Fellowship of Cosmic Fire
Commentary Semester IV Section II
TCF 342-355 : S4S2
22 October – 6 November 2006
Version 1 VSK prep for MDR March 2006
(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.
As the Chart on TCF 344 is studied, I would recommend studying the commentary on one side and Chart V on the other. There will be much cross-referencing and convenient access to the Chart and to commentary is desirable.
1. We return to the text after a fortnight review of Solar Fire, Division A.
2. We now begin Division B, continuing Solar Fire as Manas.
DIVISION B - MANAS AS A COSMIC, SYSTEMIC AND HUMAN FACTOR
I. THE ORIGIN OF MANAS, OR MIND
3. Until this point we have considered manas to originate on the higher levels cosmic mental plane. Its true origin, however, is to be found with the emergence of every universe.
4. By “universe”, in this context, I mean the vast Entirety.
1. Cosmic Manas.
a. The process of individualisation.
b. The method of initiation.
2. Planetary Manas.
a. Consciousness and existence.
b. Will and ordered purpose.
3. Human Manas.
a. Man and the planetary Logos.
b. The Logos of our scheme.
c. Venus and the Earth chain.
4. Manas and the Earth Chain.
a. The Earth chain and the incarnating monads.
b. The fourth kingdom and the Hierarchy.
c. A Prophecy.
d. A Summation.
II. THE POSITION OF MANAS
1. Manas and Karma.
2. Manas and karmic purpose.
III. THE PRESENT STAGE OF MANASIC DEVELOPMENT
1. In the planets.
2. In the system.
3. On the Earth.
IV. THE FUTURE OF MANAS
1. The characteristics of Manas.
b. Ordered activity.
2. Developments of the Human Mind.
a. Ray effects.
b. Animals, men and the rays.
c. Types of Karma.
3. Manas in the Final Rounds.
a. The transmutative process.
5. We have outlined for us a study of vast scope which will unfold as we persist in the giving of close attention to what the Tibetan has written.
6. Simply by studying the topic headings we can gather some small idea of the vast scope of the Tibetan’s mind.
I. THE ORIGIN OF MANAS OR MIND
WHAT we are dealing with here (taking these three factors in their order), is the fire of mind in connection with a solar Logos.
7. From here to page 378, we review Cosmic, Planetary and Human Manas.
8. We begin with the subject of cosmic manas. Our initial subject is “the fire of mind in connection with a Solar Logos”. We have confirmed for ourselves again that a Solar Logos is to be considered a cosmic Being.
9. We notice that DK does not say “the” Solar Logos, but “a” Solar Logos, meaning that He could be speaking, for instance, about any one of the Solar Logoi in the Seven Solar Systems of Which Ours is One or, perhaps Solar Logoi in other systems.
It has been earlier pointed out that mind has already been developed in a Heavenly Man,
10. This is the chief feature of a Heavenly Man—the objective toward which the human being is striving.
and therefore we must equally predicate anent a solar Logos that cosmic mind, or the fifth Principle, is His prime characteristic,
11. This is so, because what a Planetary Logos possesses must be possessed in even greater measure by a Solar Logos (a Being inclusive of a Planetary Logos).
12. The words “prime characteristic” must be studied. We are told that cosmic mind is the “prime characteristic” of the Solar Logos. Yet we are also told, in relation to the progress of this great Being—
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 cosmic mind. (LOM 52-53)
13. We must reconcile in our minds how “cosmic mind” could be the “prime characteristic” of our SL and yet be under development. The Solar Logos, we see, is not yet polarized within cosmic mind.
14. It would seem that He has attained much along the lines of cosmic mind but that, perhaps, it is alignment with the higher levels of the cosmic mental plane which is His objective. He is not yet, we are told, a cosmic initiate of the third degree at which time higher mental polarization is achieved (analogizing from the case for man).
and was perfected by Him in an earlier system. We might now consider our first subdivision:
15. We might well ask what it was that was perfected by the Solar Logos in the last solar system. It would have to have been the use of the four lower sub-planes of the cosmic mental plane. This would be a possibility according with the third ray nature of that previous solar system (perhaps a system in which the personality ray of the Solar Logos was the third).
16. The development of lower mind is not necessarily the same as the development of personality (a development which succeeds mental development). DK speaks of perfection “by Him in an earlier system”. “An” earlier system is not necessarily the immediately previous solar system, in which system cosmic personality may have been the emphasis.
17. In the case of man, true mental polarization involves a working rapport with the higher mental plane. By analogy, perhaps the same is true for a Solar Logos.
1. Cosmic Manas.
Whence comes this fire? Where originates this vital heat, or vibratory activity, which is predominantly a feature of all conceivable Beings?
18. A “fire” is called by the descriptors “vital heat” and “vibratory activity”.
19. We are to realize that cosmic manas is a “vital heat” and “vibratory activity”.
20. Each thing is what it is in itself. We must, perforce, use words to describe things, but the words are not the things—this is obvious. We do the best we can with inadequate words.
How far back is it possible for us to go? Can we conceive of its origin?
21. This is a great philosophical question, for surely if we begin to think about the universe in terms of conceivable wholes, we have no idea of the number of dimensions to be found within it—though the Tibetan has hinted at the number ten. (cf. TCF 1084)
22. We have, perhaps, some idea of the ultimate universal structure (extrapolated from what we know of structures more immediately conceivable), but we do not know but a tiny portion of the steps on the “Ladder of Evolution” which lead thither.
23. We note that the Tibetan does not immediately answer this question.
What is this downpouring fire that animates the darkness of matter?
24. We are asking, ‘what is the down pouring fire that ensouls the darkness of matter?’
25. The implication, of course, is that it is the soul of cosmic manas.
26. This Treatise, in essence, concerns the higher fires of the cosmic mental plane—the plane from which the Buddha received, it is suggested, a touch of cosmic mental enlightenment.
27. We are about to attend to perhaps the most daunting chart in all of TCF. This chart is a constant point of reference for those who wish to understand the wider cosmic relations to which reference is often made. The chart is by no means easy of interpretation.
28. You will note that there are two charts below, one of them compliments of Keith Bailey, Chief Presiding Officer of Ancient Universal Mysteries (AUM). The chart he has provided is color-coded to reveal the ray significances of the various entities represented. We thank KB and AUM (Ancient Universal Mysteries) for permission to use the very illuminating chart he has created.
[page 344] CHART V Evolution of a Solar Logos
29. Some major points to notice in relation to Chart V:
a. This chart is entitled “The Evolution of a Solar Logos”. It could refer to the evolution of the Solar Logos of this solar system, but not necessarily. It is probably best to consider the chart in relation to our Solar Logos, and secondarily, in relation to others (about which we are told very little if anything).
b. We will also have to define the term “Solar Logos” as there are many solar and constellational entities represented on this chart and something of significance is suggested about a number of them.
c. The chart places the Solar Logos in context. There are represented (so it seems) a number of lives above Him and certain lives ‘below’ Him.
d. The chart sets forth entities and activities in relation to seven cosmic planes.
e. It is a certainty that there are planes higher than the seven cosmic planes. We need super-cosmic planes if we are to trace the source of solar logoic Solar Angels or, as well, the monadic natures of such Beings as A Cosmic Parabrahman.
f. Working from the top of the chart downwards, we focus on the cosmic logoic plane. There we find a Being called a Cosmic Parabrahman.
g. Of this Being we may say:
i. It is the greatest Being represented on this chart.
ii. Of this Being DK apparently says nothing in all His books.
iii. This Being is greater than the One Who is described as the One About Whom Naught May Be Said (Whose chakras are constellations).
iv. In fact, the A Cosmic Parabrahman is, in a way, seven times (or, depending upon the method of interpretation, perhaps forty-nine times) greater than any One About Whom Naught May Be Said.
v. In fact, A Cosmic Parabrahman may have for His chakras Beings that are minimally seven times vaster than Ones About Whom Naught May Be Said. This is a definite possibility and will be developed below.
vi. It may be inferred that A Cosmic Parabrahman is the principle Being in the entirety of our ‘local cosmos’.
vii. It may also be inferred that A Cosmic Parabrahman is nowhere near as great in scope as a Galactic Logos.
viii. A Galactic Logos would express through planes higher and greater than those represented here.
ix. Perhaps the entire seven cosmic planes are merely the physical-etheric plane of such a great Entity. Or perhaps the Entity for which the seven cosmic planes are simply as a physical-etheric plane is much smaller in scope than a Galactic Logos.
x. Later we will speculate on the scope of the universe, beginning with the hint that it has ten dimensions. Then it may be possible (speculatively, of course) to place some of the Entities here represented on the “Ladder of Evolution”.
h. On the cosmic monadic plane we have seven, sevenfold wheels represented:
i. On the cosmic monadic plane we read the heading: “The Seven Cosmic Logoi, Each Containing Seven Solar Logoi”
1. We should be immediately alerted that something is out of scale.
2. If we read this title literally, then each of the little colored triangles within one of the seven wheels would be a Solar Logos.
3. But we notice that from the green triangle, in the yellow large circle, not only does our own Solar Logos hold place (let us for argument’s sake call “a Solar Logos” ‘our Solar Logos’, but seven still greater Logoi (the Seven Rishis of the Great Bear) also emanate (out-pictured on the fourth cosmic plane as seven rather large triangles).
4. So it is certainly obvious that each of the triangles to be found within the large circles on plane two of this chart, do not “Solar Logoi” in the sense that we use the term.
5. What we are seeing is that the term “Solar Logoi” is probably being blinded, and that the term, in this chart, refers to an Entity much greater than a Solar Logos (considering a Solar Logos conventionally as a Being who expressed through one Sun).
6. If the Being expressing through one of the little triangles is a “Solar Logos”, it is a Solar Logos Who expresses through at least eight Suns, and probably (as I will show) many more.
ii. Each one of these larger circles represents an Entity which can be called A One About Whom Naught May Be Said, and, for the moment, we will advance such an hypothesis.
iii. Some of what is said in this section will temporarily assume that these seven circles are Ones About Whom Naught May Be Said.
iv. If it develops that they are not, (and this is probable) it will be because They (the Entities represented by the seven circles) are even larger Entities, including within each of them seven Ones About Whom Naught May Be Said.
v. For the sake of convenience, we will call Option I the hypothesis that the seven large circles each represent a One About Whom Naught May Be Said.
vi. We will call Option II the hypothesis (more likely) that the seven large circles each represent a being seven times larger or more comprehensive that a One About Whom Naught May Be Said.
vii. So frequently in the Teaching we hear about The One About Whom Naught May Be Said. Here we see that in our local cosmos, there may be seven such Beings. This is one hypothesis at least—Option I. It may turn out that there are actually forty-nine. And just as there are many Planetary Logoi but only seven of them sacred, it may turn out that there are many, many Ones About Whom Naught May Be Said to be reckoned with, but only seven of Them sacred within any larger system.
viii. The number seven is always connected with the second or monadic plane of the cosmic physical plane. We see that the seventh Creative Hierarchy (if we count downward from the first liberated Creative Hierarchy on the cosmic astral plane) finds its place there, on the second sub-plane of the cosmic physical plane.
ix. We may extrapolate, and justify the connection of the number seven with the cosmic monadic plane, for it seems that there are always seven monadic rays (frequently referred to in the Teaching), but only three major ones.
x. We notice that each of the circles on the cosmic monadic plane is color coded, representing the seven cosmic monadic ray types—whether of a One About Whom Naught May Be Said (Option I) or of a Being which uses Ones About Whom Naught May Be Said for its chakras (Option II).
xi. From this perspective of Option I, that particular One About Whom Naught May Be Said from which our Solar Logos emanates is represented in yellow as the central one of the seven.
xii. It would be useful if this were an accurate representation, but we have no assurance that it is. If accurate, it would suggest that our immediate cosmo system (under the supervision of our One About Whom Naught May Be Said) emanates from a Being Who expresses as a fourth ray Monad. This would tell us much about everything that is happening on our immediate cosmos.
xiii. However, we must realize that in order to draw the chart on paper in a symmetrical manner, our particular One About Whom Naught May Be Said would have to be placed in the center of the chart whether or not He actually belongs there qualitatively.
xiv. Some have noticed the following sequence of fours:
1. Man is a member of the fourth Creative Hierarchy.
2. Man (on our planet) expresses on the fourth globe of the Earth-scheme.
3. Man expresses through the fourth chain of the Earth-scheme.
4. And the Earth-scheme itself is the fourth planet from the Sun counting Vulcan and discounting another possibly intra-Mercurial planet called Adonis.
5. Further, our solar system is one of the fourth order.
6. The Seven Solar Systems of Which Ours is One also are intimately related to the number four as they are related to both Taurus and Scorpio which are two of the three constellational distributors of the fourth ray (cf. EA 50).
7. Now, if our One About Whom Naught May Be Said should also be related to the number four because of a fourth ray Monad, then a tremendous alignment according with the number four would be indicated. We must, however, refrain, from jumping to conclusions in regard to this last possibility..
8. The rays of the One About Whom Naught May Be Said have been hinted by DK. If the One About Whom Naught May Be Said discussed in the excerpt below is the true One About Whom Naught May Be Said (and not the Lord of the Seven Solar Systems of Which Ours is One), then we will see that the hint given in Chart V. pointing towards the fourth ray of the One About Whom Naught May Be Said is incorrect. Rather the rays three, seven and one, are the principle ray constituents of this Entity. See what you think.
9. So much will depend upon what is meant by “seven solar systems”. We have already seen from the description of the second cosmic plane on Chart V. that the term “Solar Logoi” may not mean on the chart what it usually means to us. In other words, on the chart, it may (and almost certainly does) indicate a much greater Entity that a Solar Logos expressing through a star.
10. Equally, the term “solar system” may mean a system with seven majors suns, but it may also mean a system with many more suns than seven. The constituents would still be solar (i.e., Solar Logoi expressing through suns), but in such a system the Solar Logoi could be grouped into seven constellations, or even forty-nine). In terms of the blind, such a system would still be a “solar system”.
11. Here is an extremely important quotation related to the ray nature of a Being Who could be called the One About Whom Naught May Be Said:
Life is the synthesis of all activity—an activity which is a blend of many energies, for life is the sum total of the energies of the seven solar systems, of which our solar system is but one. These, in their totality, are the expression of the activity of that Being Who is designated in our hierarchical archives as the "One About Whom Naught May Be Said." This seven-fold cosmic energy, the fused and blended energies of seven solar systems, including ours, sweeps automatically through each of the seven, carrying the qualities of
12. When interpreting the paragraph above, so much depends upon the meaning we give to the word “solar system”. It may mean a single Solar Logos expressing through a number of Planetary Logoi; or it may mean a system in which seven major Solar Logoi are grouped together—i.e., what we conventionally call a “constellation”.
13. Such a grouping would still be a system, and the major constituents of the system would still be ‘solar’ or ‘stellar’.
14. We are potentially in the midst of what could be called a ‘level blind’.
1. Impulse towards activity. [R3]
2. Active impulse towards organisation. [R3→R7]
3. Active organised impulse towards a definite purpose. [R3 + R7→R1]
I have worded these impulses as above in order to show the emergent tendency through their mutual interplay. This triple energetic impulse, borne on the impetus of the seven great [Page 151] breaths or rays, started the world process of Becoming, and manifested as the urge towards evolution,—towards an evolution which is active, organised, and which works undeviatingly and unerringly towards a specific goal. This goal is known in its fullest measure only to that incomprehensible Existence Who works through seven solar systems (in their turn the expression of seven great Lives) just as our solar Deity works through the seven planetary Logoi. All this has been hinted at and outlined in A Treatise on Cosmic Fire, and I do not propose enlarging upon it here. (EP I 150-151)
15. So, in fact, the fourth ray (as the defining quality of the One About Whom Naught May Be Said—a great Being expressing through seven “solar systems”—whatever is meant by the word “system”) is not at all suggested. Perhaps, what is suggested is a third ray Monad, a seventh ray Soul and a first ray Personality.
16. This, of course, is sheer speculation, as the Tibetan has told us that we cannot really know anything about the One About Whom Naught May Be Said until completing the term of evolution in our solar system.
In parentheses, it is well to note that this Existence is termed "the One about Whom naught may be said", not because of secrecy or mystery, but because all formulation of ideas about His life and purpose are impossible until one has completed the term of evolution in our solar system. (TWM 274)
17. Further, there remains the possibility that the Being described above in terms of the third, seventh and first rays, is really the Lord of the Seven Solar Systems of Which Ours is One, or the vast Sirian Logos (not the Lord of the star Sirius).
18. The Lord of the Seven Solar Systems of Which Ours is One is a “Cosmic Logos”. If this Cosmic Logos is also called a One About Whom Naught May Be Said, then we are faced with the idea that there are higher and lower order Ones About Whom Naught May Be Said, with the Being usually known as the One About Whom Naught May Be Said containing seven ‘sacred’ Ones About Whom Naught May Be Said (of a lower order).
19. However, knowing what we know of the kind of constellation or “cosmic group” to which our Solar Logos belongs, again, the rays discussed here (three, seven and one) do not seem correct, for in that group, it would seem there is much of the fourth and sixth rays, as that Being is so full of what we might call ‘cosmic Desire’.
20. Below, we will offer a solution to this problem (whether or not the solution is correct).
21. In any case, following these hints carefully, we nevertheless find we are far “beyond our depth”.
22. The purpose of this discussion is, in some respects, a warning against taking the layout of Chart V. too literally.
xv. For purposes of discussion of this chart, it will be necessary to distinguish between our “local cosmosystem” (under the supervision of A Cosmic Parabrahman) and our “immediate cosmosystem” (under the supervision of our One About Whom Naught May Be Said). In other Commentaries I have called our One About Whom Naught May Be Said the supervisor of our “local cosmosystem”, but, at this point, (having to consider the Cosmic Parabrahman) find the need to differentiate.
xvi. If Option II turns out to be correct, then there will be three kinds of Supervisors:
1. Our local Cosmic Parabrahman
2. Sub-Parabrahmic Logoi
3. Ones About Whom Naught May Be Said
xvii. It will be evident that within the local cosmo system (relatively vast) supervised by a Cosmic Parabrahman, a number of subsidiary cosmo-systems will be found (one of which is ‘ours’, and which contains many of the stars and starry systems with which we are familiar).
xviii. We are now returning to a consideration of the seven wheels found on the cosmic monadic plane.
xix. We note that in every one of these large wheels we find seven triangles, each of them colored as well to represent Beings which express through one or other of the seven rays.
xx. At this point, we must realize that the Seven Rays, universally considered, (i.e., in relation to the entirety of Cosmos), do not emanate from the Seven Rishis of the Great Bear, Who are merely Their representatives on a relatively low level—cosmically speaking.
xxi. The origin of the Seven Rays is the Foundational Cosmic Septenate (the Primary Cosmic Integer-Beings) which underlies every authentic septenate in cosmos.
i. Let us now discuss the seven sets of seven triangles found in the seven Ones About Whom Naught May Be Said—if that is what the large circles on the cosmic monadic plane really are (Option I). If, however, such circles are, indeed, Ones About Whom Naught May Be Said (i.e., Beings having constellations for their chakras), then we will be faced with a problem which is not readily soluble using Option I. If, on the other hand, the large circles represent a Being which uses Ones About Whom Naught May Be Said for its chakras, then the problems may be solved (Option II).
i. It can be said with certainty that the little triangles do represent star clusters, or ‘solar systems’ (in the larger sense). Our task it to determine just how large these solar systems are.
ii. The first theory (Option I), and one that I have entertained as a possibility for many years is that the large circles on the cosmic monadic plane were Ones About Whom Naught May Be Said, and that the triangles represented constellations which were the chakras of a particular One About Whom Naught May Be Said.
iii. The problems arising from Option I are the following:
1. Why should the large circle from which our Solar Logos and the Seven Rishis emanate be yellow and correlated to ray four—the central ray?
2. We have already read the one reference (EP I 150-151) which hints at the ray nature of the One About Whom Naught May Be Said; in fact this reference is rather explicit, suggesting rays three, seven and one as descriptive of its nature. Yet, we see nothing on this chart to suggest that the central One About Whom Naught May Be Said is to be found on the third, seventh or first rays. (It may be that the chart will not reveal such information and that the position of the large circle from which emanations emerge is simply in a conventional place due to graphic considerations).
3. Further, it can be shown that the constellational system called the Seven Solar Systems of Which Ours is One and of which our Solar Logos is a part, has much to do with the fourth ray and, given the astral or kama-manasic nature of its two hypothesized leading stars—Sirius and Sol (our Sun)—is to be connected with desire and the solar plexus center of a Super-Cosmic Logos, and not with the chakras through which rays three, seven or one express. Sirius, it turns out, is not only to be associated with cosmic manas, but with cosmic kama-manas.
4. (Admittedly, a hypothesis underlies this assertion Sirius and Sol—namely, that the nature of the Seven Solar Systems of Which Ours is One can be somewhat fathomed and that both our Sun and Sirius are part of it—which, on reflection, and in consideration of the relative closeness of Sirius and Sol seems reasonable. Other elements of the tabulation on EA 50 contra-indicate this hypothesis, for Sirius seems to be separated from the Seven Solar Systems of Which Ours is One)
5. What shall we do? If we accept that the large circles are indeed, Ones About Whom Naught May Be Said (Option I), we have some qualitative anomalies.
6. But we also have something worse! We will notice that both Sol (our Solar Logos) and the Seven Rishis of the Great Bear emanate from the third (green) triangle of the fourth large circle.
7. If each of the triangles within the large circles simply represents a constellation in which there are seven major stars, which are as chakras in a One About Whom Naught May Be Said (symbolized by a large circle), then why do both the Seven Rishis of the Great Bear and our Sun, Sol, emanate from the same triangle?
8. The Seven Rishis of the Great Bear are to be considered the major stars in one chakra of our One About Whom Naught May Be Said. But Sol (hypothetically with Sirius) is to be considered only a member of a “cosmic group” which represents yet another chakra in our One About Whom Naught May Be Said—by no means the same chakra as the one in which the Seven Rishis of the Great Bear are the major stellar constituents.
9. From what the Tibetan has said, we are assuming that Sol represents the heart center in a “cosmic group” which, itself (i.e., the “cosmic group”), represents one of the chakras in our One About Whom Naught May Be Said—that chakra, for the moment, hypothesized to the be the solar plexus chakra.
10. The Seven Rishis of the Great Bear, being in toto of a first ray nature, are far more likely to represent a structure relate to the head center of our One About Whom Naught May Be Said. The following references indicate this correspondence.
It should be remembered also that all these centres have their correspondences in the etheric matter found in the region of the head and that it is when these seven head centres are awakened that their counterparts are also safely awakened. These seven head centres correspond in the microcosm to the seven Rishis of the Great Bear, the prototypes of the seven Heavenly Men, and the centres above enumerated relate to the energy of the seven Heavenly Men Themselves. (LOS 82)
The Cosmos. Our solar system, with the Pleiades and one of the stars of the Great Bear, form a cosmic triangle, or an aggregation of three centres in the Body of HIM OF WHOM NAUGHT MAY BE SAID. The seven stars in the constellation of the Great Bear are the correspondences to the seven head centres in the body of that Being, greater than our Logos. (TCF 182)
11. The quotations immediately above emphasize the reasonableness of this hypothesis.
12. Certainly our Sun, Sol, and His “cosmic group” are not part of any structure in the head of the One About Whom Naught May Be Said, yet if the little triangles in the large circles represent the chakras within our One About Whom Naught May Be Said, then both our Sun, Sol, and the Seven Rishis of the Great Bear all emanate from the same chakra—which does not make sense.
iv. We have therefore stated at least some of the problems which arise if we take the large circles on the cosmic monadic plane as seven Ones About Whom Naught May Be Said, each containing seven constellations, each constellation of which represents one of the chakras within that particular One About Whom Naught May Be Said (i.e., Option I)
v. Now, I will offer a solution to the problem, and one which I have been seeking for years, but which (at least hypothetically) just came upon me. (Not telling what one might think of during a nap! J) Whether or not this solution is right or wrong, it will at least offer us a chance to broaden and perhaps deepen our thinking.
1. Let us suppose for a moment that the seven large circles do not represent Ones About Whom Naught May Be Said, but instead, those cosmic structures for which Ones About Whom Naught May Be Said are simply as chakras.
2. Were this the case, Chart V. would take us two cosmic steps beyond the Tabulation 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
A Heavenly Man7 planetary chains Chohans and groups 2 cosmic planes. Period of one
A Man 7 etheric centres a Principle 1 cosmic plane Period of one
3. In this tabulation, a Cosmic Logos has seven major solar systems for its chakras.
4. That which is called the “Unknown” would be equivalent to a One About Whom Naught May Be Said.
5. New Model: If we suppose that every one of the little triangles represents not a chakra within a One About Whom Naught May Be Said, but a One About Whom Naught May Be Said itself, then we have a new and interesting model to work with (Option II) and one which, potentially, can eliminate many problems.
6. If such were the case, every triangle would be not a Constellational Logos, but a Super-Constellational Logos—in short a One About Whom Naught May Be Said.
7. Then each of the large circles would be not a Super-Constellational Logos (or One About Whom Naught May Be Said), but a Super-Super-Constellational Logos (a Logos in which seven major Ones About Whom Naught May Be Said would be its major seven chakras).
8. In this case, A Cosmic Parabrahman, would be (for our “local cosmos” a Supreme Constellational Logos, in which Super-Super-Constellational Logoi were as chakras). Think this out.
9. We could ask, skeptically, if this hypothesis is merely an inflation of what is presented in Chart V. Here is the main reason why I consider it (Option II) more justifiable than the earlier hypothesis (Option I):
a. It suggests that the third triangle (green in the improved and colored chart provided by KB), being our One About Whom Naught May Be Said, can be the source of both the Seven Rishis of the Great Bear and our Solar Logos.
b. This is a necessity, as the Seven Rishis of the Great Bear and Sol both belong within the system of our One About Whom Naught May Be Said, but do not belong within the same chakra of that Great Being.
c. Using this hypothesis, every one of the little triangles would contain forty-nine major Solar Logoi, as well as numerous others that were minor (just as a solar system has only seven major Planetary Logoi and many others that are relatively minor).
d. Most Convincing Reason: But the most convincing reason relates to the solution of our qualitative problem. We pointed out that the only thing said about the ray qualities of the One About Whom Naught May Be Said (EP I 150-151) tells us of rays three, seven and one, in which ray three seems primary—as the other rays are added to it (in the manner often used by DK when He adds quality to quality hierarchically.)
e. We will presume then that the third ray is the primary ray of our One About Whom Naught May Be Said.
f. This is astronomically justifiable as well (in some respects) as the cluster of the Pleiades (containing actually hundreds of stars) has been shown to be the ‘Hub of a Great Wheel’ around which, so the Ageless Wisdom tells us, our solar system revolves.
g. The association of the Pleiades with the third aspect of divinity is proverbial.
Note: The Pleiades as the central group of the Bull and Alcyone, one of the 7 Pleiades, is supposed to be the star around which our universe revolves. (EA 679)
The Pleiades are the centre around which our solar system revolves.—S. D., II, 251, 581, 582.
The orbital path of the solar system in the heavens around its cosmic centre is now being sensed, and the general drift also of our constellation is being taken into consideration as a welcome hypothesis. Scientists have not yet admitted into their calculations the fact that our solar system is revolving around a cosmic centre along with six other constellations of even greater magnitude in the majority of cases than ours, only one being approximately of the same magnitude as our solar system. (TCF 1084)
h. While there are many problems to be deciphered in the two paragraphs given above, the suggestion is definitely given that our solar system and probably others revolve around that center.
i. Again the term “solar system” must be carefully defined, as it can mean “constellation” and not simply a sun and its planets. The proper interpretation must be determined from context.
j. That “cosmic center” can be conceived of as Alcyone, or as the seven major Pleiades, but also as the entirety of the Pleiades (hundreds of stars) as the ‘Hub of our Great Wheel’. Thus, there are potentially three meanings for the term “cosmic centre”.
k. The Pleiades are well known throughout the Teaching as a Source of the third ray of Intelligent Activity. With respect to our immediate cosmosystem, They also have a first ray influence, because They are the major influence for seven major constellations. (The deep connection of the Pleiades with cosmic buddhi—cf. TCF 1162—must still be reckoned with.)
l. Thus, we correlate the Pleiades with our One About Whom Naught May Be Said, and note its third ray and first ray associations. That the Pleiades are expressive of cosmic buddhi correlates well with the fourth ray (which seems to be expressed through the central large circle on the cosmic monadic plane). This is a hint to be followed—later.
m. Now, we note that the little triangle from which the Seven Rishis of the Great Bear and Sol emanate (and which we hypothesize as inclusive of the ‘Pleiadian System’ in its entirety, including all of its chakras), is the third little triangle in the fourth large wheel. At least, it appears to be the third if we begin numbering with the triangle at the top of the seven, which, may justifiably be considered the first and relate to the first ray. (This method is the method by which DK numbers the globes in a chain or the chains in a planetary scheme.)
n. In the colored chart provided by KB, he has begun the numbering with that topmost triangle which is depicted in red, the next in blue and the triangle upon which we are focussing in green. (We could also begin numbering with what now is the blue triangle, but we cannot necessarily justify that the topmost triangle should be considered representative of the seventh ray).
o. Now, it must be obvious, that if we consider the emanating triangle as representative of the third ray, it fits perfectly with the third ray stated to be important in the nature of the One About Whom Naught May Be Said (cf. EP I 150-151).
p. Therefore, although not all problems are solved (i.e., the buddhic connection with the Pleiades) we have found a third ray graphic within the chart to represent the ‘Great Pleiadian System’ and have also found a solution to the fact that both the Seven Rishis of the Great Bear and Sol emanate from the ‘Great Pleiadian System’
q. Thus, with Option II we seem to be on solid ground and can work with this hypothesis; namely that the third triangle in the fourth large circle represents that particular One About Whom Naught May Be Said which expresses through the Pleiades, through the Great Bear, and through a number of other constellations including Draco, Orion, the Little Bear, and Sol (itself a member of a “cosmic group” of Solar Logoi), as well as through other constellations the names of which can be debated.
10. I would say we have something to work with in these suggestions.
11. Also the scope of Chart V. becomes greatly expanded. It becomes the chart in which the Tibetan seems to have offered us the greatest amount of cosmic information (although there is also systemic and planetary information included).
12. Perhaps, even a greater amount of cosmic information is offered on TCF 1084 in the section from the Old Commentary, but the information is highly abstract and non-specific.
vi. One more thing should be asked about the Pleiades, but it is a somewhat insoluble question—at least presently.
1. Are the rays of the entirety of the Pleiades the same as the rays of the seven major Pleiades?
2. This is not an idle question. In ancient days the many Pleiades were not visible, and astrologers only took into account the few Pleiades which could be seen and which have been named in mythology.
3. These seven (or nine) depending upon whether we include the so-called “parents” of the Pleiades (Atlas and Pleione), could have an influence all their own as a special cluster within the larger Pleiadian cluster.
4. The influence of the great cluster, including hundreds of stars and incorporating the major seven or nine, could be somewhat different.
5. In some way we have to account for the cosmic buddhic influence of the Pleiades, and this despite the fact that the One About Whom Naught May Be Said is related by the Tibetan to rays three, seven and one.
6. Could it be that the major seven or nine have one set of rays and that the major cluster another—with perhaps some overlapping?
7. As stated, we cannot really answer this question, but somehow the buddhic influence (as it relates to the fourth or second rays) has to be accounted for. (cf. TCF 1162)
vii. So then, despite some unsolved (and, perhaps, presently insoluble) problems, let us proceed by working with this hypothesis (Option II)—that the third triangle in the fourth large circle represents our One About Whom Naught May Be Said and is (in its entirely) associated with the ‘Great Pleiadian System’ in its entirety.
viii. It must be obvious that the main focus in this chart is our particular Solar Logos, but we may have discovered something hitherto unsuspected about the cosmic context in which He lives His life.
j. The next focus will be on the Seven Rishis of the Great Bear which emanate, according to Chart V, from the third triangle in the fourth large circle on the cosmic monadic plane.
i. The Seven Rishis are the source, for our solar system of the will aspect of the seven rays. There are many stars in the constellation of the Great Bear, but it would appear that the Seven Rishis are the principal stars.
ii. We notice that, like our Solar Logos, Their monadic origin is (or at least appears to be) the third triangle in the fourth large circle on the cosmic monadic plane.
iii. It would appear that Solar Logoi and at least some greater constellational and super-constellational beings have their monadic source on the cosmic monadic plane.
iv. It is also likely that such entities as the Sub-Parabrahmic Logoi and the Cosmic Parabrahman, and the Ones About Whom Naught May Be Said have their monadic origin on still higher planes—i.e., on super-cosmic sub-planes. The analogy can be drawn from the cosmic physical plane on which some beings there found have their monadic origin on the cosmic physical plane, but others, especially those found on the systemic monadic plane and on the systemic logoic plane must have a monadic origin on planes above the cosmic physical plane.
v. Like the Fourth Creative Hierarchy in relation to the cosmic physical plane, the Seven Rishis of the Great Bear are depicted as having a major area of expression on the cosmic buddhic plane.
vi. This may be the case but there are some discrepancies which have to be addressed. We are told, in fact, that the Pleiades (perhaps only seven or nine of them) have Their expression, also, on the cosmic buddhic plane (but this is not shown on Chart V) (cf. TCF 1162)
vii. Let us examine the quotation which demonstrates this, and also calls attention to an important anomaly in relation to the seven major stars of the Great Bear.
The energy centres of the solar Logos are themselves [Page 1162] in the form of vast lotuses24 or wheels, at the centre of which lies hidden that central cosmic Life, we call a planetary Logos. He [the Planetary Logos] is the meeting place for two types of force, spiritual or logoic, which reaches Him (via the logoic Lotus on cosmic mental planes) from the seven Rishis of the Great Bear on Their own plane, [atmic?!] and, secondly, of buddhic force, which is transmitted via the Seven Sisters or the Pleiades from a constellation called the Dragon in some books, and from which has come the appellation "The Dragon of Wisdom." (TCF 1161-1162)
viii. In the reference immediately above, we see that spiritual or logoic force reaches our Solar Logos from the Seven Rishis of the Great Bear. Such a force is definitely along the hard line. Further it is interesting to consider logoic force as “spiritual”. This is a definite elevation of the manner in which the term “spiritual” is usually used. In this case it relates very much to the Spirit, and thus, convincingly, to the highest plane of the cosmic physical plane.
ix. In The Light of the Soul, AAB refers to—
1. The atmic or spiritual plane,…(LOS 329)
x. In TCF, DK does the same.
3. Third ether. Super-etheric Atmic. Spiritual plane. Aether. Third cosmic ether. (TCF 82)
5. The spiritual, atmic, or nirvanic plane,…(TCF 164)
xi. So, since in the large paragraph above (from TCF 1161-1162) we are dealing with a cosmic context, the “spiritual” force reaching the Solar Logos on the cosmic mental plane may be inferred as emanating from the cosmic atmic plane.
xii. Because of numerical resonance, the cosmic logoic plane can transmit through the spiritual force of the cosmic atmic plane and thus reach the Solar Logos as well.
xiii. Now we have established that the Seven Rishis of the Great Bear should be expressive on the cosmic atmic plane, which in Chart V is blank!
xiv. Let us offer an analogy. In the following reference from LOM, we are told that there are fourteen groups entities (called “egos” in this tabulation) to be found upon the systemic atmic plane. (This, by the way confirms that “egos” are super-mental centers.) (cf. TCF 177)
Atmic plane Atomic subplane 14 groups, 7 x 2 (LOM 39)
xv. These fourteen suggest the union of the Great Bear and Little Bear.
These twelve basic energies emanate from the seven stars of the Great Bear (transmitted through seven stars of the Little Bear); two of them come from Sirius and three from the Pleiades. This set-up (if I may use such an unorthodox term) will be the condition of the major solar sphere of influence at the end of the Great Age of Brahma, as it is esoterically called. In the "interim or interlude of evolution" (which is the inadequate translation of an occult phrase given to a world cycle in the Masters' Archives) these energies are stepped down into forces and are literally sixteen all told—from the angle of manifestation, I would remind you—and make literally: 7+7+2=16=7. In these numbers the mystery of our evolutionary process lies hid. (EA 85)
xvi. In these figures the number 14 is connected with the atmic plane (and thus, by analogic extrapolation, to the cosmic atmic plane) and also with the Great Bear and Little Bear (both of which are hypothetically involved in relation to the head chakras of the One About Whom Naught May Be Said—and are thus related to will-atma (spiritual will, cosmically considered). Ursa Major is related to the seven head centers of the One About Whom Naught May Be Said and Ursa Minor (with its directing star Polaris) may be inferred as related to the ajna center of the One About Whom Naught May Be Said.
xvii. Now why would the Tibetan discriminate (TCF 1161-1162) between the “buddhic force” of the Pleiades and the logoic and spiritual force of the Great Bear—all cosmically considered?
xviii. It is obvious that some kind of occult blind is occurring, otherwise DK would not refer to “the seven Rishis of the Great Bear on Their own plane,…” and then immediately afterwards to the “buddhic force” of the Pleiades which obviously must relate to the cosmic buddhic plane.
xix. What I suggest is that the plane which corresponds to the phrase “on their own plane” is really the cosmic atmic plane, and not the cosmic buddhic plane at all.
xx. The Seven Rishis of the Great Bear may have some cosmic buddhic expression, but it is never discussed. And, notice, that the cosmic atmic plane is left blank on Chart V.
xxi. This serves to hide the cosmic buddhic influence of the Pleiades (whether the seven or nine or the entire cluster) and, as well, to conceal the true plane on which the Seven Rishis find their fullest expression.
xxii. What I am saying is that the cosmic atmic expression of the Seven Rishis is being concealed, yet hinted on TCF 1161-1162.
xxiii. Together, cosmically considered, the Seven Rishis and the Pleiades (probably the seven or nine) are cosmic atma-buddhi.
xxiv. If we study what is said on the fourth cosmic plane, the cosmic buddhic plane, we read: “The Seven Rishis of the Great Bear Being the Seven Centres in a Solar Logos”.
xxv. Again, it must be obvious that the term “Solar Logos” (as used here) is occultly blinded just as the term “Solar Logoi” was in relation to the cosmic monadic plane—the second plane depicted on TCF 344.
xxvi. Given a normal Solar Logos expressing through a sun, the Seven Rishis cannot possibly be chakras or centres in such a Being.
xxvii. However, if the type of “Solar Logos” here indicated is really a Constellational Logos or a Cosmic Logos (cf. TCF 293), then the Seven Rishis can be chakras.
xxviii. Therefore, let us carefully watch the use of such terms as “Solar Logos”, “Solar Logoi”, “solar system”—as they can mean much larger structures than at first they seem to indicate.
xxix. As a side note, the relationship between the seven stars of the Great Bear representing the seven head centers of our One About Whom Naught May Be Said; the planet Vulcan correlated with the seven head centers in man; and man himself should be carefully studied. The line of descent for “spiritual will” (at atmic quality) will be revealed. This means that Vulcan, ruling as it does the seven head centers of man, can be reasonably related to the atmic plane.
k. Our next focus in Chart V (working occultly in a descending manner) is upon the Solar Logos Himself.
i. His monadic nature derives from the cosmic monadic plane.
ii. He is probably a fourth ray Monad, and ultimately a second ray Monad as the major monadic ray of any entity must be the first, second or third rays.
iii. We note that, like man, whose Monad is upon the systemic monadic plane, and whose causal body is upon the systemic mental plane, the Solar Logos has a causal body upon the cosmic mental plane.
iv. Interestingly, we are not shown upon which level of the cosmic mental plane the causal body of the Solar Logos is located. Elsewhere, however, we are told:
10. The causal body of the Heavenly Men is upon the third subplane of the cosmic mental plane, while that of the solar Logos and those of the three Persons of the logoic Trinity are upon the first subplane. (TCF 532)
v. Interestingly, the line drawn from the cosmic monadic plane to the causal body of the Solar Logos passes through the triangle (on the cosmic buddhic plane) representing the fourth Rishi of the Great Bear, supposedly a fourth ray Being, manifesting through the star Megrez (the dimmest of all the seven stars).
vi. This may tell us something about the buddhic influence reaching of Solar Logos, Who is a Logos of the “fourth order” and Who is responsive to cosmic buddhi emanating from the Pleiades and, even more remotely, from the constellation of the Dragon (which, according to this hypothesis, is one of the systems of stars contained with the little green triangle in the large yellow circle).
vii. Our Solar Logos, then, has a causal body on the first level or sub-plane of the cosmic mental plane as have the three subsidiary Logoi (let us call them the Brahma, Vishnu and Shiva or our solar system).
viii. From the causal body, or more specifically from the petals of the solar logoic egoic lotus, the twelve Creative Hierarchies are energized, influenced by a vibration emanating therefrom.
The symbols of the seven Creative Hierarchies now in manifestation are all enclosed in a circle denoting limitation and the circumscribing of the Life. All these hierarchies are Sons of Desire, and are paramountly an expression of the desire for manifested life of the solar Logos. They receive their primary impulse from the cosmic astral plane. They are also the expression of a vibration emanating from the second row of petals in the logoic Lotus on the cosmic mental plane. (TCF 1225)
ix. Chart V is much simplified, showing a large cosmic context, but really, focussing on only one Logos—“a Solar Logos”, which, it would seem, is really the Solar Logos of our solar system.
x. DK is being a little indefinite about specifying whether the Solar Logos in question is merely one of seven major Solar Logoi or is our Solar Logos.
xi. Given the alignment involving many fours, the likelihood that it is our Solar Logos increases. Besides, this would certainly be the most relevant presentation—to us, that is.
xii. From the highest levels of the cosmic mental plane, our Solar Logos (and perhaps some of the others), directs manifestation on the lower eighteen sub-planes of the cosmic planes.
xiii. The subject we are studying—cosmic manas—is related to the placement of our Solar Logos on the cosmic mental plane. Cosmic manas is particularly related to cosmic solar fire, which emanates from the higher levels of the cosmic mental plane.
l. Now, let us focus for a moment on the cosmic astral plane which, in Chart V, is blank just as is the cosmic atmic plane.
i. Quite a bit is said of the cosmic astral plane throughout the Teaching
1. The five liberated Creative Hierarchy are focussed on the cosmic astral plane. The fifth is yet to be fully focussed there.
2. All the Creative Hierarchies receive their “primary impulse” from the cosmic astral plane. (cf. TCF 1225)
3. The Christ is becoming sensitive to the cosmic astral plane and is transmitting energies therefrom.
4. The Hierarchy reacts or responds to energies emanating from the cosmic astral plane.
5. Three of the seven defined Paths of Higher Evolution lead to the cosmic astral plane—the Path of Earth Service, the Path of Magnetic Work and the Path to Sirius. (cf. R&I 399)
6. Probably the Solar Angels are conveying energies related to the cosmic astral plane.
7. Those upon the second Path of Magnetic Work influence the systemic astral plane from the cosmic astral plane.
8. In this second solar system, the energies from the cosmic astral plane have been a major influence.
ii. Yet, in Chart V, we find the cosmic astral plane blank, even though our Solar Logos is polarized on the cosmic astral plane! Thus, the inferred incompleteness of Chart V.
iii. The cosmic astral plane is the home of the “Subjective Sun”, just as the cosmic mental plane is the home of the “Heart of the Sun”.
iv. Since Chart V deals with the expression of a Solar Logos (probably ours, or the chart would be far less relevant to readers of this book), and since our Solar Logos is polarized on the cosmic astral plane, the cosmic astral plane has to be important.
v. We can infer that the cosmic astral plane receives the energies of the Pleiades in their buddhic aspect. The Solar Logos (as He expresses through an “astral-buddhic” system) will attempt to render His spheres upon the cosmic astral plane responsive to the energies of cosmic buddhi. Probably, He has not yet succeeded in doing so as, for Him, even cosmic mental polarization has not been achieved (meaning, I would think, polarization on the higher levels of cosmic mind).
m. We will now focus upon the cosmic physical plane, which in Chart V is much enlarged compared to the other cosmic planes, as the cosmic physical plane most concerns the Fourth Creative Hierarchy.
i. On the adic level of the cosmic physical plane we find three triangles representing “The Three Logoi”. These are Beings, we remember, Who have their causal bodies on the first sub-plane of the cosmic mental plane just as does the Solar Logos. These Beings are to the Solar Logos what the three Buddhas of Activity are to Sanat Kumara.
ii. At first we might be tempted to think that the three triangles could represent the three synthesizing planets, with the other seven planets below on the second systemic plane.
iii. But the Three Logoi (which might be called the Brahma, Vishnu and Shiva of our solar system) are much greater Beings than the Logoi Who inform the synthesizing planets. They are, it would seem, pursuing the same system of initiations that the Solar Logos is, though are probably behind Him.
iv. The Logoi of the synthesizing planets, it would seem, are pursuing the system of initiations appropriate to Planetary Logoi—not to Solar Logoi.
v. Whereas the Solar Logos and the Three Logoi have Their causal bodies on the first sub-plane of the cosmic mental plane, it would seem that the sacred and synthesizing planets have Their causal bodies on the second level of the cosmic mental plane, just as the Earth (and probably the other non-sacred planets) has its causal body on the third level of the cosmic mental plane.
vi. It may be that the Logoi of the synthesizing planets are working towards a re-focussing of Their causal bodies on the first sub-plane. This is merely inference based on Their high spiritual status and their relatively small degree of unfoldment thus far. (Spiritual status, we have often stated, is to be considered distinct from degree of unfoldment.)
vii. We see the Three Logoi color coded to represent the first, second and third rays.
viii. It may be that each of these Logoi expresses through three planetary schemes. (cf. EP II 99)
However, Saturn, Mars and our Earth constitute, in a curious esoteric manner, the [Page 99] personality of a stupendous ray Life, Whose energy is that of the third Ray. There are, as has been stated elsewhere, seven sacred planets but ten planetary schemes, and in three cases, (those of the three major rays) three planets constitute the personality of each ray Life. Some esoteric thinkers believe that there are twelve planets to be considered in our solar system, and there is a basis for their conclusion. The personality of this third ray Life functions through the following planets:
1. The mental body expresses itself through the medium of the planet Saturn.
2. The astral body expresses itself through the planet Mars.
3. The physical body expresses itself through the planet Earth.
The potency of this Life is such that He requires three complete schemes—all three closely allied and interdependent—through which to express Himself. Uranus, Jupiter and Venus are similarly allied in order to manifest or express a great Life. (EP II 98-99)
ix. These Beings that are called by the name of a “stupendous ray Life” or “great Life” are very reasonably the Three Logoi.
x. Much about these Three Logoi (solar systemically considered) can be learned from studying the Three Outpourings.
xi. Of course the Three Outpourings are cosmic in nature, but every entity has its own version of the Three Outpourings, as does our Solar Logos.
xii. We notice that from the causal body of the Solar Logos, three lines emanate, one to each one of the Three Logoi. These are obviously, lines of animation, probably relating the “triple flame” and the three main kinds of petals (in seven tiers) in the solar logoic egoic lotus to the Three Logoi.
xiii. The Solar Logos is hierarchically superior to the Three Logoi, Who are as the three major aspects of the Logos.
n. We will now focus on the second sub-plane of the cosmic physical plane.
i. On this sub-plane can be found the “Seven Planetary Logoi”.
ii. The seven are probably the seven sacred planets including the three synthesizing planets.
iii. The non-sacred planets are not listed, but also hold their place within the seven sacred triangles.
iv. As we are dealing with the systemic monadic plane, the sacred planets are probably represented according to their monadic ray.
v. What may be the monadic rays of the sacred and non-sacred planets is a subject for much debate, but the following list may be suggestive.
1. Uranus—R1 Monad
2. Neptune—R2 Monad
3. Saturn—R3 Monad (cf. EP I 420 for the synthesizing planets)
4. Vulcan—R4 Monad (transferring to R2)
5. Mercury—R5 Monad (transferring to R3)
6. Venus—R6 Monad (transferring to R2)
7. Jupiter—R7 Monad (transferring to R1, perhaps)
vi. We note that we are not listing these planets by soul ray because the diagram concerns their monadic expression and not their soul expression.
1. Vulcan—R1 Soul
2. Jupiter—R2 Soul
3. Saturn—R3 Soul
4. Mercury—R4 Soul
5. Venus—R5 Soul
6. Neptune—R6 Soul
7. Uranus—R7 Soul
vii. Although the non-sacred planets are not listed, they can be presumed to be incorporated each within one the triangles which corresponds, probably, to their monadic ray.
1. Earth—R1 Monad
2. Mars—R5 Monad (transferring to R3, or perhaps R1)
3. Pluto—R3 or R5 Monad
viii. The monadic assignments are, of course, hypothetical, but are based on reason.
ix. Interestingly, monadically, we would find the Earth incorporated into the triangle representing Uranus. Mythologically, Uranus is closely connected with the birth of Gaia (Earth).
x. Pluto, given the accuracy of the assignment, would be incorporated into the triangle representing Mercury, and so would Mars.
xi. Very interestingly, Mercury, Mars and Pluto are all intimately associated with the kundalini energy.
xii. Within the fourth triangle (depicted in yellow), there is a little triangle called “A Human Monad”. We have to look at this Monad in a general sense and not as if it were, necessarily, a Monad of the Fourth Creative Hierarchy on our planet.
xiii. The yellow triangle would have to represent our Planetary Logos if the Monad referenced were to be an Earth Monad. Although, there is much of the number four to be associated with our planet, it would be a leap to state that the fourth triangle represented the Earth.
xiv. It cannot be denied, however that there is a close relation between our Earth and Vulcan (the sacred planet hypothesized to have a fourth ray Monad). The graduates of Vulcan are called “Fiery Stones” and those of Earth “Living Stones”.
xv. In any case, Vulcan has its own humanity, as do (or will have) all of the planets. The development of manas on each planet corresponds to the development of its humanity. Because Vulcan is more advanced in the development of manas than Earth, it may be inferred that the humanity of Vulcan is more advanced than the humanity of Earth.
Again, it must be noted that Earth, Mars, Jupiter, Saturn, and Vulcan are as yet developing manas, and the stage achieved in each varies, and is not for exoteric publication. The Heavenly Men of these schemes have not yet succeeded in bringing Their bodies to the stage where transmutation on a large scale is possible. They are approaching it, and when the necessary three fifths is reached, then They will begin to transmute on a larger scale. The Earth scheme has about one fifth in process of transmutation in one or other of the globes at this time and Vulcan has very nearly two fifths. (TCF 403)
o. We now descend into the atmic planet and four lower systemic planes.
i. We notice that on each of the planes of the spiritual triad, a permanent atom is shown on the highest or atomic level of that plane.
ii. The spiritual triad is depicted in Chart V differently from the manner in which it shown on some charts. In this chart, there is a direct alignment between the atmic permanent atom and the manasic permanent atom—which, qualitatively, makes sense.
iii. The causal body of the human being is also shown as a little triangle (colored in deep blue) just as is the large triangle representing the causal body of the Solar Logos.
iv. The members of the atomic triangle (mental unit, astral permanent atom and the physical permanent atom) are also shown in their correct locations.
v. The purpose of this chart is not to focus on microcosmic man—something done with greater clarity and delineation in other charts.
p. There are three principle circles in this chart. They represent three worlds:
i. The world of solar logoic expression on the cosmic physical plane. This circle (embracing all forty-nine sub-planes of the cosmic physical plane) is represented in red to suggest the factor of will—for a Solar Logos is becoming a “Lion of Cosmic Will”. This circle includes all the permanent atoms and as well as the area of expression of the Planetary Logoi and the Three Logoi.
ii. The area of expression of (presumably) our Planetary Logos is represented by a blue circle rising up to the systemic monadic plane. Planetary Logoi are “Dragons of Wisdom”, which status correlates to the color blue. The blue circle embraces the five brahmic planes, or the lower thirty-five systemic planes. These thirty-five constitute the worlds of human and superhuman evolution. The realm of the spiritual triad (the personality of the Monad) is included, as a major area of expression for the Planetary Logos).
iii. The area of expression of a human being represented in green, the color associated with the third ray and the third aspect (the material aspect). Man is a very material entity when compared with either the Planetary Logos or the Solar Logos. This circle embraces the lower eighteen systemic sub-planes up to the third sub-plane of the systemic mental plane. This circle embraces what we commonly call the “lunar worlds”, or the realm of personality.
q. We have now come to the end of this preliminary analysis of Chart V.
r. From the perspective here presented, the chart embraces many thousands of stars and a considerable number of constellations; forty-nine super-constellations; seven super-super-constellations; and one Being called A Cosmic Parabrahman. (Option II)
s. Of course, it may also be the case that the scope of the chart should be retracted by one degree (Option I); this was the original conception, but had associated with it a number of difficulties which have been explored somewhat in the discussion.
t. As vast as this structure seems to us, it probably contains only thousands of stars, whereas galaxies contain not only millions but billions. Our Milky Way alone is said to contain about 200 billion stars.
u. The perspective induced by Chart V is, therefore, a cause for humility as we begin to realize that, although we possess the concept of a seemingly endless “Ladder of Evolution”, we have very little if any idea concerning the nature of the entities to be found upon that ladder and their spiritual status.
30. We now return to the text for Semester Four Section Two.
a. The Process of Individualisation. Perhaps it may help somewhat if we here consider the question of INDIVIDUALISATION, or the process of intelligent self-realisation [Page 345] which so strikingly differentiates men from the animals.
31. Here we have an excellent definition of individualization as intelligent self-realization. The newly made individual notices something distinct and central within the field of consciousness—a self. This is self-realization and become increasingly intelligent as the evolutionary process proceeds.
At individualisation the two poles are approximated, and at their meeting light streams forth, irradiating the cave of matter, and lighting the pathway that must be trodden by the Pilgrim on his way back to his source.
32. The two poles are spirit and matter microcosmically understood.
33. What do we mean by the “approximation of the poles”: we mean adjusted action on the part of each to promote alignment and interplay between them.
34. The “cave of matter” is perception confined to the three worlds. Not until the sense of self is born is it possible to begin treading the long pathway which leads to extrication.
35. After individualization there is always a light which indicates the way from here to there. Thus is the divine ‘other’ sensed. In pursuit of that ‘other’, the veils upon perception are slowly worn away, lifted or destroyed.
36. We can see that individualization is the beginning of a great integration of the higher and lower parts of man.
37. We are speaking of an irradiation of hitherto normal perception.
brings about, in connection with man,
38. As there may be other types of individualization (of a cosmic kind) in relation to higher beings.
39. This is a dawning awareness that there is a self.
40. This is the sense of a direction or path which the newly found self should follow.
Separation from all other individualised selves, or spheres.
41. This is a sense of distinction arising from discrimination. Individualization is much associated with the fifth ray, Leo the fifth zodiacal sign, and the “Law of Cleavage”.
42. We might term individualization “the separation of spheres”.
Consciousness, above all.
43. There is always consciousness. What arises is self-consciousness and, thereafter, a growing awareness of all that lies around and within.
Ability to evolve.
44. This involves the factors of purpose and discriminative evaluation of quality.
Capacity to "shine ever more and more unto the perfect day."
45. Each individualized unit will grow into a likeness of the fullness of the Sun.
This is equally true of a solar Logos, and of a Heavenly Man.
46. VSK asks: “Does this mean the Solar Logoi and the Heavenly Men also ‘individualize’? Didn’t this happen before They became a Solar Logoi or Heavenly Men?”
47. May it be suggested that the Law of Analogy holds good, and that what (in individualization) is self-recognition for a man, may become for a Planetary Logos the recognition of oneself as a group—for a Planetary Logos is, indeed, a group entity. At what point do the many groups coming together to create the consciousness of the Planetary Logos recognize themselves as One Being?
48. The same idea may be extended for the cosmic individualization of still larger entities. The point where the converging group members recognize themselves as One Being can be called a kind of individualization.
Individualisation is literally the coming together (out of the darkness of abstraction), of the two factors of Spirit and matter by means of a third factor, the intelligent will, purpose and action of an Entity.
49. In the “darkness of abstraction” it is as if the two factors (Spirit and matter) do not exist.
50. We can question whether the third factor exists before individualization occurs.
51. Shall we say that the Entity had been growing through a pre-natal, non-self-conscious stage?
52. Some modes of individualization occur naturally without divine intervention and depend upon the growing intelligence and directed action of the rising entity—in this case, animal man.
53. It is the growing intelligence of rising animal man that invokes the Spirit and precipitates the coming together of Spirit and matter.
54. That part of animal man which is rising is matter/form plus a growing intelligence.
55. After the invocation, the evocation results in self-consciousness.
By the approximation of these two poles light is produced, a flame shines forth, a sphere of radiant glory is seen
56. Let us tabulate the result of the approximation of the poles:
a. Light is produces
b. A flame shines forth
c. A sphere if radiant glory is seen
57. Does what is described here occur suddenly or over time? If suddenly, that which shines forth must abate in preparation for a long process by means of which there will be another and final shining forth.
which gradually increases the intensity of its light, its heat and its radiance until capacity is reached, or that which we call perfection.
58. Is there an initial radiance? If so, there is surely, as well, a gradual increase in the radiance.
59. Perfection is the reaching of the full radiatory capacity for the unit concerned.
We should note and distinguish the words light, heat and radiance, which are the distinctive features of all individualised entities from Gods to men.
60. Light, heat and radiance characterize all individualized entities.
a. Light is radiatory objectivity, which, in radiating, reveals.
b. Heat is a measure of the rapidity and intensity of interaction of the elements constituent to any unit. Heat in one unit has the capacity to induce heat in another unit (depending upon the properties and conditions of that other unit).
c. Radiance is the transference of vibratory frequency and quality ‘from here to there’.
Man is beginning to arrive partially at the secret of this phenomenon through his ability to produce through scientific knowledge, that which is called electric light and which is used by man for illumination, heat and healing.
61. Humanity’s discovery and work with electricity is the beginning of its work with light, heat and radiance in far larger measure.
62. We note the uses of electricity listed here by DK: illumination, heat and healing. We can see that the application of electricity for illumination and heat has proceeded much farther than the application for healing.
63. Electricity, involving the interplay and fusion of positive and negative, is ‘whole-making’. This result allies it to the purpose of the healing (or ‘wholing’) arts.
As more anent this matter is discovered by physical plane students, the whole question of existence and of creative activity will become clearer.
64. There are students of the physical plane working along the fifth and (to a large degree) seventh ray lines, and students of the inner planes working along more abstract lines—two, four, six.
65. What we call “existence” arises through the approximation of the poles. Creative interplay, also, depends upon the interplay of Spirit with matter/form. There is purpose and the form through which the purpose is to be expressed. That purpose cannot be expressed without an intelligent fusion of purpose and form.
As regards the origin of the fire of mind something [Page 346] more may be learned through studying the various methods of individualisation.
66. TCF is unique in bringing these concepts forward.
In connection with man these methods are three in number as far as we can tell, though the probability of there being several other methods which are inconceivable to man's finite comprehension, is quite possible.
67. Here the Tibetan, Himself, seems to be speculating. Is He discussing something of which He is uncertain, or is He simply attempting to widen our appreciation of possibilities?
68. This reminds me of the discussion in which He tells us that there are three principle types of second ray souls, but that perhaps there are numerous exceptions.
Those upon the second ray fall (as you know) into two groups, generally speaking; there are, naturally, numerous exceptions. (DINA II 518)
These methods are:
First, the method pursued on the moon-chain (the planetary manifestation previous to ours), when, through innate force and energy, the conjunction of the three fires was brought about and the fire of matter contacted the fire of Spirit through the latent presence of the fiery spark of mind.
69. In the Moon-chain method of individualization there was a “fiery spark of mind” ‘working its way up’, as it were, until it could gradually contact the fire of Spirit.
70. This accords with what we have just read above about:
the coming together (out of the darkness of abstraction), of the two factors of Spirit and matter by means of a third factor, the intelligent will, purpose and action of an Entity.
71. We see that the “spark of mind” evolved on its own and did not have to be implanted by the Lords of the Flame.
This spark of mind, working through the instinct, drove the material form or substance, into such activity that it was enabled to reach up to heights where its opposite pole could be contacted.
72. We see that the inherent spark of mind worked through instinct (and thus, unconsciously to the upward-striving unit).
73. We see, as well, that the spark of mind is possessed of a driving force; from another perspective, manas is a driving force.
74. What was the nature of the activity achieved by the form or substance which enabled it to contact the pole of Spirit? Did there arise activity in need of purpose and direction?
Animal-man aspired; Spirit answered; the vibration of the germ of mentality had permeated the substance like yeast.
75. IF animal-man aspired, we can see that the aspiration was not self-conscious aspiration, because the sense of self was not known. Thus, aspiration can be unconscious—an instinctual yearning or reaching towards something higher.
76. The principle to be gathered is that Spirit answers aspiration. God-as-Spirit will respond.
77. The germ of mentality impelled the substance into new patterns of activity which were invocative of Spirit.
Thus was consciousness awakened.
78. Consciousness was awakened through the dawning of self-consciousness.
In the previous solar system, in connection with the Heavenly Men, this was the method pursued by Them, and These advanced cosmic Beings entered into consciousness and mastered the three lower planes of the cosmic physical,—the planes which man is endeavouring to master now. They individualised as the result of work accomplished during incomprehensible aeons of endeavour.28
79. We seem to be told that the individualization of the Heavenly Men occurred “in the previous solar system”. In the previous solar system, were they only as men are now?
80. In relation to this thought we must contrast the following:
Man is repeating His endeavor up to the fifth Initiation which will bring him to a stage of consciousness achieved by a Heavenly Man in a much earlier mahamanvantara. (TCF 272)
81. This inserted reference makes it seem that a Heavenly Man reached the equivalent of human mastership in a “much earlier mahamanvantara”. This is very different from saying that the Heavenly Man individualized “in the previous solar system”.
82. A potential reconciliation could exist in the possibility that individualization for a Heavenly Man (on His own level) is a different matter than individualization for a man. After all, were not the Heavenly Man of the present solar system also Heavenly Man in the past. The Three Buddhas of Activity were apparently Planetary Logoi in the previous solar system, and they are not even of the stature of many of the Heavenly Men in this solar system.
In the last solar system They were the planetary Logoi of three planets in which the mind principle reached its highest stage of development; They embody in Themselves in a most peculiar manner the wisdom aspect of the second ray, as it expresses itself primarily through what has been called in the Bhagavad Gita "skill in action." Hence Their name, the Buddhas of Activity. (R&I 267-268)
83. In any case, we are gathering that whatever individualization means for a Heavenly Man, it was the method of the advancing spark of mind that was used and not divine intervention (which may have been used in relation to the individualization of a Solar Logos).
84. Did man not also individualize as the result of “incomprehensible aeons of endeavor”? Or is DK again referring to a unique type of cosmic individualization through which a Heavenly Man passes, necessitating many aeons longer than the process through which man has passed?
85. Since a Heavenly Man is a group Being, the many constituent self-conscious units which comprise the Heavenly Man must also have individualized, more or less during the same period (as time is viewed by a Heavenly Man).
86. A Solar Logos is also a much vaster group Being (in fact a universal Being), and its constituent units must also have individualized more or less during the same period (as the Solar Logos views time).
87. If we think that we alone will become either Planetary Logoi or Solar Logoi, we will be much mistaken. We approach such higher states of group union with and in the company of our brothers.
88. We are learning that we are all parts of each other and at the same time, parts of something greater, which together, we are.
28: The period of the individualisation of a solar Logos goes back further still and need not concern us here, save to remember that the Law of Analogy holds good.
89. Again, we ask ourselves, is the Tibetan discussing the period in which—
a. the presently self-conscious units within the solar logoic group individualized as man individualized in this solar system?
or the later period in which—
b. the Being called the Solar Logos individualized cosmically—a moment when the many self-conscious units constituting Him realized that they were Him—a One. Let us ponder on this possibility.
90. When we say that a Planetary Logos or Solar Logos is a ‘many Who is a One’, we have to realize that this “many” is comprised only of those of His constituent units who are capable of realizing their oneness because they are already self-conscious. There are many other units incorporated into the manifestation of a Planetary Logos or Solar Logos who remain unconscious and cannot be said to consciously be the Planetary Logos or Solar Logos. They are part of the many attracted into the manifestation of a Planetary Logos or Solar Logos, but they are not ‘the many who together realize themselves to be the One’.
91. There are many mysteries concerning the singular nature of a Planetary Logos or Solar Logos, and the group nature of these same Beings. Is the Solar Logos ever a One without being a Many? Do Solar Logoi pre-exist their emanated parts? Were we (the Many) already a One before we appeared to become a Many?
92. Within these mysteries is to be found the mystery of ‘group approach to Oneness’—truly a fundamental mystery of evolution relating to any possibility of evolutionary ascent within cosmos.
The earlier solar system was much longer in duration than this one will be, and force in matter was generated by the progression of the ages.
93. We are learning that the forces inherent in matter are very old, and thus, very resistant to the new pattern which seeks to impose itself in this solar system.
94. The phrase “generated by the progression of the ages” warrants close study. It suggests how the force of evolution itself leads inexorably to development, whether or not there is divine intervention.
95. The excerpt expresses a very important idea and seems to contradict the idea that every solar system lasts one hundred Years of Brahma, or an occult century.
96. Either there is a contradiction, or the phrase “One Hundred Years of Brahma” is symbolic, and does not stand for a literal number of years. It could be an ‘elastic’ term. This is a probability.
97. For instance, we read the following”—
a. 100 years of Brahma An occult century. The period of a solar system. (TCF 792)
98. We notice that nothing is said of “the” solar system, but only “a” solar system, meaning that the span of 100 years of Brahma must be generally true of all solar systems.
As yet, it is only to initiates that the true figures are given, the figures in the Secret Doctrine, such as the 100 years of Brahma, strike the general average… (TCF 793)
99. We gather that the true span (in Earth years) of any particular solar system is one of the secrets of initiation. Of course, on other planets, the span of the occult century would be measured differently, more in relation to the planet in question. We always measure in relation to ourselves.
100. An important general principle is revealed: namely, that the duration of third aspect structures is longer than second aspect structures to which they are related.
101. For instance, there are certain lower levels of stars (in which the material aspect is prominent) which last much longer than stars of the nature of our Sun, in which the second aspect (the soul aspect) of divinity is prominent.
102. Similarly, in the development of man, the stage of development of the lunar vehicles and its sum, the personality, usually lasts many millions of years, whereas the period during which soul is cultivated may be only thousands of years.
It was the period of the vitalisation of the spirillae in the physical permanent atom of the Logos.
103. If this is the case, then our present solar system must have seen the vitalization and development of the astral permanent atom of our Logos.
104. If our Solar Logos has a mental unit (we remember that we discussed Earth as a possible candidate for this center) it is likely that it will achieve vitalization is this solar system as well, as our Solar Logos is in process of becoming mentally polarized. His next solar system will not concern the lower atomic triangle but, rather, the higher permanent atoms.
105. We cannot be certain that all spirillae of the solar logoic physical permanent atom were vitalized in the last solar system. When man is an initiate of the first degree, are all spirillae of his physical permanent atom vitalized?
106. In any case, the last solar system was physical-mental, just as this solar system is astral-buddhic. Will the next solar system by mental-atmic?
In this method of individualisation, the emphasis is laid on the fact that the principle of manas is a part of the logoic character, and is part of His very nature.
107. Here it definitely seems that we are that we are speaking of a cosmic kind of individualization, and not the individualization of a Solar Logos when His main and destined self-conscious constituents were at the level of animal-man (a much earlier phase)
108. Just as through the mental unit, a kind of mentality was part of animal-man on the Moon-chain, so for the individualizing Solar Logos, manas was an inherent part of His character when He moved from the state of ‘group man’ to ‘universal man’ and thus, individualized, from a solar logoic perspective.
109. We are speaking of an inherent principle of manas which is gradually intensified as the stage where individualization is possible approaches.
It, therefore, has its origin in His Being or Self; it is [Page 347] part of the content of the logoic Causal Body, and therefore permeates all manifestation which originates with Him.
110. We are speaking of the origin of manas within the manifestation of a Solar Logos.
111. If manas was inherent in a Solar Logos as He worked His way towards individualization, it was inherent in the logoic spiritual triad, even before it was part of the content of His causal body.
112. There are many units within the Logos which must come to their own stage of individualization. They can do this, because manas (inherent in the Logos, Himself) is thereby inherent in all the units which comprise the Logos.
113. In a way, then, manas is ‘worked up from below’, but this is only possible because it was inherently present in the higher aspects of the Logos which endowed the lower aspects with their faculties.
Hence the accuracy of the statement that cosmic manas originates on the cosmic mental plane, and is a portion of the fire that animates that plane.
114. One even suspects that cosmic manas is inherent within the logoic Monad. The Will, Wisdom and Activity (i.e. Intelligence) of the human Monad, must be paralleled by the higher correspondences to these aspects on the monadic level of the Solar Logos.
115. We are being told that cosmic manas is only a portion of the fire that animates the cosmic mental plane. This means that other fires also animate that plane.
116. Probably we must minimally distinguish between the fires that animates the higher cosmic mental plane and those which animate the lower.
Second, in the second solar system, and in connection with the method employed therein, another point merits attention.
117. We have discussed the method of individualization during the first solar system and in relation to the Planetary Logoi (in that earlier system) and in relation to man on the Moon-chain (that method being a reflection of the methods utilized by the Solar Logos in His previous system—or in a previous system) and by the Planetary Logoi in the previous system (or in a previous system).
118. We may have noted that this particular method of individualization seems related to system in which the material or third aspect is prominent.
119. In the method which we have been discussing, the principle of occult continuity is preserved and there is no divine intervention to impulse the individualization process.
This fire of mind has its source in a constellation until recently unrecognized by exoteric science as having any relation of an intimate nature to our solar system, owing to its tremendous distance away.
120. DK speaks of a “tremendous distance”. We learn that He is speaking of the sun “Sirius”, which now seems (given our rapidly advancing knowledge of astronomy) one of the very closest stars to our solar system.
121. We note that DK refers to Sirius as a “constellation”. Perhaps this is because of His knowledge that Sirius has visible and invisible companion stars. Any aggregation of stars can be called a constellation.
122. Often, however, in the method of occult blinding, the terms “constellation” and “solar system” are used interchangeably.
123. We know there is a solar system through which the Logos of Sirius expresses.
124. We also hypothesize that there is a constellation or “cosmic group” of which the star Sirius (and its immediate companions) is a member, probably along with our Sun, Sol. But this “cosmic group” is unlikely to be a source of cosmic manas. The cosmic group, per se, seems to have relation to desire or “magnetic energy” and not to manas.
II. MAGNETIC ENERGY...................................................... Solar Fire
4. The 7 solar | Taurus
systems................. | ......... Mars....................................... Third Creative Hierarchy
| Scorpio (the 10th) Unknown
The Fixed Cross (EA 50)
The sun "Sirius" is the source of logoic manas in the same sense as the Pleiades are connected with the evolution of manas in the seven Heavenly Men, and Venus was responsible for the coming in of mind in the Earth chain.
125. This is one of the foundational statements in the Teaching.
126. From the cosmic perspective, there seems to be a descending sequence:
a. The sun “Sirius”
b. The Pleiades
127. Sirius is active in relation to a Solar Logos; the Pleiades in relation to Heavenly Men; and Venus in relation to a planetary chain and the human beings who live on that chain.
128. Sirius, however, is but a single star, and the Pleiades, all of them, are many times greater in magnitude than Sirius. Further, the Pleiades, even if we count only seven or nine of them, are a constellation and Sirius is only a star.
129. Further accentuating the spiritual status of the Pleiades, it is a cluster of hundreds of stars and is considered the hub around which many stars revolve, probably including Sirius. So, occultly, in a way, the “tail is wagging the dog”.
130. It seems, therefore, that we have a magnitude problem.
131. Could the term “Sirius” be a blind for a much greater cosmic structure?
132. Even, however, if we were to consider that so-called ‘Sirian System’ of seven suns (the Seven Solar Systems of Which Ours is One) as the source of manas to our Solar Logos (which is probably not admissible qualitatively) the Seven Solar Systems of Which Ours is One is composed of stars of much lesser magnitude/potency than the stars within the Pleiades.
133. So, we are in the midst of a mystery. Naturally, we accept the accuracy of what the Tibetan says, but there is much further penetration required of us.
134. It could seem like there is an inversion. It could seem that it would be more appropriate for the Pleiades (so strongly associated with manas and themselves a constellation to which our solar system is closely related) to be the bestower of manas to the Solar Logos, and Sirius to be the bestower to the Heavenly Men. We know this cannot be correct, but in terms of scale and magnitude it would be more satisfactory.
135. One wonders whether the bestowal from the Pleiades to the Heavenly Men could be coming from a lower level of the seven bestowing Pleiadian stars, because the Pleiades, being of such great power and centrality, cannot be manasically active only in relation to the Heavenly Men.
136. We will simply have to reserve judgment and ponder the matter until further light dawns.
Each was primary to the other, or was the agent which produced the first flicker of consciousness in the particular groups involved.
137. The excerpt immediately above again suggests that when speaking of the individualization of man, the Planetary Logos and the Solar Logos, we are speaking of different orders of individualization.
138. The term “first flicker of consciousness” is equivalent to individualization.
139. We are speaking of that which produced the first flicker of consciousness in a Solar Logos, in a Planetary Logos, in a man (as a result of the reception by the fourth or Earth-chain of manasic energy from Venus—via the Venus-chain in the Earth-scheme and the Venus globe of the Earth-chain).
140. We notice that it is groups which are experiencing the “first flicker of consciousness”, again suggesting the individualization of groups rather than of individuals.
141. We are told:
a. Sirius is primary to Sol
b. The Pleiades are primary to the Seven Heavenly Men.
c. Venus is primary to the Earth and especially to the Earth-chain.
d. We could add to this that the Solar Angel is primary to the man, the personality.
In every case the method was that of a slow evolutionary growth till the consciousness suddenly blazed forth owing to the interposition of force, apparently from an extraneous source,
142. We are no longer speaking of methods of individualization current in the first solar system.
143. The slow evolutionary growth is there (as in the first method), but there is an “interposition of force” or ‘divine intervention’, “apparently from an extraneous source”. This is different.
144. The Solar Logos was the Solar Logos when manas came from Sirius.
145. The Planetary Logoi were the Planetary Logoi when manas came from the Pleiades (from whatever aspect of the Pleiades).
146. The Earth-chain was the Earth-chain when manas came from Venus.
147. So we are definitely talking about kinds of individualization which occurred (in the first two instances) long after the beings destined to consciously comprise Solar Logos or Planetary Logoi were of the stature that man is now (i.e., they were self-conscious, at least in a lower sense)
148. What I have been trying to bring forward is the idea that there are different levels of individualization. Probably, there comes a time when even a Galactic Logos can be said to be undergoing His own type of individualization.
149. Individualization is always a sudden or gradually dawning awareness of an unsuspected type of self. Using this definition, we can apply the term “individualization” to systemic and cosmic Beings as well as to man.
150. Let us simply call it, “the emergence into consciousness of a hitherto latent self or level of selfhood”.
1. The Logos Solar System Sirius
2. Seven Heavenly Men Planetary scheme Pleiades
3. Heavenly Man Earth chain Venus
151. The tabulation is useful, even though the mysteries remain.
This second method therefore is that which is brought about by the hastening of the evolutionary process through influences from outside;
152. The second method provides an external impulsion missing in the first and slower method associated with the third aspect. The impulsion however, may only be apparently external, extraneous or “from outside”.
153. This hastening seems to have been sorely needed in relation to our Earth-chain, but its occurrence is apparently not reserved only for emergency situations but seems to be a well-established “second method” of individualization related to second phases of development.
these tend to awaken consciousness, and to bring about the merging of the poles.
154. We have a more sudden approximation of the poles of Spirit and matter/form, and their merging, than in the first method.
155. This second method of individualization is, therefore, a crisis, often with dramatic or destructive effects.
The first method touched upon was that of the earlier solar system. The method we are now considering is the distinctive one of this solar system and will persist till the end of the mahamanvantara.
156. Two methods of individualization—two solar systems. Since our Solar Logos has actually experienced five solar systems or mahamanvantaras (cf. TCF 605), one wonders whether a form of individualization occurred in the very first and physical mahamanvantara—a form of individualization which concerned His individualization.
157. When man was merely a quite physical human being in Lemurian time, he was already individualized. When the Solar Logos was relatively physical, five mahamanvantaras ago in His analogically Lemurian phase, should He not have been individualized?
158. As well, within our present solar system, the method of the first solar system is reflected in the method if individualization utilized on the Moon-chain and the method of the second solar system is reflected on our Earth-chain.
159. DK is telling us that in many places in our solar system, including our own planet, individualization has not run its course. This is obvious. The many members of the animal kingdom have yet to be individualized, and so it will go, for a time, for the members of still lower kingdoms, when their time comes.
160. The second method will, we are told, persist throughout the mahamanvantara.
That the earlier method was seen in the moon-chain is only evidence of the steadfastness of the Law of Repetition by which every large cycle includes, in its earlier [Page 348] stages, all the lesser, and repeats the earlier procedure.
161. By saying this, DK is telling us that individualization on the Moon-chain was a repetition of an earlier form of individualization. He is also telling us that the Moon-chain process can be considered to have occurred in the “earlier stages” of our large cycle—our present solar system.
This is a recognised fact, for instance, in the building of man's physical body, for the foetus reproduces all earlier stages and forms till the human is achieved; again, as we know, the fourth round reproduces briefly the earlier three but has its own distinctive quality.
162. The biological principle is “Ontogeny recapitulates Phylogeny”.
163. The past cycle is bound into the present cycle, though in a manner much reduced in scope and duration.
164. The principle is clear: we are made to pass through all stages current in the past by means of the process of repetition. In this manner, our growth becomes, eventually, a seamless continuity, and no gaps appear.
b. The Method of Initiation. In this second method the "Rods of Initiation" are used to effect certain results.
165. The rites of initiation are part of the method of individualization utilized in the second solar system.
These rods are of four kinds:
166. Perhaps there are four because our solar system is a system of the fourth order.
167. On the other hand, if we were including in our consideration super-cosmic initiations, perhaps there would be five, and so forth.
1. Cosmic, used by a cosmic Logos in the initiations of a solar Logos, and of the three major planetary Logoi.
168. We may infer that this is the kind of Rod which could be in the possession of the Logos of the Seven Solar Systems of Which Ours is One—sometimes called the ‘Sirian Logos’ (not the Logos of the star Sirius).
169. It may be, however, that under certain circumstances, the Logos of the star Sirius is called a Cosmic Logos rather than a Solar Logos. If this were the case, then the Logos of the Star Sirius would wield a Cosmic Rod.
170. It is interesting to see the “three major Planetary Logoi” linked so closely to the Solar Logos.
171. We may assume that Master DK means by the “major Planetary Logoi” the Logoi of the synthesizing planets—Saturn, Neptune and Uranus.
172. If we check the chart (TCF 344) we shall see that three Logoi are to be found focussed on the first subplane of the cosmic physical plane (a plane intimately associated with our Solar Logos). Of these three, we are simply told that they are Logoi. We are not told that they are Planetary Logoi.
173. If these three Logoi are distinct from the three Logoi of the synthesizing planets, then it is clear that not only does a Cosmic Logos initiate the three major Planetary Logoi, but also the three still greater Logoi who are still closer to the Solar Logos. This would mean seven in all.
174. We are reminded that, according to occultism, the Solar Logos is the Brother of the Planetary Logoi and not their Father.
175. We remember (TCF 293) that a Cosmic Logos expresses itself through a constellation of seven major Solar Logoi. This gives us some sense of the scale involved.
2. Systemic, used by a solar Logos in the initiations of a planetary Logos.
176. The implication is that our Solar Logos wields such a Rod within our solar system.
3. Planetary, used by a planetary Logos for initiatory purposes, and for the third, the fourth, and fifth major initiations, with the two higher.
177. We can assume that since Sanat Kumara wields the Planetary Rod of Initiation (the “Flaming Diamond”) and, since Sanat Kumara officiates as the Initiator for the first time at the third initiation, that the third, fourth and fifth major initiations, are, indeed, the usual third, fourth and fifth initiations and not the fifth, sixth and seventh.
178. The term “major initiations” as here used seems to include initiations one and two—the Birth and the Baptism, both “Initiations of the Threshold”, but the Planetary Rod of Power is not used at these first two initiations—even if they are considered “major” from the manasic point of view.
179. The first two “major initiations” are planetary initiations, not solar initiations.
The term “major initiations” usually includes the
Initiations of the Threshold, but not always as is clear from the following:
“I would here call to your recollection the fact that (from the angle of the Hierarchy) this initiation is the second major initiation, and not the fourth, as it is regarded from the human angle; the third initiation is technically regarded as the first major initiation. The major initiations are really possible only after the transfiguration of the personality. (R&I 216)
181. It is also clear from this excerpt that at the sixth and seventh initiations, the planetary Rod of Power is applied.
4. Hierarchical, used by an occult Hierarchy for minor Initiations, and for the first two initiations of manas by the Bodhisattva.29 The above information about the "Rods" is taken out of Initiation Human and Solar, page 126.
182. What may be these minor initiations? The Tibetan speaks of them on one or two occasions. They are certainly not the same as the Birth, Baptism, Transfiguration, Renunciation and Revelation—our first five “major” initiations.
183. The “first two initiations of manas” are the first and second major initiations—the Birth and the Baptism.
184. In the following references the terms “minor initiations” and “major initiations” are used in a manner different from that in the extract immediately above:
a. 1. For the minor initiations administered by the Bodhisattva, all of which are in the department of the Mahachohan, and on one or other of the four lesser rays, the rays of attribute.
b. 2. For the major initiations on one or other of the three major rays, the rays of aspect, which are administered by the Bodhisattva, and are therefore the first two initiations.
c. 3. For the higher three initiations at which Sanat Kumara wields the Rod. (IHS 107)
185. These three sentences (taken together) are somewhat puzzling, as the first two major initiations administered by the Bodhisattva are given on the seventh and sixth rays respectively—both of these being rays of attribute. Could the monadic ray (of which there are three major) be somewhat involved in these first two initiations? The monadic ray does affect the soul on its own plane even from the time of the first initiation.
186. It would seem that there are minor initiations administered by the Bodhisattva before the first initiation, the Birth, is taken.
187. The “minor initiations” spoken of in the extract may relate to minor initiations taken upon the astral plane (cf. EA 362).
188. The “initiations of manas” are thus called because they are taken in the causal body, regardless of their impact on the lower mental, astral and physical bodies. These “initiations of manas” are considered major initiations.
When man individualised in Lemurian days (about eighteen million years ago), it was the application of the Rod of Initiation to the Logos of our Earth chain which brought about the event and touched into activity certain centres in His body with their corresponding groups.
189. We learn that it was not only the approximation of Venus to our Earth-chain which brought about the individualization of animal-man some eighteen million years ago, but the application of a Systemic Rod (of the Solar Logos).
190. Our Planetary Logos was initiated through the initiation of that aspect of Himself known as the Logos of the Earth-chain. All this may have coincided with an initiation being taken by the Solar Logos (Himself an Initiator).
This application, bringing about consciousness on some plane, may be regarded as literally the awakening of the lives concerned to participate in intelligent work on the mental plane. Animal man was conscious on the physical, and on the astral planes. By the stimulation effected by the electric rod this animal man awoke to consciousness on the mental. Thus the three bodies were co-ordinated, and the Thinker enabled to function in them.
191. We are understanding that man’s individualization in Lemurian days was the result of the initiation of the “Logos of our Earth chain”.
192. Does DK mean specifically the “Logos of our earth chain” and not the ‘Logos of our Earth-scheme”? If so we are speaking of a chain Logos, and the initiation occurring is definitely occurring on a chain level.
193. Animal man awoke to mental consciousness (and thus, gradually, to self-consciousness) because he belonged to certain centers in the body of the “Logos of our earth chain”—centers which were stimulated by the application of the Rod of Initiation (presumably the Rod wielded by our Solar Logos).
194. We have to be very careful here, because sometimes the term “chain” is used for the term “scheme”. In Theosophical literature schemes are regularly called chains. To a Solar Logos, a planetary scheme is as a chain.
195. In any case, centers in the body of the “Logos of our Earth chain” are also lesser centers in the body of the ‘Logos of our Earth-scheme’.
196. We see that the coming of the Lords of the Flame and the application of the Rod of Initiation to certain centers in the body of the “Logos of our Earth chain” were simultaneous events. The Solar Angels came because, in terms of initiatory events occurring in the life of the Planetary Logos of the Earth-scheme, it was time.
197. If the “Logos of our Earth chain” was affected by the application of the Rod, this application was also necessarily a great though lesser event in the body of manifestation of the Logos of our planetary scheme.
198. Before individualization, the Thinker could not function in the bodies of animal man; the three bodies had not been coordinated. The application of the Rod on a chain level effected this coordination.
199. Just as in this fourth chain our Planetary Logos is presently undergoing a fourth initiation, is it possible that at the time of the individualization of man our Planetary Logos was undergoing a kind of third initiation through His fourth chain? The arising of mentality in animal man would correspond to an initiation numerically expressive of the third ray.
All Rods of Initiation cause certain effects:
a. Stimulation of the latent fires till they blaze.
200. This stimulation results in a demonstration of light and heat.
201. God is Fire and the application of the Rods of Initiation by those, who to the candidate, are as gods, produces an increased demonstration of fire.
202. We note that the fires are not only in the Rod, but are latent within the man.
b. Synthesis of the fires through an occult activity that brings them within the radius of each other.
203. As the chakras implicated in initiation are stimulated and their fiery demonstration increase, they swing into each other’s radius of activity.
204. As fires touch other fires, the fires can be synthesized or brought into one coordinated system.
205. The synthesis of the fires can also be viewed from another perspective; during the initiatory process solar fire is merged and blended with fire by friction and eventually electric fire is merged and blended with the lesser two.
206. There is also an important merging of kundalini fire with pranic fires.
207. The high initiate is an example of synthesized fires.
c. Increase of the vibratory activity of some centre, whether in man, a Heavenly Man, or a solar Logos.
208. Every initiation has some particular center which is the object of purposeful stimulation.
209. Which center is stimulated depends upon the initiation undergone.
210. The Rod of Power is the occult instrument applied to stimulate the various centers.
211. It is of interest to wonder which chakra is being stimulated within the energy bodies of the Solar Logos by means of the extensive stimulation occurring on and within this fourth planetary scheme (the Earth-scheme) and this fourth chain and fourth globe of the Earth-scheme.
212. Although the Earth is to be considered related (at least ultimately) to the base of the spine center of the Solar Logos, there are other ways in which it could be considered related to the spleen. (cf. EA 78 for inferences).
d. Expansion of all the bodies, but primarily of the causal,—this also in speaking of all the three types of Entities.
213. The bodies or vehicles of the highly developed man are of greater scope and extent than those of a man of small experience.
214. It is interesting to note that although the mental, astral and vital bodies almost certainly expand by means of the initiatory process, the greatest expansion is to be registered in the causal body.
215. It is said that the auras of great souls are of vast extent. Of course, these souls have already relinquished their causal bodies.
216. The measurements, specific gravity and occult ‘weight’ of the causal body are technical studies beyond our present possibilities. We can be sure, however, that the causal body of man (or of greater Heavenly Men) has its own kind of subtle physics best described by high souls upon the fifth ray.
All these results were seen when the Heavenly Man of our scheme took initiation eighteen million years ago.
217. We seem to be speaking of a cosmic initiation of some kind and it concerns the entire planetary scheme and not only our planetary chain.
218. Or can it be said that when a Chain Lord takes initiation, the Scheme Lord does so as well?
219. Was this initiation the first cosmic initiation of the Heavenly Man on a scheme level (as presently He has for His goal the second cosmic initiation—cf. TCF 384)?
220. A certain reference in TCF suggests that when three rounds have elapsed the Planetary Logos is ready to take the first initiation. We infer this from comparing the stage discussed below with a parallel stage in the human being.
a. To attain the consciousness of the realised control of their own individual ring-pass-not, or of their own sphere of activity. This covers the period of evolution up to the first Initiation, or their entrance upon the Path, and thus into the spiritual kingdom. (i.e., the taking of the first initiation). It concerns the awakening of consciousness on the three lower planes. (TCF 289)
a. To attain to full self-consciousness, or to individual consciousness on the five planes; to vibrate with conscious activity within Their Own ring-pass-not, a planetary scheme. This covers a period in the scheme of involution, and of that period during the evolutionary stage which is comprised within the first three rounds up to the entrance upon the fourth round. (TCF 290)
221. Or was it the third initiation in a series of seven lesser initiations either for our Heavenly Man or for the Lord of our planetary chain?
This initiation was brought about—as earlier pointed out—by a peculiar juxtaposition of chains, globes and schemes, and caused such a stimulation of all the latent manasic units within His body that a downflow of pure manas from the planetary manasic permanent atom was possible along the path of the planetary antaskarana—a channel which exists in the case of the planetary Logos, and which has not to be built as in the case of man.
222. The alignment leading to initiation occurred not long ago in planetary history—only eighteen and a half million years ago.
223. The alignment took place between the Venus-scheme and the Earth-scheme and especially involved the fourth chain within the Earth-scheme (and the fourth chain within the Venus-scheme).
224. The “latent manasic units within His body” are the animal-men who were ripe for individualization.
225. We see that the antahkarana of the Planetary Logos is already built and can be utilized.
226. The manasic downflow from Venus stimulated the manasic permanent atom of the Planetary Logos of Earth, and thus manas reached (via the Solar Angels) the animal-men who could be individualized.
227. We are told that energy flowed from Venus, to the Venus-chain of the Earth-scheme to the Earth-chain of the Earth-scheme, passing also through the Venus-globe of the Venus-chain to the Venus-globe of the Earth-chain and finally to the Earth-globe of the Earth-chain.
228. Since we are told the path of descent, can any of these structures stand for (for instance) the manasic permanent atom of the Earth-scheme?
229. If certain planets like Saturn can be the correspondence to the physical permanent atom for the Solar Logos on the cosmic physical plane, can a chain be a correspondence to a permanent atom within a Heavenly Man?
230. When one compares the size of a permanent atom with that of a chakra, the chakra is immense and the permanent atom tiny. It is certainly not difficult to conceive of chains and globes as chakras within a Heavenly Man, but it is more difficult to find the correspondence to permanent atoms.
231. Saturn is both a chakra (within the Solar Logos) and a correspondence to a permanent atom. Can there be structures within a Heavenly Man which are both chakras and correspondences to permanent atoms? This bears pondering.
232. May it be that the permanent atoms for a Heavenly Man are a collection of all the permanent atoms of the human and deva monadic units which act as seeds for building the Heavenly Men’s vehicles?
233. How such an aggregation of human and deva permanent atoms would function we do not know, but by analogy we can infer that such planetary logoic permanent atoms would go to the creation of the vehicles of the Heavenly Man.
234. This hypothesis would assume that there is a binding relationship between all those human and devic permanent atoms which are related to a specific vibratory level.
235. Let us ponder on this.
Along with this juxtaposition came a similar alignment with one of the Pleiades, permitting of manasic influence from that source.30,31
236. So we have the juxtaposition of Venus and the Earth along with one of the Pleiades (perhaps the Pleiad, Who being especially close to the Earth-scheme, “married a mortal”, i.e., a non-sacred planet).
237. There is also a triangle—Pleiades/Cancer/Venus—which could seem to be implicated in the emergence from mass consciousness (Cancer) which individualization represents.
238. Interestingly, the Pleiades confer cosmic buddhi as well as cosmic manas, and are connected to the Solar Angels who brought manas to animal-man.
1. “b. Force from the Pleiades, via the solar Angel or Ego.” (TCF 1157)
30: "The Secret of the Pleiades and of their relation to the Seven Rishis of the Great Bear, and therefore to our Seven Heavenly Men, is not yet to be revealed.
239. Here we have a triangle in which each point has seven points, thus making twenty-one points in the whole (not counting the non-sacred planets).
240. The Pleiades bestow both cosmic manas and cosmic buddhi. We may remember that on Chart V, TCF 344, the Seven Rishis of the Great Bear are depicted as located on the cosmic buddhic plane. If there is merit in this localization (and it is not just a blind for Their location on the cosmic atmic plane) then there would be a flow of cosmic buddhi between the Pleiades and the stars of the Great Bear.
241. The word “therefore” in the section above is very interesting, because it is implied that if the Pleiades are related to the Seven Rishis of the Great Bear they must also, necessarily, be related to the Seven Heavenly Men. This may be the case because the Seven Rishis are the prototypes of the Seven Heavenly Men.
242. The seven Pleiades are of a greater magnitude than the seven stars of the Great Bear. From a certain perspective, it would seem that the Seven Rishis of the Great Bear are the servants of the Seven Queens of the Pleiades.
243. All this notwithstanding, the “secret” is not to be revealed. This triangular relationship holds the secret of cosmic evil.
It is known only in detail to the Chohans of the Seventh Initiation, though the fact that there is such a relation is now exoteric." H. P. B. speaks of it in the Secret Doctrine.
31: See S. D., II, 711, 725, 726.
244. We can see what a deep secret it must be. Members of the Hierarchy such as the Christ and the Buddha know the secret (if They can be considered full Chohans of the Seventh Initiation).
245. We now move on to discuss the third and future method of individualization.
Third, the third method of individualisation is the one to be followed in the next solar system, though it will have its faint beginnings in this one.
246. The next solar system will reveal the method of individualization under discussion.
It is not based on latent activity as in the first case, nor in electrical polarity as in the second, but in a peculiar process of "occult abstraction" (using the word "abstraction" in its basic sense as "the drawing out" of essence). This occult abstraction is brought about by an effort of the will at present incomprehensible.
247. Perhaps the first method (based on “latent activity”) applies most to third ray Monads; the second method based on “electrical polarity” (as is initiation) applies most to second ray Monads; and the forthcoming method based on “occult abstraction” applies most to first ray Monads—as their number is relatively small in the present solar system, but will be preponderant in the next.
248. From whence is essence drawn? The essence of every unit to be individualized is Spirit or Spiritual Identity. Can this Spiritual Identity be drawn into relation with consciousness entombed within the cave of matter?
249. This incomprehensible effort of the will—can it be the ‘will to be exactly what one is”, the ‘will to refuse all except one’s essential nature’?
The first method of individualisation [Page 350] is that of the third aspect, or latent activity, and follows the line of least resistance under the Law of Economy; the second method is the purely electrical one, and works under the Law of Attraction; whilst the third method lies hidden in dynamic will and is as yet to us impossible and incomprehensible.
250. We see how much electrical process is related to duality and the second ray.
251. Is the third method a kind of ‘dynamic departure’ from one kingdom to the succeeding? Is it based on finding the essence and accentuating it to such a degree that a new locus of identity is discovered?
252. The Monad or first aspect is always present in all its projections. If it, as the underlying factor can be found, and emphasized by an act of will, a new center of identity may be created.
253. The first method based on “latent activity” and which “follows the line of least resistance” must necessarily be the slowest, and the third method the fastest.
2. Planetary Manas.
We sought in the foregoing, to understand somewhat the origin of manas—whether cosmic, or otherwise—through the consideration of human individualisation and the method thereof.
254. We focussed in the microcosm to understand somewhat the macrocosm. The three methods applied in relation to the human being are similar to those applied in relation to the greater types of Men.
We saw that individualisation is the conscious apprehension of the Self of its relation to all that constitutes the Not-Self, and that it is evoked in three ways, of which only two as yet are even dimly comprehensible.
255. Individualization induces a relational state of mind. This state is based upon the apprehension of duality. At first there is engagement with the not-Self but no understanding that there is a not-Self and a Self. Individualization, by producing a sense of center within consciousness, also produces the recognition of that which is not the center—namely the not-Self.
256. Although much mystery surrounds the third method, even the first two methods are not understood with lucidity.
In each case this awakening of consciousness is preceded by a period of gradual development, is instantaneous at the moment of Self-Realisation for the first time, and is succeeded by another period of gradual evolution.
257. It is quite clear that individualization is a Uranian event, though preceded by a long Saturnian, Vulcanian period of preparation—both of these being planets of long-process.
258. Similarly and analogously, initiation is a process of instantaneous realization preceded by a long period of gradual development.
259. That which follows individualization (or introduction into a newly formed fourth kingdom of nature) is a long period of gradual development of the self-consciousness unit until it is ready for entry into the fifth kingdom.
This period of gradual evolution leads up to another crisis which we call initiation.
260. As stated.
261. Crises are turning points after which nothing can ever be the same. After individualization, the consciousness of the third kingdom (the animal kingdom) becomes obsolete. After initiation, the limited consciousness of the fourth kingdom in nature (the human) becomes obsolete.
In one we have initiation into conscious existence,
262. By “conscious existence” we mean ‘self-conscious existence’. There has always been consciousness, or un-self-conscious awareness, but not self-conscious awareness, i.e., the awareness that there is a self, that this self is aware of things other than itself and is distinct from those other things.
in the other initiation into spiritual existence or group identification.
263. It is never to be forgotten that initiation is a group experience. It depends upon the presence of love as induced by the Law of Attraction, and it promotes the transcendence of the sense of the isolated centre.
For a solar Logos individualisation dates back to stages far anterior to the triplicity of solar systems which constitutes for Him the Eternal Now, but which from man's point of view embody the past, the present, and the future.
264. This is an important statement. Perhaps, if we could realize how the stages of personality development, soul development and Spirit development constitute for us, the human being, the “eternal now”, we could realize something of how the Solar Logos sees His three major solar systems. I use the word “major” as it is strongly suggested that there have been minor solar systems, which when taken with the major ones thus far elapsed or in process will make five solar systems.
265. If the Solar Logos is deeply identified with the archetype which He is to work out in the three systems, He may see them as one simultaneously unfolding process. We human beings are usually far from identified with the archetype which is to work out in our incarnational demonstrations over a process of perhaps twenty-five million years.
266. What do the words “far anterior” really mean? How many mahamanvantaras are involved?
267. The suggestion is that the Solar Logos individualized at a time far anterior to the present triplicity of solar systems in relation to which He is so often discussed.
268. We must remember that the Solar Logos was never a single human being! Human beings become Solar Angels (or their equivalent) and groups of Solar Angels become Planetary Logoi, which, continuing and expanding their group consciousness, become Solar Logoi. As suggested above in this Commentary, a process mysterious to our human consciousness is involved.
269. It is also, perhaps possible that there are ways to become Solar Logoi without passing through the stage of Planetary Logoi (this is uncertain, but possible). The approach to becoming a Solar Logos will always, we infer with reason, be a group approach. Initiation leads into group consciousness, and the group becomes one thing, which united to other groups, again become another one thing, etc. We know little about group consciousness and the ‘Identification in Oneness’ which gradually emerges from group consciousness.
A planetary Logos individualised in a previous system;
270. Here the word “a previous system” is used instead of ‘the previous system’, which, given the spiritual stature of a Planetary Logos vis-à-vis man, makes more sense.
271. Yet it is possible that a Globe Lord individualized in the previous solar system.
272. Knowing the true durations of systems may help us arrive at a sense of proportion relative to our own lives.
a man individualises in this; the planetary entities, now involutionary, will individualise in the next.
273. This all seems a very orderly approach. There are gaps however, if one thinks closely about the stature of Solar Logoi and Planetary Logoi.
274. From this, we may think that involutionary lives will individualize in the next solar system.
275. What do we think of the following?:
7. The lunar Pitris To become men. They will in their higher grades pass directly into the animal evolution of the next cycle and so eventually individualise. Their three higher grades will become animal-men, and the lower four will contribute to the quaternic forms of the men of the next creation. (TCF 844)
276. Do we see how DK may be blinding the whole matter? He uses the term “the next cycle”. It is very ambiguous, but if we put this phrase together with the information just given about the individualization of “the planetary entities”, we may be justified as interpreting “the next cycle” as the next mahamanvantara.
a. Consciousness and Existence. From the wider point of view the terms initiation and individualisation are synonymous;
277. Let us pause to reflect on this. Both initiation and individualization open the door to the stabilization of wider experience.
278. There are some initiations, however, which change perception entirely, and these are the initiations which introduce the candidate into an entirely new kingdom.
279. The first and sixth initiations are such—the first initiation introducing the candidate into the Kingdom of Souls (the fifth kingdom) and the sixth initiation introducing the candidate into the Kingdom of Planetary Lives (the sixth kingdom).
280. It may be debated where the Kingdom of Solar Lives begins: with the seventh initiation? With the ninth initiation?
they both express the idea of an expansion of consciousness, or of entrance into a new kingdom of nature.
281. As stated.
282. An expansion of consciousness is simply awareness of more impacts, an increase in sensitive registrations or ‘touches’. It is an expansion of the sense of touch.
The faculty of acquiring knowledge [Page 351] must be realised as paralleling the development of the sense of sight, or vision, as earlier pointed out.
283. The growth of knowledge and of sight are closely correlated.
284. As sight is a sense closely correlated with the fifth ray (which an examination of the various charts will reveal), the fifth ray is rightly deemed to be closely related to the process of initiation.
285. Knowledge, sight and initiation must be considered together.
The fire of mind shone forth and illuminated animal man in Lemurian days, during that vast cycle wherein sight opened up for him the physical plane.
286. We understand that early Lemurian man did not see--physically. He groped. He may, however, have seen with a primitive third eye.
287. We also see that the opening up of sight was not an instantaneous happening, but probably took millions of years before sight as we now know it, emerged.
288. Initiation, consciousness and sight are factors which are to be considered together.
The relationship between sight and mind is a very close one, and must not be lost from sight.
289. DK is playing on words, but makes His point. He is telling us that we must keep the relationship between sight and mind—in mind.
In the first round, and in the first root-race of this round, hearing was the sense developed.
290. Hearing, we are told, is always the first sense to develop.
291. Notice how the first root race of this round recapitulates the process of the first round, per se.
In the second round and the second root-race touch was evolved. In the third round and corresponding root-race sight was added to the other two, and the Self which hears, and the Not-self which is touched, or apprehended as tangible, are related and connected by sight,—the correspondence to the intelligence that links.
292. We see how the process works. It is all numerical and sequential.
293. We notice the synthesizing function of sight which correlates the senses of hearing and touching.
294. Sight is, like knowledge, the relation between—in this case, between the Self and the not-Self.
295. Intelligence is a linking function. It is for this reason that the fifth ray (which is often considered so analytical and separative) is called “The Great Connector” (EP I 77).
296. Notice how the Trinity is expressed in relation to the first three senses. The hearing Self; the not-Self which is touched; and sight which is the relation between. Of course both the Self and not-Self are, to a degree, present in the senses of hearing and touch, for it is the not-Self that is heard and the one who touches is the Self. Yet, sight discloses the relational mechanism clearly.
Thus is brought about the blending of the three fires, and illumination is present.
297. Sight, knowledge and initiation blend the three fires. Illumination results once again from the fusion of the opposite poles.
298. Hearing represents the Father (for sound is often related to the first ray). Touch represents the Mother (sometimes related to the second ray). Sight is the Son, Who is the third who is the second.
299. We see then the electrical relations we have been discussing expressed in terms of the first three senses.
300. Consciousness, sight and illumination are three factors to be considered together.
301. Remember that such a consideration or related induces the growth of pure reason.
But through all this evolutionary development the ONE Who hears, touches, and sees, persists and interprets according to the stage of the development of the manasic principle within Him.
302. The emphasis remains on the One—the true Jiva.
303. The One persists (Vulcan, the will) and interprets (Mercury).
304. Notice that the art of interpretation is manasic. Mercury, the planet of interpretation is, per se, the most manasic planet. Its rays are five, four and three (starting with the hypothesized monadic ray). These are the rays of the three minds.
305. If we would interpret accurately, linking the known to the unknown such that the unknown becomes known, let us develop the linking (Mercury) manasic principle.
This basic Interpreter is the Entity Who is independent of an existence which ever necessitates a form.
306. The true Entity needs not the form, but utilizes the form.
307. The true Entity has its own Self-sustaining being. Being is Self-sustaining. It needs naught else to sustain it—unless we have recourse to BE-NESS, the very ESSENCE of ALL.
His [the Entity] is the life that causes matter to vibrate and He is therefore "fire by friction";
308. Vibration and fire by friction are thus linked. Further, since Vulcan is the planet of vibration, Vulcan, vibration and fire by friction are linked. Further, Vulcan and nature of Fohat are thus linked.
309. Fohat, we realize, makes the differentiation to be found on the cosmic physical plane possible (and perhaps further and higher differentiation, if the higher planes are prakritic).
310. Vulcan, beginning with the highest vibration on the cosmic physical plane (from the logoic atomic level) also generated differentiated vibration in the lower forty-eight sub-planes. Thus fiery Vulcan and fiery Fohat are also related.
311. Vulcan, however, cannot be unrelated to solar fire and also electric fire.
His [the Entity] is the life of pure Spirit which wills to be, and which utilises form, and is therefore electrical impulse on the cosmic physical plane or "electric fire";
312. What does “pure Spirit” do? It wills-to-be; this means, it wills to be itself, and to persist (Vulcan) as itself.
three fires are modes of vibration. Since Vulcan with His symbolic “Hammer” is
the one who impulses Vibration, Vulcan is inherent to the existence of the
His [the Entity] is the life that not only animates the atoms and electrifies them by His Own nature, but likewise knows itself to be one with all yet apart from all,
314. The Entity knows itself to be “God Immanent” and “God Transcendent”. Identified and yet apart.
315. Electric fire is very close to the essence of the Entity. Electric fire is the fire closest to pure being.
316. When atoms are electrified they are animated and vitalized. Are they also polarized through electrification? Electrification demands polarization. There is no electrical interplay without the interplay of particles of contrasting polarities. What role has the first ray in inducing the state of polarity?
317. The first ray can split and synthesize. The splitting or cleaving (by the Sword—the first ray symbol) may be an act preceding the creation of bi-polarity.
318. We are eventually to develop the first ray attitude of “being in the world but not of the world”. In other words, we are to become, consciously, both God-Immanent and God-Transcendent.
—the thinking, discriminating, Self-realising something that we call MIND or Solar Fire.
319. One of our most important kinds of Self-realization is the realization of ourselves as an Egoic Identity—the Thinker—thinking, discriminating, Self-realizing.
320. Before we identify as Spirit, per se, we are to identity as MIND or Solar Fire.
321. Note that DK considered Solar Fire and MIND equivalent. In this section of the book, when He talks about MIND, He is talking mostly of solar fire, and not of elemental, concrete mind.
Universal mind or manas permeates all, and is equally that Self-knowing, individualised Entity Whose body contains our solar Logos as well as certain other solar Logoi;
322. Those “certain other solar Logoi” are in the “cosmic group” of our Solar Logos. They are members (so we infer) of the Seven Solar Systems of Which Ours is One.
323. Sometimes, it seems that universal mind is solar logoic mind. Here DK expands our conception of it so that we can consider it at the very least ‘constellational mind’—i.e., the Mind of the Logos of the Seven Solar Systems of Which Ours is One.
324. Universal Mind could even be the Mind of the One About Whom Naught May Be Said.
325. When I think of Universal Mind, I think of the MIND of the Universal Logos—the One Being Who IS the entirety of cosmos, on all levels.
326. But the term is used in many different ways and we must be careful regarding the context in which we find it.
327. The point is that all we call our immediate cosmos and local cosmos is permeated by the Manas of a Self-consciousness Entity.
328. For our purposes, Manas is ubiquitous.
Whose fire, heat and radiation embrace certain other solar systems and unify them with our own system so that one complete vital body forms the manifestation of this mighty cosmic Being.
329. We have already seen that the term “solar system” can be used to mean a solar system per se (one with only one or perhaps two suns—binaries), OR it can mean a constellation.
330. It remains ambiguous what DK means by “our own system”.
331. This “mighty cosmic Being”, though, is probably either the Logos of the Seven Solar Systems of Which Ours is One or the Logos called the One About Whom Naught May Be Said.
332. We note the use, again, of the trinity, “fire, heat and radiation”. The trinities which related to physics must be related to the trinities which relate to the psychological make-up of great Entities.
[Page 352] Vortices of force on the cosmic etheric plane form the etheric framework of seven solar systems in the same way that the bodies of the seven Heavenly Men are the etheric centres for a solar Logos, and as the seven centres in man (existing in etheric matter), are the animating electrical impulse of his life.
333. Here is an excellent analogy.
334. We remember that every planet is a vortex of force; the same can be said of a Sun or of seven Suns.
335. It looks as if DK is speaking of the etheric nature of the Seven Solar Systems of Which Ours is One, but He could be extending the picture to include the One About Whom Naught May Be Said.
336. Vortices of force provide the “animating electrical impulse” of the life of any such E/entity.
337. We learn here that the Logos of the Seven Solar Systems of Which Ours is One expresses through etheric vortices on the buddhic levels of the cosmic physical plane and, presumably on still higher cosmic ethers.
338. DK is speaking about chakras, and emphasizing particularly, that the suns through which the seven Solar Logoi express are as seven chakras through which the Logos of the Seven Solar Systems of Which Ours is One expresses.
339. The buddhic plane is electrical. For man the systemic fourth ether is the source of much that he calls electricity, and provides the animating electrical impulse which galvanizes his three denser sub-planes.
340. The etheric body relates to animation, and animation is soul; the soul expresses particularly through the etheric body.
341. Let us always remember the systemic fourth ether and the systemic buddhic plane as sources of animating electricity for the more material sub-planes which lie below them.
342. The systemic fourth ether animates the physical gaseous level—that which is still fire by friction, though more closely related to buddhi than the lower two physical sub-planes. The cosmic fourth ether (the buddhic plane) animates what man considers solar fire (the level upon which the soul is focussed—i.e., the higher mental plane), but which, cosmically considered, is still fire by friction.
To express the origin of manas apart from manifestation through a congery of systems, a solar system, or a man is for us impossible.
343. DK is telling us that we cannot understanding manas in the abstract, but only as it manifests though systems of chakras, no matter how great these chakras may be.
344. Manas is a relational function and must be understood in terms of the factors that it relates.
345. If there were no variety, there would be no manas. Manas, however, is the creator of variety and also the unifier of variety.
346. A “congery of systems” is, in this case, that greater system called the Seven Solar Systems of Which Ours is One.
347. The congeries continue all the way up the ‘Cosmic Ladder of Evolution’.
Only as one grasps the fact that each planetary scheme, for instance, serves as the body of a Heavenly Man Who is the directing Mind in that scheme, and the animating principle of manas or the active discriminating faculty which every atom in that scheme evinces;
348. Here the Planetary Logos is seen as bother Director and Thinkers.
349. The Planetary Logos works through, we see, every atom gathered into His scheme. If the atom discriminates, it is because the faculty of discrimination has been imparted to it by the Planetary Logos.
350. A planetary scheme is a “body”. The Planetary Logos is the Animator of that body.
only when it is realised that a solar Logos is similarly the manasic principle of those large atoms we call schemes in their totality;
351. We see the relative use of the term “atoms”. If even a planetary scheme can be called an “atom”, there is no framing the term “atom” so that it can mean one thing and one thing only.
352. We recall that the Pleiades imparted manas to the Heavenly Men, yet we are given to understand that the Solar Logos is the manasic principle to the Planetary Logoi. Certainly the manas of the Solar Logos pervades the manasic vehicles of the Planetary Logoi.
353. We should study what we might call ‘interpenetrating manas’. For man, when he is in his mind, the principle of interpenetrating manas, gives him the opportunity to touch a greater manas which is pervading his own—the manas of the Solar Angel or even of the Planetary Logos.
only when it is apprehended that a cosmic Logos is again the instigating mind of the still vaster atoms we call systems;
354. By now we are use to the idea that the term “atom” is entirely protean. It must be understood in context.
355. Here the term “systems” means, precisely, “solar systems”.
only when it is admitted that man is the animating discriminative faculty of the tiny spheres which form his body of manifestation; and finally,
356. The lunar vehicles, we are told, are spherical.
357. Yet, the Tibetan could be referring to the atom of matter/substance when He writes “tiny spheres”.
358. The soul both animates and discriminates. Do we experience ourselves as the animator and the discriminator?
only when all this is meditated upon, and its truth accepted, will this question of the origin of manas assume a less abstruse character, and the difficulty of its comprehension be less appalling.
359. DK is correct. He understands the reaction within our minds as we are confronted with the material He is attempting to present.
360. The Law of Analogy is the key for us if we wish to understanding the nature and origin of manas.
361. Have we realized how close is the Buddha (as a third ray Monad) to the principle of cosmic manas. The Buddha’s teaching is a great manasic endowment, filled with wisdom. The Christ’s Teaching is a great endowment of love, also filled with wisdom. The Buddha summarizes for us the past—the Christ, embodies the future of humanity.
Man, the Thinker, the Knower, the manasic principle in the centre of the many spheres which form his bodies, manipulates electrical force in three departments (the physical, astral and mental bodies) through seven centres which are the focal points of force, and of its intelligent dispersal throughout his little system to the myriads of lesser atoms, which are the cells in these spheres.
362. Man, the Thinker, the Knower is the “manasic principle”. He is also, more essentially, the Jiva, or the embodiment of will-being.
363. It is the role of man to manipulate—intelligently and lovingly.
364. Man is a manasic distributing agent. Man is the embodied fifth principle working on the lower levels of the cosmic physical plane.
A Heavenly Man equally, and in a wider sense, the Thinker and Knower, the manasic or mind principle plus the buddhic or Christ principle, manipulates electrical force through three principal vehicles or globes in atmic, buddhic, and manasic matter, dispersing it from thence [Page 353] to the myriads of cells which correspond to the deva and human units.
365. The comparison is illuminating. Man manipulates electrical force through the use of manas; the Heavenly Man manipulates electrical force by building upon an established manas and including the principle of buddhi.
366. The Heavenly Man works through atma-buddhi-manas. He disperses not to the tiny atoms of matter-substance but to those tiny cells or atoms which are called human and deva units.
367. We note that when speaking of the vehicles of the spiritual triad, the term “globes” is used. Is this a hint relating to the nature and composition of that which we call the globes of the planetary scheme? Or are these “globes” to be considered planetary chains? Such words are not used by accident. The word “globes” may simply indicate the sphericity of the triadal vehicles, but it could indicate more.
368. On TCF 600 is an important tabulation which sets forth the major chains, planes, manvantaras etc. But there are listed no major “globes”.
369. If we see that a Planetary Logos works through the spiritual triad, we should not presume that we, so readily, can be expressive on those levels of the cosmic physical plane.
370. Note that the term “cell” usually means that which is greater than an atom, but not in the ‘Language of Analogy’. In the foregoing, the atoms mentioned are huge and the cells relatively tiny.
A solar Logos in a still wider sense is the permeating universal Mind, the manasic principle, plus the buddhic and the will principle,
371. Here, again, we find the Mind of the Solar Logos called the “universal Mind”. Earlier, DK seemed to suggest that the Universal Mind pertained to a Cosmic Logos or a Super-Cosmic Logos for Universal Mind is called “that Self-knowing, individualised Entity Whose body contains our solar Logos as well as certain other solar Logoi.” (TCF 351)
372. We note that the Solar Logos builds upon both manas and buddhi and adds to them the principle of will. Yet, after all, the Solar Logos, on His own level, has not much developed the principle of cosmic will. In fact, He has not much developed the principle of cosmic manas, on which He is presently working.
working in three major schemes, by means of seven centres of force, and through the myriads of groups which are the cells in His body, in the same way as human beings are the cells in the body of a Heavenly Man.
373. What are these “three major schemes”? They may not be planetary schemes at all, but the schemes through which the Brahma, Vishnu and Shiva of our solar system express. These would include at least three planets.
374. On TCF 600 major schemes are not listed just as major globes were not.
375. If men and devas, individually, are “cells in the body of a Heavenly Man”, then groups are as cells intuition the body of a Solar Logos. This would mean, perhaps, that Ashrams found upon our Earth-globe are as cells to the Solar Logos.
376. The planetary schemes are as “centres of force” in the Solar Logos. These centers are composed of human and devic “cells” and of many other kinds of lives.
The cosmic Logos of our system
377. And what sort of “system” is meant? The Seven Solar Systems of Which Ours is One?
378. We see the protean use of the term “system” and how careful one must be when defining it in context.
works similarly through three major systems (of which ours is not one), utilising seven solar systems (of which ours is one),
379. Within the Seven Solar Systems of Which Ours is One, three systems are major and four are minor.
380. If the systems correspond to the seven rays, then the three major Rays of Aspect rule the major three systems and the Rays of Attribute, rule the subsidiary four.
381. Our solar system, would then be part of the logoic quaternary, and most probably ruled by the fourth ray, which may be the monadic ray of our Solar Logos—who expresses as a cosmic heart or cosmic fourth chakra.
382. Hypotheses have been put forward regarding the seven suns. In one hypothesis, they include: Sirius, Procyon, Vega, Sol, Fomalhaut, Alpha Centauri and Altair.
383. One of these, however, is a “royal star” (Fomalhaut) and Vega, relatively, is very large compared to Sol. The formulation still needs attention and the last word on this has not been spoken.
for the distribution of His force and having myriads of sevenfold groups as the cells of His body.
384. The Solar Logos has “groups” functioning as “cells” in His body. The Cosmic Logos has “sevenfold groups” functioning as cells. Perhaps our entire Hierarchy is as a cell within the body of that particular Cosmic Logos which includes Sol.
b. Will and ordered purpose. Thus all that we can really predicate anent the origin of manas is that it is the unified will-activity, or the purposeful expression of the realised Identity of some great Self which colours the life and swings into intelligent co-operation all the lesser units included in its sphere of influence.
385. We notice how will and intelligence are blended in the discussion of manas.
386. Manas is also “purposeful expression”.
387. Manas contributes to the realization of Identity—the gift of individualization on whatever level it occurs.
388. On the third plane of the cosmic physical plane, the atmic, will and intelligence are also blended.
389. Manas is the third, but also the head or first of the five—brahmically considered.
Each of us, in illustration, is the thinking purposeful Entity who acts as the manasic principle, and the spring of action, to all the units included in our three bodies. Each of us sways them to our will; we act, and by acting, force co-operation as we see fit.
390. This describes the manner in which the human being is purposeful, willing, manas.
391. We are the “thinking, purposeful Entity who acts as the manasic principle”.
392. Our manas and will are inseparable. When we ask others to do as we say, we tell them to “mind” us.
393. Each of us is Leo, the manasic king, within our own little system. Externally, we are of course compelled by forms of manas far greater than our own.
The Logos does the same on a larger scale. In this thought lies light on the question of karma, of free-will and of responsibility.
394. For some activities we are responsible; for others we are not. When we are compelled, we have no responsibility. When we compel through the exercise of our manas-will, then there are responsibility and karmic-consequences.
395. On Sirius the Law of Karma (in relation to our solar system) and the Law of Freedom are to be found. They work together and have (for us) the same Sirian source.
Manas is, really WILL working itself out on the physical plane, and the truth of this will be seen when it is realised that all our planes form the cosmic physical plane, whereon an Entity, inconceivably greater than our Logos, is working out a set purpose through the Logos, through us, through all Spirit-substance that is included within His sphere of radiatory activity.
396. Here DK is alluding to super-cosmic manas—the Manas of the One About Whom Naught May Be Said, Who, in this context, can be conceived as and Entity “inconceivably greater than our Logos”.
397. The substance of the forty-nine sub-planes of the cosmic physical plane is “Spirit-substance”. All that we usually call matter is really “Spirit-matter”. This must be held in mind.
398. We may gather that the Logos of the Seven Solar Systems of Which Ours is One is not “inconceivably greater” than our Solar Logos. We are told that we will know little or nothing about the One About Whom Naught May Be Said until we have completed the evolutionary possibilities presented within our solar system—not just within our planetary scheme.
399. Will utilizes Intelligence to work out its purposes. As we do on our own tiny scale, so does the Super-Cosmic Logos, of Whom, really, we can know and say nothing—yet we do, as does the Tibetan (however little).
Certain problems of real interest are prone to enter our minds, but they serve only to develop abstract thought [Page 354] and to expand the consciousness, for they are as yet insoluble and will remain so.
400. Probably this is an experience we have all had—the arising of unsuspected and also insoluble problems.
401. To know that they exist is already something, and to sense the implications of a possible solution is still more.
402. DK lays out ten insoluble problems. We can at least think in the direction of a solution, perhaps understanding what would be necessary if such problems were to be solved.
Some of them might be enumerated as follows:
1. Who is the cosmic Entity in Whose scheme our Logos plays his little part?
403. Is DK speaking of the One About Whom Naught May Be Said? If so, we can understand why we do not know “Who” this Entity is.
404. Even if He were to speak of the Seven Solar Systems of Which Ours is One, we would not know, but we might know a bit more, such as is given on EA 50 re the constellational and planetary associations of this Logos of the Seven Systems.
2. What is the nature of the great purpose He is working out?
405. We do not really know the purpose of our Planetary Logos. We know He can be associated with certain solar logoic chakras and that eventually a great “station of light” will be established when He becomes a sacred planet. We know something of His rays, and that His purpose will have to align with His ray energies. But what else to we know? Probably by working with a compilation on our Heavenly Man or Planetary Logos, some ideas of significance could be gathered.
406. But what truly do we, most of us initiates of the threshold, know about the purpose of our Solar Logos? We know something about His cosmic context and that Love-Wisdom is His nature, but as to His actual destiny—what?
407. As for the purposes of the Logos of the Seven Solar Systems of Which Ours is One, if He is a solar plexus chakra in the One About Whom Naught May Be Said, then some little bit is known—something about the transmutation of cosmic desire? But what else?
408. As for the One About Whom Naught May Be Said, we do not know His context, nor the chakra He represents in a Super-Super-Constellational Logos. One knows practically nothing unless one knows something about the larger context.
3. Which centre in His body is represented by our solar system?
409. Within the Seven Solar Systems of Which Ours is One, our Solar Logos represents (it would seem from all that has been said) a heart center.
410. But what minor center (perhaps within a super-cosmic solar plexus) does our solar system represent? Perhaps a study of esoteric healing in relation to the chakras of man would help us extrapolate.
4. What is the nature of the incarnation He is now undergoing?
411. Which “He”? If either the Logos of the Seven Solar Systems of Which Ours is One or the Logos of the One About Whom Naught May Be Said, we simply do not know.
412. Of our Planetary Logos we are told that He is in a “masculine” incarnation.
413. Of our Solar Logos, we are told that He is passing through an astral-buddhic incarnation.
414. On TCF 384 we are told something about the initiatory status of both our Planetary Logos and our Solar Logos.
415. We know nothing about the evolutionary status of the Logos of the Seven Solar Systems or of the One About Whom Naught May Be Said. Are these great Beings paralleling in Their development the human being, the Planetary Logos or the Solar Logos—all of which seem to be about half-way through their present evolutionary process? There is no way, immediately, to tell. If we were initiates of high degree we might perhaps know.
5. What are the ten systems—the three and the seven—of which our solar system is one?
416. It is often mentioned that there are ten planetary schemes. Rarely is it mentioned that there are ten systems of which our Solar Logos is one. But if we are to consider this possibility in relation to our Planetary Logos and in relation to man (and also to the atom of matter/substance) we would have to do so in relation to the Solar Logos.
417. We have speculated on the nature of seven related solar systems. Which three solar systems would be added to make ten?
Must we look for the major three within the seven, or extraneously?
418. This is a vexed question and different theorists propose different answers.
419. There is a way to derive seven from three, and perhaps ten from three.
420. There is also a great deal of evidence from charts and other discussions which show the three greater systems as extraneous to the seven—though probably inclusive of the seven.
421. The Kabalistic Tree of Life shows the three hovering above the seven.
422. The chart on TCF 1238 shows a supernal three hovering above the seven.
423. The planetary chart on TCF 373 shows the same.
424. I am inclined to believe that wherever there is a seven there is a ten.
425. Presently we have ten rather major planets, and three of them are synthesizing planets.
426. If we take only the synthesizing planets and include them among the sacred planets, we shall find the supernal three in the three surrounding the Solar Logos.
427. This question will not be easily resolved. One thing—if there are a supernal three other than the seven, they certainly are prototypical to the major three amongst the seven.
6. What is the coloring or basic quality of this cosmic Entity?
428. Much will depend on whether we are talking of the Logos of the Seven Solar Systems of Which Ours is One or about the One About Whom Naught May Be Said.
429. If the Logos of the Seven Systems, we can infer that this great Being has much to do with cosmic desire; the color of desire is often red or rose.
430. If we are speaking of the One About Whom Naught May Be Said, the rays suggested on EP I 150 are rays three, seven and one. The colors accordingly are green, violet and red—if colors familiar to us can be discussed in relation to so great and Entity.
7. Is the colouring of the fourth cosmic ether (the buddhic plane), blue, or is it violet to correspond with our fourth physical ether? Why is buddhi exoterically regarded as yellow in color?
431. VSK has lot to say about this subject and offered it in an earlier commentary. Let us follow her reasoning.
VSK offers this idea on colouring (viewing the table on page 331 helps to show this).
a. Buddhi is the lowest plane the Solar Logos manifests on, and is therefore equated to Violet, as a colour of the seventh, ‘lowest’ or densest plane for that Entity, or the fourth ether. So, Buddhi is Violet FOR the Solar Logos. (And may hint to His role with Draco.)
b. (Do we understand this last hint? Draco is as the cosmic base of the spine center of the One About Whom Naught May Be Said, and therefore related to the seventh ray, the major color of which is violet.)
c. The Mental is the lowest plane for the Planetary Logos. Buddhi therefore resonates to ‘blue’ of the sixth plane. So, Buddhi is Blue FOR the Planetary Logos. This would be its esoteric colour. (Esoterically, we live on the Blue Logos.)
d. The “Blue Logos” is the Solar Logos. To the extent that our Planetary Logos is “blue” He is related to the Solar Logos. Our Planetary Logos is blue in one respect—He has a second ray soul.
e. The Physical is the lowest plane for Man, and so Buddhi is his fourth. This puts yellow as our exoteric or human level of the colour of Buddhi. (Exoterically, the sun is yellow.)
f. Also, compared with the other Beings under discussion, man is an exoteric being.
g. So, the fourth cosmic ether or Buddhi is Yellow, Exoterically – i.e., ‘for man’. For the Planetary Logos, or ‘ esoterically’ it is Blue. And for the Solar Logos (may we call it Hierarchically?) Buddhi is Violet.
h. The summation is excellent and has, I think, cracked the code here.
8. Which are the primary three centres in the body of our solar Logos and which the minor four?
432. This has to do with assigning planets to the chakra system of our Solar Logos.
433. If DK already told us that Venus is the correspondence to the heart center of the Solar Logos, why does He even ask this question?
434. I suspect, because the whole matter is not straightforward, and that Venus is really in the lower quaternary of the Solar Logos and therefore, cannot be one of the major three centers (even though temporarily, it may act as the expression of one of the super-principles) just as our Solar Logos is a member of the super-cosmic quaternary, and not of the higher triad of this great Being.
435. The eventual greater three are, I think, Uranus, Neptune and Saturn. We have then, head (Uranus), heart (Neptune) and throat (Saturn).
436. If we count the ajna center as more major than the heart, Neptune still fits as the ajna is the seat of the higher creative imagination and upholds a second ray function when comparing head, ajna and throat (or alta major).
9. What is the karma of the different schemes?
437. The veil has been wisely thrown over “planetary lore”. (cf. TCF 1051)
438. We are told something about Saturn forming the bridge for souls to travel from the first to the second solar system. We also gather that the karma of the Logos of Earth (much complicated by the Moon-chain disaster) makes it the major heir of the tendencies of the first solar system, and also the recipient of much of the matter-substance of that system.
439. Mercury is much older than Venus and is also related to the first solar system.
440. Venus is like the Christ of our present solar system—having, like the Christ, made the greatest and most rapid progress.
441. Jupiter and Sol are rivals in a way, for Jupiter was almost a star, and is perhaps the Planetary Logos most like Sol in this our present solar system.
442. Earth has the reputation of a Divine Rebel, and I would think Mars is closely related in this ‘attitude’.
443. As for Neptune, its karma is probably strange, as it is said not really to belong to our solar system at all. Perhaps, Neptune is about the business of breaking down boundaries—a familiar approach to those human beings in whose chart Neptune is prominent.
444. But as for the real karma of all of these Planetary Logoi, one would have to know Their origin and that which they experienced in an earlier system or systems. This is beyond our ken.
10. What is the over-balancing karma of the Logos Himself as it affects the ten schemes within His system?
445. Again, we cannot answer this. We are told that our Solar Logos is largely astral-buddhic in nature and is in the midst of many struggles. Did He fail as did our own Planetary Logos to Whom He (the Solar Logos) is so closely related? We cannot know. There was a “rebellion” in the first solar system, and this rebellion may have contributed to a kind of failure.
446. We do realize that our Solar Logos is becoming more and more Christ-like in the cosmic sense. This probably relates Him to Gemini strongly. His relationship to the constellations Leo and Taurus is also substantial.
All these questions, and numbers of others, will arise in the mind of the interested student, but beyond the formulation of them he may not as yet go,
447. Even the formulation is useful, because it suggests hints. Hints suggest the ‘direction of solution’.
though the fifth round will see the realisation, by men, of the nature of the karma of the Logos of our chain.
448. Why the word “chain”? A chain is usually an intra-schemic structure?
449. Yet it is possible to call a planetary scheme a “chain” in relation to our Solar Logos. It is also possible to call the entire solar system a “chain” in relation to the manifestation of the Cosmic Logos, the Constellational Logos.
450. Note the word “realization” in relation to the fifth round and presumably the fifth ray. We may remember that the siddhi called “Realization” is expressed upon the fifth level of the fifth (or atmic) plane, numbering from below.
451. The number five will confer upon us both sight and understanding.
452. In the fifth round much Sirian knowledge will emerge—Sirius also is potent in relation to the number five. Sirius is also the repository of knowledge concerning the karma of our Solar Logos and presumably of our Planetary Logos (to which Sirius is strangely, closely related, we are told).
Words, as oft we have been told, blind and stultify.
453. One can feel the Tibetan’s frustration in this regard, but He uses what He has.
In summing up, this quality of manas may be somewhat apprehended if the student regards it as the intelligent [Page 355] will. the active purpose, and the fixed idea of some Entity which brings about existence, utilises form, and works out effects from causes through discrimination in matter, separation into form, and the driving of all units within His sphere of influence to the fulfilment of that set purpose.
454. This is one of those great summary definitions.
455. One senses many hard line rays in this definition—1-3-5-7.
456. In terms of the rays:
a. Intelligent will suggests 3 and 1
b. Active purpose suggests 3 and 1
c. Fixed idea suggests 5 and 1 with some 6
d. Simply there is much 3 and 1, with discrimination, separation and a driving of units.
e. Set purpose suggests ray 1.
457. The “Entity” discussed may be the One About Whom Naught May Be Said.
Man is the originating source of mind as regards the matter of his vehicles, and their latent manasic impulse. So again with a Heavenly Man and His larger sphere of influence, and so with the solar Logos.
458. Each of the three major types of atoms we are studying is the originating source of mind in relation to the matter of his vehicles.
Each discriminated, and thus formed His ring-pass-not;
459. The ring-pass-not is related to Saturn, the third ray, and to the higher prototypes of Saturn.
each has a purpose in view for every incarnation;
460. Purpose is a blend of the second and first rays: it relates to the second aspect of the first ray—synthesis, in which the whole is conceived as One.
each is actively following and intelligently working to effect certain ends, and thus each is the originator of manas to His scheme; each is the animating fire of intelligence to his system; each, through this very manasic principle individualises,
461. In the case of the Planetary Logos and Solar Logos, We are speaking of a higher form of individualization or ‘coming to Selfhood’
expands gradually this self-realisation till it includes the ring-pass-not of the Entity through Whom the fifth principle comes to him;
462. Each grows into a realization of the greater Being Who bestows manas upon Him. Our consciousness expands into the consciousness of the One Who includes our consciousness.
and each attains initiation, and eventually escapes from form.
463. Escapes from His own form, but not at first from the ring-pass-not of the One Whose consciousness and Whose manas includes his own consciousness and manas.