Fellowship of Cosmic Fire
Commentary Semester IV Section VII
TCF 395-407 : S4S7
(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 begin the second subject of Division B of Solar Fire, introduced on page 342.
II. THE POSITION OF MANAS
1. Manas and Karma.
Having seen that manas is the intelligent purpose of some Being, working out in active objectivity,
2. Here we have a useful and concise definition of manas. We notice how the first and third aspects of divinity are usually blended when manas is defined. The second aspect is less commonly represented.
3. However, in a sense the entire book is written about the relationship between manas and solar fire.
and having touched upon the inter-relation existing between certain of these Entities,
4. Entities cosmic, systemic and ‘schemic’…
it may now be possible to vision—even if somewhat cursorily and dimly—the true position of the manasic principle in all three cases.
are straining towards sight, just as
6. DK is a Master closely identified with manas as the wealth and fertility of His mind demonstrates. Could this be the signal of a third ray Monad?
The whole mystery of this principle is hidden in two fundamentals:
7. That we are dealing with mysteries is a fact which must not be overlooked. The concrete mind has no liking for mysteries. The higher faculties of the human being realize their necessity and respects them more.
· The mystery of the resolution of the six-pointed star, into the five-pointed star.40,41
8. Each of these stars has its value and meaning; sometimes the six-pointed star represents something higher than the five-pointed star and sometimes, something lower. We will attempt to understand DK’s approach.
9. We may remember that in the depiction of the Mercury-chain of the Earth-scheme, the larger fifth globe hovered above a smaller sixth. One represented form (the lower) and the other the power of the fifth principle, manas, to understand and absorb the form.
10. The six-pointed star can represent the Monad and the five-pointed star the soul. In this case the six-pointed star is dominant. But the six-pointed star can also represent lower form adhered to by desire. In this case the five-pointed star is the star of initiation and represents release from form.
11. Man as the five-pointed star is well known from the drawing by Leonardo. May as the six pointed star represents the possibility of the fall into generation, because the sixth point of the star can represent the sexual organs. Divine celibacy and hermaphroditism is achieved with the elimination of the sixth point and the resolution into the pentagram.
40: It might be of interest to note the correspondences between these six forces and the "shaktis" of the Hindu philosophy.
12. We remember in this regard also the six Schools of Indian Philosophy.
13. Which of the forces will be absorbed as the six-pointed star changes into the fifth? All of them look indispensable. Perhaps, the highest shakti (Parashakti) cannot be ‘reached’ by the five pointed star.
The Secret Doctrine says that:—
The Six are the six forces of Nature.
What are these six forces? See S. D., I, 312. [pp. 292-293 in 1888 edition.]
14. The six surround the one, just as the six schools surround the seventh and most inclusive school expressing “Atma vidya”—the highest form of knowledge.
15. If we examine the structure of a plane, we shall see that below the atomic plane (composed of monadic essence) are the six derivative planes composed of elemental essence.
a. They are types of energy.
16. The six forces or “shaktis” belong to the various planes, and at least four of them are the various principles of the Monad in action. Interestingly, none of the shaktis correlates directly with the lowest or etheric-physical plane, yet, as we all known kundalini has a powerfully etheric and even physical component.
17. The shaktis however are more than simply monadic powers. They are the powers of the Planetary Logos in Whom the Monads are constituent parts.
b. They are the dynamic quality or characteristic of a planetary Logos.
18. Even though these shaktis are considered “feminine” they are also dynamic. Dynamism if power in action.
c. They are the life force of a Heavenly Man directed in a certain direction.
19. The idea that the shaktis are directed is important. They have specific goals and a designed for specific achievements.
20. The directions suggest their relationship to six of the seven planes of the cosmic physical plane.
These "shaktis" are as follows:—
21. We can wonder at the order in which these shaktis are given. The order does not accord with the systemic planes with which they are associated.
1. Parashakti—Literally, the supreme force, energy and radiation in and from substance.
22. This is the force or shakti associated with the logoic plane and with the highest of the unliberated Creative Hierarchies. It is super-monadic force and emanates from the highest plane of Shamballa.
23. We might consider that this shakti provides the livingness of matter upon the cosmic physical plane.
2. Jnanashakti—The force of intellect or mind.
24. This is the force or shakti associated with the atmic plane. While the atmic plane is the plane of spiritual will and is, because it is the first plane of Brahma, associated with will and the first ray, it is also a plane of intellect (from the logoic perspective), for it is the third plane in descending order.
25. We might remember here that the third ray is called “the acute energy of divine mental perception”.
26. Intellect and intelligence are usually associated with the third ray whereas mind, per se, is associated with the fifth.
3. Ichchhashakti—The power of will, or force in producing manifestation.
27. This is the force or shakti associated with the mental plane. From this plane the Self-conscious individual utilizes the power of mind and will to bring forth manifestation.
28. Throughout His discussion of the meaning of manas, DK emphasizes its indispensability in the process of manifestation.
29. This shakti is expressive on the plane of soul or of higher Ego. The soul, through an act of will, brings forth the manifestation of the personality.
30. The first ray is often present in relation to the number five; this shakti is knows as the “Will to Manifest” (EA 35).
31. We note, that thus far DK has listed the first, third and fifth shaktis—those on the masculine or hard line.
32. The three signs involved with these hard-line shaktis are Leo, Libra and Capricorn.
33. Interestingly, these three signs are allied as signs of crisis:
As I earlier pointed out to you, the sign Virgo is related to nine constellations and in this fact lies both prophecy and guarantee. That which this sign veils and hides is potentially responsive to nine streams of energy which—playing upon the life within the form and evoking response from the soul—produce those "points of crisis" and those "moments of demonstrated development" to which we have referred in speaking of Leo-Libra-Capricorn. (EA 271)
1. Leo-Libra-Capricorn.—Constitute the triangle of the father or will aspect; they mark points of attainment, through crisis met and triumphant achievement. (EA 266)
34. Perhaps the masculine or hard-line shaktis are particularly involved in inducing the onset of crisis. They are the triangle of the father or will aspect.
35. The hierarchical planets involves are Sun/Vulcan, Saturn and Venus. These are planets demonstrating at this time, principally hard line rays.
4. Kriyashakti—The force which materialises the ideal.
36. Here we begin shaktis numbered two, six and four (in that order). They are expressed through Virgo, Sagittarius and Scorpio—all signs which are closely related to the nature of the lunar lords.
37. The planets concerned are Jupiter, Mars and Mercury (serving as a type of intermediary between Mars and Jupiter). These are planets demonstrating at this time principally soft line rays.
38. This force or shakti is associated with the monadic plane and the sign Virgo. Virgo is a sign closely associated with both idealism and materiality, hence its appropriateness as an sign which contributes to the “materializing ideal” (EA 35).
39. The ideal or the Archetype is found upon the second plane—the “archetypal plane”.
40. We can imagine that considerable powers of imagination are involved in the expression of this shakti.
5. Kundalini shakti—The force which adjusts internal relations to the external.
41. This force or shakti is associated with the astral plane (the sixth from above). The fire of Mars is found associated and the energy of one-pointed Sagittarius.
42. Kundalini, when it has done its work, purifies and connects in such a manner that the inner worlds are no longer blocked from expression by the forces of the outer worlds.
43. Mars is the ruler of “kundalini latent” and is thus is fittingly associated with this shakti.
44. One would also think that the power of Mercury would be useful and necessary.
6. Mantrikashakti—The force latent in sound, speech and music.
45. This force or shakti is associated with the buddhic plane—a plane, among other things, of artistic expression—thus the association of this shakti with sound, speech and music.
46. The planet Mercury is very important in relation to this shakti and also to the buddhic plane which (from one perspective) it rules (particularly with respect to humanity).
47. The hint to be gathered that only when there is a degree of intuitive, buddhic consciousness, can mantra be safely released for use.
These six are synthesised by their Primary, the Seventh.
48. Whatever the seventh shakti may be, it seems that it would have to be associated with the etheric-physical plane, the seventh plane (counting from ‘above’).
49. We remember that the seventh ray is a synthetic ray and that the seventh plane is a key plane of synthesis.
50. Usually, a synthesis occurs through the power of a superior factor, but the only plane not associated with a shakti is the seventh.
51. The seventh ray, however, is not the only synthetic ray. Ray one is synthetic, and so is ray two and ray four. Ray three can also be considered synthetic in relation to the field of thought.
52. It might be possible, however, that an unnamed shakti synthesizes all the six and that it has a presence on a superior plane—perhaps the cosmic astral. Usually, when DK speaks of a “primary” it is not an inferior force.
53. VSK suggests, and we have followed: “Compare this order to the characterize on EA 35, as they are ordered differently in terms of the Creative Hierarchies.”
41 The Secret Doctrine says that:—
It is on the Hierarchies and the correct number of these Entities that the mystery of the universe is built.
54. When we speak of the “number” of these entities, we could be speaking of the manner in which they are numbered from top to bottom of the tabulation and vice-versa. We could also be speaking of the number of units within any of the Creative Hierarchies. We have been told that there are sixty billion human Monads (associated, one could imagine) with the Earth-chain, but this may not be the case. We are also been told that there are one hundred forty billion deva units similarly associated.
55. It could be that this huge figure represents those who are to be found within the entire solar system. We must reserve judgment when attempting to decide on this point.
2. In the present system, the second, there are two dominant evolutions, the human and the deva; there are—as earlier stated—sixty thousand million human monads. Add to this the feminine evolution of the devas, consisting of 140 thousand million, and you have the necessary two hundred thousand million. This elucidates my statement anent this being a feminine system. (EH 109)
56. It is quite obvious in the reference immediately above that DK is speaking of our present solar system which is the “second”.
57. All in all, the number 60,000 000 000 human units seems small in relation to the entire solar system.
the relationship of the Ego to some one Master is at this stage consciously realised, but is nevertheless, itself of evolutionary development. As we have been told, there are sixty thousand million units of consciousness or spirits in the evolving human hierarchy. These are found on causal levels, though the numbers are slightly less now, owing to the attainment of the fourth Initiation by individuals from time to time. These egos at different stages of development are all linked with their Monad, Spirit or Father in Heaven, in much the same way (only in finer matter) as the Ego is linked with the Personality. (LOM 34)
58. The human hierarchy extends throughout the solar system, but from what is said in the paragraph immediately above, it sounds as if DK is speaking of the Earth-scheme.
59. If the number was sixty billion for the entire solar system, we might find ourselves with far too few Monads within the various planetary schemes.
60. We can see that the truth here is somewhat blinded and is probably one of the secrets of initiation.
Ten--The line and the circle. The symbol of the Heavenly Men.
—S. D., I, 117.
61. Why should this be the case? We have learned that there are ten schemes within the solar system.
62. The ten, therefore, represents all the Heavenly Man and not just one of them.
The ten are the arupa universe S. D., I, 125.
63. What specifically is the “arupa universe”? Can we think of it as all planes higher than the lower three systemic planes of the cosmic physical plane?
64. Or does this universe consist of even higher dimensions? And are the eighteen lower cosmic planes considered rupa—cosmically?
The ten are manifested existence S. D., I, 467.
The ten are sumtotal S.
65. It s interesting to think of the ten as referring to both the rupa and arupa universe, i.e., the “sumtotal”.
66. We can arrive at the ten by counting both the rupa and arupa planes.
67. When confronted with a possible ten, three of the ten are usually subjective and are not part of the usual enumeration—whether of planets, chains or globes. When it comes to schemes, we have no difficulty arriving at ten.
Six—The six-pointed star. The subjective life and the objective form, overshadowed by Spirit.
68. One triangle represents the subjective life and the other the objective life.
69. With regard to the overshadowing, the point within the center of the star can stand for the Spirit. This is similar to the point within the triangle.
70. Or, any regular polygon can be raised to a point—thus one can always be synthetically added to any figure with equal sides. For instance, the square to which an elevated unity is synthetically added becomes a pyramid, etc.
The six are the six forces of nature S. D., I, 236.
71. These are the shaktis we have just reviewed. They are six potencies of the Planetary Logos.
The six Heavenly Men S. D., I, 402.
72. Obviously, there are many more than six Heavenly Men, but in the World of Brahma (Saturn), there are six Heavenly Men surrounding the ‘central Saturn’ scheme in the following order: (cf. TCF 373)
The six planes S. D., I, 236.
73. This refers to the six planes which are derivative from the seventh or highest.
Force or energy, matter or substance, and Spirit.
74. Again, we have the archetypal division of the six and the one. The hexagon surrounding a central circle is the symbol.
The six are the double triangle S. D., I, 143.
75. This refers to the “Seal of Solomon”—the six-pointed star or hexagram.
The six are the symbol of objectivity S. D., II, 625.
76. Because, in relation to the cosmic physical plane, only the Spirit (the first or the seventh) is truly subjective.
They are the deva aspect of manifestation S. D., I, 241.
77. Since devas are the form-builders the six is naturally associated with them. The twelve and six are devic; the ten and the five refer to man.
78. The sixth Creative Hierarchy (the Hierarchy of Lunar Lords) are form builders. The sixth Creative Hierarchy numbering from below, thus, also called the second, are called the “Divine Builders”.
79. From another perspective, only the one in the center of the six is man—the remaining six are devic.
Five—This is the pentagon, the Makara, the five pointed Star.
Compare S. D., I, 218, 219.
80. The pentagon is inscribed within the five-pointed star and the five-pointed star within the pentagon. This occurs continuously through processes of expanding or reducing the figures. Together the pentagram and the pentagon they make the ten.
81. The Makara are the fifth Creative Hierarchy (fifth of the unliberated Hierarchies).
Five is the symbol of a planetary Logos S. D., II, 618.
82. We note the word “a” and wonder if HPB is being specific. If specific, then five is the number of Venus, or of Mercury, from another perspective. If she is generalizing then five represents the fact that the Planetary Logoi are Divine Manasaputras—celestial Beings with a highly developed mentality.
Five is the symbol of the microcosm S. D., II, 608.
83. This we have seen: man is fivefold. He is essentially the Thinker.
He becomes a member of the
Five is the symbol of creation S. D., II. 613.
85. Mind (five) is indispensable in the process of creation. The energy of the planet Mercury (probably the strongest five among the Heavenly Men) comes to mind in all questions of creativity.
It is the second and the third Logos united in evolution.
86. The five is obviously the union of the two and the three. Together soul (the two) and personality (the three) represent human creativity, and creativity of higher kinds as well.
87. The Spirit, in this respect, is not the creative factor. It is ever the sustainer and observer.
88. Human creativity is expressed through the merging of the ajna and throat centers, both of which have Mercurian and Venusian associations.
In the merging of the five and the six you have the totality of manifestation, the male and female blended in the Divine Hermaphrodite.
89. Mercury is Hermes and hypothesized as monadically a five. Venus is Aphrodite and hypothesized as monadically the six. Mercury is the intelligence which manipulates. Venus is the magnetism which attracts the units which compose the form. Together they are Hermes-Aphrodite—the Divine Hermaphrodite.
90. The initiate is a man who has mastered the deva kingdom—thus he is the five and the six combined. His number is eleven.
Summing up, S. D., I, 235-239. II, 610, 638.
The first order The essential Lives. Spirit. The Self.
The sixth order The objective form. Matter. The Not-Self.
The fifth order Intelligence. Manas. The relation between.
91. We have been examining three numbers—the one, the six and the five.
92. Although the numbers one, two and three, represent Spirit, Soul and Intelligence or Manas/Objectivity respectively, the Secret Doctrine offers another consideration.
93. The one is always spirit; the six is form created by desire; the five is naturally manas relating the two.
94. Interestingly, the true plane of form is the monadic plane—the sixth from below.
95. From one perspective, the two is the higher octave of the six and the three of the five: One/two/three is the higher correspondence of one/six/five.
96. From another perspective, the one/six/five are the A-U-M.
97. It is curious that in this tabulation the seven is not related to matter, objectivity and the not-Self. From one angle it is, but it is a number that seems to be related to the highest principle (the Atman) and, thus, from the Hindu perspective, is not assigned to form.
98. From another perspective the seven represents the lower synthesis of all that finds its place above.
· The mystery of the Lords of Karma, Who are, in themselves, the sole recipients of the Mind purposes [Page 396] of that cosmic ENTITY Who enfolds our solar Logos within His consciousness.
99. We see how closely the Lord of Karma are related to the Mind principle.
100. The Lords of Karma (for our solar system) come forth from Sirius.
101. The cosmic ENTITY could well be the Cosmic Logos which includes the Logos of Sirius as a center or chakra.
102. Extending the idea, that ENTITY could also be the One About Whom Naught May Be Said.
103. Both ENTITIES (the Cosmic Logos and the One About Whom Naught May Be Said) enfold our Solar Logos within Their consciousness.
104. The working out of karma requires a supreme application of cosmic mind.
When, therefore, the esoteric side of astrology, and of mystical geometry, has been studied, and alliance has been made between these two sciences, a flood of light will be thrown upon this matter of the intelligent principle;
105. How shall we approach the “intelligent principle”?
a. Through esoteric astrology (essentially a third ray science)
b. Through mystical geometry. The Logos of the second ray is the Great Geometrician. However, the study of geometry of this kind requires, especially, the abstract mind.
c. We can think of mystical geometry as related particularly to the ajna center (holding the image of the form) and astrology to the throat center.
d. Both throat and ajna are related to the “intelligent principle”.
when the inner workings of the Law of Cause and Effect
106. Relating to the sign Libra, the sign of Karma and a sign deeply connected with the Lipikas…
(the law whereby the Lipika Lords govern all Their action) is better comprehended, then—and then only—will the sons of men be able to study with profit the place of manas in the evolutionary scheme.
107. It would seem that the subjects of manas and karma must be studied together.
108. It would seem that intelligence works in such a way as to fulfill not only the Purpose or Grand Design, but the Law of Karma as well.
109. Purpose expressing through the Divine Plan would drive ever forward (the first ray impulse), but the Law of Karma seeks equilibrization (a third ray impulse under Libra) before further progress. At least, the descent of new aspects of Purpose-through-Plan cannot progress too far without the need for equilibrizing the forces into which the descent is to occur. Otherwise, an unwarranted destruction could occur.
110. Saturn, the major planetary Lord of Karma, is the major planet of intelligence having a Monad upon the third ray, and the major ruler of Libra—the sign of Karma.
At the present time it is not possible to do more than point out the direction of the path which must be trodden before this [Page 397] abstruse matter can be made clear,
111. Karma is one of the most abstruse and intricate of subjects. The whole subject involves the question of ‘what equals what’. To think of an “eye for an eye, and a tooth for a tooth” is far too literal and cumbersome. The balance required uses much more refined and complex equations.
and to indicate certain lines of investigation which might (if strenuously and scientifically followed) yield to the student a rich reward of knowledge.
112. Scientific following is not enough; it must be strenuous following. There are ninety eight references to “strenuous” in the AAB CDRom.
Until the intuition is better developed in the average man, the very principle of manas itself forms a barrier to its due understanding.
113. This is a “catch twenty-two”. The very instrument (manas) by which the student would attempt to understand manas, would (because of its non-responsiveness to the intuition) prevent that understanding.
114. Solutions arise from ‘above’. The intuition (one vibratory step higher than manas) is needed for the comprehension of manas.
115. The intuition, we have been taught is “transcendental mind” (cf. TCF 287)—the type of mind which transcends mind as ordinarily considered.
2. Manas and karmic purpose.
If it is realised by the student that manas and intelligent purpose are practically synonymous terms, it will be immediately apparent that karma, and the activities of the Lipika Lords, will be involved in the matter.
116. DK has repeatedly emphasized the relationship between manas and will. Manas is meant to manifest the will—intelligently.
117. The Lipika Lords are supremely intelligent. Many whose Monads are upon the fifth ray take, eventually, the Path of Absolute Sonship on which they eventually become Lipika Lords.
118. But the factor of will is also inescapably related to the Lipika’s modus operadi.
119. Karma is possessed of that factor which cannot be evaded or swayed; in its execution, it carries much of the first ray.
120. The purpose behind the application of karma in any particularly cycle is willfully and intelligently applied.
It will also be apparent that only as the lower mind is transmuted into the abstract or higher mind and from thence into the intuition, will man be able to understand the significance of manas.
121. The mode of elevation is transmutation.
122. How does lower mind develop into abstract mind and abstract mind into intuition? The method is transmutation.
123. Transmutation from the concrete to abstract mind occurs with increasing ability to generalize. Such transmutation produces the capacity to link an item with the contextual pattern in which it is imbedded.
124. We see that manas is not something that can possibly be understood through the application of concrete mind alone; sufficient breadth and depth are missing. Also the necessary ‘vibrationally distant’ vantage point is missing. One must always (at least initially) separate one’s consciousness from a vibrational field in order to understand that field. This separation is the act of objectification through abstraction.
We may perhaps ask why this must be so. Surely it is because the abstract mind is the agent on cosmic levels whereby the Entity concerned formulates His plans and purposes. These plans and purposes (conceived of in the abstract mind) in due course of evolution crystallise into concrete form by means of the concrete mind.
125. We are being told something of the nature of abstract mind. It is a planning mind, correlated with the energy of the third ray. Let us ponder on the correlation between plans, purposes and the abstract mind.
126. Do we find that when we plan and propose we are using the abstract mind? Or is this something that can only be said of Entities greater than man.
127. Perhaps, it can be said of initiates who are polarized specifically in the abstract mind as the average intelligent human being of the day is polarized in his concrete mind.
128. In this section, we seem to be dealing with larger plans and purposes than those of the human being.
129. What is true on cosmic levels for the Entity under discussion is reflected within the microcosmic worlds.
130. Perhaps the plans and purposes of the Solar Angel, conceived in the abstract mind, eventually register in the concrete thinking of the human being under solar angelic supervision.
131. We are given a sequence of three processes:
a. Abstract formulation in the abstract mind
b. Leads to concrete formulation in the concrete mind
c. Lead to the crystallization of concrete forms
132. Interestingly, in this process, the concrete mind is the mediator making possible the physical concretizations of abstract thoughts.
What we call the archetypal plane in connection with the Logos (the plane whereon He forms His ideals, His aspirations and His abstract conceptions) is the logoic correspondence to the atomic abstract levels of the mental plane, from whence are initiated the impulses and purposes of the Spirit in man,
fascinating to realize that on the logoic plane there may exist
formulations of logoic ideals, aspirations and abstract conceptions. This may
remove some of the vagueness associated with the thought of the "
134. There are a number of ways to view what is called the “archetypal plane”. Here are three different ways of viewing the notion of “archetypal plane”.
Logoic Plane: The etheric body of man holds hid the secret of his objectivity. It has its correspondence on the archetypal plane,—the plane we call that of the divine manifestation, the first plane of our solar system, the plane Adi. (TCF 79)
Monadic Plane: The logoic Sound...Second plane...The Sound A U.
This is the body of the solar system in the second ether. This plane is the archetypal plane. The seeds of [Page 927] life are vibrating or germinating. The seven centres of energy are apparent. The one deva Agni is seen as seven. The form is now potentially perfect. (TCF 926-927)
Buddhic Plane: These occult formulas exist on the archetypal plane which (for the aspirant) is the plane of the intuition, though in reality it is a state of consciousness far higher still. (TCF 456)
135. To these three ways of viewing the archetypal plane, we must add the plane of higher mind (whether cosmic or systemic), as described in the section under discussion. Concrete forms have their archetypes on the plane of abstract mind.
136. For the Logos, one way of viewing the archetypal plane is as the atomic sub-plane of the cosmic mental plane. For man on the physical plane, it can be considered by inference that the atomic sub-plane of the higher mental plane may be considered archetypal.
137. Perhaps on every plane, the atomic level or sub-plane represents a kind of archetype for all that transpires on the lower six derivative sub-planes.
138. We are dealing with the manasic permanent atom and the atomic level of the higher mental plane (whether systemic or cosmic). In relation to the human being, Saturn is a plane which has much to do with the kind of formulation which is transmitted from the manasic permanent atom.
139. One could also make a case for the planet Uranus—especially when considering the cosmic manasic permanent atom.
140. A principle emerges: that which is to be considered as an archetypal plane depends upon the spiritual level of the entity involved.
141. Whenever a higher or spiritual ‘form’ is related to a lower form, the higher form is considered archetypal to the lower.
142. Every plane beneath the logoic reflects the major logoic archetype for the cosmic physical plane, but does so in diminishing degree, the farther removed the plane may be from the logoic. The principle should be clear.
143. Generally, in this context, archetypes are etheric in relation to the physical planes or sub-planes.
—those purposes which eventually force him into an objective form, thus paralleling logoic manifestation.
144. From the highest level of the abstract mental plane comes the impulse which forces the human being into objective form. The rulership by either Saturn or Uranus or both sounds justified.
145. We must consider the atomic level of the abstract mental plane in relation to the impulse into incarnation. The sign Aries is related to this impulse
Aries initiates the cycle of manifestation…Yet the first impulse is awakened in Aries, for Aries is the place where the initial idea to institute activity takes form. It is the birthplace of ideas, and a true idea is in reality a spiritual impulse taking form—subjective and objective. (EA 92)
First the abstract concept, then the medium provided for manifestation in form, and, finally, that form itself. Such is the process for Gods and for men, and in it is hidden the mystery of mind and of its place in evolution.
146. We are being told of the magical process. There are three phases:
a. The formation of the abstract concept
b. The utilization of the medium provided for the manifestation of the form (this must be the substance of the plane on which the form is to be manifested)
c. The form itself—the result of the act of manifestation which correlates the substance to the concept.
147. We note that in this section DK is not using the term “idea” but, rather, “concept”. Concepts are not only of the lower mental plane; a true concept belongs much more to the higher mental plane, and especially to its specifically abstract level—the atomic sub-plane.
For the sake of clarity, let us take the microcosm for momentary study. It should be realised by all students that man is Spirit or the Self,
148. “Self” and “Spirit” are considered identical terms. Usually, “Self” seems to be a concept involving boundaries (for the “Self” is usually considered in relation to the idea of “ego”), but not when the term “Self” is considered in essence.
working through matter or [Page 398] the Not-Self, by means of the intelligence or manas,
149. Thus, is described the A.U.M. Spirit (the A); matter (the M); intelligence or manas (the U).
150. Some assignments of the A.U.M. (for instance that found in IHS), reverse the meaning of the U. and M. Manas is then the M.
and it should also be realised that the statement of this fact (which is equally true of a solar Logos, a Heavenly Man, and a human being) involves the admission of certain deductions based on manifestation itself.
151. We are dealing with the essential Triplicity of life and the deductions that arise from considering that this Triplicity is ubiquitous.
One of these deductions is that by means of this principle of manas form is built.
152. The second aspect of divinity is considered the form-building aspect, yet manas is the principle of intelligent manipulation without which that which goes to the constitution of form cannot be arranged.
153. Both the second and third aspects have their roles in the building process.
154. Manas itself also has a second aspect which is particularly the form-builder.
Therefore, the whole subject of the Builders has to be studied—those entities who are the embodiment of Universal Mind, who are the animating lives within the form, and who are the Divine Manasaputras in their comprehensive totality.
155. In this context, the Builders are the Heavenly Men or Planetary Logoi.
156. DK says of these Builders:
a. They are the embodiment of Universal Mind; in this case, Universal Mind represents the Mind of the Solar Logos. (Universal Mind, in relation to man, has also been associated with the mind of our Planetary Logos. In relation to the Heavenly Men, Universal Mind can be related as well to the Mind of Cosmic Logoi.)
b. They are the animating lives within the form; within them many lives “live and move and have their being”. They are the soul within the assembled forms which go to the constitution of a Planetary Logos.
c. They are the Divine Manasaputras in their entirety.
157. When we study the Builders, we will also be studying the entirety of the deva kingdom, so closely related to the principle of Mind.
In the occult realisation of this lies hid the secret of the close relationship between man and the deva evolution,
158. A new way of understanding the relationship between man and the deva evolution is given.
159. We remember how closely related are men and devas via their constitution of the chakras or centers of Heavenly Men.
man being the repository (through the Heavenly Man of Whose body he forms a part) of the purpose of the Logos,
160. Man is related to purpose. Purpose is a blend of first and second ray energy. We might call purpose intended pattern; the intention relates to the first ray and pattern to the second.
161. Man freely wills that this purpose be accomplished.
and the devas in all their higher grades being the cohesive attractive factor which manipulates matter, and which moulds it into shape.
162. We note that we are speaking not of elemental and unconscious lives but of “devas in all their higher grades”.
163. The cohesiveness and attractiveness of the deva kingdom relates it to the second ray; the manipulating and moulding to the third.
164. Here is simple tabulation relating the functions of men and devas within the Planetary Logos and relating those functions to the Rays of Aspect.
Cohesiveness and Attractiveness—R2
Manipulating and Moulding—R3
165. We can see that men and devas share the second aspect in common. We must remember that, in essence, the devas are a feminine evolution and man a masculine. The second and first rays are represented, respectively.
166. There are, of course, ways in which the devas relate to the Law (the first aspect) and man, as the planner and manipulator, relates to the third aspect, but the major methods of relationship are offered in the chart.
The two are partners, indispensable to each other, and without the two working in close co-operation this objective solar system would immediately disintegrate,
167. There would be no purpose (man) and no coherent substantiation of that purpose (devas). It is the Grand Heavenly Man Who sounds the Word to which all devas respond, thereby holding the pattern inherent in the Word.
just as man's dense and etheric bodies disintegrate when the Spirit withdraws, and the Builders cease their work.
168. The analogy is clear; that which holds the Builders to their task is gone and the Builders no longer hold the form in coherency.
169. We may say that ‘Spirit sustains coherency’. Without Spirit the magnetism which attracts all factors into coherency of relationship cannot be sustained.
170. The Builders which cease their work when Spirit withdraws are particularly those related to the second aspect of divinity—the ‘forces of formal coherence’.
Three hierarchies in particular are concerned with objective manifestation in etheric matter, the fourth, or strictly human hierarchy, and the fifth and sixth or the deva hierarchies.
171. Here we are speaking of one unconscious deva hierarchy (the sixth) and one consciousness deva hierarchy (the fifth). There is a mystery connected with the Fifth Creative Hierarchy, and one aspect of it may be unconscious. Further penetration into this subject is required.
172. That which is strictly human is found in relation to the Fourth Creative Hierarchy. The other aspects of our nature provided by the fifth and sixth manifesting Creative Hierarchies are not the strictly human factor. The Fifth Creative Hierarchy provides a higher factor and the Sixth Creative Hierarchy a lower.
173. This is another way of saying that the Monad within us is that which is strictly human.
174. VSK offers: “Let’s note the rays of the signs of these Creative Hierarchies. The fourth Human Hierarchy is ruled by Scorpio, and the fourth ray. The signs of the two devic hierarchies are both ruled by three rays – in addition to the fifth and sixth rays, respectively. Capricorn, by one, three and seven, and Sagittarius, by four, five and six” .
175. These two Creative Hierarchies are ruled by the fifth and sixth rays respectively, because, in numerical order, they are the fifth and sixth Hierarchies. The obvious numerology reveals a relationship to the corresponding rays.
The other hierarchies fulfill other purposes connected with the life of the Spirit in the higher forms in the cosmic ethers,
176. The other Hierarchies fulfill purposes which are not so concerned with man the individualized being.
177. Spirit works in all forms, but on the higher cosmic ethers, Spirit works through “higher forms”.
178. We note that on “formless” or “arupa” levels there are still forms—though they are “higher forms”.
but in connection with our present subject these three hierarchies work on the lower levels of the cosmic physical plane the subplanes of which we call the mental, astral, and physical planes.
179. DK is focussing upon that which makes man (as he now is) identifiable as man. The numbers are four, five and six.
180. VSK states and queries: “Interesting comment, since the Human Hierarchy is associated with the fourth subplane of the cosmic physical, the buddhic. The first devic hierarchy, the fifth or Capricorn, with the mental, and the other devic hierarchy with Sagittarius and the astral. Why does DK refer to these three hierarchies as involved with the lowest three planes and, thus, not include the buddhic and yet includes the physical-etheric subplane? Is this inferring that the Hierarchy works on a subplane lower than its own?
181. May we say that man does not yet work upon the buddhic plane? He does so in a conscious, focussed and capable manner at the fourth initiation, at which time he is beginning to transcend the human kingdom as he no longer stands in need of incarnation on the lower three systemic planes..
When the five and the four are perfectly blended, we shall have achieved the nine of a major initiation,
182. This cannot mean the ninth initiation, because by that time the fifth Creative Hierarchy has long since returned to the Heart of the Sun or the Central Spiritual Sun.
183. The nine (connected as it is with the third ray) signals the taking of the third initiation, at which time we have soul infusion.
184. From another perspective, however, the nine and the four are correlated, for the fourth Creative Hierarchy is numbered as both the fourth and the ninth.
185. The words “perfectly blended” signal the number four—the “Corrector of the Form”. That really perfect blending does not occur until the fourth initiation at which time the members of the fourth Creative Hierarchy are liberated onto the fourth or buddhic plane—the plane especially related to this fourth Hierarchy.
186. Thus, the “major initiation” here referenced is more likely the fourth than the third.
and when the six is added we shall have the resolution into one of the groups embodied by a Kumara, as has been hinted earlier.
187. From one perspective, these “groups” can be considered the major Ashrams.
188. 4 + 5 + 6 = 15. As there are one hundred five Kumaras to be reckoned with, fifteen divides into one hundred five seven times. These are the seven Ashrams which the Kumaras inspire monadically.
189. Can we also consider that the groups of Monads upon the monadic plane are “embodied by a Kumara”? From the Chart V on TCF 344, we may infer that there are seven monadic groupings on the systemic monadic plane as well as on the cosmic monadic plane.
190. When we speak of the “six” which is to be added, are we speaking of the Sixth Creative Hierarchy or of a group related to the sixth (or monadic) plane? Adding the “six” may not simply be a question of adding the Creative Hierarchy of Lunar Lords to the combination of the Fourth and Fifth Creative Hierarchy, but, rather, adding the Monad—the Monad being correlated with a higher “six”.
191. Of course, we no longer have one hundred and five Kumaras, strictly speaking, because Their places have been taken by members of the human family who cannot possibly have reached the spiritual status of a Kumara—yet.
192. Some Kumaras remain—at least seven: Sanat Kumara, the three Buddhas of Activity and also the three Esoteric Kumaras.
193. These seven may be considered the Embodiers of the seven Ashrams. They will be assisted, by the seven Spirits before the Throne. In a higher way, each of these seven may be considered an Embodier of one of the seven monadic groups on the monadic plane.
194. Taking the seven intra-planetary Kumaras and the "Seven Spirits before the Throne", we arrive at the fourteen greater and lesser which are, it would seem, planetary reflections of the Great Bear and Little Bear.
195. One way of reaching twenty-one is to add the Seven Planetary Sons of Fohat to the Ray Lords and the Kumaras. Can the Seven Kumaras be considered the “Seven Spirits of Darkness”, to which DK alludes in a most veiled manner?
196. Speculatively a fifteen is made of two sevens and a one. May we be dealing with a septenate at the ashramic level; a septenate at the monadic level; and a ‘kumaric’ one (from logoic levels). This is one way that the fifteen could be constituted.
197. From another perspective, if we add the Ashramic Seven to the ‘Monadic Seven’ to the Kumaric Seven, we reach twenty-one, which may be presided over by the Planetary Logos which makes twenty-two.
198. Within our planetary system there are number of systems of seven (septenates) and there are numerous ways of combining such septenates. Some septenates to be considered (simply within the manifestation of our Planetary Logos) are as follows:
a. Seven Scheme Kumaras
b. Seven Spirits of Darkness (are They the same as Scheme Kumaras?)
c. Seven Ray Lords (at the scheme level, but also with Their reflections on the seven chains and on the seven globes of each chain)
d. Seven Groupings of Chain Manus (each grouping containing fourteen)
e. Scheme Monadic Groupings
f. Chain Lords
g. Chain Kumaras
h. Ray Lords reflected in a Chain
i. Chain Monadic Groupings
j. Chain Masters
k. Chain Ashrams
l. Globe Lords
m. Globe Kumaras
n. Ray Lords reflected on a Globe
o. Globe Monadic Groupings
p. Globe Masters
q. Globe Ashrams
199. Not all possible septenates have been mentioned, but enough suggested so one can sense the rather large number of potential septenates. How we consider relationships between these septenates will disclose a number of significant planetary processes.
[Page 399] This marks the resolution of the six-pointed star finally into the five-pointed star;
200. In this case all aspects of form are symbolized by the six-pointed star. The seven of the Ashram are, relatively, form. The seven of the monadic plane are also (relatively and archetypally) form. The Kumara to be found upon the logoic plane, is, with the Lord of the World, the five-pointed star.
201. The five-pointed star is related closely to Sanat Kumara as the One Initiator. From another perspective, the Planetary Logos is the five-pointed star.
202. Disregarding chain and globe differentiations, there are four of the septenates which, when related, yield an important twenty eight. Two of them pertain to the Spiritual Hierarchy and two to Shamballa.
a. The seven of the Ashram
b. The seven to be found upon the monadic plane. Each monadic circle (cf. Chart V TCF 344) contains seven constituents.
c. The seven of the "Seven Spirits before the Throne"
d. And the seven Kumaras
203. If we check the reference from R&I 141-142, we shall see that the Seven Ray Lords (the “Radiant Seven”) are different from the Seven Kumaras (the “Buddhas of Activity” and the “Supernal Three”).
204. We shall see that DK has lifted only slightly the veil concealing the complexity of the inner constitution of our planet.
this is a great mystery, and concerns primarily the Heavenly Man of our scheme, and only incidentally the groups within His body of etheric manifestation.
205. To understand the groups within the Heavenly Man’s etheric body of manifestation we have to decide which ethers are meant.
a. Lower forms of life are manifesting through the systemic ethers
b. Beings who are relatively accomplished when compared to man and are manifesting through the cosmic ethers.
206. VSK offer: “When DK refers to the five and the four, we assume He referring to the Capricorn and Scorpio Hierarchies, the buddhic and mental subplanes, yet how do we resolve the relationship of the mental and astral as the subplanes involved?”
207. May it be suggested that the resolution to the problem lies in distinguishing between the plane on which the members of the Fourth Creative Hierarchy are eventually meant to express and the planes on which they presently express?
208. There is a lower fifteen and a higher. When expression through the Lunar Lords (the six) is added to the four and the five, we arrive at the fifteen which represents the present form of man’s expression.
209. When we drop the Lunar Lords and add the six of related to the monadic plane, we arrive at a higher expression of fifteen. There is also another way of adding a higher six (as suggested below). It is very unlikely that the six to be added is the six of the Lunar Lords, especially as the process arrived at through adding the six is a process higher than that which concerns the perfect blending of the four and the five.
210. We must remember that even after the lower six (Lunar Lords) are dropped, and the causal body destroyed, man can still manifest as a five on triadal levels (as the spiritual triad is the true soul) and the man liberated from the causal body is still more potently a member of the fifth kingdom than he was while confined within the causal body.
211. Interestingly, if one adds the following numbers together—numbers representative of the Creative Hierarchies, we can also arrive at a higher fifteen:
a. The Fifth Creative Hierarchy—a five
b. The Fourth Creative Hierarchy—a four
c. The Third Creative Hierarchy—a three
d. The Second Creative Hierarchy—a two
e. The First Creative Hierarchy—a one
212. The sum is fifteen.
213. The Lunar Lords are a lower six and the three Creative Hierarchies superior to the Fourth Creative Hierarchy are (in sum) a higher six.
214. Is it reasonable to think that the intra-planetary Ray Lords are particularly focussed on the second systemic (or monadic) plane and the intra-planetary Kumaras on the first (or logoic) plane? The answer to this question pertains to the structure of Shamballa.
215. We are into a most mysterious area of inquiry, and can only lay out a few possibilities.
It will, therefore, be apparent that if all manifestation is the embodiment in form of a cosmic conception,
216. As we remember, formulated on the atomic level of the cosmic mental plane…
and the working out of it in concrete shape,
217. Via the concrete mind…
manas or intelligence is a basic factor of the process and the means whereby the link is made between the abstract and the concrete.
218. Here is yet another definition of manas emphasizing its magnetic, linking quality. In this case, manas is to be correlated with solar fire. We are speaking of manas in its second aspect (of which three are major).
219. When looking at the sevenfold differentiation of manas:
a. The lower four sub-planes (systemic or cosmic) pertain to manasic fire by friction
b. The highest sub-plane (systemic or cosmic) pertains to manasic electric fire
c. The second and third sub-planes (systemic and cosmic) pertain to manasic solar fire.
220. It is fairly easy to understand the first three aspects of manas:
a. Manas as will intelligently expressed
b. Manas as the linking, cohesive factor—“The Great Connector” (EP I 77)
c. Manas as the capacity for intelligent arrangement—manipulation and moulding as divine necessities.
This is already realised to be true in connection with man, and it is equally true of cosmic entities.
221. Is it true that Entities greater than man have both a manasic permanent atom and a mental unit? It seems to be the case in connection with the Earth-scheme.
222. A link between the abstract and concrete must be made; to unite these two centers on the mental plane is the first step towards living the life of the Spirit.
As man progresses towards the heart of the mystery he awakens to a realisation that the aim of evolution for him is to build consciously the channel between the levels which are to him the planes of the abstract or of the ideal, and the concrete ones whereon he normally functions.
223. The abstract and the ideal are to be equated; this is not surprising. The third ray is the ray of abstract mind. The sixth ray is the ray of abstract idealism. DK tells us that these two rays (the third and sixth) are intimately related.
224. It may be that this gap to be bridged exists in the case of all self-conscious entities. When there is no intervention of Solar Angels the process is both slow and natural. When intervention exists the method of building the antahkarana is offered.
This connecting channel has been inadequately called, and is literally "THE PATH" itself. He builds it:
225. The “Path” is not simply a symbol; it is a bridge of substance, at first mental, connecting the lower and the higher worlds.
226. It is often in occultism that that which at first seems to be merely symbolical, turns out to be a literal description.
227. The “Path” is a bridge of resonance through substances of different vibratory frequencies. Energy is transmitted ‘across’ the ‘bridge’ via resonant relationships.
· By means of the manasic principle consciously applied.
228. Through manas one can enter higher worlds. The many Mercurian links, produce, at length, the bridge. That which begins as intellectual cognition ends as factual realization.
229. The building of the antahkarana is a conscious redirection of the manasic principle.
· By the process of transcending the karmic limitations of the three lower planes.
230. The limitations prevent the construction of those structures which facilitate the passage of energy through the principle of resonance. Useful structures can be built once there is the freedom to build them and the knowledge of how the building is to be accomplished.
231. Unfulfilled karma prevents the freedom in which to work upon new ventures and the acquisition of the knowledge needed.
· Through the method of dominating matter, or the Personality, considering it as the Not-Self.
232. This domination will end the preoccupation of consciousness with factors which prevent the resonance from being established and utilized. If one is totally engaged with matter, one cannot engage oneself with soul and Spirit.
233. We see the close connection of the “Personality” with the matter aspect of divinity.
· Through the expansion of his consciousness through graded steps until it includes the planes he seeks to reach, and thereby demonstrating the truth of the statement that in order to tread the Path he must become that Path itself, and the accuracy of the occult truth that the antaskarana is itself but illusion. Ponder on this, for it carries illumination for those who have eyes to see.
234. Consciousness engages progressively with matter ever subtler and more rapid in its vibration. Each such upward engagement opens new vibrational vistas.
235. We are given one of the most notable truisms in occultism: “in order to tread the Path [one] must become that Path itself”. The “Path” is part of one’s nature; it is inherent in what one is. One “Path” connecting the highest and lowest aspects of man—the sutratma—already exists. It is the “life thread”. The thread of consciousness, however, is incomplete must be built to completion, and when it is built, it becomes part of one’s internal, occult anatomy.
236. The antahkarana (as usually pictured) is but an illusion. Really, it is a resonant condition in matter allowing free passage of energy and consciousness.
237. From another perspective, it is not necessary to bridge to one’s essence (Monad). One already is that to which one proposed to bridge. We build our way back to that which we essentially are and to a dimension in which we are already consciously focussed! When this occurs, we realize that essence needs no bridge to connect to essence.
238. The definition of the word “illusion” must be carefully considered. It is not, necessarily, that illusion does not actually exist, but that its existence derivative from that which truly exists; as well, illusion is impermanent in its existence. The entire Universe is the Great Maya and illusory. The Universe exists but is both unreal (in the absolute sense) and impermanent. The true existence substanding that which is illusory is not the same as its seeming existence.
In the process of treading that Path and of achieving the goal, man is resolved into the five-pointed star, finally into the triangle of Spirit.
239. We can understand the progression of geometrical symbols as follows:
a. The six-pointed star is the star of form and is the symbol of the deva evolution and, specifically (on the lower turn of the spiral) of the Sixth Creative Hierarchy.
b. The five-pointed star is star of soul and is the symbol of the Higher Self (of that which man must become when he has absorbed the teaching and ‘in-form-ation’ of the Solar Angels—who also represent the number five). The man who has become a five is no longer strictly human but has entered the fifth kingdom of nature.
c. The triangle is the symbol of the spiritual triad—of the higher trinity of essential divine energies—Will, Love and Intelligence. By becoming a triangle, one becomes a true soul (or spiritual triad) and is able to express the Spirit, Monad or “Father in Heaven”.
d. It is debatable whether we should consider the realm of the spiritual triad as a five (because it represents the true soul and the Kingdom of the Soul) or as a three (because it is a triad).
e. The Spirit also is threefold—Will, Wisdom and Activity, so that man who has become the triangle has also become his Spirit-Self.
f. From another perspective, the Spirit is the point or the one. On that level of divine expression three are one and one is three.
g. One way of looking at the progression here discussed is:
i. From the six-pointed star representing man as expressing in the eighteen lower worlds of form—the eighteen lower sub-planes.
ii. To the five-pointed star representing man as soul—first within the causal body, and then upon the planes of the spiritual triad
iii. To the four-pointed star (discussed below) which precedes man’s ability to become a conscious Spirit.
iv. Into the threefold Monad (Will, Wisdom and Activity)
v. Finally, into the point which represents pure being at the heart of the Monad.
240. The foregoing is only one way to consider the possible geometrical progression.
241. Some of the principal questions to be answered are:
a. Is the spiritual triad to be considered a five or a three or both?
b. Is the Spirit to be considered a three or a one or both?
c. At what point in triadal expression does the four discussed immediately below, become significant?
Between these two stages is [Page 400] a mysterious esoteric stage wherein he is resolved into the four,—not this time the four of the lower quaternary, but a higher four.
242. Some of these resolutions may involve certain chakras not commonly known. DK has not told us of all the significant chakras, some of which are deeply hidden and their function undisclosed—exoterically.
243. The four suggests the four higher ethers and the ability to wield buddhic energy. The buddhic plane is the fourth plane.
244. Is the four of which we are speaking lower than the three or higher? There is a lower quaternary but there is also a higher quaternary. The Divine Tetraktys is a four as well as a ten.
245. If the five-pointed star refers to the soul state and the triangle (ultimately) to the monadic state, the four must refer to an interim state. We might look at it as an inverted tetrahedron with the causal body being the lowest point.
246. From another perspective, this four may relate to the fourth initiation, and to initial acquaintance (through buddhi) with the Four Gates of Shamballa. With it, we also have the possibility of setting one’s sights upon the mounting of the Cardinal Cross (another four) following the fourth initiation.
247. One of the symbols of the ajna center is the four-pointed star; this center would seem to correlate with the mysterious interim process under discussion.
248. It would seem that this resolution into the four involves the fourth initiation which is an indeterminate period in one significant way—its processes occur neither on the Fixed Cross nor on the Mutable Cross.
He becomes part of the consciousness of that occult group hinted at in various places which stands next to the three Logoi, the four great Maharajahs, the dispensers of karma, the repositories of cosmic purpose, who are reflected (but only reflected) in the logoic Quaternary, or in those four Heavenly Men Who embody (with their synthesising third) logoic manas.
249. This section is extremely occult. The man passing through the higher significance of the number four is not yet a fully liberated, threefold Spirit, but may be passing through the fourth initiation (at which time he faces the “Cross” and the eradication of all the human karma he has generated).
250. The logoic Quaternary becomes more meaningful to him at this point; the four strictly manasic planets are known in a new way. The Rays of Attribute become familiar. Can he then express the Law of the Lower Four (the seventh of the seven Laws of the Soul)?
251. The four Maharajas are Beings even greater than the Planetary Logoi Who comprise the logoic Quaternary. The nature of these Maharajas is greater than that of the four Planetary Logos in Whom the Maharajas are reflected.
252. We have discussed the possible members of the logoic Quaternary from different angles. Certainly the planet Earth is one; Venus is another.
The Lord of Venus holds place in the logoic quaternary, as does the Lord of Earth. (TCF 300)
253. Mars, another non-sacred planet, is necessarily another member of the logoic quaternary. Now that Pluto has been discovered, is it correct to consider it also as a member?
254. There are a number of possible perspectives, and DK does not tell us which may be the two planets (in addition to Earth and Venus).
255. At one point He seems to tell us that Venus (carrying the buddhic energy) should not be numbered among the strictly manasic planets. Mercury, of course, is one of the most manasic planets, but is it too advanced to be considered strictly manasic?
256. In his growing familiarity with the transitional significance of the number four, the disciple/initiate advancing from the six-pointed star, to the five-pointed star, through the fourfold “Cross” and to the triangle of Spirit, will discover (as he passes through the four) the meaning of the “Cross”, its relationship to matter and to the higher ethers, and, above all, its relationship to Karma (as wielded by the Four Maharajas through those Planetary Logoi who represent or can be correlated with the logoic Quaternary).
257. The passage through the four on the way to the three is a time of severe testing and trial, followed by liberation.
258. The process through which the energies of the four cosmic ethers are substituted for the lower four systemic ethers is one in which a fourfold cross must be borne.
These four with the synthesising one are in Themselves the sumtotal of manas, the Brahma aspect, or Intelligence in activity.
259. The synthesizing one must be the major, planetary expression of Brahma, or, in a solar systemic context, Saturn.
260. We can long debate which are the four strictly manasic planets representing the lower logoic Quaternary.
261. VSK asks: “What is the relationship between the five Mind Born Sons of Brahma or the five Kumaras, in relation to, or reflection of, these five?
262. We might say that the five earthly (i.e., intra-planetary Kumaras are the reflections of the five Mind-Born Sons of Brahman (the Divine Manasaputras).
263. If we could determine which are the strictly manasic planets representing the lower quaternary of the Solar Logos, and add Saturn, we would have some good idea of the character of the three Buddhas of Activity, Sanat Kumara and one of the Esoteric Kumaras (making five in all).
Karma works through manas, and only as the six-pointed star (or the sumtotal of concrete mind in its various divisions) becomes the five-pointed star, or the synthesis of the lower into the abstract or higher, is the transmutation into the three, or the Spiritual Triad, made possible via the four, or the formless repositories of karmic purpose;
264. Again, the occultism is profound in this very synthetic statement.
265. We cannot avoid associating the human being with the number four and with this fourth or transitional state.
266. Via the five offered by the Solar Angels, the ascending man is placed in a position to become a still higher five. The five represented by the Planetary Logos is a five which is higher than the three which man may become as he enters his own Spirit aspect.
267. How shall we conceive of the six-pointed star as “the sumtotal of concrete mind in its various divisions”?
268. Usually we conceive of the concrete mind as having four sub-planes and thus, four qualities.
269. If the abstract mind is to be considered focalized upon the atomic sub-plane, then two levels of the higher mind could also be considered relatively concrete. Certainly they are more connected with form than is the atomic level of the higher mental plane.
270. If we add the four forces of the concrete mental plane to the two energies of the higher mind (excluding the energies of the atomic sub-plane of mind), we shall have our six.
271. Upon the highest sub-plane of the mental plane, one enters the world of the spiritual triad or, initially, into the thinking process of the Planetary Logos. This entry can be symbolized by the number five; one becomes increasingly planetary in one’s mind and strands forth as a representative of the fifth kingdom of nature.
272. This may be one possibility we shall have to entertain. Other options seem wanting.
273. However, one possible reflection of concrete mind in relation to abstract mind can be found in Chart VI (TCF 373) in which six Planetary Logoi surround Saturn as a seventh. Saturn is Brahma (the ruler of all things concrete and yet closely associated with the third aspect of the spiritual triad). The six surrounding Saturn could be, then, higher correspondences of the six divisions of concrete mind, with Saturn representing the abstract, synthesizing factor of manas.
274. In this summary paragraph, the triangle referenced is the spiritual triad and not yet the Spirit, itself.
275. To enter the spiritual triad, the process of transmutation is required. The six seem positioned ‘beneath’ the lowest level of the spiritual triad.
276. What is said of the four is, again, astonishingly occult. The four is said to relate to “the formless repositories of karmic purpose”. True formlessness begins with the buddhic plane, the fourth. Can it be that that which must be karmically enacted in the three lower worlds is buddhically ‘stored’? There is something about the number four closely related to karma: the Four Lords of Karma, the Cross, the fourth Path of Higher Evolution (the Path to Sirius) wherefrom the Law of Karma (as it affects our system) originates.
277. Normally, one thinks of the members of the atomic triangle (physical permanent atom, astral permanent atom and mental unit) as storing karma; but there may be a higher purpose related to karma, and this purpose may be stored on a plane relating more closely to Sirius—namely the buddhic plane.
278. Could “karmic purpose” be stored on the plane of “pure reason”? This is a fascinating possibility. A great balancing is required in the planning and enactment of karma. The buddhic plane is the plane of balance, harmony, reconciliation and redemption.
thus is liberation achieved, thus is man set free, and the microcosm attains BEING without the necessity of form-taking.
279. We may say that BEING is to be represented by the point (within the triangle). It is greater than the threefold Monad (represented by a triangle); the essence of the Monad is That which animates the Monad.
A hint here in connection with the microcosm may help: When the microcosm has transcended the three worlds of matter and has become the five pointed star,
become the five-pointed star means the microcosm has become a conscious soul
and definitely a member of the fifth kingdom in nature—the
he passes into the consciousness of the Monad, or pure Spirit, via the fourth plane of buddhi.
281. This is important. The fourth planet of buddhi is resonant with the second plane of the Monad. Yet, the atmic plane is not mentioned, and it shares the quality of the first ray (and of will) with the Monad.
282. This section is telling us something about the transition from the five-pointed star to fourfoldness (that interim state related to the Lords of Karma which has been discussed above).
283. We can say that the Monad (essentially) is “pure Spirit”, but it is not the monadic vehicle that is pure Spirit, but rather, “pure Spirit” is the essence of the Monad, or the true Monad, related, in a way, more to the logoic plane than to the monadic plane.
note that we are told that the man passes “into the consciousness of the
Monad”, but not into the Monad, per
se. From the time a man enters the
285. The period of the third initiation is principally a period of soul consciousness with some initial presence of the Monad noticeable. As the fourth initiation is undergone (involving a repolarization upon the buddhic plane), the consciousness of the man becomes increasingly influenced by the Monad, (the One).
286. Until the intuition becomes active and transcends the usual use of the mind, one cannot pass into the consciousness of the Monad.
For him the buddhic plane is the plane of karmic correspondence.
287. As suggested above, we are now relating the buddhic plane to the factor of karma.
288. The phrase is unusual: “the plane of karmic correspondence”. The buddhic plane is a plane resonant to the cross whereon karma is fulfilled.
On it he enters into the sphere of conscious co-operation in the working out of karma for a Heavenly Man, having completely worked out his personal karma in the lower three spheres.
289. An arhat of the fourth initiation need no longer incarnate on the eighteen lower sub-planes. His personal karma with respect to the three worlds is terminated.
290. But his engagement with karmic processes is far from over. Now he is more consciously identified with the Planetary Logos and shares (to an increasing measure) identification as the Planetary Logos. He can work as an agent of harmonization and balance, reconciliation and redemption (buddhic qualities) in contributing to the working out of that amount of planetary karma which falls within his purview.
291. Again, no one fully enters into the consciousness of the Monad who has not worked out his karma in the lower three worlds.
The student whose intuition suffices can work out the planes which correspond to the buddhic plane, for a Heavenly Man and for a solar Logos. This will only be possible if the concept is extended to cosmic levels and beyond the systemic.
292. VSK inquires: “Why should working out what planes correspond to the buddhic require the intuition? Wouldn’t it be the fourth cosmic etheric or buddhic, clearly?
293. It seems logical that the corresponding plane for the Solar Logos is the fourth cosmic plane or cosmic buddhic plane. Is it the same for the Planetary Logos?
294. When we think of the Planetary Logos, we may wonder if, for Him, the higher mental plane is really the fourth ether (counting from above) and the systemic buddhic plane the third ether, and so forth.
295. In this case the higher cosmic mental plane would have a kind of buddhic significance for the Planetary Logos.
296. In earlier Commentaries, we have discussed the relativity of the planes. We did this in relation to the four factors: vibration, light, sound and color. The same plane may hold one type of function for a given Entity, and a much higher function for an entity lower in development.
297. If, as VSK suggests, the buddhic plane can be characterized by different colors for the Solar Logos, the Planetary Logos and for the microcosm, (violet, blue and yellow respectively), we have a piece of evidence to support the relativity of the planes with respect to different orders of beings.
Through the ideas here imparted it may be possible for the student to think out, for himself, some aspects of the [Page 401] place of manas in cosmic evolution.
298. It is possible to conceive of the entire text, A Treatise on Cosmic Fire, as dedicated principally to the discussion of manas in cosmos, the system and in the microcosm. This is certainly one of the principal themes.
299. What do we mean by “cosmic evolution”? The Solar Logos is called a cosmic being, and the Planetary Logos as well (in at least one reference).
300. Probably, however, that which is cosmic is that which is extra-systemic and about such levels of the Divine Life, not much is said.
301. By extrapolating from what has thus far been given, we may, perhaps, develop some intelligent speculation about the manner of the divine creativity of a Cosmic Logos, and the various subsidiary entities which are incorporated into this creativity.
It necessitates a somewhat synthetic viewpoint, and the steady holding of the thought of PURPOSE in all activity, whether cosmic, systemic, planetary, or microcosmic.
302. One point has been driven home repeatedly: the true nature of manas is inseparable from purpose (and/or will). The first and third rays are resonant and work closely together. In short, the will works through mind. This is demonstrated by the fact that the monadic ray is reflected in the mind;
The Monadic Ray influences the mental body, after integration of the personality has been brought about. It causes the mind nature to achieve that clear vision [hence the relationship of the envisioning ajna center to the fourth initiation] which finds its consummation at the fourth initiation, and releases the man from the limitations of form. (EP I 406)
It is the fire of divine impulse permeating all forms and driving those forms to certain action and achievement.
303. Here we have an excellent definition of manas when correlated with purpose.
The fire of matter earlier dealt with is the dynamic fire of motion, which keeps in activity each atom of matter.
304. Matter and motion are inseparable. From another perspective, fire and motion are inseparable.
305. Here also, we have an excellent definition of fire by friction or the “fire of matter”.
The fire of mind is the coherent impulse and purpose, driving the forms (built up of active matter) in a specific direction, and along certain destined paths.
306. Another brilliant definition. In this definition we can see a great deal of the first ray—drive and directionality. We could say that mind intelligently executes purpose.
It is consequently karmic impulse, originating cause, and operating will. It is likewise the result or the effect of this action in time, and only as the Triad comes into play, via the esoteric four, are the fires of both mind and matter burnt out and the fire of Spirit set free.
307. It must be obvious that we are dealing with very occult statement.
308. Let us tabulate these meanings of manas which DK is giving in summation:
a. Karmic impulse
b. Originating cause
c. Operating will
d. The result of these three actions in time
309. We will repeat the idea that in this solar system, will and purpose cannot be defined solely in terms of the first ray. The highest level of the mental plane (whether systemic or cosmic) is involved in their expression.
310. Mind or manas is “karmic impulse” because all things are arranged according to the manipulations of mentation. According to these arrangements, so will be their harmonization with or deviation from the archetype (which the Lords of Karma serve). It is karma which adjusts created arrangements to the archetype—in time.
311. Manas is “originating cause” because it operates from the causal levels of the mental plane. Incarnation begins on the higher mental plane. The Monad sustains the egoic lotus, but the egoic lotus acts as a semi-autonomous center for millions of years of human evolution and is thus the origin of causes felt in the three lower worlds.
312. As for will, in a certain respect, manas is will in action—or should we say, ‘will in intelligent action’.
313. In relation to time, when manas is transmuted into buddhi, the normal sense of time is also transcended, and the Eternal Now begins to be meaningful because experienced.
314. This “esoteric four” is enigmatical. We could be speaking of an occultly concealed chakra with four major parts.
315. We could correlate the esoteric four with the spiritual triad and the Monad (four in all). This grouping would be a higher tetrahedron.
316. The burning out of the fires of matter and of mind occurs at the fourth initiation and surely the “esoteric four” has something to do with this process. What do the spiritual triad and the Monad (four in all) contribute to the relative liberation into Spirit at the time of the fourth degree?
317. We might also say that the four Rays of Attribute are involved in this liberation as are the Lords of Karma (of which there are four concerned at this point of development).
318. The ajna center is also a four and at a certain point of evolution is the conduit for triadal energies. Thus, the spiritual triad would come into play via this mediating center. The fourfold ajna is necessarily of great importance during the processes of the fourth initiation.
319. It would seem that we are skirting around the edges of a profound mystery which requires the kind of penetration we cannot bring to the subject.
III. THE PRESENT STAGE OF MANASIC DEVELOPMENT IN THE THREE GROUPS
320. When we speak of “the three groups” what do we mean? Text that follows suggest we are speaking of Planetary Logoi, Solar Logoi and Cosmic Logoi.
Literally, should we paraphrase this sentence, we might express it in the form of
· an enquiry as to the point attained in the active working out of the purposes of the great Entities involved in cosmic and systemic manifestation;
321. Here cosmic and systemic Entities are mentioned. We are examining Their purposes and the degree to which They have worked out these purposes.
· we might also enquire if the intelligent will of the cosmic Logos and of the solar Logos and equally (within the system) of the different planetary Logoi, proceeded satisfactorily to a stage where it can be both appreciated and somewhat comprehended.
322. In the preceding section DK speaks of “purposes” and here of “intelligent will”. There is a difference. Purpose is related far more to destined pattern and intelligent will to dynamic execution of purpose.
323. It is likely that such exalted purposes are so remote from our understanding that we would not be able to detect anything about the degree towards which such purposes have progressed towards manifestation. With the help of the Master’s far broader understanding we may, however, learn something.
324. Appreciation precedes comprehension. We may appreciate something about the grandeur and beauty of the manifestation in progress without really understanding the design and details of the process.
These thoughts are involved in the consideration of this point, and open up for us much of very real interest. It should here be pointed out that the manasic principle (whether cosmic, systemic, or human) manifests in five ways,
325. These five ways take us to the brahmic level of attainment.
326. From one perspective, Saturn, the Head of the brahmic development, is the fifth factor counting from below. He (correlated with the Rays of Aspect) supervises the development of four lesser factors correlated with the Rays of Attribute.
is transmuted into wisdom after its fivefold manifestation,
327. The number six is properly correlated with buddhi which is the sixth principle. So often buddhi is related to the principle of love but it can just as legitimately be related to wisdom. The Buddha (conditioned naturally by buddhi) is the “Lord of Wisdom”.
2. The Buddha, the Lord of Wisdom, bringing spiritual light to the Hierarchy and revealing what is the divine purpose. (EXH 464)
and eventually is resolved into pure will or power.
328. This is the seventh factor and we may consider it to be an atmic demonstration. Atma is the plane of spiritual will and spiritual power.
329. We remember that there is a difference between atma and the Atman. Principles are seven expression of the Monad which is, essentially, the Atman. Atma is the first such expression, but sometimes called the seventh principle.
Herein lies the clue; all the objective display we see around us in connection with the Heavenly Men, and with the cells of Their bodies, [Page 402] lies hidden in this.
330. We move through the five, to the sixth and then the seventh.
331. From another perspective, we can think of moving progressively from the five-pointed star, to the six-pointed star (a higher interpretation of this star than merely representing form) and to the seven-pointed star.
Herein may be found the mystery of the five Kumaras,
332. Are these intra-planetary or systemic (i.e., planetary) Kumaras? When dealing with Kumaras on our planet it is easier to think of four of them. When thinking of Kumaras within the solar system, five is a number easily cognized—Saturn and the lesser four. From another perspective, we deal with one Ray of Aspect and four Rays of Attribute.
333. It is likely in this section that the focus is specifically upon the Kumaras Who are five of the Heavenly Men.
Who are awaiting the final resolution,
334. That resolution is the stage of obscuration, synthesis and absorption through which they pass. They are synthesized or absorbed into the two remaining synthesizing planets—Neptune and Uranus.
335. When se think of synthesis in relation to the Planetary Logoi, there are two perspectives:
a. The synthesizing by the Logos of a particular planet of all life within His planetary system
b. The synthesising of a particular Planetary Logos into one of the Planetary Logoi Who expresses through a synthesizing planet.
336. If we wish to speak of five kumaras on the intra-planetary level (for instance in relation to our Planetary Logos), then one of the Esoteric Kumaras would have to be chosen. This would be a veiled line of inquiry. Further, so much that transpires on our planet resonates to the number four because we are in focussed in the fourth chain and fourth globe of our Earth-scheme and because we are in the fourth round of that fourth chain. We may, as well, be experiencing the fourth scheme round.
and herein is secreted the knowledge of divine alchemy, which is based on the five elements,
337. Perhaps something of Chinese alchemy (with its five elements) is suggested. If not, the aether will represent the fifth element. The aether correlates with Saturn, the atmic plane, and the first of the five brahmic Planetary Logoi.
338. Five is a number often associated with alchemy; Venus (soul-bearer of the five) is an alchemical and transmutative planet.
and is concerned with their transformation into a primal element through the medium of an intermediate stage.
339. VSK inquires: “The Pisces, Aries, Taurus, Gemini, and Cancer Kumaras?”
340. It is evident that we are not certain about whether we are speaking on a planetary level or of a certain number of the Sons of Brahma—the Divine Manasaputras.
think in terms of the sub-planes of the cosmic physical planes, the five
elements can accord with each of the first five planes numbering from below and
ending with the atmic plane. In this case the intermediate stage would be the
akasha and would correlate with the monadic plane. The “primal element” would
be the “
342. If we wish to remain within the fivefold realm of Brahma, which is useful (if somewhat compressed)—
a. The five will take us into the realm of the soul
b. The sixth or intermediate stage will be buddhic
c. The primal element will be encountered on the nirvanic plane—i.e., the atmic plane.
343. This latter approach might be appropriate for the microcosm and for those at our particular level of evolution. We are not about to reach unto the logoic plane.
when speaking of a “primal element” in relation to the cosmic physical plane,
it is hard to avoid the impression that it must be correlated with the “
1. In the Planets.
Occult students need, in considering these points, to remember very clearly the distinction between transmutation and the final resolution;
345. Transmutation is a transitional process; once it is completed the final resolution can occur. Transmutation precedes synthesis.
between the process of transforming the five elements, esoterically understood, and the final resolution of the transmuted essences into their synthesis.
346. We can speak of this process in relation to a human being, a Planetary Logos or a Solar Logos and beyond.
347. When we speak of elements, we tend to think of chemistry and physics, but even great Entities can be discussed in terms of the elements (qualities) They represent.
This has a vital bearing upon our subject, for resolution is as yet by no means possible, and the process of transmutation is only just beginning in the majority of cases.
348. DK is realistic about where we stand—as the microcosm. The Planetary Logoi and Solar Logoi are also nowhere near the completion of Their process.
349. To be quite practical, mankind, as a whole, is just learning what transmutation is. The imminent first initiation for a significant number of the Sons of Men will signal that transmutation has begun in earnest.
In studying these subjects we have necessarily to confine ourselves to the Heavenly Men, for the human units—as cells in Their body—are of course included in all that is posited about Them,
350. Again the practical and deliberately self-limiting approach. There is probably much that can be said about our Solar Logos and even about Cosmic Logoi, but no experience of these processes in relation to those levels is possible for us.
and until it is known which cosmic Logos recognises our solar Logos as a centre in His body, and which six other systems are affiliated with ours, it will not be possible to touch upon the systemic stage of manasic development.
351. It is sometimes debated whether our Solar Logos is a chakra in a Cosmic Logos or in the One About Whom Naught May Be Said. Whereas the Teaching speaks only of one One About Whom Naught May Be Said, it references seven Cosmic Logoi. Consult TCF 293. It may be inferred that there are a number of Cosmic Logoi, but only in one of Them is our Solar Logos a chakra. Although it can reasonably be inferred that there are seven Ones About Whom Naught May Be Said, the Teaching only speaks of one. The inference, then, is that a Cosmic Logos is different from the One About Whom Naught May Be Said or a One About Whom Naught May Be Said, and that our Solar Logos is a chakra in only one of the seven Cosmic Logoi.
352. To recognize which six other systems are affiliated with ours is a challenge. Some of us have attempted to determine the constituents of our ‘local’ Cosmic Logos. We have hypothesized stars/Solar Logoi which may represent some of His chakras.
353. Among them have been:
d. Sol (our Sun)
f. Alpha Centauri
354. The Cosmic Logos embracing these seven as major chakras could be called the Sirian Logos.
355. This proposal may or may not be correct, but it gets us thinking.
356. Some have suggested that “Royal Stars” should not be included and that lesser known stars closer at hand should find their place in the enumeration. The matter is open for careful, intuitive, astronomical research.
357. What is the “systemic stage of manasic development”? May we say that it involves the Source or Sources of manas to our solar system and six affiliated solar systems? As well, it may involve the manner in which that manas expresses ‘coordinatively’ through our solar system. If planetary lore is veiled to us, how much more so is solar systemic lore!
358. Despite what DK says here, it seems that He does somewhat touch upon manasic development in the system (beginning with TCF 408)
359. In the section above DK speaks of six other “systems” affiliated with ours. This seems reasonable. Elsewhere He speaks of six other “constellations” associated with our solar system—but then, much depends on what is meant by the term “solar system”. As we have elaborated in other Commentaries, a “solar system” may be a constellation which is, after all, a system of stars (all of these stars, naturally being solar).
Scientists have not yet admitted into their calculations the fact that our solar system is revolving around a cosmic centre along with six other constellations of even greater magnitude in the majority of cases than ours, only one being approximately of the same magnitude as our solar system. (TCF 1084)
But in connection with the Heavenly Men certain facts are possible of theoretical comprehension, even though not as yet demonstrable to the scientific mind.
360. It is evident that we are working ahead of the possibility of scientific confirmation in the present day. The day will come, however, but will we have to wait for such confirmation until the fifth round?
361. Perhaps, what we are discussing is somewhat demonstrable to the intuitive mind, and if scientists possess such a mind, it will be somewhat demonstrable to them as well.
We will, as usual, tabulate our premises, and thus keep clearly in mind, and visualised, the points under investigation:
362. We follow text-book methods.
First. It might first be said that the third aspect, combined with the second, or Brahma and Vishnu allied, go to the totality of the Divine Manasaputras.
363. The Heavenly Men are Divine Manasaputras or extra-planetary/systemic Kumaras. They are the higher octave of our intra-planetary Kumaras.
364. The Kumaras of which we are speaking are Divine Manasaputras.
are not yet “Lions of Cosmic Will” as is the Grand Heavenly
They are Will utilising matter, or active intelligent substance, in order to demonstrate Love-Wisdom; all this is based on purpose, and has causation as a fundamental.
366. Compared to the microcosm, Their experience with Will is vast, but on Their own cosmic level, Their experience with Will is relatively nascent.
This [Page 403] Brahma aspect is fivefold and, with the Vishnu aspect, makes the six, or the pentagon, having Mahadeva or Will in the centre of all manifestation.
367. The pentagon is fivefold. With Vishnu, it seems more correct to speak of the hexagon. Mahadeva, or Will, will occupy the center of the hexagon.
368. Definitely, seven divisions are mentioned so it is curious to see the word “pentagon” following the phrase, “makes the six”. Are we dealing with a misprint or an unusual wording?
Second. This fivefold Brahma aspect or the five Kumaras, are in full manifestation, and, with the reflection of the other two aspects, make the seven of our manifested system.
certainly clear that at this point we are speaking of systemic Kumaras or
370. The other two aspects are the first and second.
371. Brahma is in full manifestation. We are still transiting through that aspect of solar systemic development which is correlated with the quality of the previous (brahmic) solar system, but the second aspect is rapidly emerging.
372. The two other aspects are not fully in manifestation. Perhaps that is why only the reflection of the two other aspects is numbered with the five which are in full manifestation.
373. VSK asks: “In the SD we are told that the two Kumaras who fell, the rose and orange, are from the top two subplanes of the cosmic astral. Are they the reflections referred to?”
374. I would suggest we ponder on VSK’s question. It is a difficult one. Do we find that the colors rose and orange could reasonably correlate with the first and second sub-planes of the cosmic astral plane?
375. The other “two aspects” may relate to the cosmic astral plane and the cosmic mental plane; only their “reflections” would be found upon the cosmic physical plane. Neptune and Uranus may be involved in this reflecting process (cf. TCF 406).
376. Are Venus and Mercury also to be considered as “reflections” of the other two aspects or are the Logoi of these schemes numbered among the five Kumaras in full manifestation?
377. When dealing with “reflections” we have to ask, “In what medium do the reflections occur”? Are the “reflections” lesser Planetary Logoi related to the two aspects which cannot yet be in full manifestation? Are Neptune and Uranus to be considered “reflections” of the first and second Logoi (surrounding the Solar Logos) and is Saturn the “reflection” of the third Logos? These are deep and difficult questions and demand a considerable understanding of solar systemic structure.
378. It could be that each of the Three Logoi (surrounding the Solar Logos) expresses through one of the lower three cosmic planes—etheric-physical, astral and mental.
Third. Mercury and Venus are in process of transmutation,
379. Not yet of absorption. These are the two planets most advanced in their unfoldment.
380. They are, however, close to obscuration as we learn in the text. The time referenced below is the "Judgment Day".
They might be roughly described as embracing that period in the system which began for us in the middle of the third root-race of this round and continues until the period called "the Judgment" [Page 390] in the coming fifth round. [in the middle of that round, we are told] When that time comes our planetary Logos will have attained the initiation which is His present goal; the fifth round of the Venusian scheme will be closing, and the Venus scheme will begin to pass into obscuration, preparatory to transferring her life to the synthesising planet with which she is connected; (TCF 389-390)
6. Mercurian life will begin to synthesise, and to be transferred to its synthesising planet. In the case of Mercury this synthesising planet is not Saturn, but one of the other two higher major centres. (TCF 392)
and the manasic principle in both these schemes, having reached a high stage of development, is being transmuted into Love-Wisdom.
381. Hence the relation of Mercury and Venus to the buddhic principle. Love-Wisdom is buddhi.
382. Given their relation to buddhi, it is hard to conceive of them as among the strictly manasic planets related to the lower quaternary of Brahma. They are planets in transition related in growing measure to Vishnu.
383. They are certainly planets in which cosmic mind and cosmic love could be reflected, just as is the case with Uranus and Neptune on a higher turn of the spiral.
When three fifths of the units (deva and human) that go to the composition of the vehicles of any planetary Logos are entering upon the Path, then the process of transmutation is entered upon.
384. We have recently been told that at the "Judgment Day" occurring in the fifth round of the fourth chain of the Earth-scheme three fifth of humanity will be upon the Probationary Path or the Path of Initiation. (cf. TCF 390).
385. Because the number three fifths includes some units on the Path of Initiation, we may infer than the process of transmutation as applied to our Earth-scheme will begin before the "Judgment Day". Perhaps it has already begun as suggested below..
386. The term “transmutation” as it is here used seems to refer to entrance into the fifth kingdom of nature which begins with entrance upon the Path.
The faculty of MIND is then an instrument for creative use, and not the "slayer of the real," and a barrier to the free life of the Spirit.
387. VSK alerts us to the same reference: “Notice the three fifths is the same proportion mentioned on pages 390-391, that of the number of human units who will be mentally polarized at the time of Judgment”.
388. It is especially the concrete mind that is the “slayer of the real”. Once transmutation begins to occur the mind is increasingly permeated by soul light which begins to reveal the possibilities of triadal and monadic life—i.e., the “life of the Spirit”.
Again, it must be noted that Earth, Mars, Jupiter, Saturn, and Vulcan are as yet developing manas, and the stage achieved in each varies, and is not for exoteric publication.
389. We have here three sacred planets and two non-sacred. Three of these planets (the sacred ones) are only focussed in their third chain, fourth globe. Lesser entities develop or mature sooner than the greater ones. This is true of our chakras and it also true of the Planetary Logoi considered as center/chakras within the body of the Solar Logos.
390. DK tells us that the degree of development is not for exoteric publication, but shortly below He gives some pretty strong hints revealing the degree of development.
391. Because Mars and Earth are focussed in their fourth chain, fourth globe, we might presume that the development of manas is more advanced than in Their superiors—Vulcan, Jupiter and Saturn. This presumption, however, turns out to be incorrect in relation to Vulcan.
392. We might wonder what we could do with such information if it were published; probably, we do not yet realize what could be done, but the Tibetan does.
The Heavenly Men of these schemes have not yet succeeded in bringing Their bodies to the stage where transmutation on a large scale is possible.
393. Transmutation on a large scale has occurred within Venus and Mercury.
They are approaching it, and when the necessary three fifths is reached, then They will begin to transmute on a larger scale.
394. We begin to realize the importance of the three fifth mark. The process really speeds along at that point. Venus and Mercury have, no doubt, passed that point, and are well along in transmuting manas into buddhi.
395. Mercury is far ‘older’ than Venus (as the Buddha is ‘older’ than the Christ). The progress of Venus seems unparalleled among His planetary Confreres, just as the progress of the Christ is unparalleled in the present human race.
396. VSK asks: “What is it about Earth, Mars, Jupiter, Saturn and Vulcan – as distinct from Mercury and Venus – in which we can find hints?”
397. We might say that the planets Venus and Mercury have not the essential spiritual status of Vulcan, Jupiter and Saturn, but greater spiritual status than Earth and Mars. Their speed relative to Their Confreres is remarkable. Mercury we know is always swift. In the case of Venus, we find, as always, that love is the fastest way to achievement.
The Earth scheme has about one fifth in process of transmutation in one or other of the globes at this time and Vulcan has very nearly two fifths.
398. We see that transmutation is going on upon globes other than the Earth-globe, the fourth. We are not told whether the process is occurring on all the seven or ten globes.
399. The process of transmutation implies entrance into the fifth kingdom (and, within our scheme at least, illuminative, loving contact with the fifth Creative Hierarchy).
400. In our transmutative process, we, within the Earth-scheme ,are far from the attainment of Venus and Mercury. The Logoi of these two planets assist much in promoting the transmutative process within the Earth-scheme.
401. We see that the Logos of Vulcan is in advance of the Logos of Earth, but presumably less advanced that the Logoi of Venus and Mercury, though we might infer that the essential spiritual status of Vulcan (so closely associated with the Solar Logos) is higher than that of both Venus and Mercury.
402. The number three fifths suggests the third initiation or, perhaps, in planetary terms, a fifth lesser initiation which is not, per se, a cosmic initiation (though it may occur simultaneously with one).
403. All Planetary Logoi are engaged in the initiatory process and have certain objectives and goals. (cf. TCF 384)
We might here point out that though we are concerned primarily with manas in the human cells in the body of a planetary Logos, yet we must remember that the deva units in some schemes preponderate.
404. VSK states: “We note that the ratio of deva to human units in the Earth Scheme predominates, but this is not the case in all”.
405. Would we naturally think that within the Earth-scheme, deva units would preponderate? Is it so?
406. When we are given the two numbers—sixty billion and one hundred forty billion—to represent human and deva units respectively, are we sure that these numbers refer only to our scheme?
407. The following reference from Esoteric Healing, might make us think that these numbers have a solar systemic reference:
2. In the present system, the second, there are two dominant evolutions, the human and the deva; there are—as earlier stated—sixty thousand million human monads. Add to this the feminine evolution of the devas, consisting of 140 thousand million, and you have the necessary two hundred thousand million. This elucidates my statement anent this being a feminine system. (EH 109)
408. As stated earlier, the number seems too small for the solar system and perhaps quite large for the planet.
409. Other references seem to hint that the numbers apply to our planet.
410. In any case, DK refers the number “140 thousand million” to our solar system, telling us that this indicates a “feminine system”. This statement hardly sounds like He is speaking of our planet only.
411. The matter will have to be thought through carefully. We have tried to determine the numbers of human beings individualization on the Moon-chain using the sixty billion figure as the base from which to calculate. Obviously, if the number has a solar systemic reference, we will not know the base number of Monads/souls inhabiting our Earth-scheme.
As often I have told you, it is not possible in any way in this work to do more than widely generalise. Sixty thousand million souls in process of evolving, each following certain rounds of lives totally different from those of others, offer a wide field to choose from, and no one experience is exactly the same as another. (LOM 289)
412. We have a real complication when confronted with the statement that of the total number of Solar Logoi one seventh expresses through stars and six-sevenths are waiting opportunity for incarnation.
Go out on some clear starlit night and seek to realise that in the many thousands of suns and constellations visible to the unaided eye of man, and in the tens of millions which the modern telescope reveals there is seen the physical manifestation of as many millions of intelligent existences; this infers that what is visible is simply those existences who are in incarnation. But only one-seventh of the possible appearances are incarnating. Six-sevenths are out of incarnation, waiting their turn to manifest, and holding back from incarnation until, in the turning of the great wheel, suitable and better conditions may eventuate. (TCF 1059)
413. If what is true of Solar Logoi is true of human beings, then, give the spark of mind six billion incarnating human beings, thirty six billion are out of incarnation. If there are only sixty billion human units in the entire solar system, we seem to have a numbers problem in supplying the remaining planetary schemes with a reasonable number of human units.
Although from the standpoint of a human being the devas are in no way considered as coming under the influence of manas, as we understand it, yet from another angle they are manas itself, the active creative force, the fifth and the sixth [Page 404] Hierarchies in full display.
414. VSK notes: “The fifth and sixth devic hierarchies being Capricorn and Sagittarius, inclusive of all rays except the second.”
415. There is a difference between “coming under the influence of manas” and being manas itself.
416. The devas here referenced are the Solar Angels and the Lunar Lords.
417. There are many other and higher kinds of devas within our solar system, but DK chooses to focus on these as they are the devas most concerned in the manifestation of man.
418. We have another definition of manas as an “active creative force”. Can we say that the devas are the willing agents of the Divine Mind. They obey the force of Mind of Entities greater than themselves.
We should ponder upon the relationship (a necessarily close relationship) between the fifth deva Hierarchy and the fifth logoic principle, and we should also bear in mind that—viewing the whole matter from the angle of vision of a Heavenly Man—the devas are a corporate part of His nature, and He is a Manasaputra, a creative Builder, and the fivefold aspect of Brahma.
419. Heavenly Men are both man and deva. They are Divine Androgenes, Divine Hermaphrodites.
420. It would seem that we could related Aphrodite to the devas and Mercury to man.
421. The fifth deva Hierarchy is the Creative Hierarchy of Solar Angels, Manasaputras, Agnishvattas—the names are many. At that Hierarchy is dual there may be an aspect of it which is less easily recognized and related to the human personality.
422. They—the Solar Angels—embody manas for the human family.
423. If the Divine Manasaputra is a “creative Builder”, He has a direct line of resonance with the devas who, also, on a lesser scale, are builders.
424. The factor of creative building correlates with the third aspect of Divinity. Divine Manasaputras, as Their name suggests, are the embodiment of manas.
425. The combination of the third and second divine aspects expresses potently through both the Divine Manasaputras and Solar Angels.
The sumtotal of manas is pure deva essence, and it is only as union is made between this fivefold third aspect and the other two aspects that what we understand as MAN—whether Heavenly Man or human—comes into being.
426. DK is telling us something significant about the composition “MAN”—whether Heavenly Man, Solar Man or the human being.
427. Manas is devic. Manas is pure deva essence. This is an alternative way of understanding the nature of manas.
428. Manas alone, however, will not make a man—whether heavenly or human. The higher principles must be added—the second and first aspects.
429. Man, essentially, is subjectivity. The devas (though every unit of life is essentially subjective) manifest as the principle of objectivity.
430. We remember, however, that the devas are related to “cohesive attractive power” as well as to the third aspect of divinity.
The devas are united with these other two factors and the result is:
a. A solar Logos.
b. A Heavenly
c. A human being.
431. We are speaking of what makes a man—whether a Solar Logos, a Planetary Logos or a human being. The formula is: the devas plus two additional divine aspects create MAN.
432. Another way of saying this is that ‘fivefold manas, plus two additional divine aspects, creates MAN’.
This is a great mystery and is allied to the mystery of electricity (or of fohatic life) which H. P. B.42 refers to.
433. We are dealing with the blending of Fohat with the Son and the Father.
434. We have to remember that, in this solar system, the Father and Son are united. Because this is the solar system of the “Divine Son”, the first aspect of divinity cannot express in isolation from that Son.
The Messengers, the Builders, the devas, are flaming fire, radiant electric matter, and only in time and space, only during manifestation and only through the cycles of objectivity, is such an entity as man possible, or can a Heavenly Man come into existence.
435. Let us look at these equivalences:
a. The Messengers
b. The Builders
c. The devas
436. When we read the word, “Messengers” we think of both Gemini and Mercury. Mercury, we known is winged. Can this planet have a close relationship to the deva kingdom?
437. From another perspective, Gemini is the source of the Solar Angels just as Sagittarius is related to animal man.
438. When is it possible for there to be such a being as man?:
a. Only in time and space
b. Only during manifestation
c. Only through cycles of objectivity
439. If manas is “pure deva essence” and if the devas are “flaming fire, and radiant electric matter”, then we may conclude that manas can be describe as “flaming fire and radiant electric matter”.
440. When we think of devas it is reasonable to conclude that they have bodies of flame. This is, we are told, certainly true of Solar Angels. Master Morya also speaks of “fiery beings”; they seem to fit this description of the devas.
Outside a solar ring-pass-not, for instance, and as far as our evolution is concerned, we have radiant electric substance, active, intelligent ether, ensouled by the deva evolution.43
441. This is a fascinating statement. Does DK mean beyond our solar ring-pass-not on the physical-etheric plane, or does “outside the solar system” mean, as it so often does, ‘on the higher cosmic planes’.
442. If DK is taking about the constitution of space, as it were, ‘between’ the manifestations of ‘men’, we can link what is said here about the requirements necessary to produce such a being as man—on whatever level.
443. Perhaps in the space which forms the matrix in which ‘men’ take shape we have “radiant electric substance, active intelligent ether, ensouled by the deva evolution”.
444. As we do not ‘see’ the devas per se (but we do see ‘men’ in the three grades of them we most usually discuss), we will have to exert great cautious in discussing these devas so that our conceptions may be clear and conform as much as possible to reality.
"What I called spirituo-ideal constitution is what is known as swarga in our Sanscrit works and the entities that are functioning there are called the Pitris, which of course means fathers.
445. Pitris are “fathers”. There are two principle kinds of fathers and they father different aspects of the human nature.
446. The “spirituo-ideal constitution” may relate to the subtle body and the soul body” or it may relate only to the soul body.
These Pitris are often 'heard of in a sort of antithetical way to the Devas in our puranas and this has led some of our Hindoos, many theosophists included, to think that the Pitris and Devas are in two distinct spheres of life. Now Pitris and Devas always exist together, the Devas giving the consciousness and the Pitris forming the body.
447. T. Subba Row distinguishes between Devas and Pitris, relating one to the second aspect, or consciousness, and the other to the third aspect.
448. This distinction does not always hold up in the ways these two terms are used (at least in DK’s Teaching).
449. When, for instance, DK speaks of “Solar Pitris”, it is not evident that He distinguishes them from “Solar Angels”.
The two are relative terms. If the Pitris be water the Devas are the fire in the water. If the Pitris be fire, the Devas are the flame in that fire. If the Pitris be the flame, the Devas are the conscious principle that actuates the flame' and gives to the flame the power of illumining the world and making it exist as a factor of our consciousness.
450. In the estimation of T. Subba Row, the Devas are always more subjective than the Pitris.
451. Often, however, when DK speaks of Solar Pitris, He means precisely, Solar Devas.
452. According to the descriptions here given, we may think of Purusha and Prakriti—Purusha as equivalent to the Devas and Prakriti (matter) to the Pitris.
From the highest to the lowest plane of life, the Pitris furnish the objective aspect and the Devas the subjective aspect and life itself is a stream that forms the middle line....
453. “Life” as here described is being itself. The Devas are the ensouling factor and the Pitris, that which is ensouled. And yet it cannot be said that any Deva is purely immaterial nor any Pitri without its own subjective consciousness.
454. Is the distinction made, therefore, valid?
When instead of three lokas the cosmos is divided more accurately into seven lokas, you may assort the three higher lokas to the Devas, the three lower to the Pitris and the middle to the life stream which may be conceived as the point in which the Deva essence is changed into Pitric essence
455. This is a very interesting description and one that does not accord completely with the manner in which we are taught to think about these matters in the works of the Tibetan.
456. As here understood, the Devas are high beings found upon the logoic, monadic and atmic planes. The Pitris are found upon the mental, astral and etheric-physical planes.
457. The sphere of transmutation is the buddhic plane where “Deva essence is changed into Pitric essence” in the process of precipitation. There must also, necessarily, be a reversal of the transmutation. The act of transmutation can be directed both ‘downward’ and ‘upward’.
458. It is illuminating to think of the buddhic plane as an area of transmutation or transformation between to orders of subtle lives.
459. Speaking of transmutation: DK does not discuss the transmutation of pitris into devas, but He does discuss the transmutation of elemental life into devic life.
The fiery essences of this plane are more difficult for us to comprehend, having not, as yet, the seeing eye upon that plane. They are in themselves the warmth and heat of the emotional body, and of the body of feeling. They are of a low order when upon the path of desire, and of a high order when upon the path of aspiration, for the elemental is then transmuted into the deva. (TCF 67)
460. Continuing with the footnote from “Some Thoughts on the Gita”.
or the no loka is made fit to appear as a loka down below or the unmanifested becomes the manifested."—Some Thoughts on the Gita, p. 56.
461. VSK remarks: “Man, therefore, as the ‘middle to the life stream’?”
462. The way of describing the relationship between the arupa and rupa planes is interesting.
463. If the cosmos is to be divided into seven lokas, one would think that the higher lokas are to be found upon the higher three planes and they are, indeed, “lokas” rather than “no loka[s]”.
464. The idea, however, is clear; Devas resident on the higher three planes are downwardly transmuted or transformed into Pitris; the arupa worlds become rupa; ‘non-locality’ become locality; substance becomes matter (for, to the Solar Logos, the higher four levels of the cosmic physical plane are substance and the lower three, matter).
These [the devic evolution] [Page 405] work blindly and under the laws of cosmic electricity. (We must differentiate with care between cosmic electricity, and the electrical akasha of the system, which is electrical substance confined and brought under another set of laws through the instrumentality of another factor, that of pure Spirit.)
465. We are dealing with matters definitive to the understanding of the devas (considered generally, and not in relation to the distinction put forth by T. Subba Row).
466. We seem to be dealing with the one and the six; with monadic essence and with elemental essence.
467. Cosmic electricity is fohatic and impulsive; electrical akasha, on the other hand, can be understood, by comparison, as receptive and material and impelled by cosmic electricity.
468. Usually, the akashic plane is considered to be the monadic plane. From another perspective, however, akasha is related to all types of matter below and including the monadic plane.
469. By “pure Spirit” does DK mean Monad? If so, we can relate “pure Spirit”, Monad and the akashic plane.
Outside the ring-pass-not, we have that abstraction which we call pure Spirit.
470. The ring-pass-not is the boundary of the solar system considered vertically and not horizontally. We are speaking of a boundary between the cosmic physical plane and the cosmic astral plane.
This "pure Spirit," or abstract, conscious Being, through conscious karma periodically seeks to manifest, and wills to work out a purpose under the laws of Its Own being,
471. What does it meant that “pure Spirit” “through conscious karma periodically seeks to manifest…”?
472. “Karma” can mean, simply, “action”. Does it have that meaning here? Or does some vestige of past irresolution attach itself to “pure Spirit”?
473. “Pure Spirit” is following the “laws of Its Own Being” when it moves towards manifestation.
and is thus impelled by the attractive quality of its opposite pole, intelligent substance, to blend with it.
474. This is the principle magnetism which creates the manifest worlds.
475. The deva evolution is intelligent substance: “flaming fire and radiant electric matter”.
The meeting of these two polarities, and their point of merging, causes that flash in the cosmic universe which we call a sun, and results in light or objectivity.
476. This is the story often repeated of the coming of light or objectivity through the merging of the poles.
477. What is the “cosmic universe”? Are these two words juxtaposed for some good reason? Perhaps there is a universe which is not yet cosmic—i.e., not containing precipitated forms.
Within the ring-pass-not, therefore, the electric fire of pure Spirit can only manifest through merging or union with electrical substance, and is, therefore, during evolution and for the major portion of the process, limited by it.
478. Now we have the clarification we need: electrical substance is, as suspected, the confined “electrical akasha” mentioned at the top of TCF 405. “Electric fire of pure Spirit” is “cosmic electricity—the ideational, impulsive factor.
In fact, little as it is realised, the deva evolution controls for the greater portion of manifestation up to the beginning of the transmutative process. They build incessantly the confining form.
479. It is well known that the representatives of the third aspect of divinity operate for a far longer time than the representatives of the second and first aspects.
480. When thinking of the thousands of lives or incarnations taken by the human being, perhaps only fifty or less express a growing degree of freedom from the deva kingdom.
481. When can we say that the transmutative process begins—linking it, as DK does, to the number five? Perhaps, when the fifth petal of the egoic lotus is receiving attention, the consciousness reorients to the fifth factor in the human constitution, the soul or Solar Angel. Even though this reorientation is followed by lives of conflict and contradictory pulls between solar and lunar devas, we might say that the transmutative process begins then, even though it does not receive its initial consummation until the first initiation.
482. We note the words “confining form” and relate them to the words “electrical substance confined”. The confining forms are built of “electrical akasha”, “electrical substance”.
483. One can understand what it means to be bound by the devas, forever seeking to confine consciousness to form. This gives a new devically-related meaning to the terms “bondage” and “vice”. Moksha or freedom is liberation from the confining tendencies of the deva kingdom (again using the word “deva” in a general rather than specific sense as did T. Subba Row.)
When the process of transmutation is effected by the five Heavenly Men, then the whole system is reaching a very high stage of evolution, and with the two schemes which will be entering into the stage of obscuration, the resolving process will commence.
484. The five Heavenly Man are probably those mentioned as in the process of developing manas: Vulcan, Earth, Mars, Jupiter and Saturn.
485. The two schemes soon to be entering the stage of obscuration are Venus and Mercury. This makes seven. Uranus and Neptune are not yet included, for they contribute to the obscuration, synthesizing and absorption of the others.
terms of the process of our solar system, we have not yet reached that
487. Our Solar Logos has for His goal the third cosmic initiation, but within this solar system will take the fourth and perhaps the fifth (suggested in at least one reference).
The 5th Mahamanvantara (or solar system) The solar Logos achieves His fifth major Initiation. (TCF 605)
488. The other important reference along these lines suggest that our Logos will take the fourth major initiation.
Then, in a dual synthesis, they will pass on into the third system, that in which the Power aspect is developed, and the head centres will be complete. This achieved, our Logos has triumphed, and measured up to the sixth cosmic Initiation, just as He should measure up in this system to the fourth. (TCF 590)
The plan, viewed largely, will be as follows:
The four schemes which form the logoic Quaternary [Page 406] will merge into their synthesising scheme, that of Saturn, while Venus and Mercury will merge into Uranus and Neptune.
489. We recall Chart VI. Venus and Mercury are among those planetary schemes grouped within what we have called ‘greater Saturn’, and so, still have a brahmic association although they are breaking into the field of buddhi.
490. We have already tried to fathom which four schemes will merge into Saturn. They are:
491. The fate of Pluto remains undetermined, and, as well, there are many other planets in our solar system (both objectified and still etheric) which also must be absorbed.
492. Yet the four, Jupiter, Vulcan, Earth and Mars do not correlate with the four Rays of Attribute which should be subservient to Saturn wielding the third Ray of Aspect.
493. In relation to the dynamics of absorption, there is not a perfect symmetry between the ray model and the planetary model. This has to be sorted out and it will not be easy. Several attempts have been made in the body of these Commentaries, but there are a number of possible arrangements.
494. VSK states: “Venus therefore is not considered in the quaternary. Compare this with page 300, where it states that Venus IS in the quaternary, etc.”
it be suggested that the planets to be absorbed into ‘central Saturn’ or ‘greater Saturn’(Jupiter, Vulcan,
Earth and Mars—cf. Chart VI, TCF 373) are not (all of them) in the quaternary
of the Solar Logos. Jupiter and Vulcan are not; Earth and probably Mars are.
Venus we are told is. This does not mean that it cannot be absorbed by
496. But Mercury and Venus, although manasic, have progressed to a buddhic phase, breaking free of manas in a sense, and hence it is not fitting that they be absorbed by manasic Saturn, even though in their soul nature they represent rays which are considered brahmic (the fourth and the fifth respectively).
497. There are apparently contradictory references with respect to this subject as we are told that, eventually, Saturn will absorb all the seven. As it is not likely that Uranus and Neptune are involved in this absorption, Mercury and Venus would have to be, which prompted me to ask if planets retain their integrity when absorbed, and if Venus and Mercury could first be absorbed by Saturn and (maintaining their planetary integrity) then be absorbed by Uranus and Neptune respectively.
498. We will not solve this puzzle to our complete satisfaction at this time.
499. Let us study the following words found in the section above.
500. We can see a method of blinding of revelation simultaneously at work.
No importance need be attached to the sequence of these names. The dual fact is all that is necessary to grasp.
501. Note the order in which DK lists the planets: first Venus and then Mercury. But when speaking of the synthesizing planets, He lists first Uranus and then Neptune.
did not know any better (and we followed the suggested order) we could think
that Venus would be absorbed into Uranus and Mercury into
503. But DK tells us not to pay attention to the order, which is a hint that the order is exactly reversed from what it appears to be.
504. In fact, Venus will be absorbed into Neptune and Mercury into Uranus.
knowledge helps us with this assessment, for it has long been known in relation
to astrology that
506. All this goes to show that one must watch what Master DK say most carefully.
Neptune, Uranus, and Saturn
this order? Is
will, therefore, have absorbed the essence of manifestation
508. What is absorbed is not the form but the essence. Exactly what is meant by essence is not clear, but we might think of the destruction of the causal body and of the spiritual triad which absorbs the liberated essence.
509. The synthesizing planets are like the spiritual triad.
and (in connection with the solar Logos) they correspond to the three permanent atoms in the causal body of a man.
510. The triangle of atoms found within the causal body of man are not all permanent atoms. Two of them are and one of them is a mental unit.
We say "correspond" for the analogy is not in detail. Uranus and Neptune are reflections of the logoic astral and mental permanent atoms.
511. Here again the sequence is off. It would not make sense for Neptune to be a reflection of the logoic manasic permanent atom, nor Uranus of the astral permanent atom. The reverse is the case.
512. Refer to the section above in which we spoke of the word “reflection” in relation to the follow quotation.
Second. This fivefold Brahma aspect or the five Kumaras, are in full manifestation, and, with the reflection of the other two aspects, make the seven of our manifested system.
would seem that Neptune and Uranus are “the reflection of the other two
514. The true aspects are found within the solar logoic causal body on the higher levels of the cosmic mental plane, but are naturally related to the cosmic astral plane and the cosmic mental plane.
515. When dealing with the atomic unit in man (and perhaps in a larger “Man”) we must realize that the mental unit is not the manasic permanent atom. So we must ask: “In our solar system, is Uranus the correspondence to a kind of solar logoic mental unit, or of the actual manasic permanent atom?”
516. We have to fathom whether the split which exists between the mental unit and manasic permanent atom in the microcosm man (and perhaps within the energy system of the Planetary Logos of the Earth-scheme), exists also within our solar system.
517. We might have basis for thinking so, as there is a close parallel between man, the Planetary Logos and the Solar Logos—the closest parallel being between man and the Solar Logos.
518. How such large structures as planets can be “reflections” of permanent atoms, or, even, actual permanent atoms (as seems to be the case with Saturn) is a problem to solve.
Saturn is in fact the correspondence to the logoic physical permanent atom.
519. Because Saturn is a “correspondence to the logoic physical permanent atom” does this mean that Saturn actually is the logoic physical permanent atom.
520. Saturn may also be a correspondence to one of the chakras of the Solar Logos. How a planet can be both a chakra and a permanent atom (or a “correspondence” to a permanent atom) is a problem to solve.
521. When we look at the human being, we find the chakra to be a relatively large structure and the permanent atom to be utterly tiny.
522. One can envision courses in cosmic astrology taught millennia in the future, in which these matters can receive the attention they deserve and in which real clarification can come.
523. We have to contrast the words “reflection” and “correspondence”. The suggestion is that the true correspondence of which Uranus and Neptune are reflections are ‘located’ on planes higher than the cosmic physical plane--on which the planets manifest. But then, aspects of Neptune and Uranus are also found on the cosmic astral plane and the cosmic mental plane.
524. Because the logoic physical permanent atom is found on the cosmic physical plane, and Saturn (along with the other planets) is found there as well, Saturn can be called a “correspondence” to the logoic physical permanent atom rather than simply a reflection.
525. As with all permanent atoms in the atomic triangle there is a mystery—how a permanent atom can be found on a plane like the etheric, astral and lower mental and still be within the causal body. Again, this is not easy to solve. Perhaps the notion of ‘causal encompassment’ can help us.
This is an occult mystery and must not be separated from its allied truth in the cosmic scheme.
526. What is the cosmic scheme? A planetary scheme exists within the solar system of a Solar Logos. Does a solar system (if considered analogous to a chain) exist within a cosmic scheme?
527. DK seems to be recommending that we think of the structure of the cosmic planes and of the nature of a Cosmic Logos in order to solve these correspondences.
528. If we carry the analogy further, there will be three Solar Logoi in the cosmic scheme which will be the three synthesizing Solar Logoi. Our Solar Logos is probably not one. We are told that He is not one of the greater three, which means that He holds place within the cosmic logoic quaternary.
(hypothetically representing one of the higher centers within our Cosmic Logos—higher
than the heart center, that is) almost certainly is one of the three. Although Sirius expresses through all three
synthesizing planets, which of them is its lower correspondence? Probably not
Saturn—at least not now. Sirius was more manasic in relation to the last solar
system. It would probably be Uranus or Neptune. Much depends upon which center
in the Cosmic Logos we deem Sirius to be. Best options are the head center or
the ajna center. The head center would provide a correspondence to Uranus and
the ajna to
Viewing manas as the vibratory activity of all atoms and narrowing our concept down to our own scheme it is interesting to note that some correspondences can be traced as we study this fifth principle during the present round, the fourth.
530. We narrow the field and learn thereby. We move from a consideration of the solar system (and even of the “cosmic scheme”) to a consideration of our own scheme.
The manasic principle is the basis of the coming into activity and the mental recognition of the following facts in nature.
The fifth spirilla within the atom of matter will become active.
531. With the intensification of the manasic principle in our solar system, the fifth spirilla (even of the tiny atom of matter) will be activated. The greatest affects the smallest if there is a numerical resonance connecting them.
532. We realize that the manasic principle is not fully activated in our Heavenly Man. It will be moreso in the fifth round of this fourth chain, and even more so, presumably, in the fifth chain or scheme round.
This fifth spirilla is beginning faintly to vibrate, while the fourth spirilla in this fourth round is assuming a vibration that will cause the intense vitalisation of the vehicles, and eventually bring about the shattering of the form,
533. Our scheme, we see is not yet very manasic.
534. The fourth spirilla in this chain round is highly activated.
535. If the intense vibration of the fourth spirilla is leading eventually to the “shattering of the form” it would seem reasonable to relate this activation to the process of the fourth initiation—whether in man, the Chain Lord or the Planetary Logos. It is at that initiation that the fourfold lower form is shattered as is the form of the causal body.
536. If we wish to know the causes of the fourth initiation, we cannot dismiss this type of planetary activation. The fourth degree to be taken by many human beings in the immediate future owes much to the taking of the fourth degree by our Planetary Logos through the fourth Chain Lord, and the intense vitalization of the vehicles of form leading to their destruction.
and the subsequent escape of the Spirit into a form composed of matter which responds to the vibration of the fifth spirilla.
537. The form to be shattered is the form comprised of the matter of the eighteen lower sub-planes, as well as the causal vehicle.
538. Is DK, then, relating the vibration of the spiritual triad to the vibration of the fifth spirilla, because after the shattering of the causal body, the Spirit/Jiva escapes into the spiritual triad before eventually making its way to the Monad?
539. The spiritual triad, we must remember, is the ‘unsheathed soul’, the real soul, and, thus, it would be reasonable to think of it as responding to the fifth spirilla.
540. Would the Monad, then, respond to the sixth spirilla?
The fourth ether is coming into recognition, and along with it will come the knowledge of the lives which it embodies.
541. DK seems to be speaking of the systemic fourth ether and not the buddhic plane which is the cosmic fourth ether.
Hence the success of spiritualistic endeavour, for the larger number of the average discarnate entities at this stage who are willing to make contact with the physical plane are clothed in matter of this ether.
542. Yes, we are definitely speaking of the systemic etheric plane and of the discarnate entities (close to the earthly plane) who are willing to make contact.
543. Spiritualism, we remember, is ruled by the seventh ray, now coming prominently to the fore. Spiritualism functions, specifically, in relation to the systemic etheric-physical plane.
The devas [Page 407] of this ether will also come to be known before the end of this round,
544. We see that DK uses the term devas differently from T. Subba Row. DK speaks of devas on even so low a plane as the fourth etheric. Row spoke of them only in relation to the higher three planes.
545. Of course, another way of interpreting Row is that he divided each plane into seven parts and considered that devas existed on the higher three sub-planes, and pitris on the lower three, with the transmutative sub-plane being the fourth.
546. The fourth round reveals the devas of the fourth etheric sub-plane. We might also expect that much anent the buddhic plane would also be revealed.
and alliance will be made between the fourth Creative Hierarchy of men, and the devas of the fourth ether.
547. This will be an alliance numerologically sanctioned.
548. VSK asks: “What are the lives of the fourth ether?”
549. We are speaking of the “devas of the shadows” which are discussed ahead in the text. Discarnate entities have also been mentioned.
550. The alliance will bring about a far greater mastery of lower matter than is now possible to us. DK discusses this at length in TCF.
551. As well, man the magician will make his appearance. The power of magical precipitation from etheric levels will be solidly in his possession.
The fourth plane, the buddhic, by the aid of manas, will gradually be realised.
552. This is a reasonable correspondence. Those men who are ready to appreciate the nature of buddhi will have access to it.
553. We see how progress in rounds is numerologically determined. This gives us a method of predictive understanding.
This will be done as manas is transmuted into wisdom.
554. We are speaking of the transition from focus upon the fifth systemic plane to focus upon the fourth. Presumably a number will take the fourth initiation before the end of this (fourth) round.
By a few in this round the fifth principle will be superseded by the principle of buddhi.
555. This superseding would signal the taking of the fourth degree.
556. We cannot predict an entire raft of fourth degree initiates, although elsewhere, DK tells of the many Masters soon to be made.
Right on from now till the middle of the next round there will be an overlapping of the four and the five—manas and the buddhic principle—thus making the nine, or perfected man, the initiate.
557. VSK asks: “With the statement, ‘By a few …’ is DK referring to a few human individuals?”
558. We recall that earlier in this Commentary we read of the perfect blending of the four and five making the nine which signaled the taking a certain major initiation, probably the fourth.
559. Perfected man is man of the fourth degree. The blending of buddhic with manas is the work of the remaining period of the fourth round and the period (up to the "Judgment Day") in the fifth.
560. The nine and the four go together. The goal of the ninth Creative Hierarchy (the human Creative Hierarchy) will be fulfilled when man takes the fourth degree and then polarize upon the buddhic plane.
561. Many of us can learn to participate in this overlapping, as we achieve increasing soul infusion and both build and master the antahkarana technique.
It might also be remarked that more and more will the control of the fourth Kumara be evidenced and felt. On this I cannot enlarge, being only permitted to make the statement.
562. VSK asks: “By the fourth Kumara, does DK refer to the Gemini Kumara, of the 6th ray on the astral subplane of the cosmic astral, or to Aries, the Fourth Ray Kumara?” (ref., EA, p. 34)
563. Quite often in the Teaching, Sanat Kumara is known as the “fourth Kumara”. He is also known as the “first Kumara”.
564. We know that the influence of Sanat Kumara will be profound by the time of the "Judgment Day". We are speaking of the period leading to the "Judgment Day". It is thus fitting to consider Sanat Kumara as the “fourth Kumara” in this context. His control will grow from this time forth until that decisive planetary moment.
The consciousness of the mass of the human family will gradually pass on to the fourth subplane of the mental plane, and be more and more controlled by purely concrete mind.
565. This will mean that more and more human beings will express as personalities. Personality expression is directly related to the fourth sub-plane of the mental plane. This polarization will not mean necessarily that they have mastered the astral body.
interesting that this sub-plane should be correlated by DK with the “purely
concrete mind”. Is there a degree of freedom on this level from any admixture
with astralism—freedom from
Unless this is paralleled by a steady influx of egos on to the buddhic plane in conscious activity, and thus out of the control of manas pure and simple, a very serious condition will have to be handled by the Hierarchy.
567. VSK asks: “Does this imply that the mass of humanity is now on the fifth subplane of the mental?”
568. May it be suggested that the mass of humanity is not there yet, but that the intelligentsia is. As for kama-manasic mind, it would seem that they would focus on the sixth sub-plane of the mental (counting from above). They can, after all think, but with what degree of emotional engagement do they think?
The work of the four Maharajahs who apportion karma within the ring-pass-not will reach its culminating point during the fourth round.
569. We are living in a very karmic round. There is much precipitation of karma and much subjection to the cross, as an instrument of karmic imposition. The buddhic plane (as we have learned) is involved in this dispensation of karma.
570. When a human being is a fully mature member of the fifth kingdom of nature (i.e., as a Master) much of his earthly karma has been balanced.
In the next round, the work of the Lipikas who handle affairs in connection with our system outside the ring-pass-not will become more prominent.
571. The number five accords with the Sirian vibration. Affairs which relate to our system are handled in great measure from Sirius and these particular Lipikas will emerge as more powerful under these more advanced conditions.
572. But what round does DK mean? Does He simply mean another round of the Earth-chain, or does He mean a greater type of round?
573. Why should Lipikas Who handle affairs in relation to our entire solar system, become more prominent in the small amount of time necessary for the Earth-chain to pass through another chain round—not even a scheme round?
This is necessarily so, as the Lipika Lords dispense the law to those who have merged themselves with their divine principle, and are no longer held by the material forms of the three worlds.
574. The Maharajas, then, by inference, dispense the law to those who have not merged themselves with their divine principle and who are held by material forms of the three worlds.
575. The Lipikas work with a higher grade of human being—a more liberated human being who is polarized within the solar principle, minimally and perhaps with the principle conditioned by fire electric.
The Lords of Karma, or the Maharajahs, work with the sons of men in the three worlds, and through manasic principle.
576. As stated. DK is very clear on this point and we have much to ponder when comparing the relative influence of these two types of Karmic Lords.
577. In this case we see the preeminence of the three over the four. This is not always the case as the four control the three.