Fellowship of Cosmic Fire
Commentary Semester IV Section IV
TCF 369-378 : S4S4
21 November – 5 December 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.

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. Orange is considered one of the colors of the first ray (the exoteric color—cf. EP I 418).

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.


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. Neptune.

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, Neptune second and Saturn third.

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 Earth School are called “living stones” and those of the Vulcan School, “fiery stones”.

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.


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 Heavenly Man.

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 Neptune and all the other petals by Saturn.

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.


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, Neptune and ‘greater Saturn’ schemes are continuous.

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 Neptune with Love.

302.         From another perspective, Uranus is a reflection of the Central Spiritual Sun and the electric fire of the Solar Logos, while Neptune is a reflection of the Heart of the Sun and the solar fire of the Solar Logos.

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. Neptune (the second ray, monadically) is to the left and out of the 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’.









Monadic Ray



or 2?






Soul Ray

3 or 1







Personality Ray

1 or 7

7 or 6





5 or 7

331.         We might as well include the speculations regarding Uranus and Neptune. Pluto is not listed in Chart VI but speculations are included.





Monadic Ray




Soul Ray




Personality Ray

3 or 5

4? or 3?


332.         We can see that, if there is any truth to these speculations, we do not have an even distribution of rays within our solar system (at least, if only the known planets are counted).

333.         When we study the ‘central Saturn-scheme’ and the six surrounding schemes, we immediately notice some geometrical similarities and differences.

334.         As far as similarities, each scheme has three central chains arranged more or less as a triangle of chains. This is even true of the fifth or Mercury-scheme in which the central three have a relationship to a bounding triangle or square slightly different from all the others.

335.         We also notice that in all schemes the size of the circles representing the chains varies. The central three chains in each scheme are represented by circles which are larger than the subsidiary or minor four chains. This difference simply represents the ‘centrality’ or greater importance of the three.

336.         We notice that within the ‘central Saturn-scheme’ a square consisting, it appears, of dotted lines connects the subsidiary four chains.

337.         Four other schemes (Vulcan, Mars, Earth and Jupiter) are similar in appearance to the central Saturn-scheme in that each has four subsidiary chains arranged in a square; however the lines which connect the members of the square are not dotted, but are continuous. Is this a purposeful difference? If so, it tells of an integration yet to be achieved within the central Saturn-scheme (which, let us remember) stands at a relatively early stage of unfoldment.

338.         Thus, five schemes emphasize the square and, thus, a degree of subjection to materiality, for the square (in one of its interpretations) is the symbol of matter.

339.         Amongst these five schemes there is a developmental differentiation.

a.      Saturn, Jupiter and Vulcan are all focussed in their third chain, fourth globe.

b.      Earth and Mars (though of lesser spiritual status) are further unfolded, and focussed in their fourth chain and fourth globe.

340.         The particular chain and globe in which these five Planetary Logoi may be focussed is not shown in the chart except in one instance—the diagram representing our own Planetary Logos. The fourth chain and fourth globe are labeled.

341.         If one looks closely one will see that, although the diagrams for Mars, Earth, Jupiter and Vulcan are all similar, and emphasize the square, the Mars and Vulcan schemes are more alike, and the Earth and Jupiter schemes are more alike.

342.         Each of these four schemes is connected to the central Saturn-scheme by a dotted line, but in the case of the Mars and Vulcan schemes, the dotted line bisects one of the sides of the square; in the case of the Jupiter and Earth-scheme, the dotted line seems to come from (or, at least, through) that one of the four minor chains which is closest to the center of the central Saturn-scheme.

343.         The suggestion is of the greater materiality of the Mars and Vulcan schemes. For the Jupiter and Earth schemes the squares (as they are oriented towards ‘central Saturn’) seem represented more as diamonds, which emphasizes the potential for triangulation.

344.         In all these figures, the triangle is to be considered as representative of a more elevated relationship than the square.

345.         Notice in the Mars and Vulcan schemes, a kind of small trapezoid formed by two of the three adjoining central chains and the two minor chains closest to the central Saturn-scheme. The base line of the central triangle within the Mars and Vulcan schemes forms the shortest of the parallel sides of the trapezoid. This trapezoidal figure, shared by both, cannot be without significance.

346.         If one looks carefully at the relationship between the inner triangle and the trapezoid, one will almost see the “apron” as it is worn in Masonry. A kind of figure “M” is formed. “M” for Matter and “M” for Master.

347.         The relationship between Mars and Vulcan is very interesting for it is said that “Vulcan burnishes the shield of Mars”. Mars represents rough potential which Vulcan refines.

348.         From the Masonic perspective, Mars represents the “rough ashlar” or crude stone which must be hewn and polished until it becomes the “smooth ashlar”. This is the work of Vulcan.

349.         In Masonry, Mars and Vulcan are always at war. In fact, as the Tibetan tells us, Cain kills Abel. Vulcan is Cain and Abel, the shepherd, is Mars.

350.         Vulcan and Mars share the first ray though on different levels, presumably.

351.         Jupiter and Earth, interestingly, share the same soul ray, the second Ray of Love-Wisdom. The quality of abundance is at work in each—on Earth through the incredible variety of natural life.

352.         In both the Earth and Jupiter diagram there is something of a kite formation in the way that the minor chains are connected to the major internal chain closest to the central Saturn-scheme.

353.         The kite strengthens the emphasis on the diamond rather than the square. The diamond suggests soul expression just as the square suggests personality expression.

354.         We know from the Tibetan’s Triangles Work that it is necessary for the etheric body of the Earth to be changed from a pattern of squares into a pattern of triangles. Four triangles are produced by the kite formation (of dotted lines) and the potential for triangularization is definitely indicated.

355.         Surrounding central Saturn we have six schemes. We might think these schemes would come in pairs:

a.      Vulcan/Mars

b.      Jupiter/Earth

c.      Mercury/Venus

356.         In some ways, this is the case, but Mercury/Venus are not an exact pair as the others are. The Mercury and Venus-schemes are similar but not identical as Mars/Vulcan and Earth/Jupiter are.

357.         When we remember that Mars is the “alter ego” of Pluto, the relationship between Vulcan and Mars seems to include Pluto, a first ray planet with which Vulcan is often paired.

358.         Mercury and Venus (the most unfolded of all the schemes—i.e., the closest to obscuration, synthesis, resolution, absorption) represent a significant departure from the forms by which the other schemes are represented.

359.         Mercury and Venus both significantly represent triangularization and the kite figure. In both the four minor chains (made of smaller circles) are arranged in the form of a kite.

360.         Interestingly however, they are both kites are oriented in the same direction. This means that the point of the kite for the Mercury-scheme points in the same direction as the point of the kite in the Venus-scheme.

361.         The Mercury kits points towards the ‘central Saturn-scheme’, but the Venus kite points directly away from the central Saturn-scheme. The Venus kite seems to be pointing more in the direction of the Neptune-scheme, but not exactly. The Mercury kite is pointing directly towards central Saturn.

362.         Unless there is a mistake in the drawing, it is to be noticed that only one of the four minor chains of the Mercury-scheme touch the circle which contains all the Mercury chains. This is unique with regard to Mercury and must be significant.

363.         In all other schemes, all the four minor chains touch what we might cal the ‘scheme circle’. In the case of Uranus and Neptune (though the diagrams seem conventionalized) it would seem that all seven of the chains touch the scheme circle (i.e., the circle which defines the boundary of the scheme).

364.         Mercury, thus, is in a somewhat abstracted condition. While Mercury is not as close to obscuration as Venus, it is the most mobile of the planets and thus, in a manner, untethered. Some form of abstracted, internal development seems to be suggested. We may wish to relate the detached appearance of the Mercury-scheme to the fact that Mercury, of all planetary schemes, seems to have the most to do with the “inner round”. The fact that Mercury is often represented with wings may also further the impression of detachment or abstraction conveyed by the way it is diagrammatically represented.

365.         Venus is represented in a manner which suggests the constellation known as the Swan or the Northern Cross. As Venus is closely associated with the Christ and with the Love-Wisdom energy, this is not surprising.

366.         Venus presents a much more coherent picture than Mercury (a planet known from its mobility and its ‘scatter’).

367.         The central triangle of chains within Venus are oriented towards central Saturn just as are the central triangle of chains within Mercury. But note that in the case of Venus, this central triangle of chains is well contained within a bounding triangle whereas for Mercury this is definitely not the case.

368.         It would seem that in Venus, the six-pointed star (a higher triangle and a lower) are very well integrated, the lower being a very good representation of the higher (though no six-pointed star is depicted specifically).

369.         We also note that in the Venus-scheme there are no dotted lines (except for the dotted line connecting to the ‘central Saturn-scheme’). This signifies completion. In Mars, Vulcan, Earth and Jupiter at least one dotted line can be found connecting various chains.

370.         Mercury, too, has no dotted lines except the one connecting to central Saturn, but the diagram for Mercury looks less beautiful, less coherent than Venus.

371.         If we think of both the Venus and Mercury scheme symbolically as birds with wings, Venus seems to be flying away from central Saturn and Mercury towards it. It may be significant in this regard that the major monadic rays of Saturn and Mercury are hypothesized to be the same—namely the third (with Mercury transitioning from emphasis upon the fifth to emphasis upon the third at a certain point of solar systemic development).

372.         Because the diagram for Mercury is smaller than that of Venus, the three central chains will not fit into any bounded figure such as a triangle or a kite/diamond. This seems to say something about the integration of the three with the four in the Mercury figure. It is not as coherent or well-structured as is the case with Venus.

373.         In all schemes, the four lesser chains (whether in the form of squares, diamonds or kites) all represent manifestation. With Mercury, the fourfold figure representing manifestation cannot (so it seems) contain the three higher principles represented by the three inner chains. They are too ‘big’. The principles of abstraction (the first three Rays of Aspect) are not expressing as fully as possible through the structure representing outer expression.

374.         It seems, again, that Mercury is detached and somewhat ‘floating’ within the sphere of possible expression.

375.         When studying the two schemes Mercury and Venus (so closely related to both soul and mind, and to the number five), there are inversions and oppositions.

376.         In Venus, the minor chain closest to central Saturn is supported by three other minor chains which touch the scheme circle. Not so for Mercury. There is the sense that the one minor chain touching the scheme circle and closest to central Saturn is ‘on its own’.

377.         Do we think that Mercury will expand and begin touching the scheme circle as Venus does? If the Mercury kite were to enlarge, the three inner chains would fit elegantly within it with one inner chain above the horizontal arm of the kite and the other two below it. But we cannot say that this will happen or should happen. The somewhat lopsided appearance of the Mercury diagram may simply reflect the proper condition of Mercury (at this time).

378.         Mercury, too, is nearing a state of obscuration (we are told), and perhaps the appearance of the Mercury diagram reflects this, with its strong emphasis upon abstraction.

379.         From the geometrical perspective, we see different figures appearing within the ‘greater Saturn’ circle.

380.         The hexagon is the largest figure and relates the circumferential six.

381.         Then there are equilateral triangles with continuous lines:

a.      Vulcan—Mars—Mercury

b.      Venus—Earth—Jupiter

c.      Mars—Mercury—Vulcan

d.      Earth—Jupiter—Venus

e.      Mercury—Vulcan—Mars

f.        Jupiter—Venus--Mars

382.         In a way there are only two equilateral triangles, but the six forms listed above shows different schemes occupying a kind of ‘starting’ or apex position. Given the six equilateral triangles, all schemes occupy every one of the three possible positions.

383.         The triangle containing Vulcan, Mars and Mercury represents a harder line, and the Venus, Earth and Jupiter triangle a softer line.

384.         Just as there are three forms of each of the two triangles (making six), there are also six six-pointed stars, every star involving all six schemes, but each star differently oriented.

385.         Each such star could be analyzed according to the position taken by each scheme.

386.         In the main six-pointed star Vulcan is placed at the highest point and Earth at the lowest. Venus and Mars are to the upper left and lower left respectively, and Jupiter and Mercury are to the upper right and lower right respectively.

387.         In one or other form of the six-pointed star, each scheme will be found in each position.

388.         Just as there are six six-pointed stars, so there can be seen six five-pointed figures (neither stars nor pentagrams), but five-sided, each looking something like an envelope (or, a Masonic Apron)—a triangle over a rectangle. From each such figure, one of the schemes will be left out.

389.         As well, there are six rectangles (four sided figures). Are they sacred rectangles?

390.         These six are as follows:

a.      Vulcan—Venus—Earth—Mercury

b.      Venus—Mars—Mercury—Jupiter

c.      Mars—Earth—Jupiter—Vulcan

d.      Earth—Mercury—Vulcan—Venus

e.      Mercury—Jupiter—Venus—Mars

f.        Jupiter—Venus—Mars—Mercury

391.         Really, of course, there are only three different rectangles.

a.      From one of these rectangles Venus and Mercury are left out and so only those schemes which emphasize squares are to be found.

b.      From the other rectangle, Vulcan and Earth are left out, and so the rectangle will lose something of the factor of concretion.

c.      From yet another rectangle, Jupiter and Mars are left out, leaving the rectangle devoid of the more enthusiastic energies.

392.         Continuing to consider the triangles formed by continuous lines, there are six minor or peripheral triangles and they are isosceles rather than equilateral.

a.      Vulcan—Venus—Mars

b.      Venus—Mars—Earth

c.      Mars—Earth—Mercury

d.      Earth—Mercury—Jupiter

e.      Mercury—Jupiter—Vulcan

f.        Jupiter—Vulcan—Venus

393.         All triangles will have their distinct potentials and all will have three modes of expression depending upon which planet (at any one time) represents the first, second or third aspects.

394.         We can now consider the dotted lines and the figures they generate when combined with the continuous lines.

395.         A number of apparently 3/45 triangles are also formed as six kites are bisected. 3-/4/5 triangles are sacred and ‘Mercurial’ (for the rays of Mercury are 3, 4 and 5—at least they are hypothesized to be such).

a.      Vulcan—Mars—Earth

b.      Venus—Mars—Mercury

c.      Mars—Earth—Jupiter

d.      Earth—Mercury—Venus

e.      Mercury—Jupiter—Venus

f.        Jupiter—Vulcan--Mars

396.         To deal with the meanings of these triangles is beyond the scope of the present analysis, but I have written a draft for a book in which all triangles are dealt with in their three (or six) permutations, for the wheel turns in two directions.

397.         As well it should be mentioned that central Saturn forms a triangle with every adjacent pair of schemes and with every alternating pair of schemes.

398.         As well, central Saturn form six diamond figures with each three adjacent schemes:

a.      Saturn—Vulcan—Venus—Mars

b.      Saturn—Venus—Mars—Earth

c.      Etc.

399.         There are also some irregular figures formed—namely kites and trapezoids—all with their own quality of interaction. Every trapezoid is four-sided and yet central Saturn as a fifth factor is included (in the base line) of every one.

400.         Kites:

a.      Vulcan (apex)—Venus—Earth (base)—Jupiter (leaving out Mars and Mercury)

b.      Venus (apex)—Mars—Mercury (base)—Vulcan (leaving out Earth and Jupiter)

c.      Mars (apex)—Earth—Jupiter (base)—Venus (leaving out Mercury and Vulcan)

d.      Earth (apex)—Mercury—Vulcan (base)—Mars (leaving out Venus and Jupiter)

e.      Mercury (apex)—Jupiter—Venus (base)—Earth (leaving out Vulcan and Mars)

f.        Jupiter (apex)—Vulcan—Mars (base)—Mercury (leaving out Vulcan and Earth

401.         Every kite is a ‘bird’, an angel and a cross. Each will have its particular meaning. For each the higher triangle and its apex will express through a base. The symbol of the Cardinal Cross (EA 561) suggests a kite. God geometrizes.

402.         Trapezoids:

a.      Vulcan—Venus—Mars—Jupiter

b.      Venus—Mars—Earth—Vulcan

c.      Mars—Earth—Mercury—Venus

d.      Earth—Mercury—Jupiter—Mars

e.      Mercury—Jupiter—Vulcan—Earth

f.        Jupiter—Vulcan—Venus--Mercury

403.         Just as every trapezoid, though four-sided suggests a five because of ‘central Saturn’, so does every kite suggest a five, as will be especially evident (on close examination) in the cases of Earth, Jupiter, Mercury, Venus and Saturn.

404.         All the schemes are related to every other scheme in a number of ways. Each type of relationship has its own quality.

405.         Each geometrical figure will have a sound and will create a chord of music. All must be blended together to create a final synthesis.

406.         The picture is one of the geometrical synthesis of diverse qualities. There are pairs, triangles, four-sided figures, trapezoids and kites implying the number five, a hexagon and numerous hexagrams, and, of course, the final seven.

407.         Our solar system is a vast geometrically (and, therefore, musically) related process. Emphasis is constantly changing and so is predominating quality. All structures are evolving and changing emphasis of orientation and emphasis within configuration.

408.         That which is configured within the large oval is said to persist “from the middle of the Third Root Race, at the fourth Found to the ‘Judgment Day’ in the middle of the Fifth Round.” (The sentence immediately beneath the large oval.)

409.         Considering that we are dealing with solar systemic arrangements and inter-planetary design, this is not a very long time.

410.         It would seem that Venus and Mercury will be particularly potent at the time of the "Judgment Day". Kites and triangles will be important at that time of soul-domination.

411.         The process of seven of the dense physical planets is described. We learn from the description the following:

a.      That Vulcan is, indeed, a dense physical planet. There are many present theories to the contrary.

b.      Nothing is given re the Uranus and Neptune schemes. The Planetary Logoi of these planets are focussed, no doubt, through certain chains and globes, but we are left in the dark on that subject.

c.      Of the planetary schemes for which information is given, Jupiter, Saturn and Vulcan (all powerful sacred planets) are, apparently, equally unfolded, focussing in the third chain and the fourth globe.

d.      Mars and the Earth are about equally unfolded, focusing in the fourth chain and the fourth globe. From other discussions we know that the Earth is closer to the status of a sacred planet than is Mars.

e.      Mercury is more unfolded than any schemes mentioned, thus far, being in its fourth chain, fifth globe.

f.        Venus is the most unfolded of all, focussing in its fifth chain, fifth globe.

g.      Interestingly the two most unfolded planets are represented by designs which vary most from the designs of the other schemes within ‘greater Saturn’ and are, so it seems, the most distinctive.

h.      We should not imagine that dense planets can appear only within fourth chains. In three cases they appear within third chains and in one case within a fifth chain. In these instances, it leads one to question about the degree of materiality of any globe in a fourth chain associated with a third or fifth chain that has a physical planet, because third and fifth chains are generally more subtle and less material than fourth chains. This question is predicated upon the inference that all chains are simultaneously active though to far different degrees

i.        In other words, if there is a dense physical planet in a third or fifth chain, why should there not also be a dense physical planet in the associated fourth chain? Fourth chains exist at deeper levels of ‘prakritic immersion’ than do third or fifth chains, and so, how shall that deeper prakritic immersion be expressed?

412.         We are only scratching the surface in this analysis of Chart VI. A huge amount of thought could be invested in the further investigation of meanings to be derived from this chart. In centuries ahead, perhaps far more of its hidden secrets will be fathomed. For now we deal with only the most obvious outlines.

413.         We now return to the general text.

We need to bear in mind that the stimulation of the centres is of three kinds, and the distinction between the three must be kept clear.

414.         This is one of those sections in TCF in which DK speaks of the kinds of incarnations which may be taken by a Solar Logos.

415.         We note that at first the Solar Logos works through large planetary structures (i.e., through the major chakras of His system).

416.         Progressively, He works through lesser planetary structures such as chains and finally through globes.

417.         We are speaking of those areas within the solar logoic ring-pass-not which are stimulated by solar logoic kundalini.

First, the vitalisation of the logoic centres, or the pouring through the seven schemes, during stupendous cycles, of logoic kundalini.

418.         If our solar system lasts some 311,040,000,000,000 years (cf. TCF 40), we see that we have plenty of time for the appearance and disappearance of stupendous cycles.

419.         Note that again we speak of “seven schemes” instead of ten. That there are ten (or even many more) has become obvious.

There are more than 115 of such bodies to be reckoned with, and all are at varying stages of vibratory [Page 794] impulse.  They have definite orbits, they turn upon their axis, they draw their "life" and substance from the sun, but owing to their relative insignificance, they have not yet been considered factors of moment. (TCF 793-794)

420.         Perhaps it could be said that the seven major schemes in some way ‘contain’ all the others.

421.         The planetary schemes are “logoic centres” or chakras.

Next, the vitalisation of the planetary centres, or the pouring through the seven chains of a scheme, of planetary kundalini.

422.         Again, seven chains instead of ten. This is a mystery and probably depends much upon the point in the planetary developmental process when the chains are counted.

423.         In this point we are dealing with intra-planetary stimulation.

Finally, the vitalisation of the centres of a planetary Logos during some particular major incarnation, or the pouring through the seven globes of a chain, of kundalini.

424.         We should not imagine that the chains are not “centres of a planetary Logos”. It would seem that the chains are the seven (or more) greater centers in a Planetary Logos and the globes are lesser centers.

425.         When speaking of the incarnations of a Planetary Logos, an incarnation on a globe is considered major. Is there no such thing as an incarnation through a chain? One would think there must be, and certainly there are periods in the life of a Planetary Logos when one chain is receiving greater emphasis than all the others. This would surely be a kind of incarnation for the Planetary Logos.

426.         The following is only one reference describing chains as chakras of a Heavenly Man:

Each of the seven chains might be looked upon as picturing the seven centres of one of the Heavenly Men.  (TCF 206)

427.         In any case, kundalini is instrumental in the vitalization of schemes, chains and globes.

428.         The paths pursued by kundalini must be marvelous to behold!

It should be stated here that:

A major incarnation is one in which a planetary Logos takes some initiation.

429.         It is, therefore, evident that in our Earth-chain and on our fourth globe the Planetary Logos is undergoing a major incarnation. He is process, at the moment, of taking the fourth in a series of seven initiations. (cf. TCF 384)

  He may, and does, pass through many incarnations without taking initiation.

430.         These incarnations can be of a lesser kind. A globe incarnation (as we have just seen above) is a “major” incarnation.

 When He does take initiation, it is interesting to note that He does so during some incarnation in which He takes a vehicle of etheric matter as is the case at this time.

431.         This seems to be a confirmation of the idea that initiation (for whatever type of self-consciousness unit, and usually) requires a physical vehicle. (Exceptions, however, can be found throughout the Teaching.)

432.         We remember that in relation to the Planetary Logoi, the etheric vehicle is the physical vehicle.

433.         If there are chains which do not have etheric-physical globes, will it mean that no planetary logoic incarnation can be taken in such chains? This would not seem logical.

434.         When our Planetary Logos moves on to emphasize the fifth chain, for instance, will there be etheric globes in that chain so that initiation becomes possible?

435.         What of the possibility of initiation upon the sixth chain of the Earth-scheme or the seventh? Such elevated chains will probably not offer the Planetary Logos the possibility of taking vehicles of etheric matter.

436.         We are told that some planets in our solar system have for their densest vehicle an etheric vehicle. They have not yet materialized (i.e., gathered dense matter around their etheric substance).

437.         May it be that only third, fourth and fifth chains have the possibility of including an etheric-physical globe? From Chart VI and what is said of the dense physical planets (below the chart), we see that dense globes are only produced in third, fourth or fifth chains.

The Logos of our scheme is preparing for initiation and hence the terrific tests and trials, incident to life on our planet during this cycle, are easily accounted for.

438.         It is important to note that our Planetary Logos is only “preparing” for initiation. Some imagine that He will take it in the relatively immediate future or is taking it right now, but it would seem that a greater degree of soul-infusion in the human race is required if this is to occur.

439.         Even though conditions on our planet are only those of preparation for initiation, the experiences through which we (and all lower kingdoms) are passing are dire. Because it is a fourth initiation, human-kind, the fourth kingdom, is experiencing the greater pain.

440.         It should be remembered that the path to each initiation is over a “burning ground”.

441.         Of what cycle is DK speaking? It may be lengthier than we imagine.

442.         It seems clear that the Planetary Logos is taking initiation “during this cycle” and, thus, most probably over a relatively long period of time. The fourth initiation for the Planetary Logos will not be the relatively rapid affair it is in the life of a human being.

The Logos of our scheme, Sanat Kumara, will take a major initiation in the middle of the fifth round, but is preparing for a minor one at this time.

443.         This is a most important statement? Is Sanat Kumara the personality of the Planetary Logos? Is Sanat Kumara the soul of the Planetary Logos? Or is Sanat Kumara actually the Planetary Logos?

444.         It is perhaps unusual to think of a fourth initiation as a “minor initiation”, but a Planetary Logos is not a sacred planet until that Logos has taken the fifth initiation. Compared, therefore, to the fifth initiation in the series of seven (cf. TCF 384), the fourth initiation is still minor.

445.         One would think that the Planetary Logos would take a kind of fifth initiation in His fifth chain, a sixth initiation in His sixth chain and His seventh in His seventh chain. This may still be true even though we are told that he will take a “major initiation” in the fifth round (presumably in this fourth chain). That “major initiation” might not be the same as the fifth in the series of seven.

446.         If we consult TCF 384, the next major initiation (called a “cosmic initiation”) for which our Planetary Logos is preparing is the second.

447.         Thus far, we seem to be dealing three categories of initiation for the Planetary Logos, two of which may be the same:

a.      Minor initiations

b.      Major initiations

c.      Cosmic initiations

448.         Could the major initiation for which our Planetary Logos is preparing, and which will occur in the fifth round of the fourth chain, be the “second cosmic initiation”?

449.         The series of minor and cosmic initiations could take place in at least two ways:

a.      In the case of our Planetary Logos, either the entire series of seven must be completed before He is able to take the second cosmic initiation…

b.      Or, there is a kind of overlapping going on between these two types of initiations. Let us say that the Planetary Logos is due to take the third or even the fourth cosmic initiation in this solar system. It may be that those cosmic initiations occur during the series of minor or chain initiations.

c.      This would mean that the fourth chain initiation (occurring on our Earth chain, and considered minor) could be followed by the second cosmic initiation even before the fifth chain initiation occurs.

d.      In such a case the second cosmic initiation could occur while the Planetary Logos is still focussed within His fourth chain!

e.      I had previously thought that the entire series of seven would have to elapse before the second cosmic initiation could occur, but there may be other possibilities.

450.         This new (new to me) view of the possibilities would have implications in relation to the initiations which the Solar Logos is in process of taking—a series of nine (minor) with the third cosmic initiation being His goal.

451.         Similarly, the cosmic initiations could occur during the taking of the nine minor (the fourth minor is probably now in progress through our Earth-scheme). This would make sense as the Solar Logos is due to take either the fourth cosmic initiation or the fourth and fifth cosmic initiation in this solar system.

452.         The exact relationship between apparently “minor” initiations and major or cosmic initiations may not be easy to determine, but the Tibetan gives enough hints for us to offer intelligent speculations.

The Logos of our scheme has been in physical incarnation (having a body of etheric matter) since the middle of the Lemurian root-race, and will remain with us until what is called "the judgment day" in the next round.

453.         When speaking of the “Logos of our scheme”, DK may again be speaking of Sanat Kumara, as above.

454.         In a way, the Planetary Logos can never leave us, but His focal incarnation, through Sanat Kumara and on this fourth globe, may be in some respect terminated at the "Judgment Day".

455.         VSK offers the following: “Let’s note that this is the world period referred to in the EA chart page 34-35, as well as that timeframe as given on this TCF chart VI page 373.”

456.         May it be suggested that when (on EA 34) DK speaks of a “world cycle”, it may or may not be the same as the span discussed here?

457.         It may be presumed that the fourth globe has had, since its inception, a body of etheric matter. This is not the body of which DK seems to be speaking. Rather, it is as if the Planetary Logos/Sanat Kumara takes His own body of etheric matter within the etheric body of the globe.

458.         The span of Sanat Kumara’s incarnation on the fourth globe is memorable: from human individualization until the “Judgment Day”.

459.         In terms of the initiations of the Planetary Logos: individualization was a kind of planetary initiation; we are preparing for a fourth initiation now and the "Judgment Day" will be an initiation (in fact, a major initiation).

460.         The Planetary Logos, in a way, pervades His entire planetary manifestation, including chains and globes. This, it would seem, is a constant.

461.         Planetary logoic incarnation however, seems to be different matter from pervasion; rather, it seems to be a deliberate focus for a specific duration.

At that point in His career He will have achieved the necessary vitalisation of the particular centre which is occupying His attention, will have "seen of the travail of His Soul" in connection with the units of the human [Page 375] Hierarchy who go to the composition of this centre, and will drop His present form, will turn His attention to another and higher centre, and give of His force to the units of a different calibre, from another branch of the human Hierarchy, who respond to the vibration of that centre.

462.         This is quite an amazing paragraph discussing the goals and objectives of our Planetary Logos.

463.         The Planetary Logos is presently passing through a fourth initiation in His fourth chain and on His fourth globe. From R&I 340 we learn that the heart chakra is especially stimulated at the fourth initiation and we may analogize to the Planetary Logos.

464.         We have learned also that the coming of the Solar Angels corresponded with the awakening of the planetary heart.

Only as the heart centre of a Heavenly Man (each in His cycle and each differing cyclically) becomes vitalised and attains a certain vibratory capacity does the individualisation of the Monads become possible under the Law. (TCF 684)

465.         The phrase—“seen of the travail of His Soul” may give the hint that the heart center is especially involved, for the heart, the soul and the causal body (which will become the vehicle of polarization for three-fifths of humanity at the "Judgment Day") are all closely related.

466.         The units of the human Hierarchy that go to the composition of the center in question may well be the members of the Spiritual Hierarchy of the time. The Spiritual Hierarchy is the planetary heart center.

467.         The dropping of His present form seems to be the dropping of His etheric vehicle which He took in middle Lemurian times.

468.         The power of love and mind fused will be prominent at the "Judgment Day". Venus and Mercury will, it seems, be influential.

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. (TCF 371)

469.         Once there is a requisite degree of soul infusion (love-light infusion) in the vehicles of the Planetary Logos, it would seem that He would turn His attention to the cultivation of the will. This will be, in part, a preparation for incarnation in the next solar system—the will system. The center to be cultivated, therefore, may well be one of the head centers.

It would be well to enlarge here a little on the connection between Venus and the Earth, which is hinted at in some of the occult books, and is somewhat touched upon in this.  I have stated that the interaction between the two schemes is due largely to their positive and negative polarity,

470.         We remember the following dealing with the negative polarity of Venus relative to our Earth which is experiencing a positive incarnation.

Venus is negatively polarised, and hence it became possible for a mysterious absorption by the Earth of Venusian force.  Again in this connection the question of sex may serve to elucidate.  The karmic tie between the two Heavenly Men—one in a positive incarnation and the other in a negative—caused the working out of an old debt and a planetary alliance. (TCF 323)

 and I pointed out that a similar relation underlies the relation of the Pleiades and the seven schemes of our solar system, and also the relation of Sirius and the system itself.

471.         The following will be relevant to the polarity of the Pleiades relative to the polarity of the seven Heavenly Men.

Just as Venus is negatively polarised to our Earth scheme, so the seven stars of the Pleiades are negatively polarised to our seven schemes. (TCF 378)

472.         May it be the Sirius is negatively polarized in relation to our Sun? The pattern seems to be set: the greater of the two seems to receive from the lesser. We might think so, but it turns out not to be the case as we will learn later.

This, therefore, sweeps into close interaction three great systems:

1. The system of Sirius,

2. The system of the Pleiades,

3. The system of which our sun is the focal point,

473.         Two members of the “three great constellations”, Sirius and the Pleiades, are here mentioned in relation to our solar system.

474.         The Logos of Sirius stimulates our Solar Logos especially, and the Pleiades are a source of stimulation for our Heavenly Men.

making, as we will have noted, a cosmic triangle.

475.         Our Solar Logos is a cosmic being; the Logoi or Sirius and of the Pleiades are even greater on the cosmic scale.

  Within our system there are several such triangles, varying at different stages;

476.         DK is speaking of that which transpires within our system; the triangle mentioned must therefore at least involve some Planetary Logoi.

 according to their relation to each other, the differentiated force of the different schemes can pass from scheme to scheme, and thus the units of life on the different rays or streams of force become temporarily intermingled.

477.         The Tibetan seems to be speaking of triangles which are formed between the different schemes. We studied this kind of triangle in relation to ‘greater Saturn’ and the schemes He ‘encloses’.

478.         Triangles are a method for the exchange of different qualities of energy.

479.         The three members of a triangle each express, principally, a different quality of energy or force and share their quality with each other.

  In all these triangles (cosmic, systemic, planetary, and human) two points of the triangle represent each a different polarity, and one point represents the point of equilibrium, of synthesis or merging.

480.         There are triangles between constellations; there are triangles between solar systems; there are triangles between planets and even triangles between human beings. All these types of triangles are horizontal.

481.         If we look for more vertical triangles, there are triangles which unite a cosmic, a stellar and a planetary factor; or which unite one cosmic factor and two stellar factors; or two cosmic and one stellar; etc., etc. The possible combinations are many.

482.         The many vertical and horizontal triangles, when associated, contribute to the formation of cosmic crosses (not the horizontal Mutable, Fixed and Cardinal crosses).

483.         DK speaks of polarity—of positive, negative and a neutral point of equilibrium, or synthesis, or merging. Every triangle demonstrates these three types of polarity. We might call them positive, negative and magnetic.

484.         If, in the microcosm, we compare the head, throat and heart centers, then (given a sufficiently high point of evolution) the head would be positive, the throat negative and the heart neutral, balancing, synthesizing, merging—i.e., magnetic.

This should be borne in mind in studying both the macrocosmic and the microcosmic centres, for it accounts for diversity in manifestation, in forms and in quality.

485.         DK is telling us how different kinds of centers become linked in triangular formation.

486.         It is through sharing and mutual exchange that centers of one particular quality become enriched through the infusion of multiple other qualities.

A correspondence might here also be pointed out which [Page 376] may serve to convey light to those who have eyes to see:

487.         The power to see, to climb the mountain of vision on one’s own, must be built up over many life cycles.

The Venus scheme, being in the fifth round, had the fifth principle of manas co-ordinated and developed, the minor four manasic aspects had been synthesised, and the buddhic aspect was being provided with a means of expression through the medium of the perfected fifth.

488.         What is said here is reminiscent of the discussion of Venus and its relation to the cosmic astral plane. Venus was subjugating the fifth sub-plane (counting from below), was working on the sixth and probably becoming sensitive to the seventh.

489.         What Venus was doing within itself is similar to what Saturn must do in relation to the four strictly manasic schemes.

In each round one subplane of the cosmic astral plane is brought under control, and the consciousness of the Heavenly Man expands to include one subplane more.  The planetary Lord of Venus has dominated and controlled the five subplanes and is working on the sixth. (TCF 291)

490.         Humanity on its own level is working on perfecting the higher levels of the fifth sub-plane of the cosmic physical plane—i.e., becoming fully soul conscious.

491.         The human race is on the eve of the sixth root race; this is the microcosmic analogy to the buddhic progress of Venus.

492.         The stimulation of the buddhic aspect in man corresponds to the work being done by Venus on the sixth sub-plane of the cosmic astral plane.

493.         It is strange to speak of a scheme being in the fifth round unless we are speaking of scheme rounds. This is one of the few references in TCF which suggest the existence not only of chain rounds but of scheme rounds.

494.         It may be that the Venus-scheme is in both its fifth scheme round and fifth chain round (with respect to its fifth chain).

  Our Heavenly Man, in the fifth round, will have attained a paralleling point in evolution, and the fifth principle will, as stated, be no longer the object of His attention as regards the human units.

495.         Are we speaking here of the fifth round on the fourth chain (and thus of a chain round—the round which will see the "Judgment Day")?

496.         Or is this reference similar to that immediately above concerning Venus in its fifth round, and are we speaking of a scheme round in relation to the Earth-scheme?

497.         It would seem that (since we have been talking of the "Judgment Day" in the fifth round of the fourth chain) that the reference here may be to a chain round.

498.         At the time of the "Judgment Day", at least the lower fifth principle will no longer be the object of our Planetary Logos’ attention; His attention, it would seem, would be turned to the higher mental plane and towards the buddhic principle. Three fifths of humanity will be polarized in the causal body and so the higher fifth principle would still be relevant. But the cultivation of the principle of buddhi within the human race will be the next planetary objective.

499.         If, however, our Planetary Logos is to attain a point of evolution paralleling that which Venus has now achieved, we must remember that Venus is one chain ahead of our Planetary Logos, not just one round.

500.         Can our Planetary Logos achieve a paralleling point of evolution to Venus’ present point in the fifth round of our fourth chain, or do we have to wait until the fifth round of our fifth chain?

501.         Here is a question regarding Venus: is it true to say that Venus is in—

a.      Its fifth scheme round?

b.      Its fifth chain?

c.      The fifth chain-round of that fifth chain

d.      The fifth globe of the fifth chain?

502.         Such questions have not often been asked together.

503.         If the above is true of Venus, the Planetary Logos of the Earth-scheme will not achieve Venus’ present point of evolution until another scheme round is in progress; until the His focus is on His fifth chain; and until, within that fifth chain, He is experiencing His fifth chain round in relation to the fifth globe of that chain.

504.         Further, it is to be remembered that Venus, like all other Planetary Logos was to have achieved his goal in seven rounds (presumably seven scheme rounds), but, due to greatly accelerated progress, achieve the goal in five rounds (presumably five scheme rounds).

505.         Is the suggestion being made the Logos of the Earth-scheme will do the same—in five scheme rounds and not in seven? We have been no great example of acceleration up to this point in our development, but that fact does not preclude the possibility.

506.         By the time the focus is within the fifth chain of the Earth-scheme , it could easily be understood that buddhi would be the next object of attention. At the "Judgment Day", however, when so many human beings will be focused within the causal body, it would seem premature of the Planetary Logos to abandon His focus upon at least the higher aspects of the fifth principle.

Five stages of activity mark the development and utilisation of the mind principle;

507.         Brahma is fivefold comprising one Ray of Aspect and four Rays of Attribute.

508.         The five-pointed Star of Initiation signifies a high stage in the development and utilization of the mind principle.

 there are three stages of acquisition, and two wherein that which has been acquired is used.

509.         In relation to the seven globes of any chain, the first three globes might be considered ‘globes of acquisition’ and the next two, ‘globes of utilization’. The last two are ‘globes of abstraction’. In any sevenfold system, the sixth and seventh levels of vibration are associated with abstraction and synthesis. This idea parallels the fact that Neptune and Uranus (on the sixth and seventh rays respectively—from the soul perspective) are planets of abstraction and synthesis. That they express the second and first rays (monadically) can also be linked with the tendency to abstraction found in relation to first and second planes (counting from above)—planes which, from another perspective, are the seventh and sixth respectively.

  This is too intricate a calculation for us to enter into it here, and it cannot be undertaken except by an initiate, for it involves ability to study the cycles of the earlier solar system,

510.         The immediately earlier solar system was one in which manas was much developed and utilized.

511.         We note that DK is cautious about what He will discuss in this book. He knows the level of complexity we can handle; it is not very high.

but it might be noted that (judging from the microcosm on the earth planet) this is just what might be expected.

512.         We seek to understand the un-understandable through the understandable.

Man developed manas in this round during the third, fourth and fifth root-races, and utilises it for the development of the intuition and of the higher consciousness during the sixth and seventh.

513.         We note that the numbers three, four and five are manasic. From what is said here about root races, we might expect that manas could be developed on the third, fourth and fifth globes of any chain, and perhaps through the third, fourth and fifth rounds of chains which were the third, fourth and fifth.

514.         It cannot be said that manas was developed in the third round of our present chain, but only during the fourth and presumably during the fifth to come.

515.         As earlier stated, the manasic numbers are three, four and five correlated with the hypothesized rays of Mercury from personality to Monad.

516.         In the section above DK is dealing with smaller spans—the span of root races. Part of the third and all of the fourth and fifth root races are manasic in terms of the development of the human race. The development of the intuition and of atmic consciousness (called here “higher consciousness”) are the projects of the sixth and seventh root races. Obviously, this will not apply to all of the human race, for many will not even be treading the Path until well into the next round.

  During an incarnation by a planetary Logos in a chain, during one round He demonstrates through His seven centres or globes manas on three globes, and utilises it for specific purposes on the final two.

517.         DK has extended the analogy as suggested above. Just as the third, fourth and fifth root races are fields of development for manas, so, for a Planetary Logos, are the third, fourth and fifth globes.

518.         Processes pursued on the sixth and seventh globes are related to the cultivation of planetary logoic intuition and, analogously, “higher consciousness”. Manas is used by intuition and by purpose (spiritual will)

  This is a lesser cycle to that in which we view the seven chains as His seven centres.  

519.         This is an important statement. We understand with definiteness that a Planetary Logos definitely incarnates through chains, just as He does through globes.

These words are chosen with care; I say not "acquires manas"; He but produces that which is inherent.

520.         Manas is inherent within a Planetary Logos. He need not acquire it as must a man. He is manas, in many respects.

521.         And yet it is said of a Solar Logos that presently He is turning His attention to the development of “cosmic mind” (cf. LOM 52-53).

522.         The Planetary Logos need not acquire manas as man expresses manas, but there may be systemic and cosmic acquisitions of manas which represent for Him a next step ahead.

  It must be remembered that just as the planes of a solar system stand for a different purpose, vibrate to a different key, and serve their own specific ends, so do the globes serve an analogous function.

523.         The Tibetan is speaking of qualitative differentiation. Each sub-plane of a solar plane has its own vibration, key and purpose. So do each of the seven globes.

524.         There are, apparently, certain globes which, in their quality, are similar to certain planes and sub-planes.

525.         While the sub-planes seem to ascend or descend, six of the globes in a sevenfold system seem to be paired in parallel (three parallel pairs) and one unpaired globe. For this reason it is not entirely easy to match seven globes to seven planes.

a. Globe 1, is that of ultimate abstraction, and of origination.  It is the initial globe of manifestation.

526.         This globe holds an analogy to the “Sea of Fire” on the first sub-plane of the cosmic physical plane.

[Page 377]

b. Globe 2, is the first sheath in which a Heavenly Man embodies Himself.

527.         Such embodiment is a parallel to the activity of the monadic plane.

528.         The monadic plane embodies planetary logoic archetypes.

c. Globes 3, 4, 5, are those through which He demonstrates the possession of the manasic principle.

529.         The globe parallels here are to the atmic, buddhic and manasic planes (at least from one perspective), though globes three and five may be considered more manasic that globe four.

d. Globes 6 and 7, are the ones through which He manifests buddhi, through forms built by means of the manasic principle.

530.         However, we do not continue descending in our analogy. Globes six and seven are not analogous to the astral (sixth) and physical (seventh) sub-planes of the cosmic physical plane, but rather to the buddhic and atmic planes, or even, by resonance, to the monadic and logoic sub-planes.

531.         So we see that we do not have a perfectly neat parallelism.

532.         The qualities of the globes are set forth.

533.         The parallels between globes one and seven, two and six and three and five are not much emphasized in this description.

534.         However while planes are progressively more fine or gross, depending upon the direction in which we are counting, this cannot be said of the series of globes.

This can be equally predicated on a larger scale of a chain.

535.         If globes can be compared to planes and sub-planes, then so can chains.

536.         The same difficulties in finding an exact parallelism between chains and planes will apply.

An interesting correspondence of a very occult nature can be worked out by the advanced student in connection also with the seven schemes.

537.         Globes and chains have certain correspondences to planes and sub-planes.

538.         DK is saying that planetary schemes also have such correspondences. We are speaking, presumably, of the seven major schemes which represent the seven rays just as the planes and sub-planes do.

539.         Here are the factors among which we are seeking to find similarities and parallelisms:

a.      Schemes

b.      Chains

c.      Globes

d.      Planes

e.      Sub-planes

540.         Perhaps rounds can be added as well.

 There are two which may be considered primarily archetypal, causal, or involving abstraction; three in which manas is manifested, and two in which already buddhi is manasically demonstrating.

541.         DK is speaking of planetary schemes. He is comparing them to the descriptions (found above) of the list of globes.

542.         We are dealing with three categories:

a.      Abstraction

b.      Manifestation of Manas

c.      Buddhic demonstration through Manas.

543.         We will set forth two possibilities. Here is the first.

544.         The schemes of abstraction may be Uranus and Neptune, or on a lower turn of the spiral, Saturn and Jupiter. Saturn and Jupiter (represented by physical vehicles which are gaseous giants) are relatively schemes of abstraction though not as abstractive as Uranus and Neptune.

545.         The schemes of Vulcan, Earth and Mars may be considered those in which manas is manifested.

546.         Venus and Mercury may be considered schemes in which buddhi is manasically demonstrating.

a.      Mercury is one of the main ‘rulers’ of the buddhic plane (as we learn, because for human beings, the color of that plane is considered yellow, the specifically manasic colour).

b.      Venus, we have been told, is already working in relation to the sixth sub-plane of the cosmic astral plane on which the sixth principle of cosmic buddhi is reflected.

c.      Pluto is not included in the planetary enumeration, but it could well be considered as planet of manasic manifestation.

  Of these two, Venus is one and thus we have the three and the two which make the five schemes of the five Kumaras, Who are Brahma.36

547.         DK is not counting the planets of abstraction in the five Brahmic schemes.

548.         Notice that we have included non-sacred planets in our assignment.

549.         Were we to ignore the non-sacred planets the assignment might look somewhat different, and this is the second of the two possibilities:

a.      The two planets of abstraction would be Uranus and Neptune

b.      The three planets in which manas is manifesting would be Vulcan, Jupiter and Saturn (all of them in their third or manasic chain).

c.      The two planets in which buddhi is manasically expressive would be Venus and Mercury.

550.         It becomes necessary to offer this alternative point of view, as Saturn simply must be included within the “five Kumaras, Who are Brahma”, and in the earlier assignment or possibility, Saturn was considered a planet of abstraction.

551.         In this second assignment, Earth, Mars and Pluto would be subsidiaries of the planets manifesting manas.

552.         We note that Kumaras can be intra-planetary (i.e., Sanat Kumara and the Buddhas of Activity) or planetary (the Planetary Logoi).

36: Students must carefully differentiate between the five Mind born Sons of Brahma, the five true Kumaras and their representatives on our earth planet, Those Who stand around Sanat Kumara Who may be stated (esoterically understood) to represent Himself.

553.         DK is saying the same thing in different words. The “five Mind born Sons of Brahma” are Planetary Logoi.

554.         Each of these “five true Kumaras” as representatives on “our earth planet”.

555.         Sanat Kumara (when not being considered as a full Planetary Logos) only represents a true planetary Kumara and so each of the three Buddhas of Activity and, as well, the three “Esoteric Kumaras”.

Just as Venus is negatively polarised to our Earth scheme, so the seven stars of the Pleiades are negatively polarised to our seven schemes.

556.         What is interesting is to realize that the greater Entity is “negatively polarized” to the lesser Entity. Apparently these polarizations may be related to ancient karmic debts.

A very pertinent question might here be asked.  We might justly enquire (in connection with the point that Venus is negatively polarised, and also that the Pleiades are equally so) why they should be termed negative if they are the donors and not the receivers, for to be negative is surely to be receptive.

557.         This, of course, is the question.

 This is indeed so, but the question arises in our minds, owing to lack of information, and consequent misapprehension.

558.         Some think that information is unnecessary when compared to the necessity for wisdom. But the second is surely based upon the first.

  Venus may have had much to do with the impartation of the stimulation which resulted in great events on Earth via the Venus chain of our scheme, but our scheme gave, in a mysterious manner, more than was received, though the [Page 378] gift was not of the same nature.

559.         The explanation is given. Because Venus is greater and more advanced that our Earth we naturally think that Venus must be the sole donor, but even in human exchanges the greater human being (in the process of bestowal) receives much from the lesser human being.

560.         From another perspective, “the fifth feeds on the fourth”. (R&I 21) Perhaps a Solar Angel receives much from a man. On a lower turn of the spiral, even the Kingdom of Souls ‘feeds’ upon humanity, however much it nourishes humanity.

561.         When the donor is, strictly speaking, an “Avatar”, reception from the lesser may not be a factor.


An avatar can learn nothing from the place of His appearance. (TCF 725)

563.         We are not in a position to solve this mystery but a few hints are given. The nature of the gift from Venus is somewhat understood as the basis of the coming of the Solar Angels and the bestowal of the “spark of mind”.

564.         The gift from Earth to Venus (the “paralleling event” mentioned below)  has never been discussed.

The coming in of the Venusian influence to our chain, and to our planet, with the subsequent stimulation of certain groups in the fourth Creative Hierarchy, the human, caused a paralleling event of even greater magnitude in the Venus scheme.

565.         We are speaking of the event on Venus that paralleled the process of individualization in relation to animal man on Earth.

  This affected the sixth Hierarchy, one of the deva Hierarchies, dwelling in the Venus scheme.

566.         The deva hierarchy affected cannot necessarily be found in the list of Creative Hierarchies given in EA 34-35.

567.         It is interesting that the third kingdom of nature was affected on Earth and the sixth hierarchy on Venus. The numbers three and six are intimately related as DK has told us (just as one and two, and two and four).

568.         We can imagine the intricacy of the hierarchical orders of devas. Our own studies of ‘angelology’ reveal many different orders of angels.

  This stimulation emanated via our sixth chain (or the second according to the angle of vision) and affected a corresponding chain in the Venus scheme.

569.         The number six is the basis of the exchange.

570.         Whether or not the stimulation came from our sixth chain or our second (in this Earth-chain), we must realize that this statement convinces us that in any planetary scheme, there is more than one planetary chain simultaneously active.

571.         The old theosophical idea that a chain arises only after the preceding chain has disappeared is inaccurate.

572.         Earlier in this commentary we discussed Venus and Jupiter as two schemes which could be understood in relation to the number two or the number six depending upon whether the method of counting the schemes was mystical or occult.

573.         Now we are talking on the chain level but the same principle applies.

574.         The sixth chain of our Earth-scheme is the Mars-chain and the second is the Venus-chain.

575.         Mars, of course, is related to Venus, but perhaps we should ponder on the likelihood that our own Venus-chain (from which Sanat Kumara ‘came’) may have been involved in the transaction.

576.         If our second chain (the Venus chain) was involved, then a second chain within the Venus-scheme would be involved; if our sixth chain (the Mars chain) was involved, then a sixth chain within the Venus-scheme would have been involved.

577.         The stimulation from Venus which promoted the coming of the Solar Angels occurred in relation to our Venus chain (and probably the Venus globe in that second chain—occultly considered). Would it be likely that the reciprocity also occurred via that same chain?

  The magnitude of the difference may be seen in the fact that in our case one globe alone was affected, whereas the influence of our scheme on the Venusian was such that an entire chain was stimulated.

578.         This is important and suggests the great gift given by the Planetary Logos of our Earth to the Planetary Logos of Venus.

579.         It should be noted that if Sanat Kumara and His associated Kumaras came to our Earth globe only, then that Earth-globe cannot be composed of physical matter only because the higher aspects of Sanat Kumara and His Kumaras could not exist upon our globe if that was the case.

580.         The foregoing sections point again to the importance of being able to count both “mystically” and “occultly”

  This was brought about through the positive polarity of the Heavenly Man of the Earth scheme.

581.         It sounds as if much of the initiative for the exchange originated with the Heavenly Man of our Earth-scheme. The positive pole takes action first.

Therefore, enlarging the concept, we can note the fact that our Heavenly Men are the transmitters, via their seven schemes, to the seven stars of the Pleiades.

582.         We are analogizing. The bestowal by the Planetary Logos of Earth to the Planetary Logos of Venus is paralleled by the bestowal by seven Heavenly Men to the informing Lives of the Pleiades.

583.         We do, remember, however, that the Pleiades bestowed manas upon the Heavenly Men just as Sirius bestowed manas upon our Solar Logos.

  Our solar system is negatively polarised as regards the sun Sirius, which influences our entire system psychically via the three synthesising schemes—Uranus, Neptune, Saturn—the latter, Saturn, being the focal point for the transmission of cosmic manas to the entire seven schemes.

584.         We are dealing here with great cosmic facts.

585.         We are not told what the ‘gift’ of the seven Heavenly Men to the Pleiades may have been.

586.         However the pattern is now seen as reversed. Venus is greater than Earth and Venus is negatively polarized to the Earth. Earth is the major transmitter. The Pleiades are greater than the seven Heavenly Men of our solar system, and the Pleiades are negatively polarized with respect to the seven Heavenly Men. The seven Heavenly Men, therefore, are the major transmitters with respect to the Pleiades.

587.         However, our Solar Logos is a Being lesser in development than the Logos of Sirius, and our Solar Logos is negatively polarized with respect to Sirius. Thus, our Solar Logos is not the major donor in any exchange between them. Rather, Sirius is the major donor.

588.         We do not really know what our Heavenly Man gave to the Heavenly Man of Venus. We do not really know what the seven Heavenly Men gave to the Logoi of the Pleiades. We are, however, told somewhat about what the Logos of Sirius (a cosmic Initiator with respect to our Solar Logos) gave to our Solar Logos—manas of a cosmic kind.

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. (TCF 347)

589.         The three synthesizing planets are agents of transmission of Sirian energy.

590.         We may assume that Sirian Will is transmitted via Uranus; Sirian Love via Neptune; and Sirian Manas via Saturn.

591.         It seems that manas reaches the Heavenly Men from two Sources:

a.      From the seven Pleiades who bestow manas upon the Heavenly Men, or are at least influential in the evolution of manas in the seven Heavenly Man.

b.      And from Sirius, Who, via Saturn, transmits “cosmic manas to the entire seven schemes”.

592.         Here again, we have to consider two ‘Saturns’. Is it ‘greater Saturn’ that is the major transmitter of manas to the entire seven schemes (which include ‘lesser Saturn’)?

593.         Usually Sirius is discussed as the transmitter of manas to the Solar Logos. Here we see this transmission, via Saturn, reaches all the Heavenly Men.

594.         Is there a distinction between the type of manas transmitted to the Heavenly Men by Sirius or presumably promoted by the Pleiades? Perhaps Sirius is more involved with the transmission of what we might call ‘higher manas’.