Fellowship
of Cosmic Fire
Commentary
Semester IV Section IV
TCF 369-378 : S4S4
21 November –
(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)
It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph.
1. We continue with the factor of Human Manas, in regards to the schemes.
We might here enumerate the schemes as a basis for our further work:
2. We may remember that no matter how much we write and speak about the planetary schemes, we really do not understand their structure. To say that they are made of chains and globes is clarifying only to a degree. We do not know, however, the ‘location’ of these chains and globes and whether or not they are ‘extended in space’ or superimposed upon one another.
3. We must, however, begin with the great generalities and trust that increasing occult insight will eventually reveal the actual structure of the schemes. Humanity’s perception is still extremely materialistic, and subtle inner structures are neither cognized nor credited as real.
The seven planets, centres, or schemes:
4. Please note the equivalence of these three terms—“planets”, “centres”, and “schemes”. We have often considered schemes as centres within the vehicles of the Solar Logos, however, the term “planet” sometimes simply means a “globe” and not a planetary scheme. We will have to be watchful regarding the meaning of this term.
5. Below the Tibetan cautions us against attaching importance to the sequence in which the planets are listed, yet one must ask why they are listed in this order. To interpret the sequence too literally will certainly lead to error, but the ordinal placement of the planets may hold subtle hints and for these we will search.
1. Vulcan (the sun, exoterically considered).
6. The Sun is frequently used as an exoteric veil for Vulcan, and also for Uranus and Neptune.
7. One of the important references in this regard describes the eleventh (or second) Creative Hierarchy:
2. The Great | Aries
Bear................... | ......... Sun, veiling Vulcan................... Second Creative Hierarchy
| Libra (the 11th) Unknown
The Cardinal Cross (EA 50)
2. Venus.
8. It is reasonable to place the Vulcan-scheme first in order as the planet Vulcan is a major distributor of the first ray and is (of all sacred planets) closest to the Sun.
9. The Sun naturally has a high degree of first ray significance because it is the center of the entire solar system (despite the fact that the rays of the Solar Logos do not {yet} include the first ray as a major ray).
10. Of course, even entities for whom the first ray is not a major ray possess the aspect of electric fire which is correlated with the first ray.
11. Note that the Venus-scheme is placed second in order. This is reasonable as Venus has been associated with the solar logoic heart center, with the Solar Angels who are “hearts of fiery love” and with the soul which, generically, conveys the second aspect of divinity.
12. When estimating the rays of the Venus-scheme, the second ray is reasonably very prominent (perhaps both the personality ray and major monadic ray), and this, even though the only rays actually assigned by the Tibetan to Venus are the fifth and the sixth (less explicitly than the fifth).
3. Mars.
13. We note that the planets are not given in order from the Sun. In fact, if there is a design in the order of their presentation, it is not at all obvious and the Tibetan seems to warn us against drawing conclusions from the order.
14. Mars is the fifth planet from the Sun if we count Vulcan and ignore another intra-Mercurial planet (perhaps Adonis).
15. Yet its association with the third position is not without basis.
16. Mars represents the emotional body of a great third ray Entity (for Whom Saturn represents the mind and Earth the physical nature—cf. EP II 99).
17. Mars is often associated (especially at present) with the third or activity aspect of divinity. From the microcosmic perspective, in the personal horoscope the position and condition of Mars tells us much about the activity level of the individual.
18.
We could question
whether the major monadic ray of Mars would be the first or the third.
19. In many ways the first ray seems more likely. The fifth ray is related to both the third ray and the first, but much work remains in clarifying the question of when it is related to the third and when to the first.
4. Earth.
20. We note that the term “Earth” is italicized. It is, after all, the planetary scheme with which we are most concerned and the one about which we know far more than any of the others.
21. The Earth-scheme is the fourth from the Sun is Vulcan is counted. Although the fourth ray is not assigned as one of the Earth-scheme’s major rays, the number four is unmistakably associated with our scheme. Even its symbol (the cross within the circle) is a clear indication of this. The cross is, of course, fourfold.
22.
5. Mercury.
23. The planet Mercury is always associated with intelligence and with the factor of mind. It may be reasonably evaluated has having both fifth and third ray components.
24. In fact, its personality may be on the third ray, its Monad on the fifth and ultimately (or majorly) on the third.
25. If we compare Mars to Mercury, we may find an interesting example of the fifth ray resolving to the first ray in one instance (Mars) and to the third ray in the other (Mercury).
26. In the Secret Doctrine we are told the following:
“8. ‘The fifth race is born under Mercury’.” (the Aryan race. A.A.B.) (II. 32.)
Therefore, the association of Mercury with the number five is unmistakable.
6. Jupiter.
27. To find Jupiter sixth in order is of interest in a few ways:
a. Jupiter is closely related to the sixth plane (counting from below), the monadic plane of the cosmic physical plane, and can be considered the ruler of that plane.
b. Jupiter is the exoteric ruler of the sign Sagittarius through which (at this time) the sixth ray flows most strongly. It is also the exoteric ruler of Pisces, another of the signs which transmits the sixth ray.
c. The factor of enthusiasm so often associated with Jupiter is a sixth ray quality.
7. Saturn.
28. In examining these seven planetary schemes and the order in which they are presented, we are really examining the realm of Brahma, ruler of the third aspect of divinity. All the seven are included within this realm. In this respect they are, metaphorically, within the rings of Saturn.
29. The seventh ray is not one of the rays usually assigned to Saturn. Those rays are third and the first.
30. Yet the association of Saturn with the seventh ray is unmistakable as Saturn is the general ruler of the entire cosmic physical plane, representing the permanent atom of that plane. (cf. TCF 406) The cosmic physical plane, as we will realize, is the seventh of the cosmic planes.
31. Saturn is also the general ruler of the seventh systemic (or solar) plane. Perhaps we should say that it shares rulership of that plane with Uranus which can be associated with the four systemic ethers just as Saturn is clearly associated with the three dense systemic sub-planes.
32. Those who study astrology will realize how closely Saturn is connected with the seventh ray principle of organization. It is also associated with the factor of precipitation, again related to the magical seventh ray.
33. In some ways the Brahma aspect is associated with the number five (when considering a sevenfold system).
34. When considering a ninefold or tenfold system (i.e., a more Kabbalistic system) Brahma can be related to the seven, Vishnu to the eight and Shiva to the nine.
The three synthesising planets:
1. Uranus.
2.
3. Saturn.
35. We realize that the planet Pluto is not included in the general enumeration.
36. Despite its recent ‘demotion’ by exoteric science, we realize that the Tibetan considers Pluto a planet.
37. It is significant to note that the synthesizing planets, though sacred planets, are separated in category from the other sacred planets.
38. The most significant factor in this enumeration is the listing of Saturn twice. We must associate this repetition with the mention of the “exoteric Saturn-scheme” suggesting that there is an esoteric Saturn-scheme (cf. TCF 777).
39. In Chart VI (TCF 373) we will note the Saturn-scheme found at the center of the six schemes. The diagram for that scheme is surrounded not by one circle (as is the case for the other schemes—including the Neptune and Uranus schemes) but by two circles.
40. As well all seven schemes are surrounded by a large circle.
41. In the two circles surrounding the diagram for the Saturn-scheme and in the large circle surrounding the seven schemes, could we be seeing a representation of the three rings of Saturn?
42. There are some who have attributed to the hypothetical planet Sigma the meaning of ‘exoteric Saturn’. Their conclusions are reasoned and their conclusions cannot be dismissed.
43. Is it possible, however, that the esoteric Saturn-scheme could be composed of seven schemes, including that which is normally considered the Saturn-scheme? If so, then the esoteric Saturn-scheme would represent all the Brahmic schemes within out solar system.
44. Inquiry along this line would have to include discussion of the three great Existences, each of Whom express through three planetary schemes (cf. EP II 99).
45. In any case, from this perspective of this chart, Saturn is to be considered as the ‘Lord of many’ and yet one of the Three. It would seem that Saturn ‘lives’ in ‘two worlds’—the ‘material’ and the ‘heavenly’.
46.
We note the order
in which the three synthesizing planets are presented—Uranus first,
47. In their deepest essence these planets are associated with the first, second and third rays, respectively (cf. EP I 420), and so their order, as presented here, is significant—perhaps of their monadic rays.
The One Resolver.
The SUN.
48. The suggestion is that all within the ten planetary schemes (though only nine schemes appear to be listed here), resolve into the Sun.
49. In the process of obscuration followed by final absorption, it may reasonably be inferred that Sun draws all ‘schemic content’ into itself.
50. The Sun is, in a way, the tenth factor here listed, and the number ten is numerologically, the number one. Hence “The One Resolver”.
I would caution you here against attaching any importance to the sequence followed in numbering these seven schemes, either in connection with their order of development or importance, or their position in relation to the central planet, the sun, or to each other.
51. The Tibetan cautions us against relating the sequence in which the planets are presented to the following four factors:
a. Their order of development
b. Their importance
c. Their position in relation to the Sun
d. Their position in relation to each other
52. If we think through these four factors, we can see:
a. The planets are not presented in their order of development—obviously. Much depends upon what we mean by “development”.
i. If by “development” the Tibetan means spiritual status, then the list is incorrect, because the Logos of Vulcan is not the Planetary Logos with the greatest spiritual status.
ii. If by “development” the Tibetan means degree of unfoldment, then the list is also incorrect, because Vulcan is not the most unfolded planet (Venus is), and Earth is more unfolded than Mars.
b. Vulcan (the first scheme presented) is not the most important planet nor is Saturn (the last scheme presented) the least; nor is Vulcan the least and Saturn the most.
c. Those who know astronomy also realize that the planets are not listed correctly in relation to their distance from the Sun.
d. The order of listing also does not disclose the relationship of the planets to each other. Many inter-planetary relationships exist, but the list itself does not disclose them.
53. YET—there seems to be importance to be attributed to the order in which these planets are presented, NOT in relation to the four factors the Tibetan lists, but in relation to other factors, some of which have been discussed above.
54. Of one thing we can be certain: the naming and numbering of the planetary schemes is not random, and there are good reasons for their numbering. What those reasons may be have to be discerned by careful thought and intuition.
Only two are to be considered numerically accurate at this stage and in this round, i.e., our Earth, the fourth scheme, and Venus, the second.
55. The Tibetan is suggesting that there would be a way to list the schemes with numerical accuracy.
56. We also see that the ordering would change according to different stages of development (probably the development of the Solar Logos functioning through His solar system) and also according to the development of the Earth-scheme.
57. The only rounds about which we are told something qualitatively are those associated with the Earth-chain (and to an extent the Earth-scheme). It seems to be suggested that when our scheme or chain enters more advanced developmental phases, the position or number of the Earth-scheme in the list could change.
58. This is probably true of other schemes as well. Any numerically accurate listing might depend upon the general developmental progress of the various schemes relative to each other. This idea suggests that their function relative to each other depends upon the developmental phase through which they are passing.
59. Venus, for instance, is in the second place and, thus, associated with the second ray (and, thus, by numerical resonance, with the heart center of the Solar Logos). This may not always be the case, however.
60. Function can change with phase. For every phase of solar systemic development, the list of schemes may be rearranged.
61. While there may be reasons for the present placement of the schemes, those reasons are not the same as the factor of ‘numerical accuracy’ to which the Tibetan refers.
62. We are only half way through solar systemic development and through development within our planetary scheme (cf. TCF 384). We can imagine that at the end of solar systemic development, the order of planetary schemes will be quite different from what it is now.
Venus is either the second or the sixth scheme, according to whether the schemes are counted mystically or occultly.
63. This is a most important piece of information about the Venus-scheme.
64. How to count “mystically”? How to count “occultly”? We may presume that the occult way of counting is more profound as the stage of mysticism precedes that of occultism. From another perspective, occult methods correlate with the hard line rays (and thus with form), and mystical methods correlated with formlessness.
65. We may presume that Vulcan will be the starting point for such counting. If we move clockwise we find the Venus-scheme to be the sixth scheme. If we move counterclockwise it becomes the second.
66. In the study of esoteric astrology we learn that clockwise progression is associated with the development of personality and counterclockwise progression with the development of soul.
67. Is it accurate to associate mystical development with clockwise progression? The mystical phase of development does precede the occult phase just as the personality phase of development precedes that of soul unfoldment.
68. If we follow this hypothesis, then the occult method of progression will be counterclockwise.
69. The sixth ray is particularly the ‘Ray of Mysticism’.
“b. The sixth ray produced the mystic as its culminating type of aspirant.” (EP I 359)
70. Interestingly, the monadic ray of Venus is the sixth (cf. TCF 595). However, the major monadic ray of any entity cannot be one of the rays of attribute. The major monadic ray must be a ray of aspect, and given the nature of Venus, the most likely ray of aspect will be the second Ray of Love-Wisdom.
71. We would thus find that by proceeding clockwise (and thus, according to this hypothesis, mystically) Venus would become the sixth scheme and this number six would be correlated with its minor monadic ray.
72. However, were we to proceed counterclockwise (and, thus, according to this hypothesis, occultly) then Venus would be numbered as the second scheme, and this numbering would correlate with its major monadic ray (hypothetically, the second), as well as with its hypothesized personality ray.
73. We are not told how to count “mystically” or “occultly”, but the direction in which the counting proceeds would seem to be significant, and we are told something about the significance of clockwise and counterclockwise directions.
74. Counterclockwise progression preserves the natural order of the zodiacal signs and also the system of numbering used when enumerating schemes and the constituents of schemes and chains.
Inversely, Jupiter will be either the second or the sixth,
75. Jupiter and Venus are two planets closely related in some respects, and inimical in others (at least in Hindu Mythology).
76. It is not a foregone conclusion that because the Venus or Jupiter schemes are to be numbered as the second or sixth that the rays of these planets would be the second or sixth, but in the case of Venus, it is almost certainly so, and in the case of Jupiter, the second ray is given as its most prominent ray.
77. The second ray nature of Jupiter is obvious at this stage of solar systemic development, though when non-esoteric astrologers think about Venus, they will often think of it in terms of second ray qualities.
78. The soul ray of Jupiter is the second; the soul ray of Venus is the fifth (and thus on the manasic rather than on the love-wisdom line).
79. Is mysticism related to the soul? Is occultism related to the Monad? There is reason to believe this to be the case.
80. Mysticism is a reaching out towards the soul. In the occult method of reaching out towards the soul there eventuates identification as the soul, suggesting the identificatory nature of the Monad behind the entire process.
81. While the soul ray of Jupiter is the second, thus correlating Jupiter’s number and position on Chart VI with the mystical way of counting (if our hypothesis is correct), its monadic ray may be the seventh becoming the first. (This, of course, remains to be verified.) If the occult method of counting is counterclockwise, the Jupiter position would be the sixth. There is probably no way we can associate the higher nature of Jupiter with the sixth ray, but there are other methods of associating Jupiter with the sixth ray.
82. It may be, however, that we cannot associate clockwise and counterclockwise progression with what the Tibetan means by mystical and occult methods of counting. This caveat must be kept in mind.
83. Here is a factor to consider and it offers a different perspective. There is good reason to believe that when our solar system is further progressed it will be easy to identify Jupiter as the solar logoic heart center and Venus as the solar plexus center.
84. If this is true, at a moderately high stage of solar logoic unfoldment, the number two will correlate with Jupiter and the number six with Venus. Presently, however, Venus is much associated with love, attraction and, in general, with qualities to be associated with the second ray. Jupiter, as the planet of ‘enthusiastic expansion’ is presently much associated with the sixth (though its second ray qualities, even presently, cannot be ignored).
85. If the occultism represents a higher stage of realization than mysticism, then occultly Venus would be in the sixth place and Jupiter in the second. Mystically (and thus from the perspective of a lower turn of the spiral) the reverse would be the case—Venus in the second place and Jupiter, per force, in the sixth.
86. In such a pattern, the clockwise method of counting would represent occultism and the counterclockwise method, mysticism.
87. What is important to realize, is that the spiritual status of Jupiter is greater and higher than that of Venus (even though Venus is more unfolded). From the perspective of spiritual status, Jupiter should definitely be in the second position and Venus in the sixth. This may cause some reversal of our ideas, but the place of Jupiter as a great heart center (cf. EA 517 for the microcosmic analogy) cannot be ignored (this despite the fact that Venus is presently mentioned in relation to the solar logoic heart center—cf. TCF 182)
88. The matter is not easy to solve. The given order of the planetary schemes is not from lesser to greater, even though Jupiter and Saturn are the greatest of the seven (i.e., the planets with the highest spiritual status). Nor is the given order from greater to lesser.
89. We should simply keep as a touchstone the thought that the spiritual status of Jupiter is higher than that of Venus.
and it must be remembered that:
[Page 370]
a. The planets Venus and Jupiter are exceedingly closely connected with the Earth, and form eventually an esoteric triangle.
90. This triangle is closely related to the coming to Earth of the Solar Angels. Venus and Jupiter are the two planets most closely associated with the causal body which was formed (in our chain at least) by means of the intervention of the Solar Angels.
91. The fact that the three form an esoteric triangle alerts us to the probability that the personality aspects of the three planets are not involved.
92. Further, the influence of these three will be more subjective or esoteric than outwardly evident.
93. The esoteric aspects of planets (or human beings) are their soul and monadic aspects.
94. The soul rays of Jupiter and the Earth are probably the same (the second ray). We come to this conclusion if we believe that when DK gives the ray of a sacred planet, He is giving its soul ray. He always discusses Jupiter as a second ray planet and so, by this hypothesis, we would consider that Jupiter is possessed of a second ray soul. As for the second ray soul of Earth, it is simply given (cf. EA 619).
ARIES is the constellation through which initiating conditions will stream into our solar system. It embodies the will-to-create that which will express the will-to-good. It is the monadic ray of our planetary Logos, Whose Soul ray is the second and the personality ray the third. You can note here, therefore, how the transmitting ray of our planetary Logos is the first; and hence the place which the will plays in our human evolutionary process; His transforming ray is the second and that eventually brings transfiguration through the medium of the third… (EA 619)
95. As for Venus, there is much second ray associated with it (not only through its personality nature—very likely the second ray), but through its hypothesized major monadic ray.
96. Thus, we would see the esoteric connection between these three, based largely upon the second ray.
97. It would seem that the result of their association (from the Earth’s perspective) would be the evocation of the soul ray of our Planetary Logos—the second ray.
98. When examining this triangle, the Earth would represent the third aspect, Venus the second and Jupiter (“King of the Gods”) the first.
99. We must note that this triangle is not yet fully functioning. We are told that only “eventually” will these three planets form an esoteric triangle. The link between Venus and the Earth is, however, definite and operative. We do not know enough to speak of the link between Jupiter and Venus. We can imagine that as the second ray soul of the Planetary Logos of the Earth emerges into prominence, it will indicate that Jupiter (with its second ray soul) has become more closely related to the Earth.
b. Saturn is the synthesising scheme for the four planets which embody manas purely and simply, or is the major resolution of the minor four, and eventually for all the seven.
100. When we read this, we think (microcosmically) of the four head centers and then of the seven (cf. points 4 and 5, TCF 170).
101. In Chart VI, “all the seven” are represented within the largest circle contained within the even larger oval. The large circle includes Vulcan, Venus, Mars, Earth, Mercury, Jupiter and (shall we say?) “exoteric” Saturn.
102. When one looks at the seven, which of them are the four which “embody manas purely and simply” and are, thus, the “minor four”?
103. We will offer two hypotheses. Below is the first and the second will be offered as we proceed in the text.
104. We would have to include the two non-sacred planets here listed—Earth and Mars. Pluto is also a non-sacred planets and could be considered as one that embodies “manas purely and simply”, but it is not listed here and therefore its inclusion is probably unwarranted.
105. We might not be able to include Jupiter, as its spiritual status is too high, if we use spiritual status as a major criterion for inclusion.
106. Mercury is highly manasic and should probably be included, but certainly has its major buddhic associations.
107. We are left with a choice between Venus and Vulcan. We know much about the advanced manasic nature of Venus but it is hardly a planet which embodies manas purely and simply, but then, neither does Vulcan.
108. Although Venus is more unfolded than Vulcan, it does not mean that the spiritual status of Venus is higher than Vulcan. In fact, Vulcan, so closely associated with the Sun, may be thought of a planet with greater spiritual status than Venus (even though that status is not yet fully manifesting).
109. An external example indicating that Vulcan may have a higher spiritual status than Venus is the following: while Venus rules the ajna center in human beings, Vulcan is often associated with the crown center (cf. EA 517) or, inferentially, with the seven master head centers. We see in this the greater ‘spiritual authority’ of Vulcan.
110. So perhaps (within the context of Chart VI and, thus, excluding Pluto) the planets which embody manas purely and simply are Mars, Earth, Venus and Mercury (given in hypothesized order of their spiritual status, from lower to higher).
111. Eventually, Vulcan and Jupiter would be included as well as the ‘central Saturn-scheme’ or what we might call the ‘exoteric Saturn’.
112. Saturn may be the resolution for “all the seven”, but what is the resolution for Saturn? This resolution, we must remember, occurs on planes subtler than the physical.
113. We may judge that Uranus or Neptune would be the resolution for Saturn. We could assume that Uranus would be the final planetary resolver, but as this is a second ray solar system, we should not eliminate the possibility that Neptune could be (even though, according to HPB, it does not “belong” to our solar system—a mystery).
c. Mercury, the star of the intuition, or of transmuted manas, is, at this stage, considered as the fifth scheme.
114. Here are some important names for Mercury:
a. The “star of the intuition”
b. The ‘star of transmuted manas’.
115. We can judge that the intuition is “transmuted manas”.
116. Elsewhere (TCF 287) we learn that the intuition is the “transcendental mind”. Thus, “transmuted manas” is the “transcendental mind”.
117. We are learning that not only is Venus a planet of transmutation but so is Mercury.
118. Again, watch the phrase “at this time”, indicating again that ‘function correlates with phase’. Perhaps one day, Mercury with its hypothesized major monadic ray as the third will be the third scheme.
119. We are also learning that transmutation is not a process related merely to the physical-etheric plane even though transmutation is a process ‘lower’ than either transformation or transfiguration.
120. From the solar logoic perspective, however, transmutation applies very much to the lower twenty one sub-planes, release from which takes us into transcendental realms, the realms of the spiritual triad where Mercury (under the tutelage of Jupiter and Neptune) demonstrates a super-manasic function.
121. Perhaps the eventual goal of Mercury is the third sub-plane of the cosmic physical plane, the plane of atma—not only the plane of spiritual will but, from another perspective, the plane of universal mind. In this respect, Mercury has much to learn from Saturn, a planet which, we may infer, shares the same major monadic ray.
122. We might pause here to examine the significance of a clockwise numbering of the schemes which would begin rather than end with the central Saturn-scheme. We can view this numbering largely from a chakric perspective:
a. The central Saturn-scheme (taken first) can correlate with the head center in that Saturn is the “head” of the Brahmic planets. It is also a powerful representative of Shamballa (cf. EA 442) The head center is a first ray center and Saturn has a prominent first ray.
b. The Jupiter-scheme (taken second) can correlate with the ajna center which is the center of vision, just as Jupiter is one of the major planets of vision. The ajna is (a high point of evolution) the second ray center and Jupiter is a second ray planet.
c. The Mercury-scheme (taken third) can correlate with the throat center. The close association between Mercury and the faculty of speech is obvious. Mercury has much of the third ray: hypothetically, its personality ray and its major monadic ray.
d. The Earth-scheme (taken fourth, as in the list given on TCF 369) has a definite association with the heart center through its symbol of the cross, its second ray soul, and the degree of suffering existent upon this planet. It is the heart that is the major organ of suffering.
e. The Mars-scheme (taken fifth) is easily correlated with the solar plexus center (The fifth chakra numbering from above). The ray most frequently associated with Mars (at this time) is the sixth ray and the ray expressing most prominently through the solar plexus center is the sixth.
f. The Venus-scheme (taken sixth) can be correlated with the sacral center (the sixth chakra, numbering from above), for Venus, in its lower demonstration, is commonly associated with sex and sexual attraction.
g.
The Vulcan-scheme
(taken in the seventh place) can be correlated with the base of the spine
center, considering that center as an anchor for the energy system. One
symbol used for Vulcan (the downward pointing arrow) suggests the material
anchorage for which the base is responsible.
Interestingly, we are also told the following of Vulcan:
1. The etheric vehicle from the circulatory angle, is governed by the Moon, as it veils Vulcan. (EH 143)
Add to this the fact that the base of the spine center is directly correlated with the etheric body (cf. TCF 167), and we have a justification for associating Vulcan with the base of the spine center.
123. Interestingly, if we were to attempt to correlate the list of planetary schemes in the order in which the Tibetan presented them, the chakric correlations would be far less convincing (as a whole).
124. It can be said however, that since a chakra is a kind of atom, every ray, every zodiacal sign and every planet can be perceived as having some degree of influence within it.
See [geometrical] figure [below]
125. Chart VI depicts the seven Brahmic schemes somewhat graphically. Here (TCF 370) we are given a geometrical schematic conveying the same idea.
126. The oppositions so clearly evident in this six-pointed star are significant. The pairs represented are not without reason.
127. The Venus/Jupiter opposition is significant in terms of similarity of rays (namely the second) and in relation to the causal body. Both of these planets are significantly related to the Christ aspect.
128. Mars and Mercury have a strong connection via the fifth ray. Their positions as schemes are reflected within the Earth-scheme through the positions of the Mars and Mercury globes relative to the Earth globe. Just as the Mars, Earth and Mercury schemes are the third, fourth and fifth respectively, so the Mars, Earth and Mercury globes (of the Earth-chain) are the third, fourth and fifth respectively.
129.
The relationship
between Vulcan and the Earth is significant. Graduates of the
130. In any case, there is to be found something deeply associated with materiality on or in both of these planets. They are closely related to the factor of concretion. Their relationship to Taurus is also evident, with Vulcan being both the hierarchical and esoteric ruler of Taurus, and Earth having an especially close relationship to Taurus.
Venus holds a unique relation to the Earth, different to that of any other planet and this, therefore, brings about a much closer relation between Taurus and the Earth than perhaps exists in any other zodiacal relation where our planet is concerned. (EA 382-383)
131. We might say that Vulcan will be important in teaching the Logos of Earth to respond more effectively to its first ray Monad, which, presently, is “non-effective” because Earth is numbered among the non-sacred planets.
“A non-sacred planet, such as the Earth, is still subject to the ray of the personality of the informing Life, and the correspondence to the esoteric monadic ray is non-effective.” (EA 363)
132. If we consider the relative spiritual status of the Logos of Vulcan and the Logos of Venus, it may be that the Vulcanian Logos is more advanced for reasons suggested above.
133. We can infer this from the fact that in the microcosm, Venus represents the ajna centers whereas Vulcan represents for disciples and initiates the head center or alternatively the seven major head centers in or above the head.
134. If the Logos of Vulcan has a higher spiritual status than the Logos of Venus, then the Vulcanian Logos is surely more advanced than the Logos of Earth (for which Venus is the “alter ego” and ‘Guide’).
135. There is a stream of Monads which came (or come), so it would seem, from Vulcan to the Earth. The section on “Primary Lotuses” (TCF 841-842) tells us somewhat of these types of human beings and the inference may reasonably be made that such Monads are from the planet Vulcan. Whether or not such the flow is reciprocal, we do not know.
136. It may be that the Monads coming from Vulcan to Earth will be important in the next solar system at which time the first ray Monad of the Planetary Logos of the Earth will be strongly emergent.
137. The Monads which came (or come) from Venus characterized by the second ray (as are those from Jupiter) and will be emergent in the present solar system.
138. We should study this six-pointed star with care. It will reveal much about important relationships within our solar system.
139. The triangle Vulcan/Venus/Earth will have much to do in the release of Earth’s potential for radiance. Venus will nurture Earth’s second ray soul and Vulcan will galvanize Earth’s first ray Monad—when the time is right. Vulcan calls forth the ‘light potential of matter.
140. A study of this geometric star (TCF 370) will reveal a number of possible triangles (as well as other significant geometric figures), each, no doubt with its specific meaning, not only for the solar system but for Earth.
Therefore, the Heavenly Men of Venus and Jupiter are magnetically linked with the Heavenly Man of our scheme.
141. This proceeds, as explained, largely along the second ray line. The word “magnetically” (often a word signifying the presence of the second ray) is an indication of the second ray nature of the Venus/Jupiter/Earth relationship.
142. Since, in terms of humanity, the soul represents the second aspect of divinity and is focussed on the fifth plan, the second and fifth rays of Jupiter and Venus are instrumental in evoking not only the soul of humanity but the soul of our Planetary Logos Whose causal body is focussed on the fifth cosmic sub-plane.
The relationship of the Logos of Jupiter and His influence will not be realised nor felt until the sixth [Page 371] round is in full force, though during the sixth root-race His vibration will be acknowledged and sensed;
143. We can see from what is here said that the numbering of the planetary schemes (as presented by the Tibetan on TCF 369) is not insignificant or without meaning.
144. Jupiter is directly associated with the sixth or buddhic principle which will be emergent in the sixth round (and also, to a degree) within the sixth root race.
145. In the sixth round it may be inferred that the monadic vibration (from plane six) will also be emergent, especially for Monads upon the second ray. Again, within the sixth root race of our present round we may expect a foreshadowing of this.
146. From the foregoing, we see that there is a definite and significant relationship of the Jupiter-scheme to the number six.
147. Microcosmically, this certainly operates exoterically in relation to faith-related Jupiterian characteristics.
148. The esoteric connections are also deep and relate to the buddhic and monadic dimensions of life.
149. Since we are just entering the sixth subrace of the fifth root race, some small ripple of this Jupiterian vibration may also be sensed by those who are closely attuned to it and sufficiently sensitive.
in the middle of the fifth round the Logos of Mercury will, with the Logos of the Venus scheme, and of our Earth, form a temporary triangle of force.
150. The fifth round is the period during which the “Judgment Day” will occur. This is the so-called “separation of the sheep from the goats”.
151. Could this important planetary event be related to the formation of the Mercury/Venus/Earth triangle?
152. The Logos of Venus must definitely be involved in the “Judgment Day”. That “Day” will separate those who can begin to live within the etheric nature of the Planetary Logos (beginning, so we may hypothesize, with the higher mental plane) from those who would choose to remain focussed upon the eighteen lower subplanes, from which the focus of our Planetary Logos will be removed.
153. We may presume that the formation of the triangle will enable humanity to live more successfully the life of the soul and of the spiritual triad.
154. Notice that triangles of force between schemes may be “temporary”. They are often based upon the developmental phase through which the Solar Logos is passing (and through which the Planetary Logoi involved are passing).
We have here information given that has only been hinted at hitherto but for which, in this fifth subrace and in this fourth round, the world is now ready; it holds the solution of the mystery of this round.
155. The fifth subrace is mentally focussed and is equipped for the receipt of knowledge and, hopefully, its correct application.
156. We do not know what may be the “mystery of this round”—the fourth in the fourth chain, the Earth-chain. May it be related to the development of an intelligent, intuitive humanity, which frees itself from the eighteen lower sub-planes, and eventually, from the twenty-one lower sub-planes? Perhaps such a liberation will not be fully achieved until the sixth round, but intimations of the possibility can be felt in the fourth.
157. The growing influence of Mercury, Venus and Jupiter are of great importance if the purpose of the fourth round is to be achieved. Mercury and Jupiter are the two exoteric rulers of all signs of the Mutable Cross, the Cross which prepares man for the life of the soul. Venus is that planet which (through the meditation of the Solar Angels), particularly, represents the onset of soul-life within humanity.
Third,
158. We are in that section of the book which began on TCF 367; it is called “Venus and the Earth-chain”.
the statement that the great Kumara or the One Initiator came to this planet from Venus is true in so far as it embodies the fact that He came to this dense planet (the fourth) in the fourth chain from that chain in our scheme which is called the "Venus" chain, and which is the second chain.
159. We recall that the Venus-chain can be considered either the second or the sixth. Is the numbering used in the section immediately above presented from the mystical or occult perspective?
160. We also recall that the fourth chain of the Venus-scheme was involved in this “transaction”.
161. We may judge that since the Great Kumara is known as the “Lord of Venusian Love” (IHS 211), He is inspired by the Logos of Venus just as He is by the Solar Logos.
The fourth chain in the Venus scheme and the fourth globe in that chain were closely involved in the transaction. (TCF 299-300)
162. We see we have an alignment between the following:
a. Venus as the second scheme
b. The fourth chain in the Venus-scheme
c. The second chain in the Earth-scheme
d. The fourth chain in the Earth-scheme
e. The second globe of the Earth-scheme
f. The fourth globe of the Earth-scheme (our “dense planet”)
163. Our planet is called the “dense planet”, not because it is entirely dense, but because it includes within its manifesting dimensions that dimension of density which is not the case with any other presently manifesting globes within the Earth-scheme.
164. We are being given the details of the ‘path’ taken by the Great Kumara in His descent to the Earth globe.
He came via the second globe in our chain; His scarcely felt vibration was sensed (occultly) in the second round,
165. The second round of the Earth-chain was a period when (in relation to our fourth globe), we are told in The Secret Doctrine, some of the Agnishvattas or Solar Angels ‘looked down’ to see if there might be any forms through which they might express. They found none.
but only in the third root-race of the fourth round did conditions permit of His physical incarnation and of His coming as the Avatar.
166. We are speaking of the coming of Sanat Kumara to our dense globe some eighteen and a half million years ago.
167. This coming is called a “physical incarnation”. Judging from the ‘path’ He took, we may estimate the Sanat Kumara was already ‘incarnated’ (though not, strictly speaking, physically) on another globe and within another chain in the Earth-scheme.
168. The taking of an incarnation by a great Being necessitates a particularized focalization of attention at a certain dimensional level. We know there are incarnations possible other than physical incarnations—for man and for Sanat Kumara as well.
Very reverently might it be said that the first three rounds and the two succeeding root-races in this chain correspond to the period prior to birth;
169. When speaking of Sanat Kumara (and even of the Christ, relatively a lesser Avatar), the Tibetan frequently adopts a reverential tone.
170. In speaking of the coming of Sanat Kumara to our planet, we are using the analogy of the prenatal period to describe a certain early phase in the process of the Earth-chain, and the period of birth possibly to describe the phase in planetary development which witnessed His ‘arrival’ upon (and ‘within’) our little planet. (Later DK speaks of birth into a higher dimension, which should not be confused with the birth mentioned in the section above.)
171. During the first three rounds and the two succeeding root races of our globe, it seems we are to understand that Sanat Kumara was not yet technically incarnated on our planet.
172. Yet, something seems to be missing. What of the period of the fourth round as it affected the first three globes of the Earth-chain? These are not mentioned, and yet it would seem a logical necessity that if Sanat Kumara was not fully incarnated on the fourth globe during its first two root races, He could not have been fully incarnated during that earlier fourth round period when the focus was upon the first three globes.
173. We may wish to compare this analogy concerning the pre-natal period and subsequent birth with what is said in general of the development of a Heavenly Man a bit earlier in the text:
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)
174. Interestingly the phase of the development of a Heavenly Man just cited corresponds with the period of development leading to the first initiation.
175. The coming of Sanat Kumara to our fourth globe was certainly a kind of initiation for the Planetary Logos—was it a first initiation, or could it be numbered in another way?
176. The first initiation is the ‘Initiation of Birth’. The extract from TCF 290 seems to suggest (if compared with a parallel section describing the development of a human being up to the first initiation—cf. TCF 289) that the first initiation occurs at “the entrance of the fourth round”, but other references suggest that the first initiation (at least for our Planetary Logos) occurs after the first two root races (presumably on our globe).
177. In the section immediately below, it is suggested that the awakening of the principle of mind in infant humanity was only a kind of “quickening” for Sanat Kumara (considered as Planetary Logos), but then we have to ask whether the implantation of the spark of mind (some twenty one million years ago) should be considered a different phase in Sanat Kumara’s initiatory life than the period when He and His Kumaras arrived on this planet (some eighteen and a half million years ago). Perhaps Sanat Kumara was not fully incarnated at the quickening, but was incarnated two and half million years later.
and that His coming in the fourth round with the subsequent awakening of manas in the human units find their analogy in the awakening of the life principle in the unborn infant at the fourth month.
178. The awakening of manas in the human units (or in the animal man of that period) is here analogized as the “quickening” which occurs in the unborn infant at the fourth month.
179. We must reinforce the idea that the awakening of manas occurred some twenty-one million years ago whereas Sanat Kumara and His fellow Kumaras established themselves on the fourth globe about eighteen and a half million years ago.
180. If the quickening occurred at the coming of Sanat Kumara to our globe, when did the “birth” occur, if, indeed it occurred?
181. The Planetary Logos through Sanat Kumara is presently undergoing a kind of fourth initiation within the fourth chain (the Earth-chain) and upon the fourth globe, so clearly the “birth” has long ago occurred. At least one kind of birth occurred long ago.
182. Perhaps a recognition by animal man in whom the “spark of mind” had been implanted that he truly existed as a distinct individual could be considered the equivalent of a kind of birth. Did this recognition occur more at the time of the coming of Sanat Kumara eighteen and a half million years ago than at the time the spark was implanted two and a half million years earlier?
The analogy holds good, for a Heavenly Man at the end of the seventh round reaches full maturity,
183. Is “full maturity” equivalent to the fifth in a series of seven initiations? Is it equivalent to the age of thirty-five in a man? Or is it equivalent to the seventh initiation and to the age of forty-nine?
184. The seventh round here discussed appears to be the seventh round of the fourth chain. If this is the case, then period when the Heavenly Man reaches maturity relates, more to a Chain Lord and a chain than to the Heavenly Man (comprising seven chains) and, thus, the entire planetary scheme, because there must be a focus upon and within three more chains within the Earth-scheme before the full maturity of the Heavenly Man (on a scheme level) can be achieved. At least, it would seem so.
185.
Note that DK uses
the article “a” before the term
186. If, however, DK is no longer speaking of chain rounds above when He says “at the even of the seventh round”, but of scheme rounds, we have an entirely different prospect.
187. One method of occult blinding is to begin by using a specific term within a given context, and then switching contexts while preserving the same term. The term “round” might be such a term, for there are chain rounds and scheme rounds.
188. If “a” Heavenly Man is a Chain Lord, then He reaches full maturity in relation to His chain, probably after seven rounds, OR, adding a rounding out process, after the addition of certain subjective rounds, either two or three.
189. If, however, “a” Heavenly Man is a Scheme Lord, then He reaches full maturity in relation to His scheme, probably after seven scheme rounds, OR, adding a rounding out process, after the addition of certain subjective scheme rounds, either two or three.
but requires the final process of rounding out and perfecting which He attains during the two final periods
190. What is the meaning of “two final periods”? We are told below. They are
a. Synthesis into the three major schemes
b. Resolution into the final one.
191. If DK is speaking of the true Heavenly Man (the Planetary Logos), is seems very unlikely that synthesis into the three major schemes could begin after the completion of the fourth chain!
192. Instead, it seems far more likely that synthesis and absorption would begin after the completion of the seventh chain.
193. Are these more rounds than seven, just as there are more chains than seven and more schemes than seven? If there are actually nine or ten chains per scheme, why should there not be rounds corresponding to the number of chains?
194. The possibility must be explored. If such additional rounds exist, they could be active in the process of synthesis and resolution.
195. The matter is intricate and we will not solve it at this time.
a. Of synthesis into the major three schemes.
196. Since the numbers seven and three are closely related, the Heavenly Man is probably synthesized into one of the major three synthesizing schemes during the period when the seventh chain is focal in the mind of the Heavenly Man or upon the completion of that period..
197. Given this hypothesis, the abstraction period preparing for this absorption into one of the major three schemes would occur during the period in which the fifth and sixth chains of the scheme were emphasized.
b. Of resolution into the final one;
198. The resolution of the Heavenly Man into the “final one” must occur after He has been synthesized into one of the synthesizing planets. We are here considering the “final one” to be the Sun/Solar Logos.
199. If this is the case, we see that the Heavenly Man may well retain His identity even after He is absorbed into a synthesizing scheme.
200. From the point of view of that type of Heavenly Man who is a Chain Lord, the “final one” is the Planetary Logos in His entirety, and not yet the Solar Logos.
201. From the point of view of that type of Heavenly Man who is a Scheme Lord (and, thus, a Planetary Logos) the “final one” is the Solar Logos.
making again—with reverence may it be said—the nine cycles which cover the gestation of a Heavenly Man, and which precede His birth into yet higher worlds.
202. We are speaking of a form of birth which leads not to incarnation upon the fourth globe, but to liberation into higher spheres.
203. To arrive at “nine cycles”, we will include seven rounds and two additional cycles (synthesis and resolution). As stated above, synthesis and resolution may be associated with additional or, perhaps, “inner” rounds.
204. DK has been talking about gestation and birth, and also (implicitly) of initiation.
205. If our Planetary Logos is presently going through a kind of fourth initiation then the “Initiation of Birth” (the first initiation) must have occurred.
206. Yet here, DK is speaking of the period during which the Planetary Logos' initiations are occurring as if it was a period of “gestation”.
207. So, two processes are occurring in parallel:
a. In one process, the Planetary Logos, takes incarnation and undergoes certain initiation on our globe (cf. TCF 384)
b. In another process, all that transpires for the Planetary Logos upon our globe is as a gestation process, preparatory to birth into “yet higher worlds”—higher than our globe.
208. If we are not cautious here, we will miss noting these parallel processes.
209. For the first kind of process, it would seem that the coming of Sanat Kumara to our planet was a kind of birth and an initiation as well to be followed by a series of initiations—taking in relation to our globe.
210. For the second kind of process, a number of initiations have to be completed within our chain and upon our globe before birth (into higher worlds occurs). These initiations, from this second perspective, would be taking place during a kind of continuing pre-natal process.
211. Could it be that those higher worlds represent life upon the fifth chain? If so, the Planetary Logos will be present in a form other than that of Sanat Kumara (Who ‘leaves’ after the "Judgment Day" of the fifth found of the fourth chain).
212. Much caution is required in dealing with these matters. We must always be on the alert to differentiate chain rounds from scheme rounds. When “nine cycles” are discussed, we must make sure that all of these cycles are rounds. Perhaps only some of them are; perhaps all of them are.
213. In the information here presented, there is far more that is hidden than revealed. Perhaps, every chain can have ten globes, seven of which are objective, three of which are subjective with tenth holding the place of the “One Resolver”.
214. Perhaps every scheme can have ten chains, seven of which are more objective, and three of which are subjective with the tenth holding the place of the “One Resolver”.
215. Given such a structure, there could be more than seven rounds per congery of globes (chain rounds) or per congery of chains (scheme rounds). The final rounds (would there be two additional or even three?) could be related to what is called the “Inner Round”. And the final rounds could be periods in which the processes of synthesis and resolution occur.
216. The point is that subjectively such additional rounds could exist, even though evidence for their existence must be based upon extrapolated inference.
217. In any case, we find Master DK apparently mixing chain rounds with chain cycles that may not be rounds; or mixing scheme rounds with scheme cycles which may not be scheme rounds—in order to arrive at the number nine, which number indicates a readiness for the Heavenly Man’s true birth (into higher worlds or dimensions). It is this apparent or possible mixture which has generated the need for such complex speculations.
218. If a Heavenly Man is absorbed into one of the three synthesizing planets it is certainly equivalent to an initiation and to a birth “into yet higher worlds”.
219. So in the progress of a Heavenly Man (or of Sanat Kumara) we have a kind of birth into incarnation on our globe accompanied by a series of initiations, AND a kind of later birth into higher worlds in relation to which all the initiations on our globe are as pre-natal events.
220. An unfolding incarnational, developmental process (complete with its initiations) is simply a prenatal period in relation to a future birth of a higher kind.
221. Are we aware that DK has been speaking of two types of processes simultaneously?
In this lies much food for thought, and much of moment [Page 372] for the profound student.
222. We have been attempting to digest somewhat the “food for thought” offered. There is often far more to the statements offered by DK than meets the eye.
223. The Teaching is given and yet layer after layer of deeper teaching lies beneath that which has been presented. How deep do we wish to go?
We might couple with these suggestions the recollection that we are speaking here only of the Logos of our own scheme, and must carefully differentiate other cycles for the other Logoi—a thing as yet impossible for us.
224. Earlier in the text DK speaks of Heavenly Men in general and of processes within Heavenly Men which parallel process within Solar Logoi and human beings (cf. the MDR tabulation titled “Tabulation on the Work of Three Types of Units” relating to TCF 290-291)).
225. In what is said here, we are speaking only of our own Planetary Logos.
226. We may note that we began speaking of Sanat Kumara but shortly transitioned to a discussion our Heavenly Man in general.
227. The fact that Sanat Kumara is sometimes considered the Heavenly Man (as the full Planetary Logos) and sometimes is not is difficult.
As this is meditated upon and studied, the wonder and beauty of the plan will become apparent.
228. So many unsuspected seeds for meditation are presented by DK throughout this book.
A clue to the idea of the final Avatar is likewise to be seen here.
229. It would seem that every type of type of incarnation of a Planetary Logos is a kind of “Avatar”. Thus, temporary incarnations are lesser Avatars and the final incarnation, or consummating incarnation, is the “final Avatar”.
230. Always, it is the same Planetary Logos incarnating but with different degrees of fullness.
Many temporary incarnations precede this consummating one, which will be the incarnation wherein the Heavenly Man, in the full beauty of His completed seven cycles, and prior to His merging into His synthesising goal, will demonstrate as the embodiment of that perfected quality, or logoic aspect, for which He primarily stands.
231. Here we are certainly speaking of the Heavenly Man as the full Planetary Logos of a planetary scheme, in this case, our Earth-scheme.
232. The consummating incarnation seems to signify the completion of seven scheme rounds and a focus upon the seventh planetary chain. If additional chains or additional rounds are involved, they must involve the “merging into His synthesising goal” and be deeply subjective.
233. The implication from what is written is that our Planetary Logos is not yet demonstrating the perfected quality of the logoic aspect for which He primarily stands.
234. In this solar system that quality may well be the second ray, the soul ray of our Planetary Logos (cf. EA 619).
235. The word “primarily” however, may be an interesting allusion to the “primary ray” which is the monadic ray—in the case of our Planetary Logos, the first.
236. It does not seem possible, however, that the ultimate monadic consummation for our Planetary Logos would occur in this solar system, a system so focussed on the expression of soul.
237. We have in an earlier Commentary reviewed the different types of incarnations through which a Heavenly Man may express:
a. A scheme incarnation
b. Chain incarnations
c. Globe incarnations
d. Incarnations through kingdoms of nature
e. Through races, subraces, root races and branch races, etc.
238. All these are “temporary incarnations”.
239. The consummating incarnation involves (so reason informs us) the completion of at least seven scheme rounds—however these rounds may be executed (as there are at least two options for execution with much overlapping possible.)
a. For instance, one scheme round may be complete once all chains have experienced their first round, but the onset of rounds within the chains may follow an overlapping process—for instance the first round of the second chain beginning only once the second round of the first chain has begun.
b. Or, the completion of seven chain rounds may be considered one scheme round. This is a more linear approach and does not account for the paralleling activity apparently occurring on all chains simultaneously.
240. There are many possibilities and no satisfying way (at this point) of confirming what the truth may be.
As a centre in the body logoic, He will be fully vitalised, and the logoic kundalini will have stimulated, and aroused to perfection His systemic Lotus.
241. We are still speaking of the “final Avatar”, considered as the consummating incarnation of our Planetary Logos.
242. Like all other Planetary Logoi, our Planetary Logos expresses as a multi-dimensional “Lotus” within the many vehicles of our Solar Logos. Just as our chakric lotuses are multidimensional, so, we may presume, are the lotuses of our Solar Logos.
243. Our Planetary Logos represents one of these multi-dimensional Lotuses.
244. We note that kundalini is an instrument which brings entities into fulness of expression. The kundalini guarantees full unfoldment.
For a brief period He will shine forth radiant as the Sun in His glory; then the kundalinic fire will pass in higher progressive spirals, and He will gradually become centred in the corresponding logoic head centre, the higher triangle or the major three schemes.
245. Here is a glorious picture planetary-logoic consummation.
246. Much occultism is revealed in the section immediately above.
247. Kundalini brings about a consummating incarnation occurring when seven cycles have been completed, yet the kundalini pursues still higher progressive spirals.
248. Cycles in excess of seven seem to be suggested. Nine cycles are discussed above (TCF 371)
249. During this further and subjective development, the stages of obscuration and absorption (also called synthesis and resolution) are pursued. The kundalini is also instrumental in producing these more subjective states (lying within and ‘above’ the perfected objectivity of the number seven).
250. The three higher centers in any energy system are generally considered the head, heart and throat. It is possible, however, to abstract the three into the head (and even into the head center itself).
251. If abstracted into the head, we would have the crown, the ajna and the alta major center represented (in the Solar Logos) by Uranus, Neptune and Saturn respectively.
252.
If abstracted into
the crown center, then the "Jewel in the Lotus" of the twelve
petalled head center would be represented by Uranus, the twelve major petals
by
253. Will the Heavenly Man be centered in one logoic head center or in a triangle? Or is the “corresponding logoic head center” really a triangle? The words used are slightly ambiguous.
254. We will have to discover in the Heavenly Man the analogy to the seven higher head centers, the “greater seven” in the life of the microcosm. Are there inner schemes which relate to these seven head centers? Just as the “greater seven” may be considered important in the absorption of the life force of the microcosm at the time of abstraction, is there a parallel in the life of the Heavenly Man?
To illustrate by means of a human being, the microcosm: Man attains a period of high development wherein his heart and throat centre are perfected and vitalised;
255. To clarify the process which occurs in relation a Heavenly Man, DK uses the human analogy.
256. We are speaking here of developmental phases involving, eventually, the three major chakras.
257. As stated, the three major centers are usually considered head, heart and throat.
258. Immediately above DK mentions a developmental phase in which two of the three major centers are perfected and vitalized.
259. The second and third aspects fully stimulated, coordinated and allied.
they become radiant whorls of fire, fourth dimensional in action, and allied with each other and with some other centre;
260. Another center (not yet the head center) is united with these two major centers.
they become likewise the object of the attention of human kundalini. This is a period of great activity and magnetic usefulness.
261. The two major centers and one other center form a triangle which becomes, likewise, the object of kundalini.
262. The very active (third aspect) and magnetic (second aspect) period described is one of soul expression. It is not yet the period of total consummation, obscuration and absorption. It is not yet the phase of synthesis and resolution.
It is succeeded by still another, wherein the three head centres are synthesising their seven minor correspondences, and the force of kundalini passes there. As above, so below.
263. We have here a decad and not simply a septenate.
264. We are not sure of which three head centers DK may be speaking.
265. It is interesting that seven minor should correspond to three major. Usually, when dealing with correspondences, the corresponding groups have the same number of members.
266. DK is speaking of a strictly spiritual period following upon the period of full soul expression through the activity aspect.
267. We can imagine a period in which three supreme head center are synthesizing what are usually called the “seven head centers” (the “greater seven”). Or on a somewhat lesser scale, we could imagine that three of seven head centers (the “greater seven”) are synthesizing the seven centers called the “lesser seven”—all this occurring upon the “double circle” (cf. IHS 200).
268. For the man, there are ten. For the Solar Logos there are ten, and (although no chart portrays it), for the Planetary Logos there are also ten. There are always a higher three and a lower seven.
I have especially mentioned these two centres in the microcosm as they are closely concerned (on a larger scale) with the particular cycles through which our [Page 374] planetary Logos passes, and because they represent the third and second aspects.
269. This is clear: “activity” suggests the third aspect and “magnetism” the second.
270. Our Planetary Logos is not yet expressing as a Spirit. His monadic ray (while identified and numbered) is as yet occultly non-effective.
271. His task is to become a full soul in expressive incarnation.
272. This means that His second ray soul must infuse His third ray personality.
273. Our Planetary Logos is taking a minor fourth initiation through His fourth chain, the Earth-chain. Once He takes His fifth minor initiation, He will become more highly expressive of His soul nature, at least through His fourth chain.
274. Yet it must not be forgotten that in a cosmic sense, He has not yet taken the second initiation, and so, from a scheme perspective, is yet far from being a fully expressing soul.
275. Chart VI, immediately below, is one of the most challenging charts in TCF. We will attempt bring forward some thoughts which, if pondered, may lead to greater understanding.
276. Much that is said will necessarily be speculative and based upon the Law of Correspondences.
CHART VI
The Divine Septenary hanging from the Triad thus forming the Decad and its permutations 7, 5, 4, 3, (S.D. ( Vol. I, pp. 259)
277. The Triad represented below is the Sun. We can call it the ‘Solar Triad’.
278. Even though the structures which ‘hang’ from the Triad are nine or ten in number, they are called the “Divine Septenary”. Some of the lesser structures within the nine or ten must, therefore, be enfolded into a seven.
279. When the Divine Septenary is added to the ‘Solar Triad’, the Decad is produced.
280. We can see that in occult philosophy there are many ways of counting.
281. If one studies the geometry created by the arrangement of schemes and chains one can find most of the permutations 7, 5, 4, 3. Also 2 and 6 are to be found. The 5 is the most difficult to find but some methods of analyzing the scheme and their relationships may reveal it.
282. According to the definition of “permutation” below, there are many ways to arrange the schemes given in Chart VI. The use of the word “permutations” (as HPB uses it) seems to suggest more than the formal definition.
The concept of a permutation expresses the idea that distinguishable objects may be arranged in various different orders. For instance, with the numbers one to six, each possible order makes a list of the numbers, without repetitions. One such permutation is: "3, 4, 6, 1, 2, 5".
There are a number of ways in which the permutation concept may be defined more formally. A permutation is an ordered sequence containing each symbol from a set once and only once; (Wikipedia)
283. We will now examine this chart for its implications.
284. When studying this chart, please use the diagram in your TCF book as several details present in that chart were not accurately transferred into the electronic representation of the chart on the AAB CDRom.
285. We have a diagram presenting either nine or ten planetary schemes (depending upon how we wish to deal with the ‘double Saturn’). Included in the diagram is the Sun considered as the “One Resolver”.
286. The three great aspects of divinity are represented by Uranus, Neptune and the large circle including six planetary schemes (Vulcan, Venus, Mars, Earth, Mercury and Jupiter) plus Saturn found in the center of the hexagon (let us call it the ‘central Saturn-scheme’ or ‘central Saturn’.
287. We notice that a large triangle connects the centers of the Uranus-scheme, the Neptune-scheme and the Saturn-scheme.
288. There appears to be a Saturn which is simply one of the sevenfold planetary schemes, and a greater Saturn which in the form of Brahma, includes six other planetary schemes (and perhaps more that are not shown in this diagram—planets such as Pluto and other planets of lower order). We will call the sevenfold system ‘greater Saturn’.
289. Saturn is said to be (eventually) the synthesizer or “major resolution” of all the seven.
"Saturn is the synthesising scheme for the four planets which embody manas pure and simple and is the major resolution for the minor four and eventually for all The Seven." (EA 668-669, TCF 370)
290. It is important to know which “seven” are meant. If we study Chart VI we may understand that ‘greater Saturn’ may be synthesizer of six planetary schemes plus the ‘lesser Saturn’.
291. Often the term “minor four” may mean the four Rays of Attribute, but if we examine the planets distributing the Rays of Attribute we shall have to include not only Mercury and Venus (two very manasic planets) but also Uranus and Neptune (very reasonably the greatest planets in our solar system). It is highly unlikely that Saturn is the synthesizer of Uranus and Neptune (two highly advance, esoteric and synthetic planets).
292. If we simply focus on the diagram and choose the path of simplicity, we can choose to think that Saturn (‘greater Saturn’) is the synthesizer of the seven schemes diagramed within the large circle (as distinct from the large oval).
293. Chart VI is an extensive diagram. It depicts the major stellar and planetary Entities within our solar system—i.e., nine or ten planetary chains (depending on how one chooses to count). It depicts seven planetary chains within every one of the planetary schemes. It depicts seven globes within each planetary chain.
294. We will focus on the arrangement of the chains and globes and the particular geometry which (when articulated rather than presented in a conventional manner—as in the Uranus and Neptune schemes) may reveal something about the nature of the chains especially. A later diagram (TCF 385) tells us even more about the structure of chains (within the Earth-scheme) and a little about the relative importance of globes within those chains.
295. We notice that the Sun is represented as a triangle. Really this triangle depicts the Solar Logos and not the physical Sun, just as any scheme given a usual planetary name represents the Planetary Logos Who uses that scheme as a vehicle of expression and not just the physical vehicle of that Logos.
296. The uppermost triangle (the ‘Solar Triad’) should perhaps be represented as a triangle with a central “eye”. We do see that the importance of the center of the triangle is implied because a line extends downwards from the center of that triangle and goes straight to the very center of the triangle found in the center of the Uranus-scheme.
297.
We note that the
line extending from the Sun is dotted, whereas the lines connecting
the Uranus,
298. A dotted line suggests a line of connection that is real but not yet complete. We will notice that between some of the planetary schemes within ‘greater Saturn’ dotted lines are drawn rather than continuous lines.
299. Dotted lines connect each of the six intra-Saturnian schemes with the ‘central Saturn-scheme’. By extension, dotted lines connect:
a. Vulcan and the Earth
b. Mercury and Venus
c. Jupiter and Mars
300. The triangles at the center of both the Uranus and Neptune schemes are like replicas of the triangle representing the Sun. In fact, every scheme has its triangular replication of the ‘Solar Triad’.
301.
Our Solar Logos
is dual, representing Love and Wisdom. It may be that, of all the planetary
schemes, the Uranus and Neptune schemes more completely represent this duality.
Uranus would be correlated with Wisdom and
302.
From another perspective,
Uranus is a reflection of the Central Spiritual Sun and the electric fire
of the Solar Logos, while
303. The Central Spiritual Sun and the Heart of the Sun are the two most esoteric factors in the constitution of the Solar Logos and they are reflected by the two most esoteric planets in our solar system.
304. The triangles at the center of the Uranus and Neptune schemes are very easy to see because of the circular manner in which the seven chains are drawn in the diagrams representing these schemes.
305. However, if one looks closely, one sees that each of the schemes in Chart VI has a central triangle.
306. In each scheme, therefore, there is a structure or relationship representing the ‘Solar Triad’. The ‘Solar Triad’ may, in fact, represent the Three Logoi of our solar system (Logoi surrounding and subsidiary to the Solar Logos). Our Solar Logos, per se, could then be represented as a point within the triangle or an “Eye” within the triangle.
307. Could it be that each central triangle represents three subjective chains, for tenfoldness is to be found within each entity—from the atom (drawn by Babbitt), to the man, to the Heavenly Man to the Solar Logos.
308. The Kabbalistic “Tree of Life” is the tenfold structure consisting of a three and a seven. Each of the schemes displays this structure.
309. There is much mystery concerning the true nature of the “inner round”. Perhaps there are some planetary schemes (like Mercury) in which the inner round plays a more prominent role in planetary process. But could it be that the inner triangle in each scheme (if it represents three deeply subjective chains) could be the planetary ‘locale’ in which a type of inner round could be pursued? This though is, of course, speculative.
310. Perhaps the important thing to notice is that the presence of the triangles within otherwise sevenfold schemes renders all these schemes (in a way) tenfold. The triangle is a three, which added to the seven chains make a ten.
311. The number ten is often appearing in relation to otherwise sevenfold systems.
a. We are often told that there are ten planetary schemes even though we know there are more, and even though seven sacred planets and seven rays are customary methods of depicting the structure of our solar system.
b. We are also told that there are as many as ten chains within a planetary scheme, even though the usual method of depicting planetary schemes represents them as sevenfold.
312. Ten is the number of perfected synthesis whereas seven is the number of only a relative perfection. Ten is, therefore, a more synthetic number than seven.
313. (Interestingly, in one reference, “ten” is also called a number of “relative perfection”—cf. TCF 823.)
314. All the planets embody the number “ten” if the central triangle is counted.
315. The Solar Logos is also represented by a ten, as, (counting the double Saturn), there are ten planetary schemes shown within the large oval representing the solar system.
316. It would seem important to include the Pluto scheme (such as it may be), but the planet Pluto had not be exoterically discovered when TCF was written and published.
317. We will note that very little information is given regarding the Uranus and Neptune schemes. They appear to be drawn in a conventional, unarticulated (in short, veiled) manner, devoid of revealing squares and triangles. One would imagine that it is not allowed to expose any secrets of their structure.
318. If, however, we consider the progression of squares, triangles and circles, we shall find the figure of the circle to represent the most advanced stage of unfoldment. It seems almost certain that, in relation to Uranus and Neptune, something is being concealed, but the circular design of the seven chains in each, may be telling us something about their advanced status.
319. We should realize that as complex as Chart VI may appear to be, it is much simplified. Missing are all the lines which could be drawn between numerically resonant chains; between numerically resonant chains and globes; and between numerically resonant globes. Only the major relationships have been depicted, which, given the present rather undeveloped stage of human intelligence, is wise.
320. We note that the Uranus-scheme is the direct recipient of the energy emanating from the center of the ‘Solar Triad’ (even though the line representing that energy flow is dotted). It is interesting to consider the present axial inclination of the planet Uranus. The north pole of Uranus is inclined almost directly towards the Sun.
321.
The dotted line
extending from the ‘Solar Triad’, promising a still fuller relationship
at a later time, can be understood as extending into the ‘greater Saturn’
scheme and terminating at the center of the ‘central Saturn-scheme’. The
first ray (Uranus, monadically) and the third ray (Saturn, monadically)
are in direct alignment.
322. In Chart IX (TCF 823) showing the egoic lotus and its relationship to the antahkarana, we see the same kind of alignment between the first and third aspects, with the lotus (representing the second aspect) offset to the left.
323. The real complexity begins when we enter the realm of Brahma.
324. The geometry of ‘six surrounding one’ is fundamental to the structure of our cosmos. It is an archetypal geometrical relationship.
325. As the head of the Brahmic pattern, Saturn (expressing the third ray) is the first of five and also the central factor among seven.
326. There is analogy between
a. the central point within any triangle and the three vertices of the triangle, and
b. the central point within the hexagon and the six vertices of the hexagon.
327. The first relates to the dimension of Spirit and to the tetrahedron; the second relates to the realm of Matter.
328. The primary ray within any sevenfold system of rays is always found at the center of the other six.
329. Saturn is the primary ray within the Brahmic pattern—the third ray. It could be supposed that each of the other planetary schemes should represent one of the other six rays. This may be more the case in theory than in actuality.
330. For the sake of orientation to the Brahmic pattern let us tabulate some speculative hypotheses relating to the soul rays and monadic rays of the Planetary Logoi represented within the circle of ‘greater Saturn’.