Fellowship of Cosmic Fire
Commentary Semester V Section VI
TCF 504-515: S5S6
15 June –
1 July 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 now begin our third division of Section Two, Solar Fire, focusing on the Egoic Ray and that of the nature of the causal body.
2. This very long section will be one of the most important and practical sections we study.
3. The following table of contents will be addressed over the next months.
4. There are statements below in the Table of Contents which epitomize certain essential facts and relationships.
5. I will append a few remarks, however the real development of these subjects will be taken up when they are studied in detail.
THE EGOIC RAY AND SOLAR FIRE
I. THE NATURE OF THE CAUSAL BODY
1. It is formed by the contact of the two fires of Spirit and matter.
6. It is not only the Solar Angels who produce the causal body in higher mental matter. The influence of the Monad must also be present, as is clear from an examination of Chart VIII
2. It is produced at individualisation.
7. This is the case whether the individualization is produced by the divine intervention of the Solar Angels or as a result of the much slower and more natural method pursued on the Moon-chain.
II. THE NATURE OF THE PERMANENT ATOMS
1. Their purpose.
a. They are force distributors.
8. The permanent atoms distribute the especially the potency of principles. Their connection to the principles of the human being must always be remembered.
b. Conservers of faculty.
9. The permanent atoms are the great “memory chips” of nature.
c. Assimilators and transmuters.
10. These functions of the permanent atoms must be remembered. We have been studying transmutation—the methods by which it is achieved. DK has been careful not to reveal too much. Thus, it is important (for further amplification of the subject) to link the functions of the permanent atoms to the transmutation process.
11. Life experience in the three worlds must be transmuted into quality (stored in the causal body). In this process the permanent atoms are definitely involved.
d. Vehicles of memory.
12. All registrations of impacts within the three worlds are here stored.
13. One presumes that much that the human being has not noticed in his waking consciousness is also stored.
2. Their place in the Egoic Body.
14. It is always a mystery how the permanent atoms can be “in” the Egoic Body and yet not of the substance of the Egoic Body.
15. From the same perspective, the mental, emotional and etheric-physical bodies are also in the Egoic Body.
a. The astral permanent atom.
16. For some reason the astral permanent atom is singled out from the other members of the atomic triangle. It is, after all, the most potent and influential at this time—especially as regards the great majority of human beings.
b. The atomic triangle.
17. This triangle is composed of the physical permanent atom, the astral permanent atom and the mental unit.
3. The Spirillae and the Egoic Ray.
a. The composition of the permanent atoms.
18. Their structure is complex, composed of many “bubbles in the koilon”. The higher permanent atoms, however, have a structure which is less complex (or, rather, increasingly simple).
b. The planes and fiery energy.
19. All planes are animated by fires.
c. The three fires.
III. THE EGOIC LOTUS
1. Wheels or centres of energy.
a. Centres of force.
b. The causal body, the monadic heart centre.
20. Regardless of the ray which primarily characterizes the causal body, it is, nonetheless, the monadic heart center and is, thus, generically associated with the second ray.
21. The Monad, itself, focusing on the second solar plane, is related to the energy of the second ray. This must always be remembered. The Monad is not purely a first ray center.
2. The twelve-petalled Lotus.
a. The knowledge petals.
b. The love petals.
c. The sacrifice petals.
22. Through this type of study an understanding of human evolution can be gathered as in no other way.
I. THE NATURE OF THE EGOIC OR CAUSAL BODY
The subject of the egoic Ray and its relation to the second fire is one of vital import to three types of people: Those who are interested in the true psychology, or in the evolution of the psyche; those who are on or nearing the Path, and hence are coming more and more into touch with their own Ego; those who work with the souls of men, the servers of the race.
23. The practical nature of this work and its service potential are set forth.
24. Let us tabulate references to the three types of people for whom the subject of the egoic ray and its relation to the second fire are of vital importance. I am sure that many of us will find ourselves in all three categories:
a. To those interested in the true psychology or in the evolution of the psyche. All members of the Spiritual Hierarchy are necessarily esoteric psychologists in some measure. There is no true understanding of the psyche without understanding the egoic ray and the nature of the causal body.
b. To those who are on or nearing the Path. We would not be studying DK’s material intensively if this were not true of us.
c. To those who work with the souls of men. Every true server in the modern age is working with the human soul far more than with the matter aspect (though this, too, cannot be neglected).
25. It is clear that we have entered an area of the book in which the focus will be quite definitely upon the inner, subjective Self.
The reason for this is because in the due comprehension of this subject, that of the Ego functioning in the causal body, comes the ability to work scientifically with the problem of one's own evolution, and to do good work in aiding the evolution of one's brother.
21. The matter is so entirely practical. Which one of us would not seek to be able to work scientifically with the problem of our evolution or to do good work in aiding our brothers? The implication, of course, is that presently we do not really work scientifically with the problem of our own evolution.
22. We note that the Ego functions in the causal body. The Ego and the causal body are not the same. The Ego is a particular focus in consciousness, whereas the causal body is the vehicle of the Identity which sustains that focus.
23. We might consider the egoic lotus as the inner mechanism within the causal body and the causal body more as the radiation of the egoic lotus.
1. Egoic manifestation is produced through the medium of two fires.
Let us therefore consider somewhat the subject of the egoic Ray and the causal body, viewing it from the standpoint of the microcosm, and leaving the student to work out for himself the analogies where the Logos is concerned,
24. By now we have become accustomed to doing this. Such exercises will be standard in the new esoteric schools.
conjuring him to bear in mind that the analogy must ever be drawn with due emphasis upon the fact that all that the human unit can comprehend is the manifestation of the solar Logos in a physical body.
25. This means that our comprehension is limited to our solar system, for the cosmic physical plane is the physical-etheric body of the Solar Logos.
26. Even such comprehension is far beyond the ability of the human mind as presently cultivated. The logoic physical body includes the cosmic ethers whereon man’s true spiritual and even “divine” development takes place.
In all manifestation, as we well know, we have duality producing triplicity. Spirit meets and contacts matter; the result of that contact is the birth of the Son, or the Ego, the consciousness aspect.
27. Consciousness exists on all levels and is a universal principle. Yet, in man the microcosm, the focus of consciousness upon the higher mental plane (and later upon the triadal levels) is called the Ego which is particularly related to the consciousness, per se (rather than to action and to will).
The egoic manifestation is therefore the middle aspect, the place of at-one-ment, [Page 506] and (after due evolutionary cycles) the place of balance, or of equilibrium.
28. The three factors mentioned are at-one-ment, balance and equilibrium.
29. The Libran nature of egoic manifestation must be evident. As well, it is connected with the fourth ray and the fourth systemic Law of Magnetic Control.
30. One who demonstrates as a soul has fused will, love-wisdom and activity.
It should be noted that the analogy between the Logos and man is not accurate,
31. At least not strictly so…
for man has to undergo the whole process within the solar periphery, whilst the Logos (within that periphery) goes through the stage analogous to that which the man undergoes when his astral sheath clothes itself with etheric matter and he takes physical incarnation, which was touched upon when considering the subject of "Fire by friction."
32. The astral body of the Logos is found upon the cosmic astral plane. It seems that DK is speaking of the relationship between the cosmic astral body of the Solar Logos and His cosmic etheric body (found within the solar system—or “solar periphery”—whereas His astral body is not).
33. DK is simply stating that there is more to the Solar Logos than is found within His solar system, just as there is more to a human being than is found within his etheric-physical body.
It will consequently be apparent that, in considering the manifestation of the Ego, we are dealing with the point of central emphasis in man's threefold manifestation.
34. Entering into rapport with this point of “central emphasis” is the next objective before the human race, and humanity’s readiness for the first initiation signals also a readiness to achieve this objective.
We are concerning ourselves with that division of his nature which concerns the process of making him the perfect six-pointed star during the preliminary stage (the threefold personality and the threefold Triad merged and blended and perfectly produced through the intermediate point the causal body) and which, when the physical body is eliminated, makes him the five-pointed star or perfected manasaputra.
35. This is perhaps the clearest explanation of the meaning of the five-pointed and six-pointed stars and of the difference between them.
36. The six-pointed star or Seal of Solomon has many meanings, some of the foremost of them, astrological. That star can also be taken as a symbol for the Monad (‘located’ on the sixth sub-plane of the cosmic physical plane).
37. Which is the superior type of star? It all depends upon the perspective from which one considers the question. The six-pointed star is the star of the deva kingdom and the five-pointed star, the star of man.
38. It is as if spiritual progress moves from the six-pointed star through the five-pointed start to yet another (and higher) six-pointed star. Even the concrete mind (as the sixth sense) can be conceived as a six-pointed star.
39. We notice one factor of great importance—the elimination of the physical body (in this case, it seems, including the etheric-physical body) renders man the “perfected manasaputra”. This elimination occurs at the fourth initiation (at which time the physical body is no longer necessary because physical incarnation is no longer necessary). The Solar Angel (considered as a manasaputra) has ‘flown’ back to the Sun and man has become, in its place, a “perfected manasaputra”.
40. Sometimes the six-pointed star is pictured with a point at its center. As we see from the section above, that central point can indicate the causal body or the "Jewel in the Lotus".
41. If we suppose that the central point is elevated over all the other points of the star, then it can signify the Monad (who is truly the one within the six).
42. From a planar perspective, the point in the center can represent the “
” which lies ‘within’ the six other planes—second third and fourth intersecting with the fifth, sixth and seventh. Seaof Fire
43. There are may ways to count and to envision. Meaning depends upon the angle of vision.
To state the whole in terms of fire: The causal body is produced by means of the positive life, or fire,
44. We note that “life” and “fire” can be considered equivalent.
of the Spirit (electric fire) meeting the negative fire of matter, or "fire by friction"; this causes the blazing forth of solar fire.
45. We are speaking in symbols for the sake of convenience. The actual technicalities must be far more difficult to comprehend than the most abstruse formulas of present-day theoretical physics. We are only in the beginning stages of lifting the veil on true occult dynamics.
46. What are the actual types of motions and relationships which both distinguish and characterize the three fires? One day the revelation will be made.
This central blaze inevitably in due course burns up the third fire, or absorbs its essence, and is itself eventually blended with the fire of Spirit and passes out of objective display.
47. When we read of one fire being burnt up by another, what does it mean? We are given at least a little explanation. That burning is really an absorption of essence. Nothing essential is really destroyed.
48. The solar fire absorbs fire by friction and is eventually blended with the fire of Spirit.
49. The human being (unaware of the technicalities of the process) notices significant changes in his consciousness and in his powers to act. He also notices that he is far less preoccupied with things material, though his ability to manage them will increase rather than decrease.
I seek here to deal with the subject of the causal body in two different ways—one along the old lines and the other strictly along the lines of occult electrical phenomena.
50. Through a study of our text, it must be apparent to us that a true study of occultism is inseparable from a deep study of the science of electricity—occultly considered. Thus are the first and fifth rays blended, for the first ray is the ray of the occultist and the fifth ray, the ray of those who most deeply understands electricity.
51. It seems that DK would have us learn to relate the new presentation to the one with which we are long familiar. In this way knowledge expands and yet the best of the old presentation is preserved.
2. Egoic manifestation is produced at individualisation.
The causal body is that sheath of mental substance which is formed at the moment of individualisation by [Page 507] the contact of the two fires.
52. The causal body is initially formed in a moment of time (though its unfoldment is gradual over millions of years).
53. The vehicle itself is formed of mental substance—namely the substance of the higher mental plane.
The force or energy that pours through from the higher planes (the breath of the Monad, if you care so to term it) produces a vacuum, or something analogous to a bubble in koilon, and the sheath of the causal body—the ring-pass-not of the central Life is formed.
54. This is actually a most technical explanation.
55. From it, we see that the Monad is, indeed, involved in the formation of the causal body and not the Solar Angel alone.
56. There is an equivalence between force, energy and “breath”.
57. It would seem that this vacuum is formed within mental matter.
58. A bubble in the koilon (we may remember) is the smallest unit of matter found upon the cosmic physical plane and is, actually, a vacuity in what we call “Mulaprakriti” (or “Root Matter”)—at least, Mulaprakriti of some kind, whether absolutely pure or not.
59. The idea we are to hold in mind is that the sheath of the causal body arises from the monadically inspired formation of a vacuum.
60. It is also suggested that the “central life” at the heart of the causal body is, indeed, the Monad (or an attenuated presence of the Monad), which has entered the vacuum on the monadic breath.
61. What is this vacuum? Is it a kind of ‘pressing back’ of the matter of the higher mental plane so that the presence of the Monad and of the triad can establish themselves upon and within a lower plane—in this case the higher mental plane?
62. We do know that if we wish a higher energy to enter the field of a lower energy, the process is facilitated through the presence of a vacuum. ‘Emptiness’ precedes ‘filling’.
63. So two approaches are indicated:
a. Force from above produces the vacuum
b. And the creation of a vacuum induces the flow of forces from above.
64. One practical way of producing a vacuum is the psycho-spiritual expedient of ‘emptying’ one’s consciousness of all that is unnecessary. Essentialization in life produces ‘vacuum-like’ conditions.
Within this sheath are to be found three atoms, which have been termed the mental unit, the astral permanent atom and the physical permanent atom;
65. The sheath must, indeed, be ‘expansive’ if three points of focus (not resident to the higher mental plane) are to be found “within” it. That this can be so is dependent upon the interpenetration of the planes.
66. We understand that the higher mental plane, although technically “arupa”, is still a plane of form and has its own methods of indicating position and location.
they correspond individually to the seventh principle of each of the three persons of the microcosmic triad,
67. The microcosmic triad consists of the physical-etheric, astral and lower mental natures.
68. The seventh of seven principles is usually called “atma”. We are being told that the permanent atoms hold a high place in relation to the three lower vehicles and that, through them, the energy of will (the energy associated with the seventh principle) can be transmitted.
a reflection (in the three worlds of the microcosm) of the three Persons of the logoic Trinity.
69. The value of our lower vehicles and their principles must never be utterly minimized. These vehicles reflect great divine factors.
H. P. B. hints at this in connection with the Logos when she speaks of the visible sun being the seventh principle of the Brahma aspect, the physical permanent atom of the Logos.65, S. D., III, 143. 66: S. D., I, 574.
70. This is another amazing thought. It leads one to think that the apparently physical sun is very etheric in nature. We realize that physical permanent atoms are found on etheric levels.
71. When we witness the blaze of the physical Sun, are we witnessing an essentially etheric blaze?
72. From another perspective, we are told that Saturn corresponds to the physical permanent atom of the cosmic physical plane. (cf. TCF 406)
73. Of course, we must be careful of the manner in which we interpret the “Brahma aspect”. It may be etheric-physical or it may be far more.
74. In any case, we realize that there are three aspects connected with the Solar Logos as with all other E/entities. The physical sun represents one of these aspects (the lowest); the Heart of the Sun represents the Vishnu aspect and the Central Spiritual Sun the Shivic aspect.
II. THE NATURE OF THE PERMANENT ATOMS
75. We now enter a subject in which students of esotericism and occultism have evidence a great deal of interest. At various points in the discussion, however, we shall find Master DK warning us about too avid an interest in these very material matters.
1. The purpose of the permanent atoms.
The three permanent atoms are in themselves centres of force, or those aspects of the personality which hold hid the fires of substance, or of objectivity;
76. We must be watchful here. Sometimes all members of the atomic triangle are called “permanent atoms”, even though one of them is incomplete as a permanent atom and is, rather, a “unit”—the mental unit.
77. Since permanent atoms are “centers of force” they can affect the entirety of the vehicle of which they are the root cause.
78. We note that “fires” are to be found within the permanent atoms. Fires of substance are also found within the vehicles. The origin of these fires seems to be within the permanent atoms.
79. It would seem that fires higher than the fires of lower substance can impact the permanent atoms, for the permanent atoms of the atomic triangle are representatives of the higher principles which express in the “Fiery World” of the cosmic ethers. Yet, the permanent atoms are primarily expressions of the “fires of substance, or of objectivity”.
it cannot be too strongly pointed out at this juncture that, in considering the threefold man in the three worlds, we are dealing with substance which (in connection with logoic manifestation) is considered the dense physical.
80. The point is easily forgotten. To the Solar Logos, the twenty-one lower sub-planes are His dense physical nature. His etheric nature expresses through the twenty-eight higher sub-planes of the cosmic physical plane.
81. We might say that until man becomes polarized completely within the spiritual triad, he is confined to the dense physical vehicle of the Solar Logos which, cosmically considered, is not a principle.
82. That confinement ends with the fourth initiation.
Surrounding these three atoms is the causal sheath, answering the following purposes:
83. This “surrounding” is achieved through extension. We have already noted that the substance of the causal body and the substance of the three points in the atomic triangle are not co-substantial (i.e., of the same substance).
It separates one unit of egoic consciousness from another unit of consciousness,
84. This separation is necessary for the growth of individualized consciousnesses. On progressively higher planes, the factor of separation is less and less distinct.
85. For those with causal consciousness, although separation of causal units is perceived, an enveloping unity is also perceived.
yet is itself part of the gaseous body (the fifth cosmic physical subplane) in the physical body of the planetary Logos, Who is the central life of any particular group of Monads.
86. This is an important point. May we say that each Planetary Logos is the “central life” of a “particular group of Monads”?
87. The relationship of a Planetary Logos to a group of Monads would occur on the basis of identical ray.
88. Yet, from another perspective, it could be said, for instance, that the Planetary Logos of the Earth-scheme is the “central life” of all Monads which express through the Earth-scheme. Each group of human Monads goes to the constitution of one or other of seven centers upon the monadic plane. The centers (as regards the human kingdom) are probably the throat, heart and head centers. This will depend (we hypothesize) not only upon the monadic ray but upon the point of evolution of the human unit.
89. We note that the “gaseous body” is seen to be located in the “physical body of the planetary Logos”. This may be only partially the case, for DK may not here be emphasizing the exact particularities. Although the systemic mental plane is a gaseous sub-plane, we might say that its higher three sub-planes are not located in the strictly physical body of the Planetary Logos, although they are located in the strictly physical body of the Solar Logos.
This fact has been little appreciated, and merits careful consideration. [Page 508] It holds hid spiritual potentialities in its inherent ability to respond to the higher vibration;
90. Why does the causal body hold hid spiritual potentialities? Because it is able to respond to higher vibration. From the various charts we have been given, we realize that the causal body can respond to each aspect of the spiritual triad and also to the Monad.
91. When we, as human beings, respond to the higher vibration we are, potentially, able to respond to the energy of the Planetary Logos Who is the “central life” of that group of Monads within which our Monad is occultly located.
92. The power of the Monad is definitely expressive through its heart center, the causal body. This is increasingly the case from the time of the first initiation.
from the moment of individualisation till it is discarded at initiation, the life within steadily develops these potentialities, and produces certain definite results by the utilisation of the three permanent atoms.
93. The central life within the causal body is the projected or emanated life of the Monad (expressing through the "Jewel in the Lotus").
94. How interesting that the causal body is “discarded at initiation”. Why is it not said that the causal body is discarded at the fourth initiation (which is standard knowledge in this matter)? May it be that the process of discarding actually begins at the third degree which, from the hierarchical perspective, is the beginning of the true initiation process?
It [“the life within”] gradually vivifies and awakens them until, on the three planes, the central life has an adequate point of contact which can originate the necessitated vibration in the matter of the plane.
95. We are speaking of the manner in which the “central life” of the causal body awakens the permanent atoms until, though them, it can affect the matter of the plane (and sub-planes) with which any particular permanent atom is connected.
96. We must remember that it is the Monad which, from the start, appropriated certain atoms and made them “permanent”—i.e., permanently associated with itself, the Monad. The life which gradually vivifies and awakes the permanent atoms is really the life of the Monad, though mediate through the egoic lotus in the causal body.
The permanent atoms on each plane serve a fourfold purpose as regards the central or egoic life:
They are the distributors of a certain type of force.
97. This type of force will relate to a specific one of the seven principles which expresses through the vehicle for which the permanent atom is the central point of focus. The mental unit and manasic permanent atom, for instance, will express the principle of manas—whether lower manas or higher manas—a somewhat arbitrary distinction which at a certain point of mental development proves unnecessary.
They are the conservers of faculty or ability to respond to a particular vibration.
98. When the ability to respond is learned, that ability is conserved with the permanent atom. We may judge, then, that the participation of the permanent atom is vital to the process of learning. Learning is so closely related to remembering and the permanent atoms are repositories of memory.
They are the assimilators of experience and the transmuters of that experience into quality. This is the direct result of the work of the egoic Ray as it plays upon the atom.
99. This is a most important capacity. All that has been experienced is absorbed by the permanent atom. But raw experience, per se, is not yet quality of the kind that can be stored in the causal body. An act of transmutation or of ‘essentialization’ must be performed upon the assimilated experience.
100. We are learning that the permanent atom can transmute experience into quality only when the “egoic Ray” plays upon the atom. We do not know the manner in which this occurs. We simply know that it requires both the permanent atom and the “egoic Ray” for the task to be accomplished. The vital relationship between the “egoic Ray” and the permanent atoms is to be held in consciousness for clarification.
101. DK is speaking largely in symbols. It becomes clear that the occult physics of these internal transmutative processes are far beyond our grasp.
They hold hid the memory of the unit of consciousness. When fully vibrant they are the raison d'être for the continuity of the consciousness of the man functioning in the causal body. This distinction must be carefully made.
102. All that has transpired is capable of retrieval, capable of being remembered.
103. It appears that members of the atomic triangle will only be fully vibrant at that point of development when a man can function in his causal body. When they are fully vibrant and a man can function in his causal body, continuity of consciousnesses is achieved.
104. We may gather that the ready retrieval of long past memory (for instance, the memory of other incarnations) may be achieved following the third initiation and before the fourth. After the fourth, the permanent atoms and mental unit in the atomic triangle have been destroyed (unless deliberately preserved by some occult process).
105. Continuity of consciousness can also mean that the man upon the physical plane is fully aware of all that is transpiring in all his subtle vehicles—etheric-physical, emotional and mental.
106. We can ask ourselves: “How much information can we handle simultaneously?” If all information related to the functioning of all vehicles of the personality were simultaneously available, would we become more enlightened or more confused?
We must always remember in studying these difficult matters that we are dealing with the logoic dense physical body and that:
107. These matters are so difficult because the presence of the permanent atom is largely inaccessible to our present consciousness and its existence is incapable of being proven (except through occult methods).
The mental unit is found in logoic gaseous matter.
108. From the perspective of the Solar Logos, the entire mental plane is considered to be the gaseous plane. From the perspective of the Planetary Logos, the concrete mental plane is considered to be gaseous. It remains to be determined whether the higher mental plane is considered etheric from the planetary logoic perspective.
The astral permanent atom in logoic liquid matter.
109. The astral plane is logoically liquid
The physical permanent atom in dense physical substance.
110. The physical-etheric plane is logoically dense. Note that from the perspective of the Logoi (whether planetary or solar), the etheric aspect of the systemic etheric-physical plane is also considered an example of “dense physical substance”.
And they therefore have their place in matter of the three lowest subplanes of the physical body of the Logos.
111. The lower two permanent atoms and mental unit, thus, express through that part of either the Solar Logos or Planetary Logos which is not a principle.
Consequently when in the process of evolution, and through initiation, man achieves the consciousness of the Spiritual Triad, and transfers his polarisation into the three triadal [Page 509] permanent atoms, he is simply able to function consciously in the etheric body of his particular planetary Logos.
112. Initiation is the method through which the polarization of a man’s consciousness is transferred from the lower permanent atoms (and mental unit) into the higher permanent atoms.
113. This transference represents a change from dense physical functioning to etheric functioning. In short, the initiate is functioning within a principle of the Planetary Logos or Solar Logos and no longer in unprincipled substance.
114. We must note carefully that not all the permanent atoms of the spiritual triad are in solar logoic etheric matter, but only two—the buddhic and the atmic. May it be, however, that, from the perspective of the Planetary Logos, even the manasic permanent atom is in etheric (and not gaseous) matter? There seems to be an important hint here given which indicates the etheric nature of the higher mental plane—at least from the perspective of the Planetary Logos.
Work out the analogy in the microcosmic development and note how in order to function consciously in his individual etheric body a man has to burn through what has been called the etheric web, and study how the fires of initiation produce something analogous in the planetary etheric body, and eventually in the cosmic etheric.
115. There is an etheric web separating the systemic gaseous plane from the cosmic etheric planes.
116. The initiation of a Planetary Logos produces a burning through the etheric web separating His dense-dense level from His dense-etheric level.
117. We may gather that there is a web, ‘curtain’ or energy barrier separating the lower mental plane from the higher mental plane and that one also exists separating the higher mental plane from the buddhic plane (which, when burned through, gives access to the cosmic ethers).
118. Initiation is a process of burning and liberation leading to the ability to function in spheres of ever greater refinement.
119. It is the first initiation which gives first access to the fourth ether; the second initiation to the third ether; the third initiation to the second ether; and the fourth initiation to the atomic ether.
120. Microcosmically, the etheric web may be considered fivefold—with one found at the border of each of the sub-planes, and finally at the border between the atomic etheric plane and the systemic astral plane.
121. We may analogize and suppose that there are ‘astral-etheric’ webs found on the astral plane and that, when burned through, continuity of consciousness extends to the mental plane.
122. We may suspect that the necessary burning is not purely sequential but overlapping.
As each unit of consciousness, through self-induced effort, achieves the goal and crosses the 'burning-ground,'
123. Here is a literal description of the “burning ground”. It is not simply a metaphorical term but indicates an actual process of liberative burning in relation to ethers of some kind or another—whether ethers of the physical plane or of the astral, or even, of the mental, as the fourth sub-plane of the mental plane may be considered ‘etheric’ as it is one of the higher four mental sub-planes.
124. We note that the burning through occurs always through self-induced effort. One does not rely upon external agencies and inner strength would not be augmented thereby.
125. Every burning ground, successfully crossed, is intended to admit the inflow of a higher energy. The webs, for instance, prevent such an inflow and when burnt through, no longer serve as impediments.
126. We might say that the processes of the burning ground produce the capacity (in that which is lower) for resonance with that which is higher. It has long been proposed as an hypothesis, that the inflow of a higher energy into the field of a lower energy is a matter of resonant response.
a microscopic portion of the etheric web of the planetary etheric body is consumed by fire; this results in a definite gain for that great Entity, the planetary Logos, through the relatively unimportant liberation of the force of one cell in His body.
127. This process can be related to the injunction found in Rule X for Disciples and Initiates: “Let the group widen all the rents within… [the] veils [of maya] and thus let in the light.”
128. Each initiation represents a burning through. The higher the initiation the higher the barrier burnt through.
129. We could wonder whether there are cells within our own body of manifestation which, in their own manner, are achieving an analogous liberation and thus contributing to our own.
When all the units or cells in His body have achieved, He too is set free from dense manifestation and physically dies.
130. We see that the initiation of a Planetary Logos or Solar Logos depends upon the initiation of the cells within His vehicles of manifestation.
131. We seem to be speaking of the fourth initiation after which point the entity in question is no longer in need of a generated physical body—i.e., He “physically dies”.
132. If we think carefully, we will realize that through our own spiritual progress, we are contributing to the spiritual process of the Planetary Logos in Whom we live and move and have our being.
133. As our Planetary Logos is undergoing a kind of fourth initiation on our chain and upon our globe, it may be expected (at some point) that from the physical perspective, He will die. Will this ‘death’ be part of the etherealization of the dense physical plane so prominent on this fourth globe of the fourth chain?
This stage is succeeded by the comparatively brief one of etheric existence (covering the period of planetary obscuration), and then He is liberated from incarnation altogether.
134. The process of physical death takes longer to achieve that the succeeding etheric liberation.
135. There are three culminating phases which end the incarnation of a planetary or solar Entity: synthesis, obscuration, absorption. It will be useful to remember that the period of obscuration is associated with a comparatively brief stage of “etheric existence”. From this perspective, obscuration is the etherealization of dense physical life. During obscuration, therefore, it will be unlikely to find life manifesting through the dense physical level. This may be a useful perspective when considering those planets in our solar system which are said to be passing through a phase of obscuration.
136. When DK tells us that certain planets (like Venus) will be, before long, passing into a state of obscuration, we will have to think of the etheric meaning of this stage. Strangely, however, it is said in the Secret Doctrine that “Mercury is just beginning to get out of a state of obscuration” (SD I 188,189). So it would seem that there are periodical obscurations and final obscurations.
137. The concepts of fire, refinement, buddhi and death go hand in hand.
138. Of course, it must be noted that obscuration may apply to a planetary globe, or chain or even to the entire scheme. Each will demonstrate differently.
Viewing this process from the standpoint of the Logos, the Brahma aspect passes out, or the life withdraws from the physical permanent atom, leaving later stages on cosmic levels, with which we need not concern ourselves.
139. When this happens the solar system will disappear, but the manifestation of the Logos in question will not be completely abstracted. The abstracting Logos will still be demonstrating on the cosmic astral plane through the His astral permanent atom and on the cosmic mental plane through His correspondence to man’s mental unit (if such exists) or through the manasic permanent atom on the cosmic mental plane.
140. The life passes out and the life withdraws from the physical permanent atom when the short etheric phase is concluded.
These cover the withdrawal of the logoic life from out of the other two aspects.
141. There is a close parallel to here to the processes of microcosmic death.
In a solar system, which is a physical incarnation of the Logos, the Brahma aspect is apparently the most important, it being the medium of expression,
142. Since we, as human beings, live and move and have our being within the physical-etheric nature of the Solar Logos, it is naturally His physical-etheric nature which would seem, to us, most important. In fact, we are not yet in a position to contact any other aspect of His nature directly.
yet it is the subjective aspect, or the life-desire of the Logos which is fundamentally of moment;
143. Both our Planetary Logos and our Solar Logos are (at this time) astrally polarized, and so it is their cosmic astral vehicle which is “fundamentally of moment”. To be “of moment” means to be important now.
144. When the term “life” is added to that of “desire”, planes even higher than the cosmic astral plane are suggested.
this concerns His endeavour on high levels, and on cosmic planes beyond the ken of the highest Chohan.
145. How far does the ken of the highest Chohan reach? Do we mean the highest Chohan found within the Fourth Creative Hierarchy? If so, even the cosmic astral plane would be beyond apprehension. The Christ, however, as a Chohan of the seventh degree, is, we may suppose, becoming responsive to energies from the cosmic astral plane as, like the Buddha who touched the cosmic mental plane, He is a “cosmic avatar”. (cf. EP II 278)
It might be of value here if I pointed out that the Egoic Ray of the human unit67 with which we are concerning [Page 510] ourselves, manifests as regards each ray just as does the logoic manifestation.
146. The parallel between human and logoic manifestation is often quite exact, especially when the human being is being compared with the Solar Logos.
FOOTNOTE 67: The human Ray. "Each human centre is a crystallised ray of the Absolute One that has worked through processes of evolution into what is known as a human being."—Some Thoughts on the Gita.
147. It is arresting to read that the “divine center of consciousness” in a human being is a “crystallised ray of the Absolute One”. By the term “crystallized” a process of precipitation and densification must be indicated.
148. We are being told that we are crystalline precipitations of the “Absolute One”.
149. From another perspective, all lives are crystallised rays.
Each of the seven Rays, viewed in connection with the causal bodies of men, demonstrates as a unity on the first subplane, as a triplicity on the second and as seven on the third, forming there the forty-nine groups which most concern evolving man.
150. The sequence 1—3—7 is constantly found and is closely related to the appearance and disappearance of planetary chains in a planetary scheme.
151. Although the causal body of men are usually found upon the third and second sub-planes of the mental plane, the text reference above suggests that their association with the first sub-plane cannot be dismissed.
152. It has long been a vexed question whether the causal bodies of men ever focus entirely on the atomic sub-plane of the mental plane, or whether, up until the destruction of the causal body, the focus remains upon the second sub-plane.
153. The numbering (1—3—7) presents a most important piece of occult information and is to be correlated with the following from LOM:
On the third subplane of the mental plane egos are separated into groups—individual separation exists not, but group separation can be felt, incidental to ray and point in evolution.
154. This touches on the manner in which unity is experienced on the higher mental plane. Group separation, at least, is perceived, if not individual separation.
On the second subplane the groups become merged and blend, and from their forty-nine groups are formed (by merging) forty-two. The process of synthesis might be tabulated as follows:
(1st subplane 35 groups, 7 x 5
Mental plane (2nd subplane 42 groups, 7 x 6
(3rd subplane 49 groups, 7 x 7 (LOM 38)
155. The unity correlates with the 35 groups; the triplicity with the 42 groups and the septenate with the 49 groups.
156. In this same reference there are groupings to be found on the buddhic, atmic and monadic planes (sevenfoldness finally being achieved on the monadic plane). Such groupings may be considered as groupings of “Egos” (at least on triadal levels) but not of causal bodies.
157. It is easy to see how the septenate on the third sub-plane multiplied by seven produces the requisite 49 groups.
158. On the second sub-plane, the triad must be multiplied by 14 to produce the requisite 42.
159. It is not easy to relate the ray-unity on the first subplane to the requisite 35 groups.
160. The different kinds of human beings manifesting on the physical plane have their essential differentiation in these carefully numbered groupings.
According to the angle of vision, this numbering of groups may be increased or lessened, but for purposes of studying the aspects of mind, the above enumeration suffices.
161. Such potential increases we have seen in studying LOM.
162. DK calls the numbering “this numbering of groups” obviously meaning groups of causal bodies.
163. There are probably different ways of deriving numberings to be found on various sub-planes.
164. One of the most important realizations, however, is that causal bodies (so it appears) are to be found upon the first sub-plane of the systemic mental plane. This is surprising as the causal bodies of initiates are found upon second sub-plane and even the fourth initiation (so it seems from certain references) occurs on the second sub-plane.
165. Yet, it is impossible to refuse the inference here given that each of the seven rays demonstrates (in relation to causal bodies) as a unity on the highest sub-plane.
166. We will have to defer judgment concerning the meaning of this apparent discrepancy until further information or insight is gathered.
In the course of his many septenary lives, and as the cyclic sevens pass over him, man passes under the influence of the seven sub-rays of his own Ray. Then he begins to synthesise and merge the seven into the major three sub-rays, returning thus to unity on his own egoic Ray.
167. What is meant by “his many septenary lives”? Does the phrase refer to personality cycles or to soul cycles?
168. When we read of the “cyclic sevens” which “pass over him”, do we mean egoic cycles of seven or personality cycles of seven? Either could be the case.
169. Could we also mean (when referring to “many septenary lives”) that each incarnation is sevenfold (as in considering the “seven ages of man)?
170. When we read the phrase “his own Ray” we could think that this indicated the monadic ray, and yet in the next sentence it becomes clear that the “egoic Ray” is meant.
171. In any case, if a man passes “under the influence of the seven sub-rays of his own Ray”, it would seem that he passes upon all the seven types of personality rays (perhaps even the same personality ray as the ray upon which his Ego is found).
172. As he advances, he tends to take a personality upon the major three sub-rays of his “egoic Ray” (probably not the same personality ray as his soul ray).
173. From other references, it is less likely that he will choose a personality upon the same ray as his “egoic Ray”. It is possible that this can be done, but a high degree of balance must be achieved before the Ego (when choosing the personality ray) will deem it wise to choose the ray upon which it finds itself.
174. What will it mean to “return to unity on his own “egoic Ray”? Perhaps in this return to unity the personality ray chosen will be the same as the “egoic Ray”.
175. We could also be dealing with sub-rays of the Ego upon the plane of soul (for thus the Ashrams are divided). It may be that not only a personality ray is chosen which is the same as the egoic ray, but that the same sub-ray as the “egoic Ray” is eventually chosen on soul levels.
176. If the soul is on rays four, five, six or seven, then the return to unity (if it signifies choosing the same sub-ray (i.e., personality ray) as the soul ray, will signify a choice of one of the Rays of Attribute and not one of the three major sub-rays.
177. When we speak of “returning thus to unity on his own egoic ray” we must recall the teaching given on TCF 177. The true Ego is the spiritual triad. One focus in the triad (whether atmic, buddhic, or manasic) is strictly monadic, but another, secondary, focus also exists. Secondarily, every triad is either atmic, buddhic or manasic and the “return…to unity” may be a reference to a return to one of these three secondary triadal aspects.
178. May it be, ultimately, that the return to unity on a man’s egoic Ray is a return to monadic unity, and that the “egoic Ray” is used as the means of this return? This requires amplification.
179. When speaking of the merging of the seven into one of the major three—there may be a tendency for highly developed people to work through personalities which are on one of the three rays of aspect, but this is certainly not invariably the case.
180. There is definitely an implication that through the use of one of the major three subrays, a man may return to unity on his own egoic ray. We remember that the major three rays (as personality rays) can only exist when a man is, firstly, intelligent (ray three) and later, approaching the first initiation (rays two and one).
181. Please review the ninefold choice of rays for the Ego—i.e., for the man as spiritual triad.
182. We can see how little is actually known of the process and how much occult research will be required in the future.
183. The movement in this process is from seven to three to one, and from the third sub-plane to the second and thence (so it would seem, eventually) to the first. We will reserve judgment on this last possibility.
184. We can see that the trend is ever towards simplification and synthesis.
First. The septenary status governs the time from individualisation till he enters upon the Path.
185. Man enters the Path at the first degree.
186. DK is suggesting that the rotation on seven sub-rays is the case until the man enters upon the Path.
187. Yet, it must be remembered that newly individualized man can only individualize on the fourth, fifth, sixth or seventh rays and, similarly, only have personalities upon those rays.
188. It is not until one is approaching the stage of intelligent humanity that one can have a personality upon the third ray, and not until one is approaching the first initiation that one can have a personality upon the first or second ray.
189. So these factors have to be considered when thinking about a “septenary status that governs from the time of individualization” until entry upon the Path.
190. From another perspective, the septenary status suggests the cycles of the personality rays (cycles of fours and sevens). During this time (the time preceding entry upon the Path at the first initiation) the causal body is focussed on the third level of the mental plane where the number seven prevails. The number three prevails upon the second plane and the number one upon the first.
Second. The threefold status governs the time up till the third Initiation.
191. Again, if we are speaking of the sub-rays as personality rays, this statement will present a problem when compared with other aspects of the Teaching.
192. It is clear that between the first and third initiation there are many disciples who have personality rays which are not on the three major sub-rays, if by “three major sub-rays” we mean rays one, two and three.
193. There may, however, be a tendency for the greater number of personalities during the period between the first and third initiations to be upon the major three sub-rays.
194. Only statistical research done at a time when one can be sure of rays and sub-rays will confirm or deny the possibility.
195. In any case, from the first to the third initiations, the causal body is focussed on the second sub-plane of the mental, which sub-plane is correlated with the number three, as given above.
Third. He achieves the unity of his Ray by the fifth Initiation, and is then consciously a part of the body of the Heavenly Man.
196. This is a most interesting statement and could cause us to re-evaluate the meaning of “his Ray”, as we would suspect that by the time the fifth initiation is taken, the monadic ray would be very important and prominent.
197. Yet it cannot be denied that the fourth and fifth degree initiates are focussed within the spiritual triad and that the spiritual triad is the true Ego and thus continues to express the “egoic Ray”—perhaps until the fifth initiation.
198. By the time the fifth initiation is taken, the Master is capable of producing a mayavirupa, and the achievement of unity on His Ray could simply mean that the mayavirupa is colored by the same ray as the Ego (i.e., the spiritual triad). We have never considered the ‘ray’ of the mayavirupa but there is no reason to think that it should not have one or be expressive mainly of one.
199. On the way to unity, it would be likely that the ray choice would change from threefold to twofold.
200. We gather the inference that before the fifth initiation the initiate is not consciously a part of the body of the Heavenly Man. And yet, to be consciously a part of such a body, the monadic ray is indispensable, for a man is cell within a center of His Heavenly Man according to His monadic ray.
201. It becomes clear also that there is ‘something’ on the first subplane of the higher mental plane when the fifth initiation is taken. Can this something (that we must hesitate to call a causal body) be a higher mental vehicle built around the manasic permanent atom? Can it be, then, that each ray has one group of such higher mental bodies manifesting on the atomic sub-plane of the higher mental plane? It seems to be the only way to get round the necessity that there be no integrated causal body after the fourth initiation is taken.
202. The return “to unity on his own egoic Ray” may also indicate that the “egoic Ray” is fully and expressively a subray of his monadic ray.
203. Let us recall the manner in which the idea of the seven, three, one was presented above:
Each of the seven Rays, viewed in connection with the causal bodies of men, demonstrates as a unity on the first subplane, as a triplicity on the second and as seven on the third, forming there the forty-nine groups which most concern evolving man. (TCF 510)
204. When we speak of achieving unity upon a ray, we will find that it is possible to—
a. Achieve unity upon one’s egoic ray
b. Achieve unity upon one’s monadic ray
205. We must remember that soul cycles occur in sevens and threes. These two numbers correlate with the manner in which “each of the seven Rays” demonstrates—as seven on the third sub-plane of the mental plane and as a triplicity upon the second.
206. It would be well to remember that the causal body is build upon the manasic permanent atom and its ray. The demonstration of a Ray “as a unity on the first subplane” may relate to this fact.
207. By the time of the fifth initiation, the ray of the Ego (which is the same as the ray of the causal body) is fully the expressively a subray of the Monad.
The same idea can be worked out in connection with the awakening of the life forces within the permanent atoms, viewing each atom as the seventh principle in each of the three aspects of the personality.
208. When we speak of the “life forces” and their “awakening” we are speaking of the spirillae in the atoms.
209. We may, in fact, be dealing with seven lesser spirillae which are active in earlier days of atomic expression and three higher spirillae which become active as the atom advances in development. Perhaps, at the end of the developmental process, the central life of the atom is represented only by one spirilla which has absorbed all the others.
210. If the process within the permanent atoms proceeds in this manner (especially within the full permanent atoms and not the quite partial mental unit), then there will be a time when the first three of the greater spirillae are active, and then only two and finally only one—the absorption process having occurred. The process of absorption will proceed from seven, through three, to one.
211. We could ask about groupings of permanent atoms. On the highest vibratory level, unity is achieved and there will be seven groupings of permanent atoms according with the seven rays. On the next lowest vibratory level the permanent atoms vibrating to each ray will be divided into three groupings and on the third vibratory level into seven groupings.
212. It should be remembered that each permanent atom will vibrate principally to one type of ray (i.e., if the correspondence between permanent atoms and causal bodies is to be upheld).
213. Of course, the principal vibration of a permanent atom could change from life to life, depending upon the influence of the Ego. This introduces a complication.
214. Our problem was simply to find some analogy between the relation of the rays, sub-planes and causal bodies (on the one hand) and the rays, permanent atoms and their groupings according to numbers of spirillae active. The matter is complex and we are simply engaged in analogical speculation.
215. We always will be faced with the issue of the 10—7—3—1 and the manner in which they ‘nest’ or do not.
2. Their Place In the Egoic Body.
a. The importance of the astral permanent atom. There is one fact to be grasped in connection with the place of the permanent atom within the causal periphery and its evolution, that needs to be emphasised with care, and that is that the astral permanent atom in this solar system is the recipient of a great flow of force or energy, and receives more stimulation and energising than any of the others, and this for the following reasons: [Page 511]
216. We are exploring the reasons why, in this solar system, the astral permanent atom receives more stimulation and energizing than any other permanent atom.
217. We live in an astral-buddhic solar system and the polarization of our Solar Logos is still definitely astral (though there is movement towards mental polarization).
218. The astral permanent atom in humanity also (at this time) receives more stimulation than any other. The astral body is the most powerful vehicle because it is undivided (whereas the mental plane and the physical plane are both divided).
219. The following four reasons are given to explain why the astral permanent atom (in relation to our Solar Logos an His solar system, but especially in relation to humanity) receives more stimulation than the other two members of the solar logoic atomic triangle.
220. Presumably this stimulation (as regards the solar logoic personality) comes from the egoic nature of the Solar Logos, just as in man, the microcosm, his permanent atoms are stimulated by his egoic nature.
First. The centre of polarisation for the fourth, or human kingdom, is in the astral consciousness viewing this kingdom as a unity in expression.
221. The human kingdom is not (yet fully) a “unity in expression” as there are many different kinds of human beings working at different stages of development.
222. But the majority of humanity upon our globe is Earth-chain humanity and closely related to the number four (the number of our chain). Four is a number which correlates not only with the buddhic plane but with the astral plane (the reflections of the buddhic). As an example of the correlation of the number four with the astral plane, the very astral Atlantean root race was the fourth root race.
223. Humanity, as a whole and on all the planets, must be important within this particular solar system and its condition may be supposed to contribute to the degree of influence upon the cosmic physical plane of the astral permanent atom of the Solar Logos
From the astral, and through the desire nature, the majority of men inevitably direct and control the physical vehicle.
224. This means that for the majority of men desire controls the physical vehicle. This means that the majority of men do that which they want to do rather than that which they think they should do or will to do.
The astral body is in the direct line of force via the buddhic from monadic levels,
2-4-6line is the abstract line or the life line. It is not the line of form.
226. The colors involved are, sequentially, indigo, yellow and blue/rose.
Second. The goal set before humanity is that of becoming Masters of the Wisdom, or conscious units in the Body of the Dragon of Wisdom or of Love.
227. In occultism, dragons are (for the most part) beings of love.
228. A great number of human beings will also become Lords of Compassion Who are Masters in Whom the love aspect is even more strongly accentuated than in the Masters of Wisdom, per se.
229. The term “Masters of the Wisdom” is generic, but can be differentiated from the term “Lords of Compassion”. In these terms two different times of Masters are discussed.
This a man achieves when he can function consciously in the buddhic vehicle, or when the astral permanent atom is superseded by the buddhic permanent atom.
230. This functioning in the buddhic vehicle begins at the fourth initiation but is firmly established by the fifth.
231. The Master of the fifth degree is also focussed quite strongly on the fifth or atmic plane (the fifth counting from below).
232. We could say that we do not have to wait for the fifth initiation to see the astral permanent atom superseded by the buddhic permanent atom. This does happen at the fourth degree. In fact by the time of the fifth initiation, the astral permanent atom has been destroyed and its energy sublimated into buddhi.
233. A careful reading of the following, however, will reveal that the fourth and fifth initiations have a close connection with the buddhic plane and that the atmic plane becomes the focal point for initiation only during the sixth and seventh initiations.
The five-pointed star at the initiations on the mental plane flashes out above the head of the initiate. This concerns the first three initiations which are undergone in the causal vehicle. It has been said that the first two initiations take place upon the astral plane and this is correct, but has given rise to a misunderstanding. They are felt profoundly in connection with the astral and physical bodies and with the lower mental, and effect their control. The chief effect being felt in those bodies, the initiate may interpret them as having taken place on the planes concerned, for the vividness of the effect, and the stimulation works out largely in the astral body. But it must ever be remembered that the major initiations are taken in the causal body or—dissociated from that body—on the buddhic plane. At the final two initiations, which set a man free from the three worlds and enable him to function in the logoic body of vitality and to wield the force which animates that logoic vehicle, the initiate becomes the five-pointed star, and it descends upon him, merges in him, and he is seen at its very centre. This descent is brought about through the action of the Initiator, wielding the Rod of Power, and puts a man in touch with the centre in the Body of the planetary Logos of which he is a part; this is consciously effected. The two initiations, called the sixth and seventh, take place on the atmic plane; the five-pointed star "blazes forth from within itself" as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters into the Flame. (TCF 696-697)
Third. The next reason is that the second aspect of the Logos (that of love or the manifestation of the love nature of the Logos through the medium of the Son) is the one demonstrated in this system.
234. Again, this is correlated with the fact that we live in an astral-buddhic solar system.
This system is:
a. A Son of Necessity, or of desire
235. Necessity is a Saturnian term and is most related to the will and to the first aspect. Yet desire and will are (at times) virtually interchangeable terms.
236. Great Desire has brought our particular solar system into being. The solar system is a product of the irresistible desire of our Solar Logos for expression and for the redemption of lesser lives.
b. Vibrant to the key of the cosmic Ray of Love
237. This key is the key of “G”.
238. Note in this case the Ray of our solar system has not been called the Ray of Love-Wisdom, but the Ray of Love.
c. The form through which this ray of cosmic Love (shown in the inter-relation between the Self and the Not-Self, or through duality) is expressing itself
239. Our solar system is a vehicle for the Ray of Cosmic Love. Love is especially the energy which relates the Self and the not-Self.
d. Governed by the cosmic Law of Attraction. The monads of love are the dominating quality. (I choose this word 'quality' specifically.)
240. In our solar system there are said to be 35 billion Monads of Love, 20 billion Monads of Intelligence and 5 billion Monads of Power.
241. This would be a small number of Monads for the entire solar system, and so it must be asked whether this figure of 60 billion applies only to those Monads which are in incarnation at any one time. Remembering that only one seventh of all units are actually in incarnation and six sevenths are not we could hypothesize a figure of approximately 420 billion Monads in totality (not just in incarnation)—an interesting figure, and yet we cannot be at all assured that this is a worthy hypothesis, for other reasons.
242. The hypothesis would be contradicted by the following. We have been told that the first solar system had 100 billion Monads of a dominant type; in the second solar system 200 billion human and deva Monads; and the third solar system will have 300 billion Monads—Monad, perhaps, which are not differentiated as either human or devic. No mentioned is made of whether these Monads are or are not in incarnation, and the numbers seem to indicate totalities.
1. In the first solar system there was one dominant evolution, and it consisted of one hundred thousand million monads.
2. In the present system, the second, there are two dominant evolutions, the human and the deva; there are—as earlier stated—sixty thousand million human monads. Add to this the feminine evolution of the devas, consisting of 140 thousand million, and you have the necessary two hundred thousand million. This elucidates my statement anent this being a feminine system.
3. In the third solar system, the total number in evolution will be the needed three hundred thousand million that perfection requires of the threefold Logos. (EH 109-110)
243. The figure 420 billion (which would arise if the 60 billion human units are considered only those who are in incarnation) does not correlate with the figure of 200 billion human and deva Monads. 140 billion are said to be deva Monads.
244. What does it mean that the Monads of Love are the “dominating quality”? The term “quality” is always related to the second aspect, the soul aspect, for the “soul is the quality of life”.
245. In addition, when Monads of a particular ray predominate, then the quality of those Monads is the predominating quality. Monads are here considered in relation to the quality of energy which they bring to solar systemic expression.
246. The majority of these Monads was emanated in this solar system and may not have participated in the previous solar system. This is an abstruse matter, however, about which there can be no certainty for us.
Fourth. The centre in the cosmic body of the ONE ABOUT WHOM NOUGHT MAY BE SAID of which our solar Logos is the embodied force is the heart centre.
247. There is a great blind surrounding the words “One About Whom Naught May Be Said”. It is a title which can be used to denote a number of entities. In this case, it is hypothesized that the words refer to a Cosmic Logos (a Logos in Whom Solar Logoi are as chakras).
248. The title can also refer to a Super-Cosmic Logos, in Whom sevenfold solar systems are as chakras. In fact, this is usually they way in which this title is used.
249. The heart center is, of course the fourth chakra and has a particular resonance with the astral plane.
Here we have one of the clues to the mystery of electricity.
250. We may gather that the One About Whom Naught May Be Said and the position of our solar system within that Super-Cosmic Logos are related to the “mystery of electricity”.
251. The phenomenon of electricity is fundamentally based upon bi-polarity, of which our solar system is a great example.
252. There are ways in which it can be hypothesized is inevitably related to the second ray and to the Law of Attraction. Without a division into positive and negative polarities, that which we call electricity could not exist.
The sacred planets, with certain allied etheric spheres within the ring-pass-not,
253. The ring-pass-not must be our solar system…
254. We have been told elsewhere that there are a number of etheric planets within the ring-pass-not of our solar system. (cf. TCF 793-794)
255. Could the number of allied spheres be five which, with the seven sacred planets, would sum to the twelve of the twelve-petalled heart center?
256. Usually the synthesizing planets are included among the sacred planets and probably are so in this instance. Yet, we must reserve judgment on the question of whether they are to be included.
257. It would seem that the non-sacred planets of our solar system are not being included as ‘petals in the Lotus’ discussed immediately below.
are parts of that heart centre, and are 'petals in the Lotus,' or in the heart centre of that great unknown Existence Who stands to the solar Logos as He in His turn stands to the Heavenly [Page 512] Men Who are His centres, and specially as He stands to the particular Heavenly Man Who is the embodied force of the logoic Heart centre.
258. Who is this “great unknown Existence”? It simply has to be a Cosmic Logos rather than a Super-Cosmic Logos for this Existence stands to the Solar Logos as the Solar Logos stands to the Heavenly Men. The Heavenly Man are chakras in the Solar Logos so the “Existence”, in this case, has to be one in which the Solar Logoi can be considered as chakras. Only a Cosmic Logos is suitable.
259. It may be suggested that just as there are seven sacred planets plus a number of etheric planets (perhaps five) which are parts of the heart center of the “great unknown Existence”, so there may be seven sacred Solar Logoi plus a certain number of additional etheric Solar Logoi (summing together to ten?) which may be part of the solar plexus center of a still greater Existence—a Super-Cosmic Logos. It is hypothesized that our Cosmic Logos is a solar plexus center in the One usually denotes as the One About Whom Naught May Be Said—a Super-Cosmic Logos. We are also analogizing, and thus hypothesizing that ten is the number of petals for the solar plexus center—not only for the human being, but for greater Entities. We may not be justified in doing this, but the number twelve does seem to hold in relation to heart centers of greater and lesser E/entities.
260. We note that there is a Heavenly Man “Who is the embodied force of the logoic Heart centre”, but that this Heavenly Man is not the logoic “Heart center”, itself. This is interesting and an important fact to remember.
261. From what is said in certain sections of the text, Venus would seem to be the particular Heavenly Man Who is embodying the force of the logoic “Heart center”, and yet, we should not dismiss Jupiter which, microcosmically, stands for the heart center in the lives of disciples.
262. What is evident is that our Solar Logos has a special relationship with one of our Planetary Logoi and it is a ‘heart-to-heart’ relationship.
263. The equation could be as following: One About Whom Naught May Be Said/Solar Logos = Solar Logos/Jupiter or Venus.
264. The section of text immediately above is actually obscure. We are dealing with a Cosmic Logos in whom our Solar Logos is the embodied force of the heart center. Yet every center has petals, and the seven sacred Planetary Logoi of our solar system plus five other etheric planets (not named) serve the function of the twelve petals in the that cosmic logoic heart center (of which our Solar Logos is the totality). One must think carefully here, in order not to become confused.
Therefore, it will be apparent to the careful student that the entire force and energy of the system and its life quality will be that which we call (having perforce to use handicapping, misleading words) LOVE.
265. We have had this conclusion substantiated for us in many ways.
266. The word love is represented as “LOVE”, signifying, perhaps, its cosmic quality. Our Solar Logos is, indeed, a cosmic Being.
267. We note that the Tibetan senses that the word “LOVE” is inadequate to describe the Energy for which it stands.
268. Knowing so much of the true quality of the various planetary, systemic and cosmic energies, the Tibetan feels handicapped by the unexpressive human words He is compelled to use if He would communicate with us.
This will account for the fact that the force that plays through that cosmic heart centre will be the paramount force found in the manifestation of a solar Logos,
269. Our Solar Logos is a cosmic heart center.
270. Because He is a heart center, the force which plays through Him predominantly is the force or energy of Love.
271. Our Solar Logos has a “Heart of the Sun” as well as a planet which is the embodied force of His heart expression—whether that planet be Venus or Jupiter. The distinction between the “Heart of the Sun” and the planet which most expresses the energy of the “Heart of the Sun” should be kept distinct.
and of a Heavenly Man;
272. The Heavenly Men are part of the expression of the Solar Logos and so, if for the Solar Logos, the heart center is the primary center, that heart influence will work through the Heavenly Men regardless of their particular ray.
it will likewise produce its microcosmic analogy, and reflective reactions;
273. Even the human being will have the heart emphasized, because the human being, too, is a tiny aspect of the Solar Logos (Who is a great heart center).
274. The heart center is (or will be) the most important chakra in this particular solar system.
hence the relative importance of the astral permanent atom within the causal periphery.
275. The astral permanent atom is on the “heart line”. That line contains the second, fourth and sixth energies, and any of them could stimulate this type of atom (though for different reasons).
276. We note that DK has offered us some impressive explanations concerning why the astral permanent atom is of such importance in our particular solar system.
It [the astral permanent atom] is in the direct line of active force emanating from the cosmic existence, and passing to it in ever lessening degree, via the solar Logos in His system of love, and the planetary Logos within a scheme, the Dragon of Wisdom-Love.
277. There is a profound hint buried in this section—namely, that the “cosmic existence” (greater than the Solar Logos) is also on a line of force resonant with the astral permanent atom. Thus, the line of force on which the “cosmic existence” finds itself will be a “soft line”. This tells us something very important about the quality of the Cosmic Logos (i.e., the “cosmic existence”.
278. The line of passage is as follows: Cosmic Logos→Solar Logos→Planetary Logos→(other steps)→astral permanent atom.
279. Among thinkers pondering the Cosmic System in which our Solar Logos is a chakric part, it has been speculated that our Cosmic Logos is a solar plexus center in a still greater Super-Cosmic Logos. If this were the case, its line of energy would easily stimulate the astral permanent atom of the Solar Logos, the Planetary Logos or of a man.
280. The section above makes it much less likely that the Cosmic Logos is on a hard-line ray or represents a ‘hard-line’ chakra.
This force when rightly directed and properly controlled is the great transmuting agency, which eventually will make of the human unit a Master of the Wisdom, a Lord of Love, a Dragon of Wisdom in lesser degree.
281. When we studied alchemy during the last two sections of Semester Five, we learned that solar fire or love is the key agent of transmutation. That thought is here reemphasized.
282. We should combine this thought with the thought that Venus is an important transmuting agency. Venus, we realize, correlates with higher mental fire (solar fire) and with the second ray (on some very deep level of its existence).
283. The great learning here is that if we wish to succeed in the transmutative process, the energy of love must be utilized.
284. It is love that elevates and refines matter and arranges for the liberation of Spirit from matter.
285. We should note that the Masters are Dragons of Wisdom “in lesser degree”. A close reading of the material concerning the Path of Earth Service will reveal much about the ‘Dragon status’ of such Initiates.
Finally: this solar system, the objective physical manifestation of the Logos, is interpenetrated by His astral body, as is the case with the human manifestation.
286. The astral body of any entity is of greater extent or expanse than its physical body.
287. Where is the cosmic astral plane? Certainly not ‘above’ the cosmic physical plane as is portrayed in highly stratified yet necessarily artificial diagrams.
288. In fact the cosmic astral plane is right ‘here’, thoroughly interpenetrating all aspects of the solar system (gross and more subtle).
289. All the other planes and the vehicles made of their particular substances are also right ‘here’. In this respect, there is no ‘elsewhere’ in relation to any of the vehicles of the Solar Logos.
290. This idea could be extended with some amazing implications.
As the Logos is polarised in His cosmic astral sheath and has not yet attained cosmic mental polarisation His force or desire nature is the main incentive for the subjective Life and lives that underlie the form.
291. We learn something important concerning the present polarization of the Solar Logos. It must be compared however with the following which indicates the future trend:
Not till the seventh cycle of the greater cycle, not till the calling of the system into obscuration and out of manifestation will the cosmic mental atom in the body of the Logos achieve polarisation. (LOM 25)
292. From certain references it would appear that the achievement of mental polarisation is still a long way off for the Solar Logos, yet from other references, we realize that He is called a “Lion of Cosmic Will” and, further, that He will achieve either the fourth or fifth cosmic initiation during this solar system. These discrepant indications must be held for resolution by the intuition.
If the student will ponder with care these five facts, he will get a clue to the problems of existence as realised around us, to the causes of the heat of the solar system,
293. “Heat” is an astral factor. Since the Solar Logos’ astral permanent atom is so powerfully stimulated, the “heat” factor in our solar system must be considerable.
294. Mars is the planet of heat. It would seem that Mars (with its strong astral polarization) must be a planet highly stimulated in our particular solar system.
295. Extending the idea, that particular ‘Brother’ of our Solar Logos Who represents the solar plexus center in our Cosmic Logos, must be very influential in relation to our Solar Logos and His system.
296. It has been speculated that this particular Solar Logos in the Seven Solar Systems of Which Ours is One might be Fomalhaut, but there is no way to confirm this speculation.
297. It must also be clear that our Solar Logos is passing through a rajasic phase of existence rather than a sattvic phase. Rajas is associated with heat and with desire.
to the method of the cosmic Law of Attraction and Repulsion, which governs all atomic forms,
298. This cosmic Law is the foremost Law in our solar system.
and to the question of SEX which is apparent in every kingdom of nature.
299. The issue of sex is related directly to the Law of Attraction and Repulsion. For our Solar Logos (astrally polarized as He is), it must be a major issue up for cosmic resolution. Perhaps, processes working through our planet will contribute to a successful resolution if successfully handled by our Planetary Logos.
300. We remember that the kingdoms in nature are not simply planetary in scope but appear throughout the solar system.
They give the clue also to the constitution of the Divine Hermaphrodite. [Page 513]
301. Here the Solar Logos is called the “Divine Hermaphrodite”. The term is also applied to the Planetary Logos. Any being who succeeds in uniting the positive and receptive poles at a high level of spiritual expression can be called a “Divine Hermaphrodite”.
302. In the constitution of our particular Solar Logos there would be appear to be much of “Aphrodite” and the need that more of “Hermes” be cultivated.
Therefore, it is necessary to bear in mind the relative importance of the permanent atom of the second aspect of the personality within the causal periphery, and to remember that the force which flows through that atom and which is the animating force of the astral body is following the lines of least resistance and really might be considered as bearing upon his physical manifestation in a manner twice as strong as that reaching him through the other two.
303. Here we are given a significant proportion. The force coming through the astral permanent atom of the Solar Logos is twice as strong as the force emanating from either the physical permanent atom or the mental unit.
304. Is this proportion found also in those beings who are related to or reflective of the Solar Logos?—such as the Planetary Logos, Chain-Lords, Globe-Lords or human man? Certainly, in the case of man, we know him for a profoundly emotional being (at least at this period of his development). We also know, in the case of our own Planetary Logos, that He is full of “passion”.
305. We can see why it is so important to understand the astral body, to subdue it and to transform it. The condition within our solar system regarding the astral body suggests why the second initiation (the initiation, really, of the astral body) is so difficult for most human beings to take—especially if they are on one of the soft-line rays, or even on the rays of will—one and seven. For fifth and third ray types the second initiation is said to be a somewhat easier proposition.
The Logos expresses Himself now through the Divine Ray, His second aspect, and this Ray is the sumtotal of the radiation of the Lords of Wisdom, the Heavenly Men, the Dragons Who are Unity and Who are Love.
306. This is an important and profoundly synthetic statement. The Divine Ray is the great Second Ray. The Primordial Ray is the Third Ray of Intelligent Activity.
307. Heavenly Men are here called “Lords of Wisdom”. This is worth remembering. This appellation correlates with another of Their names: “Dragons of Wisdom”.
308. We recall that the “Will to Unify” is the second ray mode of expressing will. The Heavenly Men, it would seem, are profoundly representative of the quality of unity. Together, it would seem, they engineer the unification or integration of many lives within the solar system.
309. When thinking of the integration process of the human being, we can understand how each Heavenly Man plays His part—even the non-sacred Heavenly Men.
310. We see that the Divine Ray is complex; it is not an entirely homogenous factor, but consists of the radiation of all the Heavenly Men or Lords of Wisdom. They are as sub-tones or sub-colors to the divine energy of Love.
311. We see that the Solar Logos expresses Himself “now” through the Divine Ray. The suggestion is that later He will express Himself through yet another ray—even though His soul ray will remain the second.
Through Them [i.e., the Planetary Logoi] this force flows, and They in turn clothe Themselves with form, or as H. P. B. expresses it 'The primordial Ray becomes the vahan for the Divine Ray.'68
312. The Ray of Love flows through all the Planetary Logoi, regardless of Their Ray.
313. Because these Logoi express through planets They are closer to the third aspect than is the Solar Logos. In forming planets They do provide the “vahan” or vehicle “for the Divine Ray”.
314. In another more abstract sense the third ray (systemically) becomes the vehicle of the second. The rays are really matter of the utmost tenuity.
Each ray of light, no matter of what colour, is likewise a sphere of matter of the utmost tenuity, rotating in a direction opposite to that of the planes. (TCF 152)
Their life [i.e., the life of the Planetary Logoi] animates every atom of substance when built into form, and Their life is the sumtotal of Logoic magnetism, or the great desire nature of the Logos going out after the Not-Self, producing the cosmic Marriage;
315. Here the Planetary Logoi are associated with the “great desire nature of the Logos”. Desire is as closely related to the second aspect of divinity as it is (through the relation of will to desire) to the first.
316. The Dragons of Wisdom are (through Divine Desire) the unifiers of the solar system, and set up, eventually, the conditions under which the “cosmic Marriage” of the Solar Logos can be consummated. That day of consummation occurs as the result of a number of lesser consummations in which the Heavenly Men are directly involved.
317. The Heavenly Men have to find Their Partners and merge with Them before the marriage of the Solar Logos can be consummated.
it is the logoic demonstration of the sex appeal, His search for His polar opposite, and their mystic union.
318. We see then, that the Heavenly Men are directly involved in the search of the Solar Logos “for His polar opposite and their mystic union”.
319. The analogy can be carried down to lesser lives and lesser processes. We human beings (through our own amalgamations) will probably find ourselves to be involved in the amalgamation of greater Lives in which we live and move. Our rightful amalgamations on the human level will contribute to theirs.
The Divine Ray contains within itself seven other rays.
320. The great Indigo Ray contains all the seven colors as sub-tones. Tone and color are synonymous.
321. A close study of Letters on Occult Meditation will reveal the relationship of the synthetic, Divine Ray to the other rays and their colors. (cf. LOM 213)
It is the swan with the seven young ones.
322. There must be a relation between the great Second Ray and that constellation called Cygnus, the Swan (found in relation to the constellation Aquarius).
It is the Logos of love-wisdom with the seven planetary Logoi.
323. These are the seven sacred Planetary Logoi.
It is the Grand Man of the Heavens, with the seven Heavenly Men.
It is the One Boundless Principle, with the seven principles. This is subjectively.
324. Usually when we speak of the Boundless Immutable Principle, we mean that which is absolutely universal. We are assuming here that the “One Boundless Principle” is the equivalent of the “Boundless Immutable Principle”, but perhaps it is not intended to be.
325. In any case, it seems strange to call anything associated with the very bounded Solar Logos by the word “boundless”.
326. If we think analogically, we may gather that the Grand Man of the Heavens is as the Spirit aspect to His sevenfold solar system.
327. From a certain perspective, the atman (not atma) is pure being and can be considered a “Boundless Principle” (for who or what can bound the Spirit). Associated with Spirit are seven emanative principles, beginning with the atma. Such a meaning for this statement about the “One Boundless Principle” would be, at least, reasonable.
It is the seven planets with their informing entities.
328. The Divine Ray is presented as the composite of the seven planetary rays. And yet, I think we would have to agree, it is more.
It is the seven planes with their animating principles.
329. Again, the Divine Ray lies at the root of the life or animating principles of the seven planes, and yet, it is more.
Love-Wisdom is the manifestation of the astral (or desire) nature of the Solar Logos.—S. D., I, 103.
330. Love-Wisdom is not specifically the astral or desire nature of the Solar Logos, but the astral or desire nature of the Solar Logos is a manifestation of Love-Wisdom, just as the sixth ray is a manifestation of the second.
This process is repeated by the microcosm following the line of his being, and this brings him likewise into incarnation, or into mystic union with form.
331. The Love-Wisdom energy is always linking, binding, producing unity. In this case it is conceived as the bridging energy uniting Spirit with form or matter.
332. This is why the Buddha realized that to break man’s attachment to the “Wheel of Rebirth”, He would have to find a way to break the power of desire (a reflection of the Love-Wisdom energy).
b. The atomic triangle. The causal sheath is to the clairvoyant therefore a sphere of vibrant living substance; within it can be seen three fiery points.
333. The fiery points here referenced are the members of the atomic triangle.
At the heart of the sphere is a central blaze of light, emitting [Page 514] rays;
334. This is the "Jewel in the Lotus".
these rays are given as seven in number, and play upon these points or circles (analogous to the electrons in the atoms of science) and at this stage produce most effect upon the astral permanent atom.
335. The "Jewel in the Lotus" emits seven rays, and these rays play upon the permanent atoms (here called “points or circles”). Probably the particular vehicle which a given permanent atom or mental unit generates has something to do with the manner in which the rays of the "Jewel in the Lotus" play upon it.
336. In other places the radiation of the "Jewel in the Lotus" is seen to be eightfold.
The Jewel itself remains occultly static, and does not circulate. It is a point of peace; it pulsates rhythmically as does the heart of man, and from it ray forth eight streams of living fire which extend to the tips of the four love petals and the four sacrifice petals. This eight-fold energy is atma-buddhi. It is this final raying forth which produces the eventual disintegration of the body of the Ego. (TCF 1118-1119)
337. Can it be that the eighth radiation is that of pure being itself? Atma would be threefold, buddhi fourfold and the Spirit unitary.
338. We definitely seem to have a contradiction here. Either the radiation from the Jewel is sevenfold or it is eightfold.
339. We note however that in the case of the eightfold radiation, it extends to the tips of sacrifice and love petals. In the case of the sevenfold radiation, it extends to the members of the atomic triangle.
340. Are we then dealing with fifteen different rays, or with two sets of seven and one fundamental ray of being? The matter is obscure and must be held up for intuitive resolution after all requisite reasoning is accomplished.
The physical permanent atom has a position relatively close to the positive centre, and the force plays through it, and passes on to the astral permanent atom in the form of five rays of parti-coloured light which blend with the intensely vivid hue of the astral permanent atom,
341. How interesting that the physical permanent atom is the closest to the “positive centre”, the Jewel. Yet, in a sense, the Jewel is a ‘spiritual mineral’ and (in a way) Vulcan holds sway over both the Jewel and the physical permanent atom.
342. The five rays emanating from the physical permanent atom make sense, since five is the number of the brahmic aspect and the physical permanent atom is, of all the members of the atomic triangle, most associated with the brahmic aspect.
343. We notice how intensely vivid is the astral permanent atom. Will its hue be identical in all cases or will it depend upon the ray of the astral vehicle?
and increase its intensity until the blaze is so excessive that it appears to the onlooker as if the two points blended, or the two electrons merged, and (in merging) produce such an intensity of light that they are seen as dissolving.
344. We have a five plus a one. At a certain point in the process of development, the physical permanent atom and the astral permanent atom merge and blend. These two permanent atoms are considered as “electrons” and in their merging a great intensity of light is released.
345. Will this merging occur at the time of the second initiation? It could be reasonably argued.
346. Or will the merging occur as the two tiers of petals (knowledge and love petals) have sprung open and being rotating together?
The mental unit, having a position within the causal body analogous to the planet furthermost from the sun, becomes vibrant likewise,
347. Since Pluto is (or has been) the well-known planet positioned farthest from the Sun, it is reasonable to associate the manasic permanent atom with Pluto.
348. It makes sense, in this context, to associate the astral permanent atom with Mars and the physical permanent atom with the Earth.
349. From another perspective, the mental unit can be associated with the Earth—their symbols are even the same.
350. Of Pluto, we know that it has a strongly mental content; its monadic ray is probably one of the rays of intelligence (maybe the third).
and the two other points (considered now as one) begin to interact with the mental unit, and a similar process is set up and is pursued until these two points—circulating around their positive centre—also approach each other, blend, merge, and dissolve.
351. One blending has already occurred. Now the mental unit is to blend with the unit consisting of two blended units (physical and astral).
352. All this merging and blending must parallel the process of personality and personality/soul integration.
353. The achievement of one initiation after another must also coincide with the merging and blending.
354. We are witnessing a process of synthesis, obscuration and absorption (analogous on a tiny scale to that undergone by the planets towards the closer of the solar system).
355. The merging blending process is characterized by the numbers 5 + 1 + 1. The two ones represent the energies of abstraction in relation to the fundamental five.
356. When comparing this set up to that of the planes, the five lower systemic planes correspond to the physical permanent atom, the monadic plane to the astral and the logoic plane to the mental unit.
357. VSK would call our attention to the relationship between this merging, blending and fiery dissolving and the First Stanza of Dzyan in which the “fire burneth up the whole”.
358. We do know that the blended, merged and fiery members of the atomic triangle are instrumental in contributing to the destruction of the causal body. To their destructive role we must add the destructive role of the “raying forth” of the "Jewel in the Lotus".
359. We should note that two of the points circulate around the positive center. This may tell us something about ‘revolution’ as it occurs within the causal body. Yet, elsewhere we are told that he atomic triangle is found in the lower part of the causal body.
360. We are given the image of something resembling the Sun (Jewel in the Lotus) and the planets (the circulating members of the atomic triangle).
The centre of positive life gathers or synthesises the three points,
361. Note that they are called “points” which is a good way of getting around the fact that two of them are permanent atoms and one of them, a mental unit.
362. The “centre of positive life” is that projection of the Monad which we call the "Jewel in the Lotus".
363. If we have wondered about the process of disintegration and sublimation undergone by the three members of the atomic triangle, we have the explanation here. The "Jewel in the Lotus" “gathers or synthesizes” the three points.
364. Yet, so it would seem, it will be necessary for the "Jewel in the Lotus" to transfer that that which has been gathered to the higher permanent atoms, as other references suggest that the energy or quality of the lower permanent atoms and mental unit are transferred to their higher correspondences in the spiritual triad.
and thus the three fires of the personality repeat on their tiny scale the microcosmic procedure as seen in the synthesis of electric fire, solar fire, and fire by friction, and only a blazing unit is left.
365. That “blazing unit” corresponds to the Sun.
366. Within the atomic triangle the physical permanent atom represents fire by friction; the astral permanent atom represents solar fire; and the mental unit represents electric fire.
367. The "Jewel in the Lotus" has become as a synthesizing planets, or even as the Sun, having absorbed the three points which have previously undergone their own process of merging and synthesizing.
This blazing unit, through the combined heat of its being, burns up the causal body, and escapes back on to the planes of abstraction.
368. Here we have discussed the ‘fate’ of the "Jewel in the Lotus" at the fourth initiation.
369. How is the causal body destroyed? It has been suggested that the members of the now blazing atomic triangle contributed greatly to its destruction. This is partially true. It seems that the "Jewel in the Lotus", having absorbed the blazing atomic triangle, is the factor which contributes most directly to the necessary destruction. We remember that the "Jewel in the Lotus" is an expression of monadic power.
370. It would appear that the "Jewel in the Lotus" does not go directly to the monadic plane (as some diagrams might suggest) because we are told that after it “burns up the causal body”, it escapes back onto the “planes of abstraction”.
371. Note the plural—“planes”. If the escape were simply to one plane, the monadic plane, we might have been told so. But, in general, the “planes of abstractions” are the planes of the spiritual triad—each one of which is higher than the sub-plane on which the "Jewel in the Lotus" was positioned before its destruction.
372. So we have the picture of the "Jewel in the Lotus" escaping onto the triadal planes which sets up the possibility that the content of the atomic triangle which it has absorbed can be distributed to the permanent atoms of the spiritual triad.
373. These are important points and reveal to us how little we understand, technically, of the process of release and liberation.
Thus man is the Path itself, and also the pilgrim upon the Path; thus does he burn, but is also the burning-ground.
374. Here is a beautiful summary statement.
375. Man is to be understood synthetically.
376. Man is the point consciousness but also the ‘elongation’ of that point which we call the “Path”.
377. The “Path” is both the Path of Consciousness and the Path of Life, sutratma.
378. Man is not only that which burns but He is the burning itself. Man is the monadic fire which is essentially responsible for the burning.
379. Man, therefore, is both entity and process (as that process affects the entity).
380. We may think that man is both particle and wave. The particle can be associated with the first ray (and the third) and the wave with the second.
381. Man is all points and the relation between all points.
The analogy holds true in the case of the microcosm viewed from monadic levels in his manifestation as Monad, Ego and Personality, and thus the process is carried on as it concerns a Heavenly Man, and likewise a solar Logos.
382. Man is the three points mentioned and the relation between the three points. The picture of the Caduceus is apt. Man is all the crossing points, but he is also that which does the crossing.
383. Man is a “point of sacrificial fire focussed within the fiery will of God”. But man is also a “strand of loving energy within the stream of love divine”. Again, the point and the continuous extension of the point. Again, man is all things that can be related and, yet, the relation between those things.
Should the brain suffice to hold the concept,
384. Which is not a foregone conclusion…
thus [Page 515] is the process also on cosmic levels for such high existences as the seven Rishis of the Great Bear, and that still greater Being, the ONE ABOUT WHOM NOUGHT MAY BE SAID.
385. In TCF the process of analogy always holds good, as long as the analogy is not pushed too far.
386. In this case the ONE ABOUT WHOM NAUGHT MAY BE SAID is a Super-Cosmic Logos, a being greater than the One Who ensouls the Seven Rishis of the Great Bear.
387. The entire Universe was born of emanation. Man (and by this is meant all strata of ‘Men’—planetary, systemic, cosmic and supercosmic) is the point that emanates on the stream of emanative energy. He is also the point from which the emanation began. From point to point on the stream—man is all points and all streams.
388. From another perspective, ‘Men’ are points and Devas are ‘streams’ or ‘strands’.
389. In pondering on the relationship between ‘points’ and ‘streams’ much may be learned about the relationship, cosmically, between ‘Men’ and ‘Devas’. ‘Men’ are as points of crystallization and ‘Devas’ are as relations between the points. Obviously, this matter needs much penetration and expansion.