and will soon increase tremendously, the sound of the “I am That” mantram is presently quite faint upon the physical plane. Perhaps it is sounded more strongly in the subtle worlds.
Units here and there are sounding it forth by their lives, and are thus passing on the vibration, and setting it in motion against the cruder, coarser one of "I am."
135. From the perspective of the Words of Power, the “I am That” mantram is correlated with the O.M. and the “I am” mantram with the A.U.M.
136. Planetarily, “I am That” can be correlated with Venus and “I am” with Mars.
137. Or from another perspective, “I am That” can be correlated with the Ascendant and “I am” with the Sun-sign (in its lower expression).
138. We note that when a unit sounds “I am That”, the vibration is passed on to others, presumably gathering them into a greater likelihood of soul expression in their lives.
The time for the sounding of the final mantric phrase by ordered active groups lies ahead in the sixth and seventh rounds, and will not reach its full vibration in this solar system at all.
139. This is a prophetic statement. The sounding of “I am That I am” will not even sound fully in the sixth and seven root races of our round; not even fully in the sixth and seventh rounds of our chain. According to what is said, even the completion of the Earth-scheme process will not see the full sounding of the “final mantric phrase”.
140. We may perhaps wonder whether DK is speaking of the sixth and seventh scheme rounds rather than the rounds related to our chain.
141. Our Heavenly Man cannot expect to see His monadic energy activated in this solar system. Because He is presently a non-sacred planet, His monadic ray is “occultly non-effective” (EA 363)
142. The sixth and seventh rounds of our Earth-chain are, however, ‘rounds of abstraction’ and are related to the Monad, so some degree of this sounding will eventuate even upon this chain, the Earth-chain.
143. Ordered, active group process occurs in relation to the sounding of both “I am That” and “I am That I am”. We gather that these mantrams are sounded not so much by individuals as by groups and congeries of groups.
144. If it seems that an individual is sounding these mantrams, it must be remembered that, in terms of identification, that individual is a group.
145. Just as “I Am” correlates with the energy of the Sun-sign, and “I Am That” with the Rising-sign, so “I Am That I Am” correlates with the energy of the sign opposite the Sun-sign.
"I am That" will peal forth fully consummated in this system of duality, for the third initiation sees the initiate comprehending its mantric force.
146. It is predicted that the Solar Logos will take not only the third cosmic initiation, but the fourth and, perhaps, even the fifth. This suggests that in this second solar system, the third initiation (which sees the definite emergence into prominence of the second aspect of divinity) will frequently be seen. Fourth and fifth degree initiates will also appear in significant numbers.
147. The Solar Logos will fully consummate His present goal of the third cosmic initiation (cf. TCF 384)
148. For the human being, access to the “I am That” mantram begins at the first initiation, is comprehended at the third and fully realized at the fifth, when the Master is freed entirely from the lower three worlds, having mastered them.
Nevertheless, initiates of the sixth and seventh Initiations will not preponderate in this system.
149. As stated, the sixth and seventh initiations are initiations of abstraction and are associated with the Monad (sixth) or with the fiery essence of the Monad (seventh).
150. Our Solar Logos will not express His monadic ray at all fully in this solar system. In fact, only in the next solar system will He take the sixth cosmic initiation (we are told) and perhaps the fifth if He does not complete it in this solar system. Thus (in reflection of the limitations of the Solar Logos) sixth and seventh initiations for the microcosm, for other life units and for Planetary Logoi will not preponderate in this solar system.
151. Since, microcosmically, it is initiates of the sixth degree and beyond that escape, eventually, from this solar system and make their way via the "Way of Higher Evolution" towards other starry systems, it can be presumed that the majority of human beings, still have a destiny in relation to the next solar system.
After the fifth round and the passing into temporary obscuration of two fifths of the human family, the remaining units will achieve an approximate standing as follows:
152. The fifth round sees the "Judgment Day". During the fifth round two fifths of humanity will pass into temporary obscuration (which is not their final obscuration) in order to be transferred to another planet (perhaps Mars) for further development because conditions within the Earth-scheme would be too advanced to promote their further development.
153. Three fifths of Earth humanity will remain with the Earth-scheme.
154. The divisions below seem to suggest how these remaining three fifths (remaining after the "Judgment Day") will achieve by the close of the round.
155. The word “after”, however, is ambiguous because we do not know whether the achievements listed below will occur immediately after the fifth round or during the subsequent two rounds which is a time period also occurring “after” the fifth round.
156. When we focus on the words, “will achieve an approximate standing” and relate these words to the word, “after”, we may be led to two options:
a. That at the end of the fifth round the level of attainment will be as listed below, with one fifth sounding the mantram “I Am That I Am”; two-fifths achieving the degree of Mastership; three-tenths achieving the third degree; and one tenth beginning to tread the Path.
b. OR, that these developments occur gradually “after” the fifth round is concluded, perhaps extending to the conclusion of the seventh round.
157. Ambiguity of language makes a clear decision on these matters difficult. The whole matter would have been easy to understand had these words been used—“at the end of the fifth round”—instead of the word “after”.
158. We have to hold both options open, not discounting the thought that, indeed, the achievements listed below may have occurred once the fifth round has reached its termination.
159. We can see that the Tibetan is rather careful not to give us a ‘concrete anchor’ in designating the specific timing of the "Judgment Day" or condition of humanity at the end of the fifth round.
160. From this section can we tell anything about when the "Judgment Day" actually occurs? We know that at the "Judgment Day" two-fifths of the human family will pass into a temporary obscuration. But we also see from this section that the passing of two-fifths into obscuration seems to be linked with the end of the round—or at least, such a passing will have occurred by that time. Could it be possible then, that the "Judgment Day" occurs not in the middle of the fifth round but more towards the end?
161. While we might be tempted to entertain such a thought, we will have to reckon with opposing evidence in the following statement:
“from the middle of the Third Root Race, at the fourth Found to the ‘Judgment Day’ in the middle of the Fifth Round.” (TCF 373—under Chart VI)
One fifth will mantrically sound the words "I am That I am. "
162. This one fifth of the remaining three fifths will have achieved the sixth or seventh initiation. They will be focussed within monadic consciousness.
Two fifths will achieve the fifth Initiation and will know themselves as "I am That." They will also be cultivating response to the higher note.
163. Again we see that the full realization of the mantram, “I am That”, occurs at the fifth initiation, presumably ruled by Leo and the first ray, and displaying that quality of realization known as “Isolated Unity”.
164. We note that this group will also be cultivating monadic consciousness.
One fifth and a half will attain the third Initiation, and will know themselves as "I am That" in full consciousness.
165. Three tenths of the remaining three fifths will take the third initiation. Earlier we learned that the third initiation sees the initiate “comprehending” the mantram “I am That”. Here it seems that not only does the initiate comprehend I am That” but that he knows himself as “I am That” in full consciousness.
166. We have to realize that the third and fifth initiations during the fifth round may require higher attainments of their initiates than the third and fifth initiations in this, the fourth, round.
167. Those taking the third initiation will not be in a position to cultivate the “higher note” as will those who have taken the fifth degree.
The remaining units will be those who are treading the Path, and beginning to know themselves as the group.
168. The remaining units are one tenth of the three fifths remaining in the Earth-scheme following the "Judgment Day".
169. When we say that they are beginning to know themselves “as a group”, it tells us that they are candidates for the second initiation, ruled, in part, by the group sign Aquarius—the sign, Masonically, of the “Fellowcraft”.
170. When we read of the conflicts surrounding the "Judgment Day" and the strife to be found upon the mental plane at that time, let us relate what is said here about the kinds of achievement which will result by the end of the fifth round. It may illuminate the nature of the contest occurring at the time of the "Judgment Day".
171. When will the remaining units achieve as indicated above? It will be after the fifth round, we are told, and, perhaps, not until the seventh round has elapsed.
172. The type of attainment preponderating at the "Judgment Day" will probably be the third initiation.
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In reference to what has been said anent the second characteristic of manas, a very interesting development may be looked for during the coming century.
173. We are speaking of the twenty-first century, our present century.
This is the intensification of business organisation, and the bringing (under law and order), of the entire life of:
Families and groups of families,
Cities and groups of cities,
Nations and groups of nations,
174. This means the growth of the expression of the seventh ray during the twenty-first century.
175. There will be, according to prediction, ordered activity in relation to the groups mentioned above, families, cities and nations (as well as groups of all these groups).
176. It is said that the seventh ray will be in complete expression; thus, the following reference correlates well with what is said above:
"Next century, when the seventh ray has achieved complete manifestation and the Piscean influence is entirely removed, the seventh ray Avatar will appear." (EXH289)
until the human race in every department of its exoteric life will conform to rule,—this voluntarily, and with manasic realisation of group need.
177. The influences of the seventh ray will combine with the two more strictly manasic rays, three and five.
178. It would seem that the “I am That” mantram will be sounding more strongly than at present.
The whole trend of mental effort during the next subraces will be towards the synthesis of endeavour, thus ensuring the good of the corporate body involved.
179. We are on the verge of the sixth subrace, which, with the seventh, is a subrace of abstraction and synthesis.
180. We seem to be witnessing the last ditch stand of selfish individualism.
181. The section above seems to suggest that soul culture will definitely be on the increase during the final two root races of our round.
Many interesting events will occur and many experiments will necessarily be made (some to prove successful and some failures), before manas, or purposeful, ordered, intelligent activity, will control in the life of the peoples of this world. It is not possible to enter into this in greater detail, as the subject is too vast.
182. Again, DK turns to prophecy.
183. The definition of manas given here is much in line with a number of definitions past: “purposeful, ordered, intelligent, activity”. It would seem that all the hard-line rays are represented.
184. DK prophesies the growth of manas in such a way that it leads to a fuller expression of the “I am That” mantram. Manas will lead to a fuller representation amongst humanity of the Kingdom of the Soul.
Let us now take the third attribute of manas and its future demonstration.
c. Adaptability. This is, as we know, the prime attribute ascribed to the third Ray, or the Brahma aspect.
185. We have discussed the fifth ray attribute of manas (Discrimination) and the seventh ray attribute (Ordered Activity).
186. Now we turn to the third ray for which “adaptability” is the prime attribute.
Therefore, fundamentally it may be considered as the attribute of intelligence which adapts the matter aspect to the Spirit aspect, and is a characteristic inherent in matter itself.
187. We are being told that “adaptability” is a characteristic inherent in matter itself. It seems, therefore, to be a kind of ‘unconscious intelligence’.
188. Of course, behind all response within matter lies the huge Intelligence of the Third Logos (universally considered) and so, from this perspective, we cannot consider such adaptation as unconscious.
189. Adaptability has so many kinds of expressions. We seek to understand its most important expression—adapting matter to Spirit.
190. What this means is the arranging of matter so that it reflects the Fixed Design characteristic of Spirit’s Purpose.
It works under the two laws of Economy, and of Attraction and Repulsion; the work of the Mahachohan being primarily along this line.
191. It is interesting that the characteristic of adaptability works under two laws—not just under the Law of Economy. Adaptability functions in relation to the Law of Attraction as well. This second cosmic law is a second ray law.
192. The magnetism of the Law of Attraction and Repulsion draws all things, through wise love, into right relationship, repelling that which does not belong in such relationship. Magnetism characterizes the Law of Attraction and intelligent movement or arrangement the Law of Economy.
193. Within the realm of Spirit ‘resides’ the Fixed Design. Relationships which reflect the Fixed Design are “right relationships”. The Law of Attraction and Repulsion gathers all things into right relationships reflective of the Fixed Design.
Consequently the four lesser Rays of Attribute which are synthesised into the third Ray of Aspect, Adaptability, or Active Intelligence, are fundamentally concerned, and the future of manas is therefore involved in the growing influence of these four Rays:
194. In relation to adaptability, the four Rays of Attribute are involved as well as their synthesis, the third ray, a Ray of Aspect. The third ray impresses the lesser four with its quality of adaptability.
195. The factors of harmony, knowledge, idealism and order (to use but four of many possible qualities associated with these rays) are all involved in supporting the process of adaptability.
196. It is interesting that the future of manas requires for its fulfillment all four Rays of Attribute as well as the most manasic of the Rays of Aspect.
197. The planet Mercury is particularly related to the factor of adaptability. Perhaps during the Mercury decanate of the Aquarian Age we will see these four Rays of Attribute emerge into prominence along with the third ray, so closely related to Mercury.
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1. Harmony, Beauty, Art or Unity.
2. Concrete Science or Knowledge.
3. Abstract Idealism.
4. Ceremonial Magic.
2. Development of the Human Mind.
When the future results brought about by the four types of force mentioned above are somewhat realised, and their relationship to the adaptation of matter to Spirit (through the building into form), is studied, much of profound significance will be sensed by the student.
198. The four Rays of Attribute are active in building matter into forms—forms which are responsive to the Purpose of Spirit.
199. Such forms are beautiful, revelatory of knowledge, ideal in that they are reflective of higher worlds, and incorporated into the divinely intended order.
200. We are speaking of the future development of the human mind. We are speaking of manasic developments within the fourth kingdom of nature, and of four forces related to the four Rays of Attribute which will assist with this development.
In the foretelling of mental developments along these four lines and the prophesying of definite achievement, indications may be given of the path which concrete science may follow.
201. DK indicates the relationship between fifth ray science and the four types of forces with which science may work.
Let us, therefore, take these four types of force, or these four planetary influences, and study them separately, bearing ever in mind that:
202. DK calls these four types of forces four planetary influences. The planets involved are:
a. Mercury—fourth ray
b. Venus—fifth ray
c. Mars or Neptune—sixth ray
d. Uranus—seventh ray
a. Each of them has swung into power during earlier world cycles.
203. This we take for granted. During millions of years, all the rays have been in dominant positions at one time or another.
204. The four Rays of Attribute were especially related to the early development of man, as all souls took incarnation on one of these four rays and, when personalities, began to appear, all personalities were initially found on one or other of these four rays.
During these earlier periods all human beings were conditioned by the four Rays of Attribute; both as souls and as incarnated persons they were upon one of these four rays. (R&I 560)
b. One of them, being the influence of our own planetary Logos, is ever present with us, and is the major influence or vibration on the planet.
205. If DK had included the Ray of Adaptability (the third ray), this section would be easy to understand because that ray is the personality ray of the Earth-scheme, but in what way is any one of the four Rays of Attribute the “influence of our planetary Logos”?
206. The only ray within the Rays of Attribute with which the energy/force of our Planetary Logos accords is the fourth Ray of Harmony Through Conflict. Our planet is fourth from the Sun (of the major planets) if Vulcan is counted, and its symbol includes the cross. Further the Planetary Logos is presently focussed in His fourth chain (which is in its fourth round) and His fourth globe (and perhaps in His fourth ‘scheme round’) making that fourth energy much more prominent than would be at other times in planetary developmental history.
207. But the major rays of our Earth-scheme are the third, second and first, and not any of the Rays of Attribute.
208. One can wonder if the personality ray of the Earth-scheme (assuming it existed in the last solar system) was the fourth, making that influence basic in its present incarnation.
209. But, from another perspective, our planetary scheme is certainly part of the logoic quaternary and is one of the fundamentally manasic planets, and so, from this perspective, can be understood as included within the lower four of the Planetary Logoi who embody the Rays of Attribute.
c. Certain of them are passing out of power at this present time, and others are coming in.
210. The fourth ray is coming into power and the sixth is passing out. The fifth ray has been deliberately abstracted for the time being due to the unexpectedly rapid scientific development it fostered, and the seventh ray, since 1675, has been steadily increasing in strength, and will be, we are told, at full strength during the twenty-first century.
d. During the remainder of this round and the entire fifth round these four rays of attribute will circulate into and out of power ceaselessly;
211. There is no reason why we would not expect this to be the case.
212. This circulation is a build-up to conditions at the end of the fifth round.
213. But is DK saying that the four Rays of Aspect will not be circulating in a similar way?
towards the end of the fifth round the third Ray of Aspect will predominate, having begun its work of synthesising
214. We would expect that the fifth ray would be prominent throughout the fifth round of our Earth-chain.
215. The prominence of the third ray could be correlated with those conditions (measured mostly in fifths) to be experienced following the "Judgment Day" and extending to the end of the fifth round (if, indeed, the "Judgment Day" occurs “in the middle of the fifth round”).
216. This would make sense if all but one tenth of the remaining three-fifths of humanity will be working on initiations beyond and including the third following the "Judgment Day" and, perhaps, reaching a period of achievement at the end of the "Judgment Day".
217. The Third Ray Lord is called the “Discriminating Essential Life” and the “Divine Separator”. These qualities would seem correlated with the great separation of the “sheep” and the “goats” which occurs at the "Judgment Day".
218. The third ray, then, would seem an important influence at the "Judgment Day" and an influence which is expected to intensify as the end of the fifth round is approached.
219. At the point when so many, nine tenths really, will be oriented towards seventh, sixth, fifth or third initiations (with at least some of those initiations being achieved), the “third Ray of Aspect will predominate”.
220. In this section we are not told what will be the level of achievement to be expected at the end of the sixth and seventh rounds.
221. It will be a time of great achievement for the manasic aspect and those who represent it.
222. The final achievement of the fifth round, therefore, will be more under the third ray than the fifth, though naturally, the fifth will be very important.
and its influence will be paralleled in the sixth round by the gradually growing power of the second Ray of Aspect,—the two types of influence overlapping.
223. Second ray Monads achieve in the sixth root race of our round (cf. EP I 317-318) and presumably, on a much greater scale during the sixth round of this Earth-chain.
224. As the two types of force—the third ray and the second ray—overlap during the fifth and sixth rounds, it can be expected (as a reduced reflection) that the same will be the case during the fifth and sixth root races.
225. We are to gather that the influence of the third ray will continue into the sixth round, which, presumably, many will continue to achieve along the lines of manas.
In the seventh round, the power of the second Ray will predominate and the influence of the third will weaken.
226. What starts in a round the number of which is correlated with the second ray (namely, the sixth round) will reach an advanced stage of development in the seventh round.
227. The numbers two and seven are closely allied. The seventh initiation is sponsored by the second Ray of Love-Wisdom.
228. When the higher synthetic rays come into prominence the power of the third ray is reduced.
229.
This is suggested in the manner
in which planetary schemes are absorbed or synthesized. Once Saturn, representing
the third ray, has absorbed those planets which are destined to be absorbed
by it, Neptune and Uranus (as higher synthesizing schemes) emerge into prominence—
230. By analogy it can be thought that when the Uranus scheme emerges into prominence (Uranus being monadically upon the first ray) then the Saturn Scheme with all that it has absorbed will become weaker in its influence and will begin to be absorbed—perhaps into Uranus, as the ray numbers of those two planets correlate well.
231. It is possible that an absorption into Uranus of the ‘greater Saturn scheme’ (and all the planets that it—Saturn—has absorbed) would occur before Neptune was absorbed into Uranus (or, Uranus into Neptune—if the prominence of the second ray in our solar system makes Neptune the last of the planets to be absorbed by the Sun).
The first Ray will make itself felt. The first Ray, that of [Page 425] Mahadeva49 or the Destroyer, will set its second great impulse upon our planetary evolution by the obscuration of two fifths of the human family.
232. Does this “second great impulse” occur at the time we are discussing—namely at the period of the seventh round? If so what was its first great impulse? Could it be considered the taking of two fifths of humanity into temporary pralaya at the time of the "Judgment Day" and following? We remember that the period we are now discussing follows the "Judgment Day" in the fifth round of the fourth chain.
233. Does this mean that another two fifths of those remaining within the Earth-scheme will at that time be abstracted into obscuration, just as earlier a different two fifths were separated from those who would thereafter remain with the Earth-scheme for further development?
234. If two fifths of the human family (will that number mean 2/5 x 36,000,000,000) are taken into obscuration, does that mean that they will need no further development in the fifth, sixth and seventh chains of the Earth-scheme? Does that mean that some 14 billion plus will be abstracted, but that some 21 billion plus will continue evolution within the Earth-scheme?
235. Naturally, the figures involved are all secrets of initiation and the best we can feebly do is to approximate.
236. Much depends on whether we concluded that the 60,000,000,000 figure, often associated with the number of human Monads, relates to our planetary scheme or to the entire solar system! The problems connected with either of these options have been discussed.
49: The Trinity. "Maha-Vishnu presides over the summation and totality of all this. In every Brahmanda the activity is fourfold, and the chief functionaries are Brahma, Vishnu, and Shiva. Subdivisions of their functions give rise to the names and offices of Narayana, etc.
237. One definition of “Brahmanda” is as follows:
Brahmanda - (Sanskrit) "Egg of God," or "Cosmic egg." The cosmos; inner and outer universe. See: loka, three worlds, world. - Source: H.A.
238. We might consider that Maha–Vishnu rules over Brahma, Vishnu and Shiva because He represents the great second ray of our Solar Logos.
"Among these functions, that of making or creating goes with action and belongs to Brahma.
239. Brahma is the Creator but also the Lord of Knowledge.
Again, "that which has been made is maintained by knowledge;" this maintenance or preservation is the work of Vishnu.
240. Vishnu may be the Preserver, but it would seem that the knowledge with which He preserves must be supplied by Brahma.
Further, because it is necessary that what has appeared should disappear,
241. Note this inexorable necessity. All aggregations are destined for de-aggregation.
therefore is there a destroyer, and he is Shiva, connected with desire,
242. This suggests the relationship between the first ray of destruction and the sixth ray of desire.
243.
This can be understood through
a connection of sixth ray
which first affirms and next denies, acts and reacts, now attracts and then repels, begins with craving for, and, after satiety, revolts from its object and casts it off.
244. It is suggested that the desire aspect related to Shiva is also relate to the Law of Attraction and Repulsion.
It precedes action, or Brahma, as longing for manifestation; and it succeeds knowledge or Vishnu, after maintenance or enjoyment of that manifestation, as a sense of fatigue, a growth of inertness, a need for rest by winding up the manifestation."
245. Shiva exists before Brahma and comes into full force after the reign of both Brahma and Vishnu.
246. Perhaps the sequence (both involutionary and evolutionary is Shiva—Vishnu—Brahma—Vishnu—Shiva.
247. This sequence would have the same shape as the 10=1—3—7—10—7—3—1=10 which we discussed in relation to the appearance of chains in a planetary scheme.
—From Pranava-Vada, pp. 82-84, 311. [note that the Pranava Vada is available on the www.makara.us website, courtesy of Dr. Guy Pettitt]
The impress to be set by the first Ray upon our human family on this globe might be considered as threefold:
248. We need to be cautious about where the impress of the rays is making impact. At this point we are speaking of a globe and not of a chain or scheme.
First. At human individualisation in the middle of the third rootrace.
249. The word “middle” is slightly vague. It is the impression of the esoteric historian Phillip Lindsay that this event occurred in the third subrace of the third root race. We are seeking confirmation. In any case, it surely must have been the third or fourth subrace.
250. Note that a first ray impress is occurring upon a globe and that the process called individualization is the result. It must be clear that individualization occurred on the fourth globe of the Earth-chain (and not on other globes) and that, consequently, the fourth globe cannot be strictly physical, but must certainly contain emotional and mental strata at the very least.
This was produced by a vast destruction of the forms we call animal-man. This point has seldom been brought out in teaching
251. This is rarely suspected but fascinating. Any change of kingdoms, or the elevation of one kingdom into another, is apparently not a smooth process—especially for the forms involved.
252. The mode of this destruction is not specified, though a great “electrical storm” is mentioned immediately below.
. The advent of the Lords of the Flame, the electrical storm which ushered in the period of man, was distinguished by disaster, chaos, and the destruction of many in the third kingdom of nature.
253. Is the “electrical storm” subjective or objective? Was it taking place amidst the elements of nature or was it an ‘internal’ storm produced by the relationship between the members of the fifth Creative Hierarchy and those members of the fourth Creative Hierarchy who were, as yet, animal men. Or was it both subjective and objective?
254. DK seems to be relating “the electrical storm” to the outer destruction of animal forms.
The spark of mind was implanted and the strength of its vibration, and the immediate effect of its presence caused the death of the animal form,
255. Here we have specificity. The animal form could not bear the presence of the implanted spark. The spark was not only a mental phenomenon but had its impact upon the physical brain, and thus upon the body of animal man. We may gather this fact from the following reference:
As a sphere of radiant fire, linked with the initiate standing before it by that magnetic thread of fire which passes through all his bodies and terminates within the centre of the physical brain. (IHS 116)
Contact must be made by the soul between the lower aspect of its triple nature and the aspect which has already found lodgment in the brain of man. (TWM 89) [This suggests contact between the knowledge petals and the spark of mind].
thus producing the immediate possibility of the newly vitalised causal bodies vibrating to such purpose that new physical vehicles were taken.
256. Death and destruction ensued and many lost their physical vehicles, but quickly, through the processes of reincarnation, regained a new physical vehicle.
257. It seems clear that the vitalization of the causal bodies (vibrating to purpose) is equivalent to an incarnational impulse.
That was the Will aspect manifesting in the fourth round in connection with the human family.
258. The spark of mind carried all three aspects, even though the third aspect was the first to unfold. We are told that the “Will aspect” worked through the spark and that mass destruction was the result.
259. Let us think of the transition that advanced humanity is making into the fifth kingdom. What sort of destruction do we think will accompany that transition?
260.
We are told that the planets Vulcan
and Pluto (both first ray planets of destruction) are active before the first
initiation (which is the transition of members of the fourth or human kingdom
into the fifth kingdom of nature, the “
261. We can say that at that time, for animal man, there was no personality, and his elemental vehicles were, of course, far less developed. Probably, there was also an astral impact as animals (especially higher animals) are equipped with a responsive astral body.
Second. In the fifth round, at the so-called Judgment. This will bring about the apparent destruction of two-fifths of the human family, and the translation of the indwelling units of consciousness to other spheres,
262. This is the temporary pralaya of which we have been speaking.
263. We note that the destruction to be experienced by two-fifths of the human family is only an “apparent” destruction.
264. On the way to a hypothesized transfer to the Mars-scheme, could the transference of these units be made first to the Mars-chain of the Earth-scheme or, perhaps, to the Mars-globe of the Earth-chain?
265. In relation to the final two impulses of Will, we have to consider the following reference which we encountered shortly before:
In the seventh round, the power of the second Ray will predominate and the influence of the third will weaken. The first Ray will make itself felt. The first Ray, that of Mahadeva49 or the Destroyer, will set its second great impulse upon our planetary evolution by the obscuration of two fifths of the human family. (TCF 425-426)
266. Up to and including the fifth round it would seem that two great impulses of Will had affected humanity—the second of them during the fifth round, if we count the first as the destruction of animal forms.
a. The first ray impulse which destroyed animal forms at the time of individualization
b. The hypothesized first ray impulse which will bring about great destruction and separation at the time of the "Judgment Day"
c. The first ray impulse which will (in the seventh round) lead to the obscuration of two-fifths of the human family. Note, that that which will in the fifth round is not an obscuration but a translation into a temporary pralaya. An obscuration is more final than a temporary pralaya, for relative to the place of departure, an obscuration admits of no return—yet, in a way, all pralayas are temporary, even apparently final ones.
267. Yet the mode of counting may not include the impact (via the spark of mind) which destroyed so many animal forms, because it seems that (according to DK’s numbering) the second great impulse is connected with the seventh round.
more [Page 426] suited to their stage of evolution.
268. We have been hypothesizing that conditions within the Mars-scheme will be more suited to their stage of evolution.
269. In one way, one could call these transferees the “failures” of the Earth-scheme, but we know that the experience through which they will pass does not really represent “failure”. Their retardation is simply incident to the lesser amount of time that most of them have spent in the evolutionary process.
This event will be regarded at the time as a catastrophe,
270. This is an important statement and informs us that we cannot always judge the true meaning or value of that which occurs—especially if the occurrence is dramatically destructive of form.
but the Knowers will see and know, and three fifths of the human family will understand the reason.
271. The implication is that the two fifths going into pralaya (and who are not yet on the Path) will not understand.
272. Those who will, at that time, “understand the reason” will be close (in their development) to the acquisition of pure reason.
Third. At the final reabsorption of the perfected monads into their emanating source in the seventh round.
273. Here the Will will makes its impact again. We recall that this is considered the second great impulse of Will or of the Ray of the Destroyer—at least according to the statement given above.
274. The numbers seven and one are closely related. The completion of a seventh and final developmental stage signals the emergence in power of the first divine aspect.
275. What is the “emanating source” of the “perfected monads”? Shall we say that it is one of the chakras or centers of the Planetary Logos through which the Monad is presently manifesting?
276. How many Monads will be “perfected monads” at that time? We are not told but we can be sure that no all Monads evolving through the Earth-chain will be perfected.
This will be marked by obscuration and the destruction of the form.
277. This will be the fate of all human forms at that time, and, presumably, of all other forms embodied in the substance of the lower worlds.
Suffering will be practically nil, as the human units involved will have reached a stage where they can consciously co-operate in the process of abstraction.
278. This means that they will be able to slip out of their embodiments at will, and that the focus of their identity is much above the level of lower form.
It is evident therefore that as regards the human family (the manasaputras in incarnation),
279. Here is another definition of the human being as a manasaputra—“in incarnation”. The Solar Angel’s are manasaputras and the Planetary Logoi are Divine Manasaputras.
the fourth, fifth, and seventh rounds hold hid the key to the first aspect.
280. We note that the sixth round is not included. It will relate very much to the development of the buddhic energy.
281. Interestingly enough, the fourth, fifth and seventh rounds are listed as “major” rounds in the following reference:
7 Rounds Major
282. The number four is closely related to the number one. For instance, we can see how much demonstration of the first ray occurs during the fourth initiation.
For the devas it is the first, second and sixth. For the involutionary entity, whom we call the "spirit of the planet" it is simply the third.
283. Fascinating information is shared with us. We can understand the relation of the deva kingdom to the numbers two and six—numbers especially representative of the soft-line rays. The number four is composed of both the first and second rays as the derivation of the four Rays of Attribute from combinations of the three Rays of Aspect will show.
284. It makes sense that the involutionary, material entity called the “spirit of the planet” would be associated with the material number three—in a way, the most material ray.
285. Let us tabulate for the sake of clarity:
a. Key to the first aspect is held by rounds four, five and seven
b. Key to the devas (which represent the “Divine Feminine”) is held by rounds one, two and six. We can easily related this “feminine” evolution to the second ray. The devas, we must remember, are also the law.
c. The key to the “sprit of the planet” and to the third aspect held by the third round.
286. If we examine carefully what is said, we shall see that the human kingdom (which parallels the deva kingdom) is identified with the first aspect. Man achieves liberation through destruction.
The third Ray holds sway all the time, for the second Ray only came into power in the second round.
287. Does one thought really follow the other? One would think so until examining what is said carefully. Is the implication that throughout the first round the third ray held sway?.
288. If we identify the devas, at least partially, with the second aspect, we shall have difficulty with the implication that the second ray is not present in the first round but only begins in the second.
289. The progression would be three, two one—with the implication that the first aspect or ray was somehow expressive in the third round.
290. One reason why the third ray “holds sway all the time” is that the personality ray (well established in relation to our Planetary Logos) is the third.
291. As the second ray (the soul ray of our Planetary Logos) becomes better established, it will be possible to say that the second ray ‘holds sway all the time’.
It holds sway simultaneously with the second Ray until the end of the age, when it begins gradually to obscure as the first Ray swings into influence again.
292. This, we have seen above when thinking about the seventh round, at which time the Will again comes in strongly and the third ray begins to weaken.
293. What is the meaning of the “end of the age”? In this context, we are speaking about an “age” of seven rounds.
294. The third ray may be related to the third round, but it seems to have been present from the time the second ray came into power in the second round, and probably in the first. Often the third ray is the first (of the greater three) to manifest.
295. In an overall sense, it seems that the third ray is always present (from the first round) but has a special relation to the third round. This third ray fades out in the seventh round.
296. The second ray or aspect comes in at the time of the second round and abides through the seventh.
297. The first ray makes an impact in the middle of the fourth round (was the Great War in Atlantis an example?) and again during the fifth, at the "Judgment Day". It is also responsible for the obscuration to be found in the seventh round.
Remember, nevertheless, that all three are at all times present. It is simply a question of degree and of cyclic evolution.
298. This is an important statement. The Trinity ever abides. We are looking for the predominating emphases as they are related to the rounds.
We might now take the four minor Rays, which, with the third, make the sumtotal of manas, and see wherein their influence may be expected. The subject is so stupendous that we cannot possibly do more than touch upon certain points,
299. What would it be like if the capacity of our minds were such that we could recognize a “stupendous” subject when confronted with one?
nor can we enlarge along the line of the mechanistic development of forms to utilise the force. This is all hidden in the science of electricity,
300. The means of applying the great principles about which are learning will be worked out over the intervening millions of years.
301. We can see that the fifth ray will be most necessary in the acquisition of the knowledge just hinted.
and as exoteric science discovers how:
To utilise the power in the air, or to reduce electrical phenomena to the uses of man;
302. We fly through the air and speak of harnessing the wind, but we are not cognizant of that which DK calls the “power in the air”.
303. It is interesting, however, to think of electrical phenomena as “the power in the air”.
304. Although we may not yet understand the relation of electrical phenomena to what DK calls the “power in the air” we have at least bent a certain relatively low category of electrical phenomena to man’s use.
305. The plane of “air” is the buddhic plane and its correspondence on the lowest of the systemic planes is the fourth ether—the sub-plane from which stems that aspect of electricity about which we understand a little and which we have been able to apply to human living.
306. Interestingly, the buddhic plane is the plane of expression for the Raja Deva Lord, “Indra”, in many respects a “storm god”. He is the “god of thunder” and the “thunder bolt” is His weapon.
307. The buddhic plane is also related to Uranus (‘god of electric fire’) Who is also ‘god of lightning’. Uranus promotes precipitation from the buddhic plane into the lower three sub-planes of the cosmic physical plane.
To build forms, and create machines to contain and distribute the electrical forces of the atmosphere;
308. This is on its way. One suspects that an incredible source of free energy is everywhere present. The reasons why the secrets have not been generally released is the moral condition of man. Give the present state of the human psyche, the energy would almost certainly be applied towards human destruction rather than human betterment.
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To harness the activity of matter, and to drive it towards certain ends;
309. This, humanity has already accomplished in some measure through what is called the “release of atomic energy”.
To employ the electrical force in the air to vitalise, rebuild, and heal the physical body;
310. In this context, the “electrical force in the air” means prana. The beginning of this science has already been born in the human mind, and some understanding and consequent application are occurring.
then the phenomena of the Rays, working in cycles, will be comprehended, and vast opportunities will be seized by man to bring about specific ends during specific cycles.
311. Man will know not only how to work with energy but when to do it. As things now stand, he cannot apply what knowledge he has at cyclic moments which reinforce his intentions.
a. Ray effects. The Ray of Harmony, Beauty and Art, or the second manasic aspect (adaptability being the third) will work out in the following ways:
312. Manas, itself, can be divided into three aspects. The fourth ray accords with the second and sixth, and, thus, represents within manas, the second aspect. This may also be said of the sixth ray which is one of the manasic rays.
313. Following this enumeration, the first manasic aspect pertains to the third ray.
· In the development of the intuition by the means of the knowledge of sound vibration, and the higher mathematics. This is being already touched upon exoterically.
314. In this context, it is important to remember that the fourth ray is the “ray of mathematical exactitude” (EP I 49)
315. The intuition is buddhi and is an expression of the fourth or buddhic plane.
316. The statement is remarkable, because two unsuspected means of developing intuition are given:
a. By means of “the knowledge of “sound vibration”
b. By means of the “higher mathematics”
317. In the first instance, we might wonder what apparatus may be constructed to subject the microcosm to that type of sound vibration which will induce in him the emergence of intuition.
318. We could also wonder whether the application of sound vibration could be instrumental in furthering the growth of the antahkarana.
319. The musical use of the Sacred Word and other Words of Power would contribute to such development.
· Music, as a means to be employed in building and destroying, will be recognised, and the laws of levitation and of rhythmic movement in all forms, from an atom to a solar system, will be studied.
320. It will not be long before the fourth ray cycles again into expression. Even in 1924, one year before A Treatise on Cosmic Fire was published, the fourth ray had made a significant (though unspecified) impact. (cf. 428).
321. Really, the year 1925 may have been the beginning of “coming into power of the fourth ray” discussed in the cited reference. The centennial cycles occurring in 1725, 1825, 1925, 2025, etc. have a fourth ray resonance to them as well as, obviously, a first.
322. It would seem that the laws of levitation and of rhythmic movement are both related to the inherent nature of the fourth etheric sub-plane.
323. Levitation occurs, as it were, ‘into the air’ and the fourth ether is most ‘airy’, as it is the reflection of the buddhic plane which is, elementally, the systemic plane of air.
324. One would think that the Law of Attraction and Repulsion is very much connected to the laws of levitation. The factor of repulsion seems especially involved, though if the body rises, towards what is it rising?
325. Rhythmic movement is usually the province of the seventh ray, but those whose souls are upon the fourth ray also learn through rhythm, as well as through music and painting.
When the egoic note is sounded in harmony with other egos, the result is the shattering of the causal body, dissociation from the lower and the attainment of perfection. Its exponents develop along the line of music, rhythm and painting. (LOM 16)
· The manipulation of matter of all kinds by the means of sound will be practised on the two lower planes, and when the synthesis of the four rays into the third is in process of accomplishment, then a similar knowledge will be displayed on the mental plane.
326. The two lower planes are the etheric-physical and astral planes.
327. Manipulation is a quality of manas and the power of sound (also associated with the third ray—vibration, light, sound, colour) is a primary agent of manipulation.) Manipulation occurs via sound.
328. The fifth ray will also be involved in the process as the exact frequency of the sound (and probably timbre) to be applied must be understood in relation to the effect to be achieved.
· The laws of fire will be gradually permitted exoteric publication; there are twenty-seven occult laws which are only revealed after initiation at this stage of evolution.
329. Are there twenty seven “laws of fire” or are the “laws of fire” amongst the twenty-seven?
330. Each one of the first nine integers is, itself, threefold (so it would seem).
331. Nine is, from many respects, the number of completeness, of Shiva and of the solar system to come. The number twenty-seven expresses complete unfoldment as it will be experienced in the next solar system.
332. Interestingly, 5 + 7 + 9 = 21, which is the number based on the septenate and which we have been comparing with the 27 (based upon the figure nine).
333. The Seed Groups express the number twenty-seven through the assembled personnel of the tenth seed group. From each of the previous nine Seed Groups, three representatives are to be gathered for the tenth. This seems to confirm the threefoldness of each one of the nine.
334. 21/7 = 27/9 (not literally), but symbolically. The system of sevens expresses the triune nature of each of the seven through the number twenty-one. The system of nines expresses the triune nature of each of the nine through the number twenty-seven.
335. The climactic number of the septenate is twenty-two—one of the major mystical numbers. The climactic number of the series of nine is twenty-eight—the number of the Sacred Word and, interestingly, of four sevens.
· In them are summed up the basic laws of color and of music and rhythm.
336. It becomes necessary to relate the twenty-seven to the four. One association may be of interest. Twenty-seven is a nine (2 + 7 = 9) The nine and the four are the numbers of the fourth Creative Hierarchy which we call the Hierarchy of Humanity.
337. It would seem that humanity will one day be a great creative force upon our planet and, through this creativity, will unite the three higher systemic planes with the three lower. This will be done through an understanding of the laws or fire, the laws of color and of music and rhythm.
338. One would suspect that the “laws of fire” will be inclusive of many other laws as fire is the synthetic element.
· When music produces warmth or stimulation, and when pictures, for instance, glow or reveal the subjective within the objective, then will this fourth Ray of Harmony be coming to fruition.
339. Already, deep appreciators of music and notice warmth or stimulation. We seem to be speaking of music as a stimulator of solar fire—which is a ‘warm’ fire rather than a hot or destructive.
340. The soul, itself, is the glow of the subjective within the objective. This effect to be look for in “pictures” or paintings, also suggest the emerging interiority of solar fire.
341. The word “glow” is, especially, a word descriptive of solar fire.
342. The fourth ray again enters expression in the year 2025. The nature of its entry is described in the following:
The fourth ray will come into manifestation before many generations have passed, but only from the angle of its incarnating Monad, and not from the angle of its active Ashram. (EXH 581)
Let us keep the numbering of the Rays clearly in mind.
The numbers preceding the names have to do with the sevenfold manifestation, and the numbers succeeding the names concern the fivefold manifestation of Brahma.
343. We are comparing numbers associated with Vishnu (the seven) with those associated with Brahma (the five).
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1. Will or Power.
Rays of Aspect: 2. Love or Wisdom.
3. Adaptability or active intelligence 1.
4. Harmony, Beauty or Art 2.
5. Concrete Knowledge or Science 3.
Rays of Attribute:6. Abstract Idealism 4.
7. Ceremonial Magic 5.
344. From comparing the brahmic list and the list correlated with Vishnu, we learn of some important correlations between rays:
345. There are correlations between:
a. Rays 3 and 1
b. Rays 4 and 2
c. Rays 5 and 3
d. Rays 6 and 4
e. Rays 7 and 5
346. We are already familiar with how these coupled rays work together in some instances.
a. Rays three and one are descriptive of Saturn and the atmic plane. In the many descriptions of manas, will and mind are constantly linked, and purpose and manas. There is a naturally resonant line between these two.
b. Rays four and two suggest buddhi. The second aspect of divinity expresses through buddhi (the sixth principle) on the fourth plane. DK tells of the relationship between these two.
Curiously enough, there is a close relation between the third and the sixth rays, just as there is between the first and the second rays, and the second and the fourth. (EP II 373)
c. The five and the three are related to the manner of counting the seven planes. The third plane from whatever perspective is the fifth from the opposing perspective and vice versa.
d. The five Rays of Brahma express the third aspect of divinity.
e. As well, we learn that the fifth and third rays share certain characteristics in common:
Between the third and the fifth rays there is a close relationship. [Page 212] In the search after knowledge, for example, the most laborious and minute study of detail is the path that will be followed, whether in philosophy, the higher mathematics or in the pursuit of practical science. (EP I 211-212)
f. The sixth and fourth rays are both related to the astral plane. The astral plane is the sixth (counting from above) and is also the plane whereon the dual forces are to be found.
RULE SEVEN
The dual forces of the plane whereon the vital power must be sought are seen; the two paths face the solar Angel; the poles vibrate. A choice confronts the one who meditates. (TCF xiii)
g. Interestingly, the Atlantean root race was the fourth root race and in that root race, the sixth or astral plane was the focus of consciousness.
h. The following quotation further confirms the relationship between the six and the four:
It should be remembered that numbers of the old Atlanteans (fourth rootrace men) will respond to [Page 431] the stimulation and will find their way into incarnation at that time, for the four and the six are always closely allied. (TCF 430-431)
i. The relationship between the seven and five is interesting.
i. We have been told that the Master of the seventh ray and of the fifth ray work closely together.
ii. Uranus expresses itself potently through both rays seven and five—the seventh ray being is probable soul ray and the fifth ray hypothetically assigned to either its personality or mental rays.
iii. When the astrological signs are compared via the rays they express, the signs ruled by planets expressing the seventh and fifth rays stand alone.
iv. The Seventh Seed Group is the group of Scientific Servers. In the functioning of this group the seventh and fifth rays work together closely (along with the first).