Fellowship of Cosmic
Fire
Commentary Semester
V Section XII
TCF 563-567: S5S12
12
September 2007—27
September 2007
(Most of the Tibetan’s
text is put in font 16, to provide better legibility when projected during
classes. Footnotes and references from other AAB
Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)
It is suggested that this Commentary be read with the TCF book handy,
for the sake of continuity. As analysis of the text is pursued, many paragraphs
are divided, and the compact presentation in the book, itself, will convey
the overall meaning of the paragraph.
1.
We continue from
Commentary XI with the subject of “specific purpose”.
2.
In the previous
Commentary we were considering three ideas or factors related to the “specific
purpose” of any thoughtform:
a.
The Factor of Identity
b.
The Factor of Time
c.
The Factor of Karma
d.
Now we add the Factor of the Lesser Builders
The Factor of the Lesser Builders. Here a most interesting
factor comes in upon which we shall enlarge later, when considering the
elementals. The specific purpose of a thought-form is connected very
closely with the type of deva essence of which it is constructed,
and (in connection with man on the mental plane), with the type of
elemental which he can control, and send forth as the occupier, or vitalising
agency of the thoughtform.
3.
We are dealing
with the specific purpose of a thoughtform.
4.
This purpose is
dependent upon two factors:
a.
The type of deva
essence of which the thoughtform is constructed
b.
The type of elemental
which the creator of the thoughtform can control and send forth as the occupier
or vitalizing agency of the thoughtform.
5.
It is important
for man to recognize that when he creates a thoughtform, he is dealing with
an elemental life which is the occupier and vitalizing agency of the thoughtform.
If he is to be successful in the creative process, he must learn to control
such an elemental.
Roughly speaking, a solar Logos works only
through the greater Builders, the Manasaputras in Their
[Page 564] various grades on the two higher planes of the solar system.
6.
The term “Manasaputra”
sometimes means Planetary Logoi.
7.
Are the Planetary
Logoi to be considered as Men or Devas or both?
8.
The focus of the
Planetary Logoi is primarily upon the second plane of the solar system.
9.
There are also
Three Logoi Who are focussed upon the logoic plane, but these are not necessarily
the same as the Logoi of the synthesizing planets—i.e., They are probably
not Planetary Logoi but inclusive of Planetary Logoi (cf. EP II 99)
10.
For the moment,
it seems best to conclude that the Manasaputras through Whom the Solar Logos
works are not the Planetary Logoi (even though the term Divine Manasaputra
has often meant “Planetary Logos”)
11.
The “greater Builders”
here referenced (and through which the Solar Logos works) are probably the
two Creative Hierarchies associated with the first two systemic plane—namely
the “Divine Flames” and the “Burning Sons of Desire”.
He works through Them,
and sends Them forth upon the mission of constructing, and vitalising the
systemic thought-form, with a specific purpose in view.
12.
The Manasaputras,
then, (as understood in this context) are the Devas Who construct the systemic
thoughtform—i.e., the solar system.
13.
Next, we discuss
the Builders through which the Planetary Logoi work—showing that there is
a distinction between the directing Logoi (Solar or Planetary) and the Builders
through whom They work.
The planetary Logoi
work primarily through the Builders of the next three planes (atma-buddhi-manas),
who construct and control the work of the planetary schemes.
14.
From this section
of text, we can confirm that the Manasaputras through which the Solar Logos
works are not the Planetary Logoi.
15.
The Solar Logoi
and Planetary Logoi are considered as “Men” working through D/devas.
16.
The “Builders”
(are They also “Greater Builders”) of the
atmic, buddhic and manasic systemic planes are utilized by the Planetary
Logoi. When compares with the Builders of the first two systemic planes,
the Builders of the atmic, buddhic and manasic planes are lesser Builders,
but they are greater when compared to Builders of still lower planes.
17.
We must keep constantly
in mind that the terms “greater” and “lesser” are entirely relative.
18.
These Builders
work upon those aspects of the schemes which are found on the atmic, buddhic
and manasic planes. Still lesser builders, it seems, work on those aspects
of the planetary schemes which are found on the lower eighteen sub-planes.
Men work through the builders of the lower
mental planes, and the astral plane, for the human thought-forms are
kama-manasic;
19.
Probably much
depends upon the kind of human being that is doing the building.
20.
If the man is
highly mentally polarized, the builders of the astral plane may play a smaller
role in the construction of his thoughtforms.
21.
We may gather
that the majority of thoughtforms created by human beings require the participation
of both the builders of the lower mental plane and of the astral plane.
the physical plane builders
are swept automatically into action by the force of the currents, and energies
set up in subtler matter, by the great Builders.
14.
Is DK including
the lower mental builders and the astral builders as “great Builders”? It
would seem usual to do so. Usually, the term “Greater Builders” is reserved
for triadal builders and, in one chart at least, the atmic builders
are not included among the “Greater Builders”—only those who build upon
the monadic plane.
15.
The descriptions
of the B/builders seem rather relative and caution will be needed if we
are to understand the category of B/builder of which we may be speaking.
16.
Let us tabulate
what we have learned in the foregoing section of text:
17.
In the Tabulation
above, the Solar Angels have been inserted as They, though devic, are definitely
directing Builders of the human incarnational process.
18.
The proposed Tabulation
is relatively simple. The Tabulation below is far deeper in its implications.
The inserted tabulation opposite may make this
clear.
[Page 565]
Quality
Entity Centre Personality
Kingdom
1. Atma
Logos Head (Brain) Grand Heavenly Man Seventh / Unity
2-3 Buddhi manas
Planetary Logos Heart & Throat Heavenly Men Sixth and
Fifth / Duality
4. Mental
Man Solar Plexus Man Fourth / Triplicity
Base of the
Spine
5. Astral
Animal Generative Organs
Third / Duality
6. Etheric
Vegetable Spleen
Second / Transitional
7. Dense
Mineral None
First / Unity
19.
Listed above are
the “Building Entities” found within the entirety of the solar system—itself
an expression of the Will, Love and Intelligence of the Solar Logos.
20.
In this tabulation
the Solar Logos and Planetary Logoi are listed as “Building Entities”, but
so is Man.
21.
Interestingly,
we see that the fifth and sixth kingdoms are listed in the same row. The
fifth kingdom is the "Kingdom of Souls" and the sixth the "Kingdom of Planetary Lives". Both of
these kingdoms are expressions of the Planetary Logos.
22.
We note that there
are two more types of “Building Entities” not listed. They are incorporated
within the field of expression of the Planetary Logos, but so is “Man” (and
Man is listed separately). These two Entities are Chain-Lords and Globe
Lords.
23.
We notice that
building occurs below the level of the logoic and monadic planes.
Cosmically, the material aspect begins with the atmic plane which is the
first planet of Brahma—the God of form aspect.
24.
Atma may be considered
an aspect of the Universal Mind—the Mind of the Logos, and so it is fitting
to find the Grand Heavenly Man building upon the atmic plane.
25.
The Solar Logos
always seems to work one sub-plane higher than the Planetary Logos. If atma
is Universal Mind for the Solar Logos, then buddhic (transcendental mind)
is for the Planetary Logos the correspondence to Universal Mind.
26.
There are a number
of correspondences in this Tabulation which are unusual or of interest or
both.
a.
We see that the Heavenly Men are called the
personality aspect of the Planetary Logos. Most often the term “Heavenly
Man” means Planetary Logos. In this case, we may be dealing with group
entities upon triadal levels through which the Planetary Logos expresses.
There are, perhaps, a number of varieties of Heavenly Men which are not
the Planetary Logos, per se.
b.
From another perspective, the personality
aspect of the Planetary Logos would be found upon the eighteen lower cosmic
sub-planes (but to include the cosmic planes seems too great a stretch
for this particular Tabulation).
c.
We also see that the Grand Heavenly Man is
considered the personality aspect of the Solar Logos. Again, we could
include the lower cosmic sub-planes as the personality of the Solar Logos
and, hence, the proper sphere of expression of this characterization of
the Grand Heavenly Man, but to do so might be to broaden the scope of
this Tabulation in an unwarranted manner.
d.
In what sort of B/being are the centers listed
in this tabulation found? We may deduce that the Being is the Solar Logos.
e.
In this Solar Logos, a Planetary Logos is
as a “Head & Throat” center. The Planetary Logoi have
mastered manas and are, therefore, “Divine Manasaputras”. The Planetary
Logoi, generically, are also “Dragons of Wisdom”—great “Hearts of Love”.
f.
Within a Solar
Logos, the human kingdom is no longer a throat center as in a Planetary
Logos, but occupies a lower center. In this case, it is the solar plexus
center.
g.
Interestingly, man is also considered a base
of the spine center, which likens the human kingdom to the mineral kingdom.
We have to ask: “In comparison with what type of Being,
is humanity as a base of the spine center?”
h.
The Earth-globe is characterized by the number
four as is the human kingdom. The Earth-globe may be, from one
perspective, a kind of base of the spine center of the Lord of the Earth-chain.
The Earth-chain, from one perspective, may be a kind of base of the spine
center for the Lord of the Earth-scheme. Humanity is a throat center for
the Planetary Logos and, apparently, a solar plexus center for the Solar
Logos. We are speaking of humanity throughout the solar system. It will
not do to search the realms of the Cosmic Logoi and Super-Cosmic Logoi.
They are too big and humanity too small. What about the star Sirius towards
which humanity travels on the Fourth Path on the "Way of Higher Evolution".
Could the base of the spine center with its number four be related
to this Fourth Path?
i.
We have to pause
to reflect a problem: while kingdoms may serve as centers or chakras within
a Solar Logos, planetary schemes are also centers or chakras within
a Solar Logos. We always have to view the scope of the centers or chakras
we are discussing. Just as there are major centers or chakras, there are
also minor and minute centers. When thinking of man’s relationship to
a Solar Logos, it is hard to see him as a major center or chakra.
What we need to determine is the following:
i.
What kind of
centers or chakras in a Solar Logos do planetary schemes represent?
ii.
What kind of
centers of chakras in a Solar Logos do the Kingdoms of Nature represent?
iii.
What kind of
centers or chakras in a Solar Logos do planetary chains represent?
iv.
And so for planetary
globes?
v.
As rays and
planes are also spheres what kind of spheres of activity do they
represent within a Solar Logos?
j.
It is not surprising
to see the animals (a Martian kingdom) related to the generative organs
and the vegetable kingdom linked to the vitality processing spleen.
k.
Man is the only kingdom characterized by
“triplicity”. The fifth and sixth kingdoms (Souls and Planetary Lives)
related to the Heavenly Men are characterized by “duality” as is the animal
kingdom. Both of these kingdoms have a close relation to the third
and sixth rays.
l.
Is the triplicity
of Man related to the “three minds” which must unite upon the mental plane?
Mentally, man is triple—lower mind, Son of Mind and abstract mind.
m. The mineral kingdom and the seventh kingdom
(related to the Solar Logos) are characterized by “unity”. Always in the
developmental process, there is a primitive unity at the beginning, and
a fully synthesized unity at the end.
27.
We do not know
the entire revelatory power of this chart. There are some unusual correspondences
and one can only suspect that much is hinted and much, necessarily, overlooked.
If the table is carefully studied, it will be seen
that the fivefold earlier enumeration concerns the most important kingdoms
in nature,
a.
The Kingdom of Solar Lives
b.
The Kingdom of Planetary Lives
c.
The Kingdom of Souls
d.
The Human Kingdom
e.
The Animal Kingdom.
whilst the final two are peculiarly
interesting in that the mineral kingdom can in no sense be considered a
principle, but simply the densest point of concretion of the abstract,
29.
The “abstract”
(in this context) is the Kingdom
of Solar Lives, the seventh kingdom
and that the vegetable
kingdom has a peculiar place in the economy of the system as the transmitter
of the vital pranic fluid;
30.
The principle
of vitality is closely associated with vegetable life. This assignment,
then, is not surprising.
31.
As the etheric
body is often excluded from association with the lunar elementals of man,
can we associate the Venusian/Solar vegetable kingdom with the etheric body
through which, primarily, vital pranic fluid is transmitted from the Sun?
From the Tabulation, is seems we can.
32.
The mental, astral
and physical levels have their elementals; the corresponding kingdoms are
the human, the animal and the mineral. The etheric body is excluded and
the vegetable kingdom is excluded. Both have a more solar meaning.
the vegetable kingdom is definitely a bridge between the conscious
and the unconscious.
33.
This is interesting
and is, perhaps, why (in the Tabulation) the vegetable kingdom is said to
be “Transitional”. The transition is being made from “Unity” to “Duality”.
The Unity in the case of the mineral kingdom is an unconscious Unity. Duality
suggests consciousness, thus, the vegetable kingdom which is characterized
by neither unity nor duality represents the transition from unconsciousness
to consciousness.
Here I am using these words in their broadest and
most general sense. Though it is known that the mineral kingdom has a consciousness
of its own, yet sensation is more distinctly recognisable in
the second kingdom, and the distinction between
the consciousness of the mineral and that of the animal is so vast that
their respective consciousnesses are basically unlike.
34.
DK is telling
us that “sensation” is related to that which we usually think of as consciousness.
35.
We know little
of these lower forms of consciousness. The mineral has nothing that we would
call “sensation” as the vegetable kingdom has.
36.
Since animal and
mineral consciousness are so vastly separated, the vegetable kingdom serves
as a “bridge” or transitional kingdom between them.
37.
There is no place
in cosmos where consciousness is not. DK is certainly aware of this, as
He states. But the consciousness of the mineral kingdom is so different
(and so primitive) compared the consciousness of the other kingdoms that
it might as well be called unconsciousness.
Between these stands the vegetable kingdom, approximating
more generally the animal consciousness than the mineral, and having
a most esoteric relationship to the deva evolution.
38.
Here again, we
have some very important information:
a.
The vegetable consciousness is closer to
the animal consciousness than to the mineral.
b.
In terms of the initiations, we could say
that the second initiation is much closer in quality to the third than
it is to the first (from which it is separated by many lives).
c.
The first initiation can be called the ‘mineral
initiation’; the second initiation, the ‘vegetable initiation’; the third
initiation, the ‘animal initiation’. After the third initiation (through
the defeat of Mars and the Moon) man is no longer to be considered an
“animal” but has become truly human.
All these kingdoms of nature are "forms of
thought";
39.
We should pause
to consider kingdoms of nature as thoughtforms. They are sheaths for the
expression of the Logos.
40.
Every discernible
structure in the solar system (and more widely, in cosmos) is really a thoughtform.
all have body, vitality, quality and purpose, and all are sent
out by a greater life than their own upon a specific mission; they are sent
forth by those who are self-conscious and are a blend of mind, spirit and
objective form.
41.
DK is summarizing
what He has said of thoughtforms and showing that the kingdoms of nature
qualify to be considered as such for they possess the characteristic which
typify every thoughtform.
42.
What characterizes
thoughtforms—we repeat:
a.
All have body
b.
All have vitality
c.
All have quality
d.
All have purpose
e.
All have a mission determined by the greater
life which sent them forth
43.
Who sends forth
thoughtforms?
a.
Those who are self-conscious
b.
Those who are a blend of mind, spirit and
objective form. In this enumeration, “mind” stands for the second aspect.
44.
Even if the members
of some kingdoms are not self-conscious, the informing Life of a kingdom
is so.
Only the self-conscious can create, and only they
are capable of purpose, of co-ordination, of direction and control.
45.
The self-conscious
are ‘behind’ and ‘within’ every kingdom and a self-conscious Life expresses
through every kingdom.
46.
Creativity involves
selection and combination. Only the self-conscious can remember and reflect
so that material for a creation can be gathered, coordinated, directed and
controlled for the sake of executing a particular purpose or plan.
Even though it may seem that much has been left
unsaid, yet in due consideration of the above four points in connection
with "purpose" in a thought-form, much can be worked out by the
student himself.
47.
We have considered
“four points” in relation to the “specific purpose” of any thoughtform.
48.
Let us repeat
them for the sake of fixing them in mind:
a.
The Factor of Identity, entailing
b.
The Factor of Time, entailing principally
i.
The period of
construction
ii.
The period of
utilization
iii.
The period of
dissolution
d.
The Factor of the Lesser Builders
49.
Many hints have
been given and much of further value can be revealed if students care to
go more deeply into the matter.
In extending these ideas to a solar Logos, many
questions of interest arise which are profitable only in so far as they
expand the concept, and widen the horizon of the Thinker.
50.
These two factors—the
expansion of the concept and the widening of the horizon—have their place
and value. The matters addressed by such questions as might arise are not
really practical but they are potentially illuminative.
51.
For instance,
when considering the Solar Logos as a thoughtform:
a.
Who, really, is our Solar Logos? What
is His source, mission, method and objective?
b.
How do the three principal time periods in
the life of any ‘Thoughtform-E/entity’ play out in the thoughtform through
which the Solar Logos expresses? What was the period of construction of
the thoughtform through which He expresses? What was and is the period
during which the thoughtform through which He expresses is utilized? What
will be the period of obscuration of the thoughtform through which He
expresses?
c.
What is the karma of our Solar Logos and
with respect to which E/entities is this karma being worked out?
d.
Who are the “Lesser Builders” who have participated
in the construction of the thoughtform through which He expresses?
52.
The questions
above apply to the thoughtform through which the Solar Logos expresses—i.e.,
His solar system and also His entire Personality which transcends the solar
system).
53.
One could apply
the same kinds of questions to the great variety of thoughtforms which the
Solar Logos creates.
54.
The same line
of analysis pursued in relation to the Solar Logos can be applied to a Planetary
Logos or to any other self-conscious creator. In all such analyses, the
Law of Analogy will be found indispensable.
The logoic purpose is not yet comprehensible
to man; it does not profit him to meditate thereon,
55.
Something about
the second ray nature of the Logos has been given and His function as a
heart center within a Cosmic Logos. From this information, some vague, but,
hopefully, not misdirected, thought about His Purpose may be inferred though
certainly not known.
yet in the formulation of
ideas, and their apprehension by thinkers may come the gradual dawning of
a day of recognition, and a subsequent co-operation with that divine purpose.
56.
DK holds out to
the enquiring individual or group the possibility of learning something
(eventually) that will make it possible to cooperate with the Purpose of
the Solar Logos.
57.
Right now, we
have enough on our hands to intuit the purpose of the Ashram which we may
be approaching and of the Master at its center. The purpose of the Chohans
is dark to us as are the purposes of the Great Leaders of Hierarchy. The
“The unknown, unseen and unheard purpose of Sanat Kumara” (R&I 241)
is darker still and His purpose is not the entirety of the Purpose of our
Planetary Logos.
58.
So it is obvious
that we have far to go before the Purpose of the Solar Logos can mean anything
real to us.
59.
Yet, if we cultivate
Love-Wisdom we will, at least, be aligned with that Unknown Purpose.
Let us, therefore, formulate some of these questions,
leaving the future to reveal the answer:
1. What may be the purpose
of the present incarnation of the solar Logos?
60.
We will not be
able to answer these questions but can, perhaps, offer some hints concerning
the direction in which the answer should be sought.
61.
The present incarnation
of the Solar Logos is His fifth. This is the fifth mahamanvantara from one
angle of vision. At this time the Solar Logos functions as a heart center
in a Cosmic Logos. He is not yet mentally polarized from the cosmic perspective.
He is a Logos of the fourth order and is considered to be astral-buddhic
in nature. His goal is the third cosmic initiation and the fourth and perhaps
the fifth cosmic initiations are to be completed in this present mahamanvantara.
62.
Our Solar Logos
is not yet a “sacred” Logos. By this we understand that He is still in the
quaternary of the Cosmic Logos of which He forms a part. As is the case
for Planetary Logoi, perhaps a “sacred” Solar Logos is one Who has taken
a fifth cosmic initiation.
63.
He is a “God of
Love” and a “consuming Fire”.
64.
Just as both man
and the Planetary Logos of the Earth have serious redemptive tasks which
they are undertaking, so does our Solar Logos. We could say that one of
His major tasks is ‘redemption through the energy of Love’.
65.
While in the process
of achieving this goal, He is attempting to become increasingly (in relative
achievement, if not in quality) like the Logos of Sirius, just as the Planetary
Logos of our Earth-scheme is attempting to become increasingly (in relative
achievement, if not in quality) like the Logos of the Venus-scheme.
66.
For our Solar
Logos this is the solar system in which soul-infusion is to be achieved
and in which the full nature of His second ray soul is to be released.
67.
From a cosmic
perspective, presumably, this will improve the up-ward tending energy of
the cosmic logoic solar plexus center of which He is, hypothetically, an
aspect.
2. What is the purpose
which may perhaps be working out in our own planetary scheme and what is
the basic plan of our planetary Logos?
68.
Again, we cannot
answer this, but we can gather some thoughts which will point in the direction
of a solution.
69.
Our Planetary
Logos is passing through a redemptive fourth initiation on the chain level.
On the scheme level (cosmically) He is not yet an initiate of the second
degree, and so must achieve dispassion and detachment (cosmically considered).
70.
He is retarded
in His development because of the Moon-chain debacle and is also a Logos
in whose scheme certain unresolved issues from the previous solar system
are being worked out.
71.
He is to become
a great station of light in the solar system. This accords well with His
second ray soul which may be more along the line of light
than of love—i.e., it may be more on the wisdom aspect of the second
ray than on the love aspect (but this cannot be ascertained by the human
mind)..
72.
He appears to
be a Logos through Whom great solar systemic experiments
are under way. Within the Earth-scheme new forms are being prepared—forms
which will allow for the redemption of Moon-chain and first solar system
patterns, and the evolution of these forms into patterns which accord with
the purposes of the second solar system.
73.
Because our Planetary
Logos represents a solar systemic base of the spine center (or one day will,
in completeness) a great power is growing throughout His vehicle of expression.
In His future expression He will become not only a great station of light
but of power as well. This will occur, probably, in the next solar
system, when the power of His monadic ray (the first ray) will be released.
74.
If He is to represent
the base of the spine center of the Solar Logos, He will become a strong
transmitter of solar logoic kundalini and will be a sustaining and purifying
source for other Planetary Logoi in the solar systems of our Solar Logos
(this solar system and the one ahead).
75.
The main work
being done throughout the planetary scheme of the Earth is redemption.
One aspect of His purpose is to assist the Solar Logos to recover from the
effects of the previous solar system. The material tendencies there established
are, apparently, not entirely redeemed.
3. Wherein does it differ
from other planetary schemes?
76.
We have been told
that there is more suffering and agony experienced in our Earth-scheme than
in any other planetary scheme in our solar system. Conditions on Mars and
Saturn have some similarities but such conditions are not as severe as those
in the Earth-scheme.
77.
Our planet also
seems to have closer ties to the ‘failures’ (if we can call them that) of
the previous solar system. They were human beings who individualized in
that previous solar system, but who did not complete their spiritual development
within that system. Saturn is strongly linked to that system but is not
so much the ‘victim’ of its processes as is the Planetary Logos of the Earth.
4. What is the purpose
lying back of the relation existing between our Earth and Venus?
78.
This purpose,
again, appears to be redemptive. These two, like ‘twin sisters’, participate
in dualistic systemic processes.
79.
One is reminded
of the manner in which the energy of the lower point in the human solar
plexus center is raised to the higher point in that center. Earth would
represent the lower point and Venus the higher point.
80.
One is also reminded
of the relationship between the mental unit in the human energy system and
the manasic permanent atom. If the Solar Logos has a mental unit (and we
cannot be sure of this), then Earth would represent this unit and Venus
the manasic permanent atom.
81.
We could say that
as Earth is to the personality and to the previous solar system, so Venus
is to the soul and to the present solar system.
82.
Through the agency
of Venus, the redemptive processes being carried forth on Earth (and in
relation to the Moon-chain and the previous solar system) are greatly facilitated.
83.
The two of them
together are helping, it would seem, the Solar Logos achieve victory on
the cosmic astral plane. A very difficult ‘cosmic-emotional’ situation is
being worked out through their interplay. The constellation Gemini (for
which both Venus and Earth are rulers at different levels) participates
in this attempt to achieve victory.
84.
When thinking
of purpose, there are shorter term purposes and those which are longer
term. Anything we might say cannot relate to the longer term purposes which
would describe the role of our Solar Logos and His Planetary Logoi in the
life and destiny of the Cosmic Logos to which our Solar Logos belongs, and
of the still greater One About Whom Naught May Be Said.
5. Is the purpose of the
animal kingdom, as a whole, in any way to be ascertained?
85.
The tabulation
on TCF, 565, shows the animal kingdom in relation to the generative organs
of the Solar Logos.
86.
This question
applies to the animal kingdom as it may be found throughout the solar system.
It is characterized by the principle of locomotion leading through increasing
intelligence to self-conscious intelligence.
87.
Wherever there
is locomotion there is interplay (under Mercury). There is something here
about the creation of suitable forms for the expression of second solar
system purposes. The animal kingdom (under Mars) is, on the whole, aggressive
and competitive. These approaches may contribute to the building of forms
most suitable for the expression of higher purposes. When we speak of the
“survival of the fittest” we have to ask what larger purpose it serves.
88.
Even in the animal
kingdom, however, social development (under Venus) can be witnessed and
also contributes greatly to the survival of species.
89.
The animal kingdom
represents the acme of creative labor of the Lunar Lords and forms the basis
or foundation for the development of solar consciousness—the first
instance of which is the human (as distinct from the animal consciousness).
6. What is the purpose
back of the present root-race evolution? Can we realise it?
90.
In this case we
are not speaking of a specific root race, but of root race evolution in
general.
91.
Let us apply this
question to man as he is found on the Earth-globe and Earth-chain.
92.
There is an archetype
(held in the mind of the Planetary Logos) of what humanity should become.
As all in nature proceeds gradually, man cannot become that which he is
intended to be except “in the fulness of time”.
93.
Through the root
races, the human family grows through the gradual incorporation and expression
of progressive divine qualities—all of which form an integral
part in the ‘final planetary product’—Ideal Man.
94.
The principal
divine quality being developed in the fifth root race is that of manas.
Through Aryan root race processes, Man is being developed as an intelligent
cooperator in the Plans of the Planetary Logos.
95.
In short, the
appearance and expression and, then, disappearance of the root races, lead
to the actualization of the divine archetype for the fourth kingdom.
96.
Naturally, an
ideal humanity will contribute to both planetary and solar systemic development.
97.
For instance,
the development of a more intelligent, loving humanity can be seen as part
of the process of helping our Planetary Logos achieve a necessary cosmic
dispassion and eventual cosmic mental polarisation followed by a full expression
of His second ray soul.
7. What is the purpose
behind the differing national forms?
98.
Presumably, through
nations ruled by differing rays and astrological qualities, the ray qualities
and astrological qualities which must be absorbed and expressed by large
groups of human beings will be facilitated.
99.
Nations are as
great ‘schools’ which assist their constituent human beings to be trained
in certain modes of consciousness and forms of behavior. Via an ideal national
process, this training will proceed far more rapidly than if human beings
were trained only individually.
100.
The national forms
also contribute the development of planetary qualities needed in the expression
of the Planetary Logos, the pertinent Chain-Lord or pertinent Globe-Lord
at any particular phase of development.
101.
The Planetary
Logos, too, is working on different qualities during different phases of
development and the national forms are evidence (on a much larger scale
than the individual) of qualities which must emerge in the planetary life.
102.
As well, every
precessional Age is intended to offer new avenues of development for the
entire planet. The Aquarian energy, for instance, will now be widely available
on the planet and will be expressed through all planetary kingdoms. This
greater energy must be expressed through all the rays and astrological factors
which otherwise qualify humanity. The national forms (marshaling large groups
of human beings under a few specific qualities) facilitate the manner in
which the precessional energy can merge with the ray and astrological qualities
which usually condition the human race.
103.
In other words,
nations and national forms are training grounds for the expeditious absorption
and expression of certain qualities which the human race must absorb and
express.
Let us next bring the whole idea down to a more
practical basis, and formulate questions along the following lines:
104.
These questions
will have to be answered, individually, by each student. Some of the questions
require a rather technical understanding of occultism, so pondering will
be necessary.
1. In what type of matter
do I usually formulate thoughts?
105.
Here the three
major areas of the human mind must be considered—the concrete mind, the
“Son of Mind” (i.e., the causal body located on the third and second sub-planes
of the mental plane), and the abstract mind (focussing through the manasic
permanent atom).
106.
The question concerns
the sub-planes of the mental plane, each with its own particular keynote,
color and rate of vibration.
107.
For this reason
(given our present knowledge) the question can only be answered in a general
sense.
2. What is the psychic
quality of my thought-forms?
108.
This is a question
concerning, on the one hand, kama-manas. Are my thoughts free from the adhesion
of astral energies or are they very much a mixture of kama and manas?
109.
From another perspective,
we are asking whether the formulated thoughts carry the quality of the true
psyche or soul. Along this line, we are asking to what extent the ray
energy of the psyche or soul characterizes the quality of formulated thought.
3. With what specific purpose
do I use mental matter?
110.
Here we are speaking
of motive, vision and ultimately of purpose. The strength and quality of
our spiritual alignment will be up for consideration.
111.
If we study our
speech patterns we will learn something of our use of mental matter.
112.
Do our thoughtform-making
tendencies have a specific goal or are they casual and desultory? Why
do I think as I do? What am I building or destroying through my typical
use of thought?
4. Do I work in mental
matter consciously or unconsciously?
113.
This will require
close observation. One perceptive esoteric wag has wisely said that there
is a great difference between thinking and ‘thoughting’. To what extent
are we involved in an unconscious ‘thoughting’ process? To what extent are
past patterns of thinking replaying themselves in our consciousness without
any attention from the Indweller? To what extent is my thinking process
under my intelligent, vigilant supervision?
5. Do I vitalise my thought-forms
with a high or a low order of entity?
114.
Much will depend
upon the purity of my thought and this will much depend upon the
motive for which I engage in thinking.
115.
Also, if I exert
greater care in the building or selection of my thoughts, the quality of
the entity by whom they are vitalized will be higher.
116.
To this end, we
must attempt to formulate thoughts and words so that they express exactly
what we want to say. We must choose our words with care and not only our
words, but our thoughts. This careful, measured approach will help us avoid
the involvement of entities of a low order in our thought and speech processes.
6. Do I study the laws
of construction?
117.
These laws entail
the study of white magic.
118.
Also the study
of syntax will emerge as important. Do I attempt to create beauty in the
formulation of my thoughts and words? Do I observe due proportion? Do I
select ‘thought materials’ which fit together well, which harmonize, or
do I create thought structures full of unintentional incongruities.
119.
We are dealing
here with the selection of ‘thought materials’ and the manner in which they
are combined and stabilized.
120.
Concentration,
meditation and contemplation play their parts in the recognition and following
of these laws.
7. Do I realise the power
of the will to vitalise?
121.
Here a study of
Roberto Assagioli’s Act of Will will be of considerable value.
122.
Once thought is
rightly constructed, the phase of ‘thought empowerment’ must be addressed.
The act of affirming the constructed thought brings in the thought-vitalising
will.
123.
A given thought
is affirmed and then introduced into various mental and imagined contexts
so that its value and potential applications may be more fully understood.
We can see that the imagination will be useful in the act of vitalizing
thoughts through the power of the will.
124.
Each must experiment
on his own to determine the best manner of vitalizing a thought through
the power of will. It will be discovered, I think, that repetition
is a great power. Each repetition is like the hammer-blow of Vulcan, a planet
of vitalizing will and power.
8. Do I destroy thought-forms
when they have accomplished their purpose by a conscious act of the will?
125.
There may be technical
occult means of bringing about this destruction, but one of the best is
simply the ‘withdrawal of attention’. If energy follows thought, then the
removal of thought or attention cuts the flow of energy and brings devitalization
and death.
126.
The ‘feeding power
of the attention’ must be wisely controlled. Sometimes the attempt to counter
an undesirable thought gives it new energy and new life.
127.
As for the occult
means of de-aggregating or un-bonding the constituents of a thought which
has served its purpose—such means will have to be learned (or re-learned)
under the instruction of an advanced magician or Master.
9. Do I make forms which
bring karmic effects, or do I build those which go to the good of the group?
128.
Even ‘good thoughts’
can have a karmic effect. Usually when the word “karma” is used in contexts
such as these, “evil karma” is meant.
129.
In order to accomplish
the building of thoughts which go to the good of the group, an energized
heart center will have to be wedded to the throat center. Love and mind
must unite before the process of thought-creation is entered.
130.
DK has pointed
out that individuals often respect the welfare of other individuals, but
do they respect the welfare of other groups or of the groups of which they
may be a part? This is a harder task and, for many, not part of their awareness.
131.
We have to watch
our thought and speech closely. We are creating all the time (consciously
or unconsciously), and we are responsible for our creations.
Many such thoughts will arise, and in the study
of thought man learns the laws of being.
132.
It is suggested
that we can move from the study of the third aspect to the realization of
the first aspect.
133.
It is said that
“Being descends to manifest.” This is precisely the process under discussion.
Ultimately, we have to assure ourselves that the thoughts we create and
the words we speak embody the energy of love and reveal the unity
of being.