Fellowship of Cosmic
Fire
Commentary Semester IV
Section VIII
TCF 408-417 : S4S8
19 January –
(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.
[Page 408]
2. [MANAS] In the System.
We have now
for consideration some further points on the subject of manasic development within
the system and then we can proceed to discuss the future of manas, our
final subheading.
1.
We
recall that DK said it was not really possible to discuss manas in the solar
system, but it appears that some attempt will be made to do so.
It will be
apparent to all of us that the vastness of the subject and the enormous cycles of time involved
tend to obscurity and lack of definiteness.
2.
This
is definitely the case. We can speak
of millions and even billions and trillions of years, but experientially such
concepts are meaningless to us.
3.
Modern
science has a conception of the duration of the solar system which is much
compressed when compared with the view put forth in the Ageless Wisdom, yet
even the spans proposed by science are immense.
4.
Yet,
thinking in these terms is part of creating a ‘cosmo-conception’ which is, at
least, somewhat accurate in its outlines. This is necessary for a stable
understanding of our place within the system and cosmos.
Only the high lights stand out, and only
broad general concepts, and the impartation of
fundamental facts (to the exclusion of detail) are in any way possible in this
treatise.
5.
We
may think we are witnessing the impartation of detail, but it is not the
case—compared with the detail which could
be imparted. Our manasic limitations prevent a true grasp of what DK is
attempting to convey. That is why this book, A Treatise on Cosmic Fire, “evades understanding by all except
those with initiate consciousness” (R&I 82). Nevertheless, we try to understand.
Certain ideas stand out clearly against the
background of intricate plans, against the apparent confusion caused by the
overlapping of cycles, both great and lesser, and against accumulation of
chaotic detail.
6.
DK
knows what a staggering task of mental organization we face when reading TCF.
Here is what we have to contend with:
a.
The
intricate plans which provide the background of all we read
b.
Confusion
caused by the necessity of understanding overlapping cycles, greater and lesser
c.
Chaotic
detail which we continue to accumulate as we read
d.
Seeming
contradiction
7.
We
have noticed that there is a tremendous amount of detail in A Treatise on Cosmic Fire. Even while
immersed in the detail, we must hold the main structural outline in mind.
This apparent chaos, and even seeming
contradiction, is the result of our imperfect evolution, the result of our
entire lack of perspective incident upon our place in the planetary scheme, and
the result of the shortness of our vision.
8.
Let
us tabulate the shortcomings which make that which we read appear chaotic and
contradictory:
a.
Our
imperfect evolution
b.
Our
entire lack of perspective due to our limited vantage point within the scheme
c.
Our
shortness of vision.
9.
This
is a sobering picture of what we bring to the study of such a great work; yet
as a result of what is learned through sober, realistic assessment, a program
of improvement can be instituted.
Broad outstanding generalisations are all
that we can appreciate at our present state, and they might be summed up as
three in number:
10.
These
are the three outstanding generalisations: Position,
Relation (TCF. 410), Limitation (TCF. 411).
Position or the
place of the system within its greater whole, and the corporate nature of all
manifestation.
11.
The
“system” is, of course, our solar system.
12.
“Its
[immediately] greater whole” is the sphere of the Cosmic Logos in which our
solar system finds its place.
13.
Of
the ultimate “Greater Whole” we cannot speak meaningfully.
This involves the
concept of:
A cosmic system, involving lesser systems and
holding them together by the power of a unified life.44
14.
A
“cosmic system” (cf. TCF 293) consists of seven major Solar Logoi and,
presumably, a number of others, just as our solar system, has seven major
Planetary Logoi (or ten) and a number of others (discovered and undiscovered)
Diversity from Unity.
"Now, according to the Adepts of ancient Aryavarta,
seven principles are evolved out of these three primary entities.
15.
The
method of deriving the ray constituents of the four Rays of Attribute from
combinations of the three Rays of Aspect is related to this method.
Algebra teaches us
that the number of combinations of things, taken one at a time, two at a time,
three at a time, and so forth = 2n - 1. Applying this formula to the present case,
the number of entities evolved from different combinations of these three
primary causes amount to 23 - 1 = 8 - 1 = 7.
16.
The
exponent “n” is determined by the number of “things” under consideration. In
this example, three things (three primary entities) are under consideration.
The number of combinations is, therefore, seven.
As a general rule
whenever seven entities are mentioned in the ancient occult sciences of
17.
The
method of evolution of the three from the one is not given and is fundamentally
mysterious.
18.
If
seven are derived from three, the question with which we are always presented
is: “are the seven extraneous to the three from which they are derived, or are
the original three incorporated within the final seven?”
19.
Esoterically,
every seven implies a ten. This we have seen over and over again.
20.
It
would seem when looking at the tenfold structure of the Tree of Life, that the
lower seven Sephiroth were derived
from the supernal three.
A solar system, a portion of that greater system of manifestation, [Page
409] equally involving lesser forms of objectivity, and holding them likewise
unified by the power of its own life.
21.
A
solar system is part of a cosmic
logoic system. Both however, are really solar systems—i.e., systems of stars (or aggregates of stars).
22.
The
planetary schemes are, in this context, the “lesser forms of objectivity”.
23.
If
planetary schemes are unified, it is because a Solar Logos holds them in
coherency.
A planetary scheme, or subdivision of that solar
system. This likewise persists as a unit
by itself, yet has no existence apart
from other units.
24.
A
planetary scheme persists in its individuality and yet has no real existence
apart from other planetary schemes within the same solar system.
25.
We
are engaged in understanding the dynamics of holism.
Groups
or unified bodies within the scheme. These are again
individualised, yet at the same time are a part of the greater whole.
Congeries or
aggregations of cells,
the subdivisions of groups. These must
be similarly interpreted.
26.
Every
group is divided into many parts. We are dealing with the subsidiary groups
within groups (which themselves are lesser groups). ‘Organs’ are such
subsidiary groups.
The cells, or the
individualised units, within the groups. Each of these is a
conscious entity, yet each has no existence apart from its groups.
27.
Finally
we arrive at the smallest unit in relation to a particular group. That smallest
unit will, of course, vary depending on the group. The cells, actually, are
groups in their own right, until we reach that which can no longer be
subdivided—the ‘ultimate particle event’ (the UPE) as I have referred to it in Infinitization of Selfhood.
28.
Let
us tabulate the divisions which have been listed:
a.
Cosmic
Systems
b.
Solar
Systems
i.
Creative
Hierarchies
ii.
Kingdoms
of Nature
iii.
Groupings
within Kingdoms
c.
Planetary
Systems or Planetary Schemes
d.
Groups
or unified bodies within a scheme
i.
Chains
ii.
Globes
iii.
Creative
Hierarchies manifesting through schemes
iv.
Kingdoms
manifesting through schemes
v.
Centers
or chakras in a Globe Lord
e.
Congeries
of aggregations of cells
f.
The
cells, or the individualized units, within the groups
Each of
these divisions is characterised by:
29.
We
have a list which extends from a cosmic system to a cell. Note the words
“cosmic system” suggesting the parallel to a “solar system”.
30.
To
keep the matter clear, we will list the factors by which each of divisions is
characterized and then discuss them.
a.
An
ensouling life
b.
Intelligent
activity
c.
Power
to evolve or progress
d.
Capacity
to cohere
e.
Relation
f.
Limitation
An
ensouling life, which—as far as we are concerned, emanates from the ONE
ABOUT WHOM NAUGHT MAY BE SAID,
31.
We
should note carefully the word “emanates”—for this “ensouling life” is said to
emanate from the One About Whom Naught May Be Said. This means we may consider
it to be one of the seven soul-emanations each of which ensouls a Cosmic Logos.
32.
It
would seem that we are not speaking
of the Cosmic Soul of the One About Whom Naught May Be Said, Himself, but of an
“ensouling life” which emanates from
that One. This is an important distinction.
33.
Even
the tiniest unit is fundamentally ensouled
by the One About Whom Naught May Be Said through its multitudinous extensions.
34.
The
term One About Whom Naught May Be Said is applicable to a multitude of Beings
ever greater than the One of which we speak.
35.
We
note DK’s use of the phrase “as far as we are concerned”, because we can only
be concerned with processes occurring within a certain ring-pass-not—the
ring-pass-not of the One About Whom Naught May Be Said. Beyond that
ring-pass-not our comprehension would fail utterly.
36.
The
term “One About Whom Naught May Be Said” is usually used to indicate a
“Super-Cosmic Logos” rather than a Cosmic Logos, and yet is the Cosmic Logos
which ensouls the Seven Solar Systems of Which Ours is One (itself, according
to our theory, ensouled by the Super-Cosmic Logos) a kind of One About Whom
Naught May Be Said.
Who ensouls the seven
solar systems, down through the Lord of a solar system, through the cosmic Entities we call the Heavenly
Men, and the solar Entities ensouling groups and through that peculiar
central manifestation we call a human being to the little cell within the body
of that human being, and the atom
which is the basic material whereof all forms in all the kingdoms of nature are
made.
37.
It is
noteworthy that Planetary Logoi are cosmic
Entities. They do have higher principles on the cosmic planes and man does
not.
38.
Let
us tabulate the ensoulments for clarity: The “ensouling life” emanating from The
One About Whom Naught May Be Said ensouls:
a.
The
seven solar systems
b.
The
lord of a solar system
c.
The
cosmic Entities called Heavenly Men.
d.
The
solar Entities ensouling groups. These are interesting beings and not much is
known about them. They are mentioned on TCF 533-534 which contains a major list
of many powerful entities lower than a Solar Logos and usually not named. If we
want to understand more about a wide range of entities expressing within our
solar system and planets, a study of these pages is indispensable.
e.
A
human being
f.
A
cell within the body of the a human being
g.
The
atom within the cell
39.
A
careful study of this list will show that a number of steps are omitted. The
first great omission is the “Cosmic Logos”, which, presumably, is not a One
About Whom Naught May Be Said, unless we consider it a lower order One About
Whom Naught May Be Said.
40.
If
however, we consider that “ensouling life” to be the Cosmic Logos, then it is
the One About Whom Naught May Be Said, Itself, that is omitted.
41.
We
continue noting the characteristics of the entities listed—from a cosmic system
down to “cells or…individualised units”
Intelligent
activity, or the display of purpose or manas, the fifth principle in every
type of manifestation.
42.
Again
we see the inseparability of manas from purpose. Another way of thinking about
this is that mind contains will (or purpose).
This, as earlier
pointed out, is the intelligent plan
of the Entity concerned working out in time and space.
43.
All
of the beings listed have an “intelligent plan” which is to be worked out in
time and space.
44.
We
remember the close association of manas with the deva kingdom and the deva
kingdom with “flaming fire, radiant electric matter,…” (TCF 404)
Power
to evolve or progress. This is
literally the distinctive ability of
the ensouling life within the form to progress intelligently from lower to
higher forms of manifestation.
This is above all the peculiar and perfected attribute of the fifth
principle.
45.
As
the ensouling life progresses, ever higher forms of manifestation through which
that life may express are required.
46.
The
fifth principle is ever improving the quality of the forms through which it
expresses. The human being, considered as a soul on its own plane, is ever
arranging for the improvement of the personality forms through which it
expresses. In this the human being focussed between lives on the higher mental
plane is assisted by the far greater wisdom of the Solar Angel associated with
it.
47.
The
manner in which the human being (re-elevating between incarnations to full
consciousness within the causal body) and the Solar Angel interplay is
mysterious and can probably only be understood directly and on the higher
mental plane—for most, when between incarnations, but for initiates, even
whilst in physical incarnation. It would seem to be a matter of great subtlety.
Capacity
to cohere. This is the ability of all intelligent, active Lives during evolution to conform
to the Law of Attraction and Repulsion, and thus form a conscious, intelligent
part of a greater life.
48.
It is
the Law of Attraction and Repulsion which engineers coherence within any
system. To conform to this Law is to cohere within the system.
49.
To
conform is to be held within the general attraction, and yet positioned through
the assistance of not only attraction but of repulsion. We group with those to
whom we are attracted and not with those from whom we are repelled.
50.
The
Law of Attraction and Repulsion causes, therefore, ‘patterned distribution in
space’.
It is literally [Page
410] the transmutation of manas into wisdom.
51.
The
transmutation of manas into wisdom expresses the developmental relationship
between the fifth and the second rays.
52.
Venus
is a planet of transmutation, possessing both the fifth and second rays; it
cooperates in the transmutation of manas into wisdom. Venus is one of those planets
intimately related to the Law of Attraction.
He needs to
grasp the spiritual side of Venus which emphasises that the Son of God who is
the Son of mind is the instrument of God's love; he must learn, therefore, to transmute knowledge into wisdom.
(EA 394)
Though all that IS exists in form yet little is as yet
brought under the intelligent control of the entity within the form.
53.
This
is quite an amazing statement. It is as if to say, ‘To BE is to be in form’. Of course, the universe in its
entirety (on all levels) is, actually, a Form
(the greatest of all possible forms)—though
it ‘contains’ what we call the “formless worlds”. Only that which is
‘extra-universal’ doest not exist in form, but then, we have to question
whether that which is extra-universal can be said to exist. In other words, does ‘BE-NESS’ exist?
Only the Heavenly Men and Their superior embracing lives
54.
Shall
we say that the Solar Logoi are the “superior embracing lives” of the Heavenly
Men?
are consciously and intelligently working through and
dominating the form, for only They,
as yet, are perfected manas.
55.
We
are being told that the Heavenly Men and Solar Logoi are “perfected manas”. This
is both true and yet, not true. Solar Logoi and Planetary Logoi have yet
something to gain in the development of manas—cosmically speaking.
56.
Man,
however, is far from being perfected manas.
57.
Although
the Solar Logoi, for instance, is “perfected manas”, He is still working on the
acquisition of “cosmic mind”. We can see that manas comes in many strata.
Beneath them come
many grades of consciousness.
58.
And
these grades of consciousness, as we have seen from our tabulations, are often
far in advance of the grade exemplified by man.
Man is gradually
achieving that conscious control over matter in the three worlds which his
divine Prototypes, the Heavenly Men, have already achieved.
59.
This
is a good way of thinking of the Heavenly Men—as the “divine Prototypes” of
man. If many of us are on our way to become Solar Angels, then many of us
(eventually in corporate form) are on
their way to becoming Planetary Logoi.
60.
Even
a Master, it seems, has achieved such conscious control of the matter in the
three worlds.
They are attaining a similar control on higher levels.
61.
Some
references point to the spiritual triad as the levels on which control by the
Heavenly Men is being achieved.
62.
If
analogy is to hold, it would seem that the sub-planes of the cosmic astral and
even cosmic mental plane must be involved to some extent. We have already been
instructed of the struggles of our Planetary Logos on the fourth sub-plane of
the cosmic astral plane.
Below man come many lives who are blind and unconscious of
the congery or subdivision of which they form part.
63.
These
lesser lives cohere, but they are unaware of themselves as centers of
consciousness and of the nature of their coherence. They are held in coherence
by Conscious Entities far in advance of their stage of evolution.
Thus can be seen, in general outline, the place of manas at
the present stage.
Relation.
Another outstanding feature that is the result of our studies is that of
relation.
64.
It
would seem that the concepts of “relation” and “coherence” are closely connected.
65.
The
idea to be brought forward: if “relation” is to be understood, then the polarity
of that which relates must be understood.
The realisation of this in future years will lead to the study
of the different polarities of the different spheres (from a planetary
scheme to an atom) within the solar ring-pass-not, and of the relation existing
between:
66.
We
can begin this study with a close examination of esoteric psychology.
67.
Human
beings are “spheres” of a given polarity; from the interplay between human
beings much can be learned about the dynamics of polar interaction. This can
then be generalized to greater spheres—communities, nations, root races and
sub-races.
a. A scheme and the totality of schemes.
68.
Each
scheme is related to the totality of schemes. Our planetary scheme has a
particular place in relation to the entire solar system as a whole. This is the
‘part-whole’ relationship.
b. Scheme and scheme.
69.
Schemes
interplay as members of a group. Each scheme has a unique relation to every
other scheme within the entirety of our solar system.
70.
Each
type of entity listed below can also be related to the wholeness that contains
it. For instance, a given planetary chain can be related to the entire group of
planetary chains in which it holds place.
71.
The
relation of a unit to its containing whole is to be considered a vertical relationship; the relation of a
unit to the other units within its containing whole is to be considered
horizontal.
c. Chain and chain.
d. Globe and globe.
e. Group and group.
f. Subdivision and subdivision.
g. Unit and unit.45
h. Cell and cell.
72.
This
is a most useful list and reveals how DK names the constituent entities within
a solar system. Some of the divisions are multiple (and large) and their
multiple constituents are unnamed.
45: I use the word "unit" in connection with all that is in any degree
self-conscious, or individualised. It must, therefore, be remembered that
this phrase refers to
nothing below the human kingdom.
73.
DK
uses the term “unit” in a specific manner. This term cannot apply to any form
of life that has not been
individualized.
74.
When
we encounter this term in the Teaching, we will have to remember this
definition and also see whether there has been consistency in its use.
75.
A
“cell” need not be self-consciousness. Some
cells are units; yet all units can be
seen as cells.
The interrelation of all these factors and
their profound interdependence is one of the most important points for
us to grasp;
76.
A partial
list of beings comprising a Solar Logos has been offered.
77.
We
are never to consider such beings in strict isolation but always in terms of
interrelation and interdependence.
though this
whole relation is governed by the law of Attraction and Repulsion, and [Page
411] therefore comes more under what we call the second aspect,
78.
Concepts
which must be related in thought are:
a.
The
second aspect
b.
Relation
c.
Attraction
and Repulsion
79.
That relation should be governed by the Law
of Attraction and Repulsion should seem very reasonable to us. Magnetic ties
are created between us and those to whom we are attracted; cleavages are
created between us and those from whom we are repelled.
yet self consciousness itself is the result of
the manasic principle,
80.
The
manasic principle creates isolation and distinction—two factors required in the
execution of the process of individualization—a process which creates self-consciousness—consciousness
of a distinct and apparently separated self.
81.
We
can think of the energy of the sign Leo (a fifth ray/first ray sign) intimately
related to individualization and self-consciousness.
and the
close co-operation between these two factors of mind and love-wisdom, or the
two laws of Attraction and Synthesis, must ever be carefully remembered.
82.
The
Law of Synthesis is related to the first ray; manas is related to the third ray
(though it, too, is possessed of three aspects, just as are the other two
cosmic laws).
83.
Yet
mind and love-wisdom are related to the third and second aspects of divinity
respectively. Then why does DK speak in terms of the two Laws of Attraction and
Synthesis (second and first ray laws) as if they were related to the third and second aspects.
84.
Is He
suggesting the relationship between manas and synthesis (a third ray/first ray
connection)? Can the third ray be considered to bring about a type of synthesis in the three worlds? After
all, the seventh ray (an aspect of the third ray) is said to be a synthetic ray—synthetic especially upon
the lowest planet (etheric-physical) and to a lesser though significant extent,
within the three worlds.
85.
Or is
He simply suggesting that we must bear in mind two different things?
a.
The
close cooperation between mind and love-wisdom
b.
And the interplay between the two laws of Attraction and
Synthesis.
86.
We
have been listing the factors which characterize the divisions of life from the
cosmic system to the cell. The span could be extended in both directions.
Limitation.
This is a prime factor to be borne in mind in considering a cosmos, a system, a scheme, a
chain, or any form of limiting sphere down through them all to the physical
atom of the scientist.
87.
All
spheres are “limiting” and are to be conceived as limitations upon the ubiquity
of life.
88.
The
term “cosmos” can be used in various ways. In the manner here used, “cosmos”
can indicate the sphere of expression of a Cosmic Logos. It also, of course,
can mean the ultimate ‘Grand Entirety’.
It presupposes:
a. Capacity beyond that manifested.
89.
Every
sphere except the ‘Final Sphere’ presupposes a greater sphere of greater scope
and capacity.
b. Duality, or that which is limited and the limiting
substance.
90.
We
are speaking of boundaries. That which is limited is a particular sphere and
its content. The limiting substance is the substance of the enclosing sphere
against which the circumference of the limited sphere is juxtaposed.
c. Purpose, for in an ordered scheme of existence,
91.
And
here, DK does not mean a planetary
“scheme” technically considered—i.e., a center within the expression of a Solar
Logos.
the limitation
persists just as long as it is required in order to attain certain ends.
92.
An
enforced limitation is the servant of purpose.
It is succeeded by
"abstraction" occultly understood, and in its literal sense.
93.
Limitation
(engineered by Saturn) ends with the application of abstraction (through Neptune
and Uranus).
94.
Abstraction
(understood in relation to the first ray) ends confinement in form and, thus,
brings freedom.
When these
three factors:
Position,
Relation,
Limitation,
are studied
within the system, the close connection of all the groups within the whole will
be evidenced, and the need of each part for all other parts will be brought
out.
95.
The
study of these three factors will convey to us a due appreciation of the
function and value of all parts constituent to the whole.
96.
The
three factors can be assigned to rays or divine aspects:
a.
Position—first
ray, first aspect
b.
Relation—second
ray, second aspect
c.
Limitation—third
ray, third aspect.
As regards
cosmic position, relation and limitation, little can be said, as e'en to the Heavenly Men Themselves
the matter is obscure.
97.
Another
fascinating statement. It would seem that the position of our Solar Logos with
respect to the spherical expression of a Cosmic Logos is a matter obscure to
Planetary Logoi. What, then, can we
hope to understand?
98.
And yet
we hypothesize concerning the members of the group of suns in which our Solar
Logos holds place and the ‘qualitative position’ of these suns.
That this
is necessarily so must be apparent when Their place in the scheme of things is
realised and Their relative unimportance is considered.
99.
Our
task is to develop a sense of proportion. Obviously, we do not know too much
about a Cosmic Logos for the reason that, compared to such a Logos, our
Planetary Logoi are of relative unimportance.
100.
One
of the greatest values of studying A
Treatise on Cosmic Fire is to learn (concerning a number of entities) their
place within the scheme of things.
Therefore, we can do no more than accept
the fact of the inconceivable magnitude of that EXISTENCE which is
manifesting through seven solar systems,
101.
Presumably
a Cosmic Logos, but possibly the One About Whom Naught May Be Said, if the word
“solar systems” can be related to ‘cosmic systems’. Study Chart
V, TCF 344, and reacquaint yourself with the fact that the term “solar system”
has been shown to indicate a Life far greater than a life expressing through a
single sun.
102.
We
remember that method of blinding which calls different things by the same name.
and the extension of this concept of Being to
[Page 412] embrace the entire vault of the Heavens.
103.
The
“entire vault of the Heavens” is what we might call the ‘Grand Entirety’ and
has, from our limited perspective, an unfathomable extension.
104.
As we
‘rise’ towards the “vault of the Heavens”—the boundary of our present COSMOS—we
are ever contained within One Being manifesting as One Soul and One Form
throughout the ‘Grand Entirety’.
It is
interesting to bear in mind in this connection that all that is seen, being objective forms or Beings in
manifestation through certain spheres of light, may not be all that IS, but that there may lie back of
everything visible a vast realm or realms of Existences.
105.
In
relation to the foregoing, the following reference has application:
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)
106.
DK
seems to be saying that that which we see through entified stellar forms
represents only a small portion of that which lies back of such Beings (who are
expressing through “spheres of light”)
107.
Further,
not only are there many Solar Logoi out of incarnation, but there are many more
inclusive existences, abstracted from any possibility of so low a manifestation
as a solar sphere of light.
108.
This
is the universal analogy to the many
beings on the higher planes of the cosmic physical plane who do not manifest
through any form physically visible or visible even on the eighteen lower
sub-planes.
109.
In
emanation theory, there are some Beings Whose spiritual nature can never be
contained in any kind of physical manifestation. Some remain forever abstract,
manifesting (if we can call it that) only through Their emanated extensions.
The very
brain of man reels in contemplation of such a concept.
110.
As we
study A Treatise on Cosmic Fire, we
become accustomed to ‘reeling brains’!
111.
At
our low level of ‘prakritic immersion’ we are awakening to the vastness of that
which “stands around”. This is an eternally repeated process (a process which
has been and will be repeated forever)
as each ‘universe-in-extension’ awakens to Its own Nature.
112.
One
day we will not have to work through the limitations of a physical brain as we
contemplate these subjects.
113.
We
remember that we have been questioning the number of human Monads to be found
within our planetary scheme. We have wondered whether the sixty billion figure
is solar systemic or planetary.
114.
If
there are, let us say, six billion human beings incarnating on our planet at
any one time and this figure represents only six sevenths of those who could
incarnate, then we are already up to some forty-two billion (in the Ex alone),
leaving very few Monads for the remainder of the solar system! Such are some of
the apparent enigmas which we must eventually solve.
Yet just as there are tens of millions of
human beings out of objective manifestation, or discarnate, on the subtler
planes of the solar system, so there
may be cosmic entities, in rank equal to the ONE ABOUT WHOM NAUGHT MAY BE SAID,
Who are in a similar sense discarnate, and found in realms subtler than that of the
manifestation of light.
115.
In
Chart V, we find a minimum of seven and a maximum of forty-nine Ones About Whom Naught May Be Said
(depending on our mode of interpretation). We do not know whether all of these
are manifesting simultaneously, at least in any physical way.
116.
Some
chakras, for instance, are found on the higher three etheric levels and not on
the more obvious fourth level. They would not seem to be in incarnation.
117.
It
would seem that not only are there are number of manifesting Ones About Whom Naught May Be Said, but for each one of
Them, there could be six others than are not manifesting or expressing through
“the manifestation of light”.
118.
It
would seem, however, that since the Ones About Whom Naught May Be Said are
chakras, that at least seven of Them would have to be manifesting
simultaneously, perhaps giving way (through abstractions) to others “as the
Great Wheel turns”.
119.
Our
universe is far more complex than we may usually imagine and indeed, the ordinary
human mind is staggered by such a contemplation.
120.
We
will have to question ourselves: “What sort of realms could be subtler than
those characterized by the manifestation of light?”
121.
We
might ask is realms of Spirit are, relatively, realms which transcend the
manifestation of light, since the light breaks forth when Spirit and matter
engage?
122.
We
may begin to gather that there are non-objectified Entities (purely subjective)
which have never entered ‘lighted embodiment’. Every embodiment occurs through
a ‘vesture of light’.
3. [Manas] On the Earth.
123.
We
are now considering the development of manas on the Earth, probably considered
as our globe. We have already
considered manas in relation to the planets considered in relation to each
other and, as we did so, the Earth-scheme
was discussed.
a.
The five Kumaras.
We might
now consider briefly the subject of the five Kumaras, Who are the sum total of
manas on the Earth.
124.
If we
were speaking at the scheme level, we
would have said, “within the scheme”; we could not say, ‘on the scheme’.
125.
The
Kumaras here discussed are, we may infer, reflections
of the Divine Manasaputras—the Planetary Logoi.
I have stated that the Lord of the World, the first Kumara, is the
planetary Logos of our scheme in physical incarnation,
126.
The
Lord of the World is called variously the “first Kumara” and the “fourth
Kumara”. He is preeminent among the Kumaras, so He is the “first Kumara”. In
relation to the manifesting Kumaras, He is fourth,
with the Buddhas of Activity occupying the other three posts among the four
(and is, technically, one of the four Exoteric Kumaras). Four is the number
central within the seven, and the Great Kumara occupies a post central between the three Buddhas of
Activity and the three Esoteric Kumaras.
127.
We
recall that the “first Kumara” is the
Planetary Logos and yet He is not.
but nowhere has the impression been conveyed that
the three Kumaras, associated with Him, are three other planetary Logoi.
This is in no way the case.
128.
The
three Buddhas of Activity were Planetary
Logoi in a previous solar system.
In the last
solar system They were the planetary
Logoi of three planets in which the mind principle reached its highest stage of
development; They embody in Themselves in a most peculiar manner the
wisdom aspect of the second ray, as it expresses itself primarily through what
has been called in the Bhagavad Gita "skill in action." Hence Their name, the Buddhas of Activity.
(R&I 267-268)
129.
This
fact makes Their exclusive localization upon our globe a relatively unlikely
prospect, and yet it is there (on the Earth-globe) that They are apparently
localized. (cf. TCF 878). If They were Planetary Logoi in the previous solar
system, how could They be confined to a globe in this later solar system.
130.
One
solution would be to consider Them, essentially, as the three EXISTENCES of
Whom the Buddhas of Activity are simply emanations. Sanat Kumara, too, would
then be of the status of the Planetary Logos.
131.
We
must be careful not to confuse the four Kumaras associated with the fourth globe
of the Earth-chain with the five Kumaras Who are much greater Entities, being
the five Divine Manasaputras of our solar system.
These three, called the "Buddhas of
Activity," are but the vicegerents upon our planet of those three planetary Logoi, Who, with our planetary Logos, make the
sum total of the logoic Quaternary.
132.
As
vicegerents, we could consider these Buddhas of Activity as emanations of three
great EXISTENCES Who focus, with Sanat Kumara, at the planetary scheme level.
133.
The
idea presented in this section is that Sanat Kumara and the Three Buddhas
reflect three Planetary Logoi in the logoic quaternary.
134.
The
Planetary Logos of Earth is one such Being, and it may be said that Sanat
Kumara both is that Being and reflects that Being.
135.
Another
Buddhas of Activity would reflect Venus and another Mars. Would another reflect
Pluto? These three non-sacred planets are the best candidates for participation
in the logoic quaternary along with Venus.
136.
As
Sanat Kumara is the “Lord of Venusian Love”, one would wonder why He would not
be the representative of Venus. Certainly He is intimately related to the Venus
energy. Yet there are many references which show His as an extension of our
Planetary Logos.
Associated
with them are the three esoteric Kumaras [mentioned in the Secret
Doctrine,46 S. D., I, 493.] Who represent the
three other Logoi, and so make focal
points for all the logoic forces within our chain.
137.
We
have to watch the Tibetan’s wording carefully. Now He appears to be speaking
about the chain level, relating the
three Buddhas of Activity, Sanat Kumara, and the three Esoteric Kumaras to the chain. This would be so unless, as is sometimes the case, the
word “chain” is used to mean “scheme”.
138.
The
logoic forces here discussed can be found in Chart VI, TCF 373. The planets
concerned are: Vulcan, Venus, Mars, Earth, Mercury, and Jupiter.
139.
The
inclusion of Pluto is problematic—useful from one point of view and extraneous
from another.
140.
We
have to find the higher planetary correspondence for the three Buddhas of
Activity. Then it will be possible to find the planetary correspondence for the
three Esoteric Kumaras.
141.
We
need planets within the logoic quaternary to serve as higher correspondences to
Sanat Kumara and the three Buddhas of Activity. We have, certainly, Earth,
Venus and Mars. But, as stated, Pluto is problematic because it is not listed
in Chart VI.
142.
Mercury,
because He is so closely related to kundalini could serve as a substitute for
Pluto, but it is difficult to see Mercury (an old and advanced planet not much
related to centers below the diaphragm except the base of the spine center) as
related to the logoic quaternary. Yet the Mercurian link to Pluto is there;
Mercury and Pluto even share (with Mars) the rulership of Scorpio. Further, one
of the glyphs of Pluto is very much like that of Mercury, differentiated by the
reversed placement of the circle and the receiving crescent.
143.
The
sheer mobility of Mercury makes Him difficult to pin down. If He is related to
the ajna center, that center in only a temporary evocation and through the
power of projection seems able to place itself as a presence in many centers.
If one visualizes another center, one is, as it were, there.
144.
If we
make Mercury a special case, just as the ajna center is a special case, then
the planets remaining within ‘greater Saturn’—remaining to inspire the Esoteric
Kumaras are Vulcan, Jupiter and Saturn.
145.
Saturn
has a definite connection with our Earth (as the mental body of a great supra-planetary
Entity which includes the planets Saturn, Mars and Earth). In another way,
Saturn is closely related to Sanat Kumara—the Ancient of Days, as the name
assigned to this great Kumara (Sanat) suggests Saturn.
146.
A
triangle of planets—Saturn, Venus and Earth—seem the planetary source of
inspiration for Sanat Kumara.
147.
If we
wish to exempt Saturn from rulership of one of the Esoteric Kumaras, then we
will have to assign slightly different planets to the three Buddhas of
Activity, (perhaps Venus, Mars and Pluto) and move Mercury to the rulership of
one of the Esoteric Kumaras. The three Logoi inspiring the Esoteric Kumaras
would then be Vulcan, Mercury and
Jupiter. Saturn would be reserved for special and higher inspiration in
relation to Sanat Kumara.
148.
We
see that Mercury’s mobility and His ability to serve usefully in a number of
contexts make any final arrangement difficult to confirm.
149.
Further,
the Esoteric Kumaras and Buddhas of Activity, we are told, sometimes exchange
places, so no final solution is possible, unless we consider that the Buddhas
of Activity and Esoteric Kumaras simply fulfill posts—and that the posts, themselves, have for prototypes different
Planetary Logoi.
It might here be stated that the seven Kumaras (the four exoteric and the three esoteric) cooperate
with this Law, and work exoterically,
or esoterically according to the Ray in power, with the exception of
the first Kumara, the Logos of our scheme, Who—being the synthesizing point for
all—remains ever in objective
activity. (TCF 440)
150.
From
what is given here, we may note that which Kumaras are exoteric or esoteric at
any one time depends upon ray cycles and, perhaps, upon the developmental
processes proceeding in relation to the Heavenly Men.
151.
If
the Buddhas of Activity and Esoteric Kumaras are chain-related, rather than simply globe related, we have to see which chains could accord with Them.
For this, we would consult Chart VII, TCF 385, for a diagram of the chains of
the Earth-scheme. It is, however, difficult to say too much about chain
structure, as the functions of the Neptune-chain (the first) and the
Jupiter-chain (the seventh are not even suggested by the diagram (except that
they, with the Venus chain) are central.
152.
There
are, however, seven chains and seven
Kumaras, and somehow there must be a correct assignment. The most esoteric
chains (at least if we go on the basis of their names) would be Neptune,
Jupiter and Saturn (perhaps the new name of the Moon-chain, or, at least, a
chain now taking the place once occupied by the Moon-chain). Sanat Kumara
would, as usual, be assigned to the Earth-chain. This would leave Mercury,
Venus and Mars for the chains related to the three Buddhas of Activity.
153.
If we
check the various functions of the Buddhas of Activity, we are likely to have a
better idea of the particular planetary chain within the Earth-scheme with
which each of them accords. This requires additional research.
154.
The
word “chain” is problematic, as sometimes the Earth-scheme is called a “scheme”
and sometimes a “chain”. Which does DK mean in this context?
155.
The
phrase “focal points for all the logoic forces within our chain” is also
problematic.
a.
We
could be dealing with the “logoic forces” considered as emanating from
Planetary Logoi; for these Logoi the seven intra-planetary Kumaras would
provide focal points—within the planetary scheme.
b.
Or we
could be thinking of the chains of the Earth-scheme as planetary logoic forces, for each of which each of
the seven Kumaras (of our chain)
provide a focal points because each of Them is most related to the Lord of one
of the chains within the scheme.
c.
As
the names (and perhaps qualities) of the seven schemes are not the same as the
names and qualities of the seven chains within the Earth-scheme, there is not a
one-to-one correspondence.
d.
Each
of the seven Kumaras (on our globe) could be related to a specific planetary scheme but, to which chain in the Earth-scheme would each be
related?
e.
If
the seven Kumaras are to be considered as Beings expressive on the scheme
level, the question would still arise, “to which chain in the Earth-scheme is each of the seven related?”
156.
In
general we might say that there are Kumaras at the globe level, the chain level
and the scheme level, and that the specialized energies which emanate them are
emanated from the seven major planetary schemes of the solar system. A further
emanatory source behind the whole chain of relationships would be the Solar
Logoi of the Seven Solar Systems of Which Ours is One.
157.
The
Kumaras are the globe level can be considered as emanations of Kumaras at the
chain level, and those at the chain level, as emanations of those at the scheme
level.
In each chain such representatives are found,
six focal points embraced by the seventh, the planetary Logos of the scheme,
Who holds them all within His aura.
158.
Let
us be certain of the meaning of the word “chain”. In the literature of the
Theosophical Society, the term “scheme” was rarely if ever used, and the term
“chain” meant “scheme”.
159.
If
“chain” means “chain” then we are speaking of six Kumaras on each chain with
the seventh representing the Planetary Logos. In a way Sanat Kumara
(representing the Planetary Logos) is to be found on each of the chains as the principal Kumara.
160.
In
such a structure (if we are speaking at the chain level), it would be as if
each Kumara were associated with one of the globes of the chain.
161.
If,
however, “chain” means “scheme”, then each Kumara would be associated with a
particular one of the seven chains of the scheme. Sanat Kumara would be the
representative on our Earth-chain. The Planetary Logos would have His place on
and through each of the chains. One chain would be focal at any particular time,
and through it the Planetary Logos would express most focally.
162.
What
about confining our attention to a single globe
such as the Earth-globe? On our globe the Planetary Logos expresses
particularly through Sanat Kumara, and six other Planetary Logoi express
through the six other Kumaras (each of which must be associated with a monadic
grouping or, even a major ray Ashram).
163.
In
the last analysis, for the Earth-scheme, there may be only one Sanat Kumara and
only Three Major Buddhas and only Three Esoteric Kumaras. Each of
these fundamental seven may have what we might call ‘chain-emanations or
extensions’ and ‘globe emanations or extensions’.
164.
We
might make a mistake if we think that all these chain and globe Kumaras are
really different and distinct from
their higher counterparts on the scheme level. In fact, They may be
“mind-born”, and thus merely extensions of the Kumaras as the scheme level.
165.
By attempting to interpret the Kumaras found
throughout our planetary scheme according to emanation theory, many
inconsistencies and troubling puzzles may be overcome
[Page 413]
Their [the Buddhas of Activity] work is threefold:
First. They are the centres in the body of the
planetary Logos.
166.
According
to the stature we assign to a Buddhas of Activity we will determine whether
they are:
a.
Major
centers
b.
Minor
centers
c.
Minute
centers.
Each chain corresponds to one centre, and the globes are but
the lesser wheels within any particular centre.
167.
We
are being told of three different
kinds of centers in a Planetary Logos:
a.
Buddhas
of Activity
b.
Chains
c.
Globes
168.
Are
Kumaras (some of them at least, former Planetary Logoi) at once—
a.
Subsidiary
Scheme-Lords
b.
Chains
Lords or subsidiary Chain Lords
c.
Globe
Lords or subsidiary Globe Lords
169.
Our
problem is that without considering the dynamics of emanation theory, we do not
know whether we are speaking of seven Beings, forty-nine Beings, or three
hundred forty three Beings.
170.
Essentially,
I would say we are speaking of seven
planetary Beings.
171.
The
entire problem of ‘Identity within Cosmos’ cannot be solved without a solid
understanding of emanation theory.
The life of
the Logos in this incarnation on the Earth is flowing through three centres and
beginning to stimulate a fourth, hence four globes are involved and the three
Kumaras (so called for lack of a better term) are vitally intelligently active;
three are in abeyance and one is
beginning to function.
172.
Here
we seem to be speaking of a Planetary Logos, even though the name “Logos” is
used. When the term “Logos” is used, per se, it is usually reserved to mean the
Solar Logos.
173.
When
speaking of “the Earth” we need to know what level of the Earth-scheme is
meant. It seems to be the chain
level, because DK immediately begins speaking of “globes” which are
constituents of chains but only minor constituents of schemes.
174.
The
phrase, “this incarnation on the Earth”, seems to mean ‘this incarnation on the
Earth-chain’ (and we do realize that the Planetary Logos is presently incarnated
not only on the Earth-globe but through the Earth-chain).
175.
Each
of the Kumaras (considering the Kumaras at the interim or chain level) is involved with the administration of one of the
globes of that chain.
176.
Emanated
chain-level extensions of Sanat Kumara and three Kumaras (not here called
Buddhas of Activity) are concerned with four
of the globes of the Earth-chain. Are we dealing with the first four globes?
177.
We
are told that of the three Esoteric Kumaras (or their chain level
Representatives) that these three are “in abeyance”, yet one is beginning to function. Would this one be found functioning
in relation to the Mercury-globe of the Earth-chain?
178.
We
have five Kumaras who are Divine Manasaputras.
179.
We
now seem to be talking about four intra-chain Kumaras (each of them associated
with a globe of the Earth-chain) and one intra-chain Kumara Who is “beginning
to function”.
180.
The
number five seems very much
associated with Mercury, either at the scheme level (cf. Chart VI—TCF 373) or
at the chain and globe levels (cf. Chart VII—TCF 385).
181.
It is
easy to become confused about which of the three possible planetary levels is
our focus. We have just been focusing within our planetary chain, the
Earth-chain, and noticed that there are, apparently seven Chain-Kumaras active
at the chain level.
182.
There
are also, according to emanation theory, kumaric extensions at the globe level—with seven such extensions
focussed on our Earth-globe. The Buddhas of Activity are such extensions.
183.
The
section quoted above may give evidence that one of the Esoteric Kumaras (at
least at the chain level) is beginning to function in relation to the
Mercury-globe of the Earth-chain.
184.
This
may be the case because one of the Scheme-Kumaras (the One associated with the
Mercury-chain) may also be emerging.
185.
As a
result, one of the Globe-Kumaras of our Earth-globe—may also be receiving
stimulation.
186.
We
are dealing with puzzles related to the “Many and the One”. We must avoid
excessive subdivisions of the One, and also, the inability to divide the One
when necessary.
The globes correspond to the chains.
187.
This
is a fundamental thought parallel to the idea that the chains correspond to the
schemes.
This fourth Kumara is as yet practically unrealised, but as hinted at
earlier His day is about to dawn.
188.
Let
us proceed carefully. The “fourth Kumara” (here referenced) may well be one of
the Esoteric Kumaras, and not Sanat Kumara at all. Usually, Sanat Kumara is
considered the “fourth Kumara”—fourth
if the three Buddhas of Activity are counted.
189.
We
have the second decanate of the Age of Aquarius ruled by Mercury, and a
possible correlation of this fourth
really fifth Kumara with Mercury.
Could His day dawn during the Mercury decanate?
190.
We
continue to speak of the Kumaras of the Earth-scheme and of the subsidiary
Kumaras found on the chain and globe levels—all of which may be simply
extensions of the seven scheme-level Kumaras.
191.
OR—we
could interpret the statement as if Sanat Kumara were the “fourth Kumara”, and
was just beginning to function. This might seem improbable, however, since He
has been extremely active in subjective ways for millions of years.
192.
These
then, are the questions:
a.
Are
we saying that one of the Three in abeyance is beginning to function?
b.
Or
are we saying that Sanat Kumara, as the “fourth Kumara” is beginning to
function?
c.
Or
are we saying that one of the Buddhas of Activity is not yet fully functioning
whereas Sanat Kumara is and has been? This would leave the Three Esoteric
Kumaras to continue in latency, with one of the Buddhas of Activity just beginning
to emerge more prominently. One of these Buddhas of Activity does, indeed, have
a very esoteric function related to initiation.
193.
From
what is said by DK, we can arrive at no firm conclusion, and must hold the
matter up to the intuition, seeking to evoke resolution through intuitive
insight.
194.
Naturally,
we are interested in which of the globes of the Earth-chain are involved. The
globes most clearly delineated are the Mars, Earth and Mercury globes and so,
these three, could well be involved. Certainly the Earth-globe is involved.
Three globes, preceding the Earth-globe, may already be strongly involved. The
question is—has the process of unfoldment within our Earth-chain reached as far
as the fifth or Mercury-globe?
195.
We
continue to speak of intra-planetary Kumaras at the chain level.
Second. They act as transmitters of a particular type of force to
those units who go to the content of any particular centre. They
are, in fact, the agents for the Lords of the Rays to the Monads of any ray in
incarnation in any particular chain and on any particular globe.
196.
In
this section the Kumaras are related to the Lords of the Rays.
197.
The
Lords of the Rays can be considered as Planetary Logoi.
198.
From
an intra-planetary perspective, it may
be that the Kumaras act as Ray Lords. Yet we have shown that within Shamballa,
the Seven Ray Lords are distinct from the Seven Kumaras.
199.
Therefore,
it is likely that the intra-planetary Ray Lords form an additional shamballic
septenate, making with the seven Kumaras, fourteen Beings related to the
transmission of the seven rays.
200.
The
whole matter presented here is most intricate. We can judge from the section
above that there are seven types of Monads as the seven Kumaras are
Representatives of the seven Lords of the Rays and transmit ray quality to the
Monads. There are not as we have come
to realize, seven types of major
monadic rays. Only three rays can express as the major ray a Monad—the first three rays.
201.
There
is the possibility that (within a planetary scheme) on some chain or on some globe,
Monads upon each of the rays will be
found.
202.
Yet
there is also an implication that the ray types of Monads in incarnation on any
particular chain or globe may be controlled by chain or globe cycles or
requirements.
203.
We
know that with regard to the Earth-globe, only four types of soul rays are in
incarnation at any one time. This is the fourth
globe and it is part of the fourth
chain. Can it be that monadic types are not all
in incarnation simultaneously? We would have to know a lot more about monadic
cycles to answer this with accuracy.
204.
One
of the major points to emerge is that there is a sequence of transmission:
a.
Planetary
Ray Lords—Divine Manasaputras
b.
Intra-planetary
Kumaras
c.
(Perhaps,
intra-planetary Ray Lords, also shamballic Beings).
d.
The
Monads of human beings.
205.
In
the above sequence we are leaving out all the differentiations caused by
scheme/chain/globe divisions and are proposing that within the entirety of the
scheme, there are only seven Kumaras, seven Ray Lords and seven types of Monads
(really, three major types of
Monads).
206.
We
continue to discuss the functions of the intra-planetary Kumaras found within
the Earth-scheme.
Third.
They are the agents for:
207.
We
continue to discuss the intra-planetary Kumaras (at the chain level) as Intermediaries and Agents.
208.
Every
being is an intermediary of some kind.
a. The Lord of a Ray as stated above.
209.
The
Lord of a Ray (in the present context) is a Planetary Logos. There are also, as
we have realized, lesser intra-planetary Ray Lords just as there are lesser intra-planetary
Kumaras associated with chains and globes.
210.
The
chain-level Kumaras each receives, most focally, the ray of a particular Ray
Lord.
b. The four Maharajahs.
211.
The
“four Maharajas” are (for the time) solar systemic Beings Who are agents of the
Lipika Lords.
212.
The
intra-planetary Kumaras at the chain-level, each transmits potencies from the
“four Maharajas”. As stated earlier, it is the Exoteric Kumaras Who are most related to the “four Maharajas”, just
as the Lipika Lords are most related to the Three Esoteric Kumaras.
c. The planetary Logos of Their own scheme.
213.
While
each intra-planetary Kumara represents that one of the Planetary Logoi expressing
the same ray as the Kumara, each intra-planetary Kumara is also the agent for
the Planetary Logos of the particular scheme on which They are serving.
214.
For
instance, our seven intra-planetary Kumaras serve (and thus are agents for) the
Logos of the Earth-scheme, even though six of these Kumaras will be allied to
six Planetary Logoi other than the
Planetary Logos of the Earth-scheme.
d. The great Deva of the Earth planet.
215.
We do
not know which Deva is referenced, but we realize that this Deva will include
all the devic life manifested through and upon our fourth globe.
216.
It is
important to know what is meant by “Earth planet”. We are assuming that the
fourth globe is meant, but the entire Earth-scheme could be meant, and this
great structure would also have a “great Deva” embodying all its devic life.
217.
Devic
life is also conditioned by emanation theory. If Kumaras can appear in various
degrees so can devas.
They work
with the law; They are the cognizers
of the intelligent purpose of the planetary Logos, and know His plans;
218.
We
seem to be saying that the seven intra-planetary Kumaras are related to the
intelligence aspect of our Planetary Logos. This, we have been told, is
particularly the case with the three Buddhas of Activity in relation to our
globe, and probably in relation to the chain level and scheme level (if we
consider the higher Prototypes of these Buddhas).
219.
It is
being said the intra-planetary Kumaras are “cognizers of the intelligent
purpose of the planetary Logos”.
220.
We
seem to have been focusing on the chain
level and upon Chain-Kumaras, but we may have noticed that DK switches with
facility between referencing Chain-Kumaras and Scheme-Kumaras. The three
Buddhas of Activity are Globe-Kumaras
and so the relatively lowly level of the globe cannot be left out of the field
of kumaric influence.
They are
the vital activity of the planet, and in a subtle sense they are not only
the Ray representatives but likewise the link between the chain and the scheme.
221.
The
Kumaras (at least six or three of them) seem linked with the first and third
rays. Vitality is related to the first ray and activity to the third.
222.
The
function of the Kumaras as “Ray representatives” must be held in mind.
223.
The
following may suggest that the seven Kumaras and the seven intra-planetary Ray
Lords are different Beings. The quotation tells us of the Beings Who ‘live’
within the Council Chamber of the Lord:
Few of the great Lives Who form the inner group of the
Council Chamber at Shamballa are now of [Page 142] greater advancement than he;
the "Supernal Three,"
the "Radiant Seven,"
the "Lives embodying the forty-nine Fires," the "Buddhas of Activity," and certain "Eternal
Spirits" from such centres of dynamic spiritual life as Sirius, or from
the constellation which at any one time forms a triangle with our Sun and
Sirius" and a Representative from Venus are of greater—far greater—advancement.
(R&I 141-142)
224.
From
this paragraph we may hypothesize the following:
a.
The
“Supernal Three” are the three Esoteric Kumaras
b.
The
“Buddhas of Activity” are the three major shamballic Buddhas of the
Earth-globe.
c.
The
“Radiant Seven” are the Seven Ray Lords.
225.
When
thinking of Shamballa, it may not be wise to confine ourselves to our globe. There is probably a Shamballa on all the chains and one great Shamballa at the scheme level. There are many Shamballas,
therefore, and yet only one, just as
(within our scheme) there a many Buddhas related to the Buddhas of Activity and
yet only three; hypothetically, there
could be many Sanat Kumaras and yet only one.
226.
If we
say that the intra-planetary Kumaras as the “link between the chain and the
scheme, what do we mean? Is not the Planetary Logos surrounded by six (three exoteric and three esoteric)
even as is Sanat Kumara?
227.
On
every chain there are intra-planetary Kumaras (just as, apparently, there are
on globes). We must infer Kumaras on globes because the Buddhas of Activity are
Kumaras and are focussed on the Earth-globe.
228.
These
Chain-Kumaras would link up with Their higher scheme correspondences. The position of intra-planetary Kumaras is
not between globes and chains, or between chains and the scheme, but on globes, within chains, and within
the scheme.
229.
The
Chain-Kumaras work through groups of seven ‘lower’ Globe Kumaras; the Seven
Scheme-Kumaras each work through a group of seven ‘lower’ Chain-Kumaras.
230.
We
may infer that the higher the type of Kumara, the higher its planar focus. Yet,
ultimately, all the ‘lower’ Kumaras, as extensions of the Seven Scheme-Kumaras,
are focussed on the same level as the Scheme-Kumaras (once They, the ‘lower
Ones’, are ‘retracted’
231.
Because
the lowest of such Kumaras are hypothesized as emanations of the higher, and
the higher of still higher, They are all
linked, and it possible to move from the highest to the lowest and from the
lowest to the highest via the Kumaras of one level and the other Kumaras of
other levels to which the first are resonant.
232.
The
complication comes because we do not understand Emanation Theory and how one
Being can become many and how many can re-become one. Or how all these Beings
can appear as distinct and individual and yet be, in fact, only one Being.
It might
here be stated that the relative
failure that was the fate of the Moon chain in our scheme has greatly handicapped
Their work,
233.
The
work of the intra-planetary Kumaras…
234.
Further
we note that the failure on the Moon-chain was “relative” and not ‘complete’.
and made it imperative for Them to employ
drastic measures in order to offset that failure. Herein lies another clue to the world
turmoil.
235.
Often
we look for the reason of the present world turmoil. It is often attributed to
changes in cycles, or to the attack of the Black Lodge.
236.
Here
we are given another reason—the work done by the intra-planetary Kumaras to
offset the terrible results of the Moon-chain failure.
237.
Our
Planetary Logos, through the agency of the intra-planetary Kumaras Who
represent Him, is correcting His ‘mis-step’, and the forms through which He expresses, are suffering as a result of this
enforced correction.
[Page 414]
b. The Moon chain.
It might be of interest here, if, before passing on to other matters, we
took up the very difficult subject of the moon chain and answer certain
pertinent questions that may have arisen in the minds of students.
238.
We
may think we know about what happened ‘there’ but, truly, it is veiled in
mystery.
239.
There
is the Mystery of the Makara and the Mystery of the Moon-chain: these two
mysteries are related, one concerning solar beings and the other the lunar
lords.
The enumeration of the chains and of the schemes as
give in the two charts is entirely for
the present, and covers
a period comparatively recent, carrying forward the history of evolution to the
middle of the next round in our chain.
240.
This
idea has now been repeated a number of times; we understand the principle that
the function of any entity within a given context varies over time. One of the
main reasons for this variance is the principle of progression.
Had we been
given the charts embracing pre-Lemurian days,
241.
We
remember that the information in the charts applied from mid-Lemurian days
until the "Judgment Day".
and extending
back a distance into the (humanly speaking) unfathomable past, we would have
seen the moon chain portrayed with the
242.
243.
In
this case, what would have become of the Saturn-chain? Would it still have been
represented within the Earth-scheme? Or would it have been a subjective chain,
not yet emerged?
In the chart
as given two chains are apparently lacking, the moon chain and the Uranus
chain.
244.
We
remember that the Moon is often a veil for Uranus.
245.
Here
is a quotation for Esoteric Astrology
relating Uranus and the Moon to the third ray:
Water being
the symbol of substance and of material expression plus emotional motivation,
Aquarius is consequently dual in its activity, and the third ray expresses itself powerfully through this sign, reaching
our planet through Uranus and the Moon which hides or veils Uranus symbolically
in this case. (EA 138)
246.
We
recall that the Moon-chain was the third
chain and, therefore, a powerful expression of the third ray. One of the rays
of Uranus, probably its personality ray, is the third.
The reasons are abstruse, but something may be
hinted at as follows:
247.
VSK
inquires: “Would the Moon Chain have been in the first (or
248.
May
it be suggested that we cannot know this? However, consider that although the
Planetary Logos is presently much focussed in the Earth-chain, that Earth-chain
is not in the first position of the
present chain arrangement.
The Moon chain with the Earth chain formed two units,
or two polarities, negative and positive.
249.
To be
“negative” is to be receptive. It seems as if the Moon-chain was the positive
pole and the Earth-chain, the negative.
The point of merging was reached,
250.
This
likely occurred when the “seeds of life” sent into pralaya at the lunar
disruption were transferred to the Earth-chain—later.
and the Earth chain absorbed or synthesised the
moon chain
251.
The
Earth-chain, therefore, plays the temporary
role of a synthesizing chain.
252.
This
raises a question concerning the nature of the present third chain—the
Saturn-chain.
in the same sense as certain of the schemes
will merge until only three will apparently
be left.
253.
We
have an analogy here: the synthesis or absorption that occurs amongst the
schemes is paralleled on the chain level.
254.
We
note the word “apparently”. After absorption of certain of the schemes into a
remaining three, do the schemes absorbed still preserve their original
integrity in the absorbed state? The word “apparently” seems to point in this
direction.
255.
As
previously stated, if certain schemes are later to emerge and continue their
development in a third major solar system, they must preserve their planetary
integrity in the stage of absorption.
Therefore the Earth chain is
essentially dual in its nature, being the sumtotal of a male and a female
chain.
256.
Interestingly,
the Moon (for all the feminine imagery that has been associated with it) very
likely represents the male polarity of the two, and the Earth-chain the female
polarity.
257.
Since
the Earth-chain absorbed the seeds of
life from the Moon-chain, that act of reception designates a feminine or
receptive role for the Earth-chain.
258.
This
thought must be accepted at face value because we are told that presently, the
Heavenly Man of the Earth is in a “masculine incarnation”. If that incarnation
is taking place largely through the Earth-chain and the Earth-globe, we have to
ask if, in some manner, masculinity is associated with either the Earth-chain
or the Earth-globe?
259.
Graduates
of the
This is a mystery impossible to elucidate
further, but it is dealt with in certain occult books [and hinted at by H. P. B.47 47: S.
D., I, Section IX, Vol. I, 176-200.]
260.
VSK
states: “The wording here makes it appear that the merging was reached as a
natural point of merging – not as the result of failure?”
261.
May
it be suggested that there is no reason to assume this conclusion? The point of
merging could easily have followed the lunar disruption and the subsequent
pralaya.
262.
What
does seem clear is that the Moon-chain and the Earth-chain existed simultaneously, and that the Earth-chain
was not created after the Moon-chain
disruption.
263.
As
chakras within the Earth-scheme, it would seem that all chains must exist
simultaneously. Other proofs of this simultaneity have also been shown.
In due
course of time another merging in the scheme will eventuate and then Uranus
(the chain of that name in our scheme) will flash into objectivity.
264.
This
is quite an extraordinary idea. The Uranus-chain already exists, but it is in a subjective state.
265.
We
are not told the nature of the merging which will occur simultaneously with the
emergence into objectivity of the Uranus-chain.
266.
There
are already seven chains and the Uranus-chain would make eight, but a merging
might keep the objective number to
seven.
267.
We
have to ask:
a.
Are
there times in the life of the scheme when ten
chains exist simultaneously?
b.
Are
there times in the life of the scheme when only seven chains exist simultaneously?
c.
Are
there times in the life of the scheme (when, as in the life of the solar
system) only three chains exist
simultaneously.
d.
And
are there interim or transitional times, when different numbers of chains may
exist simultaneously?
268.
We
see that the Neptune-chain likely emerged into objectivity after the middle the Lemurian period. Sometime ahead, the Uranus
chain will do the same.
269.
Let
us tabulate the number of chains over the course of these two periods:
a.
The
Moon-chain.
b.
The Neptune-chain
(appearing, we may infer, as the Moon-chain disappeared).
c.
The
Venus-chain
d.
The
Saturn-chain
e.
The
Earth-chain
f.
The
Mercury-chain
g.
The
Mars-chain
h.
The
Jupiter-chain
i.
The
Uranus-chain
270.
However
many of these chains may have existed simultaneously during different
developmental periods, we see that over the course of two periods, nine chains
have existed.
271.
We
might have to add to this grouping a possible ‘X-Chain’, if there were to be
seven chains during the time the Moon-chain existed. This would all depend on
whether the Saturn-chain was manifesting during the period of manifestation of
the Moon-chain or whether the Saturn-chain in some way emerged to ‘replace’ the
Moon-chain. There is more along this line further on in the Commentary.
272.
The
only chain visibly missing (considering the date at which this book was
written) is the Vulcan chain. We could wonder whether it does exist and, if so,
whether it would be part of the absorptive process.
273.
Pluto
was not discovered at the time of the writing and so the matter of whether
there is or will be a Pluto-chain is left in obscurity.
274.
In
any case, we see that the three chains which bear the names of the synthesizing
planets only began appearing after
the Moon-chain was absorbed.
a.
We
are told that the Neptune-chain appeared only once the Moon-chain was absorbed
or perhaps, as it was being absorbed.
b.
We
are told that the Uranus-chain has not yet flashed into objectivity, and so,
obviously then, its time of appearance is long after the Moon-chain has
disappeared.
c.
As of
the Saturn-chain, it is presently taking the ‘position’ of the Moon-chain, and
so we could wonder if it existed when the Moon-chain was becoming a part of the
Earth-scheme.
275.
The
more spiritually advanced spheres (whether schemes or chains, or perhaps
globes) seem to unfold later in the process than do the less spiritually
advanced spheres. If this pattern is correct, it would stand to reason that the
Saturn, Neptune and Uranus chains would be the last to emerge.
276.
We
are still assuming that there is something that can be learned from the names
of these chains, even if there is a recommendation that the chains and globes
be designated by number rather than planetary name.
Forget not that the schemes manifest as seven,
as ten, as three from the angle of the Eternal Now, or—from the point of view
of a Heavenly Man—the manifestation may be written as (3|7) [put a circle around
the 3|7—ed.].
277.
If
this is so of the schemes, analogically, it may well be so of the chains.
278.
From
the perspective of the Eternal now, all phases of the process are ‘seen’ as if
occurring at once.
279.
There
may be phases in the process of scheme development within the solar system when
seven, ten or three chains exist.
280.
Can
we make anything of the sequence—seven, ten, three? It would seem that the
sequence should be ten, seven, three, as at earlier stages of solar systemic
development, it is likely that more
chains would exist rather than fewer. But DK will have something so say about
this immediately.
281.
If we
look at the figure (3|7) (encircled) we see all three numbers suggested—the
three, the seven and the ten. The three and the seven are enclosed within the
circle divided by a vertical—the symbol of the ten.
In time and space the order might be stated to
be
282.
The
latter sequence is relatively easy to understand. As we move towards synthesis
through obscuration and absorption, we are moving towards simplicity, towards a
reduction in number.
283.
The
first sequence suggests that the seven simplify into three, but that, at
length, ten exist subjectively. If
there are an original seven and they become three, then a greater three amongst
the seven had to be the absorbers of four. Then that which demonstrates as a
three is really (subjectively) a seven. It will require that three more be
added to this three (which is really a seven) in order to make the final ten.
This could happen if the three (which is really a seven) were absorbed into a
still greater three.
284.
What
might DK mean by “at certain stages”?
285.
Could
the real sequence be something like this: 10—7—3—10. In other words, when the
three becomes the one, that one really carries all ten.
286.
The
two sequences which suggest different stages could be written like this:
10—7—3
……7—3—10
287.
What
we see is an overlap, which (if the entire developmental process were
displayed) would look like: 10—7—3—1=10
288.
This
sequence would represent the process from the time that evolution began. This
is important. Below we shall consider the involutionary process and our
sequence will expand.
289.
The
phase 10—7—3 is simply an early phase
than 7—3—10
290.
At
least this is one solution, because it makes sense to move from an objective
multiplicity, towards simplification and finally to an all-inclusive synthesis
in which nothing is lost.
As [Page 415] the opposites merge
the ten become the seven and the three,
291.
We
note that it is the opposites which merge, so in seeking to track which planets
merge into which, we must determine which planets are “opposites” in the sense
here given.
292.
Let
us consider some possible “opposites”. It appears that
a.
Pluto
and Mars are opposites (Mars is Pluto’s alter ego)
b.
Mars
and Earth are opposites (or at least complementary)
c.
Earth
and Venus are opposites (Venus is Earth’s alter ego)
d.
Venus
and Mercury are opposites
e.
Jupiter
and Saturn are opposites
f.
Neptune
and Uranus are opposites.
293.
We
might be able to make a case for Vulcan and Pluto as opposites, because they
represent two poles (one planet closest to the Sun and one, until recent
discoveries, farthest).
294.
But,
while it does seem likely that Pluto may merge into Mars, it does not seem
likely that, as a preamble, Vulcan would merge into Pluto.
295.
Above,
what we have listed is planetary pairs, and they are paired for various
reasons.
296.
The
entire system of absorption is complicated by the idea that Venus is absorbed
into Neptune and Mercury into Uranus. This is why I floated the idea that both
Mercury and Venus could be first
absorbed into Saturn (and, maintaining
their planetary integrity) then be absorbed into Uranus and Venus
respectively). But this is a mere speculation designed to keep some continuity
to the absorption process. If it is true, it is a concealed process. There is
no mention of it.
297.
Our
question is whether Venus and Mercury are directly
absorbed into Neptune and Uranus or, whether they, hypothetically, go through a series of absorptions (prior to their
final absorption into Neptune and Uranus). The model could look something like
the following:
a.
Pluto→Mars
b.
Mars→Earth
c.
Earth→Venus
d.
Venus→Mercury
e.
Mercury→Vulcan
f.
Vulcan→Jupiter
g.
Jupiter→Saturn
h.
Saturn→Uranus
or, Saturn→Neptune
i.
Neptune→Uranus
or. Uranus→Neptune
j.
The
final synthesizing planet→Sol
298.
In
the types of absorptions suggested above, the greater of two absorbing planets
remains outwardly as itself and no new identity is formed. For instance if Venus
absorbs the Earth, what remains is Venus and not a new Entity called
Venus/Earth. Below, however, we suggest the alternative.
299.
There
are over 115 planets in our solar system (so we are told—TCF 793), and all of
them will have to be absorbed into the 10, 7 or 3 at some point in the process.
300.
From
another perspective, we could have a Hierarchy of absorption depicted in the
following manner working from the final absorber downwards.
a.
Sol
b.
Uranus,
Neptune
c.
Saturn,
d.
Jupiter
e.
Vulcan,
Mercury
f.
Venus,
Earth
g.
Mars,
Pluto
301.
Mars
and Pluto would become Mars/Pluto
302.
Either
simultaneously, or shortly afterwards, Venus and Earth would become Venus/Earth
303.
Mars/Pluto
and Venus/Earth would merge becoming Mars/Pluto/Venus/Earth
304.
Vulcan
and Mercury would merge.
305.
Mars/Pluto/Venus/Earth
and Vulcan/Mercury would merge becoming Mars/Pluto/Venus/Earth/Vulcan/Mercury
306.
Mars/Pluto/Venus/Earth/Vulcan/Mercury
would merge with Jupiter becoming Jupiter/Mars/Pluto/Venus/Earth/Vulcan/Mercury/
307.
Jupiter/Mars/Pluto/Venus/Earth/Vulcan/Mercury
would merge with Saturn becoming Saturn/Jupiter/Mars/Pluto/Venus/Earth/Vulcan/Mercury.
308.
Any
probability of correctness for this proposal would depend upon whether Mercury
and Venus could maintain their planetary
integrity through various mergings. At some point they would have to leave Saturn/Jupiter/Mars/Pluto/Venus/Earth/Vulcan/Mercury and
merge into Uranus and Neptune (as suggested on TCF 406).
309.
When
that was complete, then Saturn/Jupiter/Mars/Pluto/Earth/Vulcan
would all merge into either Neptune or Uranus—depending on which we consider to
be the last planet remaining before absorption into the Sun.
310.
While
Uranus is monadically upon the first ray and thus, in a way, the final
synthesizer, Neptune is monadically upon the second ray, and may remain
preeminent in a second ray solar system such as ours.
311.
We
can see that it is not easy to speculate upon how absorption/synthesis would
occur. Several areas remain obscure:
a.
Timing
b.
Sequence
c.
The
preservation of planetary integrity in relation to absorbed planets.
and it is
during this process that entire chains and globes, and eventually schemes, will
apparently vanish from objectivity, and drop out of sight. They will be simply absorbed.
312.
Whether
we are speaking of schemes, chains or globes, the general movement seems to be
from complexity to simplicity to unity, and yet the unity would contain the
complexity.
During the
twofold process of evolution, it might be numerically expressed as:
·
During
involution the sequence is seen as three, then seven and finally ten.
313.
Above
we considered the evolutionary sequence 10—7—3—1=10
314.
The
involutionary sequence could be considered 10=1—3—7—10
315.
If we
combine the two, we shall arrive at a sequence like the following:
10=1—3—7—10—7—3—1=10
316.
We
begin with the 10=1 and end with the 1=10. We start with an unarticulated
perfection and end with an articulated perfection—both perfections, of course,
being relative.
317.
At
the beginning, 10 to emerge are present in the initial 1. At the end, the 10
which have emerged are implicate in the final 1.
·
During
evolution the sequence is ten, then seven and finally three.
318.
The
idea is as stated above.
The
involutionary process is over practically and the evolutionary is approximately midway through.
319.
Since
progress within the solar system and progress with the Earth-scheme are
parallel (cf. TCF 384), we can be speaking of either a solar system or the
Earth-scheme.
320.
If
the evolutionary process is midway through and the involutionary process is
“over practically” we can see that the evolutionary process begins before the
involutionary process ends.
This will be marked by the disappearance or
absorption of certain chains as they find their polar opposites,
321.
The
method of absorption is suggested. Merging occurs between polar opposites, so
it is most important to discover what a polar opposite really is.
322.
This,
for instance, is difficult in the case of Saturn:
a.
Saturn
can be seen opposing Mars
b.
Saturn
can be seen opposing Jupiter
c.
Saturn
can be seen opposing
d.
Saturn
can be seen opposing Uranus.
323.
Various
planetary pairs, however, are suggested above, and there may be good reason to
believe that mergings can occur between the pairs suggested.
324.
The
same planet may be involved in more than one pair:
a.
Pluto—Mars—Earth
b.
Mars—Earth—Venus
c.
Earth—Venus—Mercury
etc.
325.
Planetary
pairs, as astrology usually suggests them, are as follows, but it would be
difficult to derive absorption patterns from all of them:
a.
Uranus
and Neptune
b.
Saturn
and Jupiter
c.
Earth
and Mars
d.
Venus
and Mercury
e.
Vulcan
and Pluto
326.
With
these several speculations, one could say we are preparing the field of thought
for a future well-reasoned or intuitively derived conclusion. Presently, there
are several reasonable possibilities, but simply because they are reasonable does mean they are accurate.
Accuracy depends upon the accuracy of one’s premises.
327.
If
Venus and Mercury merge with Neptune and Uranus (respectively) before the mergings within ‘greater
Saturn’ are complete, the implications are several:
Although it would
seem reasonable for Earth to Merge with Venus, Venus would then carry the Earth
into
328.
If
Venus and Mercury are removed from the possibility of merging into Saturn
before they are extracted into Neptune and Venus, the following might result:
a.
Pluto
and Mars become either Mars/Pluto or MARS/Pluto (Remember that Pluto is not
listed in Chart VI, so it is as if we are beginning with Mars but with Pluto already
absorbed).
b.
Mars/Pluto
or MARS/Pluto and Earth become Earth/Mars/Pluto or EARTH/Mars/Pluto
c.
Jupiter
and Vulcan become Jupiter/Vulcan or JUPITER/Vulcan
d.
EARTH/Mars/Pluto
(or Earth/Mars/Pluto) and JUPITER/Vulcan (or Jupiter/Vulcan) become
JUPITER/Vulcan/Earth./Mars/Pluto or Jupiter/Vulcan/Earth/Mars/Pluto
e.
JUPITER/Vulcan/Earth/Mars/Pluto
or Jupiter/Vulcan/Earth/Mars/Pluto and Saturn Become SATURN/Jupiter/Vulcan/Earth/Mars/Pluto or Saturn/ Jupiter/Vulcan/Earth/Mars/Pluto
f.
The
merging continues into either
g.
OR— Uranus and Neptune (having absorbed Mercury and Venus
respectively) merge with each other and become either URANUS /
h.
Then
all that SATURN contains merges with either URANUS/Neptune (or Uranus/Neptune) OR with NEPTUNE/Uranus (or
i.
The
final result is that all planets which have been synthesized are gathered into
one super amalgamation which will be either identifiable as URANUS or NEPTUNE or as something entirely new composed of
all the constituent planets.
j.
Whatever
remains, whether a planet identifiable principally as URANUS or
329.
These
quite complex speculations are offered because we do not know whether, when
absorption occurs,
a.
The
absorbing planet remains paramount with all the other planets latent and
subsidiary
b.
Something entirely new results from the absorption
330.
If I
were to speculate, I would say that the absorbing planet remains paramount with
the absorbed planets latent and subsidiary, but definitely present, having
preserved their planetary integrity.
and a simultaneous appearance of the more subtle chains or globes as the manasic principle enables man to
see them.
331.
We
are talking here of chains and globes and not of schemes. While there are
presently ten planetary schemes, there are only seven chains and seven globes
displayed. Yet we are told that there are
subtle chains and globes and so the number of chains and globes (when the
process is completed) will probably be ten,
just as in the case of schemes.
332.
If
the manasic principle allows man to
see subtle chains and globes, then it will take the power of mind to detect
them.
333.
Subtle
chains and globes become objectified chains and globes: in this process do ten
ever exist at once? And if they exist at once, do they all exist in the objective state or do they exist—some objective
and some subjective—though simultaneously. The subjective globes, because
detected, would seem both real and present.
334.
We
know that ten planetary schemes now exist objectively
and we are at the midway point of evolution with involution ending. Can the
same ever be said of chains and globes—that there is ever a time when ten
chains exist objectively and ten
globes exist objectively—just as ten schemes (and really many more) now exist
objectively?
The moon
chain is in process of disappearance, and only a decaying body is left; the life of the second and the first
Logos has been withdrawn from it, and only the latent life of matter itself
remains.
335.
While
it can be said that the chain as a vehicle is in process of disappearing, what
of the Chain Lord Who ensouled the Chain?
336.
Has
He merged psychically with the Earth-chain Lord? A Chain Lord cannot simply
disappear from the expression of the Planetary Logos.
337.
It
would seem that the life of the Third Logos is still informing the decaying
body of the Moon-chain Lord.
338.
Where,
then, is the Lord of the Saturn-chain? It would seem that He may be manifesting
through subtle globes but not though any physically objective globe. Does His
lowest globe have an etheric vehicle?
339.
In
short, it would seem that the former vehicle of the Moon-chain Lord is simply a
decaying form, while the Saturn-Chain Lord (once subjective) has taken the
functional position of the former Moon-chain Lord and the Moon-chain Lord has
been psychically absorbed into the consciousness of the Earth-chain Lord—and
they are now both expressing through
the vehicle we call the Earth-chain.
Simultaneously
340.
It is
not that the
341.
When
the Moon-chain existed were there seven full chains manifesting in the
Earth-scheme? If so, what were the seven?
a.
X-chain
b.
Venus-chain
c.
Moon-chain
d.
Earth-chain
e.
Mercury-chain
f.
Mars-chain
g.
Jupiter-chain
342.
What
then, was the X-chain? Was it the Saturn-chain in a position different from its present position as the third
chain?
343.
Was
the Saturn-chain in the first position and did it give way to the Neptune-chain
and then take the place of the Moon-chain, the Chain Lord of which had been
absorbed by the Earth-chain Logos?
344.
All these
questions are predicated on the idea that at the time of the Moon-chain failure
and absorption, there were at least seven objectified chains in the
Earth-scheme.
345.
We
realize, of course, that this need not have been the case, as, at different
times of the history of a scheme, different numbers of chains are objectively
present.
The Moon
chain has in itself a curious occult history, not yet to be disclosed.
346.
So we
are still very much in the dark.
This
differentiates it from the other chains in the scheme and even from any other
chain in any scheme.
347.
It
has been speculated that the chain itself may have extra-systemic origins, but
if it was an expression of the Planetary Logos (as a Chain Lord) expressing
through the Moon-chain, then the extra-systemic hypothesis would seem doubtful.
An analogous situation or correspondence will
be found in another planetary scheme within the solar system.
348.
Could
it be the Mars-scheme? Could it be the Pluto-scheme? Much more will have to be
known to solve this question. Mars seems to have two Moons, though it is
remarked that Mars has “no right” to them.
All
this is hidden in the history of one of the solar systems which is united to
ours within a cosmic ring-pass-not.
349.
We
are presumably dealing with the ring-pass-not of our Cosmic Logos.
350.
Presumably
the other planetary scheme in which an analogous situation exists has had
problems similar to ours which would mean that, as a planetary scheme, it had
not yet triumphed as has Venus, or, perhaps, as have the other advanced sacred
planets, like Mercury. Some of the planets of the highest spiritual status in
our solar system have not yet reached a sufficient point of manasic development
where victory or defeat are issues.
351.
The
star Alpha Centauri is very close to Sol and very similar in absolute magnitude
(to use the astronomical term). Alpha Centauri is speculated to be related to
the sacral center of the Cosmic Logos. It is in relation to such lower centers
and the planetary schemes which represent them within our solar system, that we
would expect to find problems similar to the one experienced by the Planetary
Logos of the Earth-scheme.
Hence the impossibility of yet enlarging upon
it.
352.
We
think in this direction speculatively as an exercise. The result may be far from
accurate, yet a beginning will have been made.
Each
Heavenly Man of a scheme is a focal point for the force and power and vibratory
life of seven stupendous ENTITIES in exactly the same sense [Page 416] as the
seven centres in a human being are the focal points for the influence of a
corresponding heavenly Prototype.
353.
This
is a powerful analogy. We are being told that our chakras are not only
influenced by intra-planetary ray sources (such as Ray Ashrams or
intra-planetary Kumaras), but actually by Planetary Logoi. It is quite a leap.
354.
Similarly,
the Heavenly Man of our solar system, are not only influenced by intra-systemic
ray sources but by Logoi within the Seven Solar Systems of Which Ours is One
(the seven Logoi informed by our Cosmic Logos).
355.
We also
know that the Heavenly Men have a special relationship to the seven major stars
(or Logoi) of the Great Bear and the seven major stars (or Logoi) of the
constellation Sirius (speculatively, the Seven Solar Systems of Which Ours is
One).
356.
Speculatively—
a.
The
Seven Rishis influence the Seven Heavenly Men along the Will line.
b.
The
Seven major Pleiades influence the Seven Heavenly Man along the Manasic line
c.
And
the Seven Solar Systems of Which Ours is One influence the Seven Heavenly Men
along the Love-Wisdom line. (The seven major stars of Orion, may be higher
Prototypes in this particular type of Love-Wisdom functioning).
Our Heavenly Man, therefore, is
esoterically allied to one of the seven solar systems, and in this mysterious
alliance is hidden the mystery of the moon chain.
357.
Amazing
occultism is being hinted.
358.
Our Heavenly
Man is a certain chakra within the Solar Logos. He is definitely connected with
the base of the spine center, but we are not yet sure whether He is functioning
in that role at this time.
359.
According
to His role within the solar system, so will be associated one particular star
of the Seven Solar Systems of Which Ours is One.
360.
Sexual
misery comes from the Moon-chain. This would be a sacral problem. If Alpha
Centauri is, indeed, the sacral center of the Cosmic Logos, then Alpha Centauri
may be the star involved.
361.
The
problem is that our Planetary Logos can be easily associated with the
a.
Base
of the spine center
b.
Splenic
center
c.
Sacral
center
d.
Lower
point within the solar plexus center
e.
Mental
Unit
362.
Until
we can with certainty pinpoint which center in our Solar Logos correlates with which
one of the six other Suns, and until we know with certainty which actually are the six other Suns, then we will not
know which of these Suns is allied to our Heavenly Man and why that alliance
relates to the “mystery of the moon chain”.
363.
Nevertheless,
although we cannot ascertain the relationship, we can think in that direction.
Certain
brief hints may be given for the due consideration of students:
The Moon chain was a chain wherein a systemic failure was to
be seen.
364.
This
is very interesting. We note that the Moon-chain was not a chain in wherein
only ‘schemic’ failure was to be seen—i.e., through the debacle on the
Moon-chain, not only our Planetary Logos failed but (through Him) so did our
Solar Logos. This deserves to be pondered.
It is connected with the lower principles, which H.P.B. has
stated are now superseded.
365.
The
Moon-chain is connected with the lower principles (let us say, enumerated from
the lowest possible perspective)
a.
The
dense physical body
b.
The
etheric body
c.
Prana
d.
Kama-rupa
(cf. TCF 264)
366.
Just
as the Moon is superseded so are these lower or ‘irrational’ principles
superseded.
The sexual misery
of this planet finds its origin in the moon failure.
367.
This
is a significant hint to which we have already referred. When looking for the
prototypical, extra-systemic Sun related to our Planetary Logos, this hint
should be borne in mind. It will not be one of the higher prototypical Suns in the Cosmic Logos.
The progress of evolution on the moon was abruptly disturbed
and arrested by the timely interference of the solar Logos.
368.
We
note that first the Solar Logos disrupted the evolution on the Moon-chain and
then arrested or stopped it altogether.
369.
This
thought fits with the idea that the Moon-chain failure was really a systemic failure.
The secret of the suffering in the Earth chain, which makes
it merit the name of the Sphere of Suffering, and the mystery of the long and painful watch kept by the
SILENT WATCHER,48 has its origin in the events which brought the moon chain to a terrific
culmination.
370.
Earth-chain
suffering is directly related to the Moon-chain failure.
371.
Who
is the “SILENT WATCHER”? Do we think of Him as Sanat Kumara? Do we think of Him
as the Planetary Logos? Do we think of Him as Sanat Kumara in His highest role
as Planetary Logos?
372.
We
note that the watch of the SILENT WATCHER is “long and painful”. If the watch
is related to Sanat Kumara, we see the sacrifice for which He is renowned.
373.
Perhaps,
in Moon-chain days there was not enough watchful attentiveness (on the part of
the Planetary Logos) to the processes proceeding on that chain.. Perhaps the
utmost vigilance is now required.
374.
One
day we will be able to read the record and see what transpired on the
Moon-chain as if it were a film. For now, we simply are given to understand
that the climax of the solar logoic intervention was terrific, probably
horrendous. Terror was probably involved and that terror has been transplanted
on our Earth-chain in the form in fearful instinctual reactions.
Conditions of agony
and of distress such as are found on our planet are found in no such degree in
any other scheme.
375.
When
form lags far behind intention, agony and distress are to be found. We may say
that conditions on our planet are far behind what they should be, and now a
painful forcing process in progress. We learned a little while ago that the
intra-planetary Kumaras (of our Earth-scheme) are applying great pressure which
distresses the form.
[Page 417]
The misuse of the vibratory power of a certain centre, and
the perversion, or distortion of force to certain erroneous ends, not along the
line of evolution, account for much of the moon mystery.
376.
If we
read between the lines, it seems we can see the misuse of the sacral center and
the perversion of sexual energy.
377.
One
may suppose that monstrosities were created within the Moon-chain through the
misuse of this energy. The origin of the diseased imagination (the signature of
lunacy) is found here.
Certain results,
such as the finding of its polar opposite, were hastened unduly on the moon
chain, and the
consequence was an uneven development and a retardation of the
evolution of a certain number of deva and human groups.
378.
This
is quite an extraordinary statement. The polar opposite of the Moon-chain was what chain? As the Moon-chain or rather
the life principles of the Moon-chain were absorbed into the Earth-chain, is
the Earth-chain to be considered the Moon-chain’s polar opposite?
379.
On
the other hand, the Mars-chain (the sixth) is (in Chart VII) opposite the place where the Moon-chain
would now be found had there been no disaster. We are told that Mars has two
satellites to which He has no right; their names are “Fear” and “Hatred”. The
names sound related to Moon-chain process.
380.
There
is an certain similarity between the Moon and Mars (on the schemic level).
Interestingly, they are both associated directly with the lunar lords. They deal with the same group of unconscious elemental
lives who were the product of the Moon-chain.
381.
It is
hard to fit the lunar elementals into the scheme of evolutionary process
undertaken on the Earth-chain. This may be so because their origin was really
on the Moon-chain. Planet Earth is the scene of a fusion of Moon-chain and
Earth-chain groupings and sometimes their relationship is strained, just as the
relationship between Moon-chain Monads and Earth-chain Monads is often
strained.
The origin of the
feud between the Lords of the Dark Face and the Brotherhood of Light, which
found scope for activity in Atlantean days, and during the present root race,
can be traced back to the moon chain.
382.
This
is a most significant statement. The Atlantean War and the recent War in Aryan
times (the Great War) were recrudescences of difficulties with the Lords of the
Dark Face on the Moon-chain. Other references take the members of the Black
Lodge back to the first solar system.
Forget not that the black magicians of today were the
initiates of a previous solar system.
(R&I 350)
48: "...it is He [The Silent Watcher], again, who holds spiritual sway over the initiated Adepts
throughout the whole world. He is, as
said, the "Nameless One" who has so many names, and yet whose names
and whose very nature are unknown. He is
the 'Initiator,' called the 'Great Sacrifice.'
383.
Under
the name “Silent Watcher” it is clear that we are speaking of Sanat Kumara.
384.
In
the Teaching there are well over thirty names referencing the Great Kumara.
385.
He
may be the “Nameless One”, but learning the letters and syllables of His Name
is considered a great achievement for those higher souls advancing upon the
Way.
For, sitting at the
Threshold of Light, he looks into it from within the Circle of Darkness,
386.
We
are speaking of the “dark light of Shamballa”. To lower perception, Shamballa
is blackness.
which he will not
cross;
387.
He
remains ever within Shamballa at His post.
nor will he quit his
post till the last Day of this Life-Cycle.
388.
Will
this be the "Judgment Day" or beyond? It has seemed that the physical
incarnation of the Planetary Logos (which is one way of defining Sanat Kumara)
ends at that point.
Why does the
Solitary Watcher remain at his self-chosen post?
389.
The
“Solitary Watcher”, the “Silent Watcher”—solitary and silent—the indications of
the first ray.
Why does he sit by the Fountain of Primeval Wisdom,
390.
He
both “sits” and “stands”.
391.
The
Fountain of Primeval Wisdom is found within Shamballa. Can it be related to the
One Fundamental School of Occultism?
of which he drinks no
longer, for he has naught to learn which he does not know—aye, neither on this
Earth, nor in its Heaven?
392.
He is
an Avatar. An Avatar does not gain from the sphere where He serves.
Because the lonely,
sore-footed Pilgrims, on their journey back to their Home,
393.
The
monadic plane…
are never sure, to
the last moment, of not losing their way, in this limitless desert of Illusion
and Matter called Earth-Life.
394.
The
desert, the seas, and the fires…
Because he would
fain show the way to that region of freedom and light, from which he is a
voluntary exile himself,
395.
This
region is probably beyond (or ‘above’) the solar system itself and found on
higher cosmic planes—for instance, the cosmic mental plane.
to every prisoner who
has succeeded in liberating himself from the bonds of flesh and illusion. Because, in short, he has sacrificed himself
for the sake of Mankind, though but a few elect may profit by the Great
Sacrifice."—S. D., I, 229.
396.
This
is simply a beautiful section penned by HPB. Here one of His foremost names is
presented: “The Great Sacrifice”. This is the name which correlates with the
constellation Pisces.
We have
here all that it is possible to give out at this time, and much that has
hitherto not been permitted publication.
397.
The
Tibetan always and only releases Teaching if permission has been granted to do
so.
398.
Do we
see that a Master is still subjected of “occult obedience”?
It is necessary again to emphasise the need of attaching no importance to the
names of the chains and globes, and
the necessity of a numerical enumeration;
399.
That
Master DK says this is almost certainly a blind. We have seen too many
coincidences to take His statement literally.
However, those who would fall into hopeless confusion by analyzing the chains
and globes according to name are thereby spared a hopeless attempt. Perhaps we
are among them!
at the same
time should the student decide to number the chains, and globes, he must
carefully bear in mind that the sequence of numbers has no reference or
relation to place or time, nor to sequence of appearance, or order of
manifestation.
400.
If
chains and globes are numbered rather than named, what are potential traps
requiring wariness?
a.
The
student must bear in mind that the sequence of numbers has no reference or
relation to place or time
b.
The
student must bear in mind that the sequence of numbers has no reference or
relation to sequence of appearance
c.
The
student must bear in mind that the sequence of numbers has no reference or
relation to order of manifestation
401.
Throughout
this Commentary it would seem that we have proceeded with sufficient caution
and have stated our recognition of these realizations.
402.
The
chains and globes may
a.
Be
related to place and time
b.
Have
a sequence of appearance
c.
Have
an order of manifestation
But the sequential numbering of the chains and
globes will not reveal the truth concerning these factors.
403.
We
have already demonstrated that the names do bear a relation to the numbers, but
it is not always a straightforward relation.
404.
We
have but a skeleton outline of schemic, chain and globe relationships—a few
mere hints, really. We have enough however to begin to see the beauty of the
design and to realize that much, much more of vital moment lies concealed
behind the few patterns which we have been able to discern.