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.
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
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
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
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’.
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:
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
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
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.
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".
back a distance into the (humanly speaking) unfathomable past, we would have
seen the moon chain portrayed with the
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:
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?
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
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:
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:
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.
b. Uranus, Neptune
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:
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:
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
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:
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
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
merging continues into either
OR— Uranus and Neptune (having absorbed Mercury and Venus
respectively) merge with each other and become either URANUS /
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.
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.
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?
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).
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
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.
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.