Fellowship of Cosmic Fire
Commentary Semester VI Section XII
TCF 721-732 : S6S12
08 March–22 March 2008
(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. So please read an entire paragraph and then study the analysis.
1. We begin work upon a subject of great interest—a study of higher Beings Who have descended into lower energy fields with the sole purpose of aiding those energy fields and those whose life is localized in such fields.
(d.) Avatars, Their nature and Their Work. We have, in our discussion above, connected the phenomenon of individualisation with the appropriation by the Logos, or by a planetary Logos, of Their dense physical vehicles, [Page 722] and Their self-conscious existence through the medium of the physical body.
2. DK speaks of a definite connection which we should have noticed as a result of our studies of the previous section. There is a close connection between individualization and appropriation.
3. Through the process of individualization, the individualizing being appropriates a physical body and achieves self-conscious existence through the medium of that physical body.
A very difficult and mysterious subject might be touched upon here,—that of AVATARS, and though it will not be possible for us to expound it fully, as it is one of the most occult and secret of the mysteries, perhaps a little light may be thrown upon this profound subject.
4. The process of what we might call ‘descent from above’ appears to be shrouded in mystery. Perhaps, in general, the whole process of descent or ascent is thus shrouded.
For purposes of clarity and in order to elucidate a matter of extreme difficulty to the occidental mind
5. The occidental mind is simply not used to think with sufficient subtlety to grasp the true nature of such a doctrine.
above all (on account of the fact that it has not yet grasped the rationale of the process of reincarnation),
6. It is not sufficient to believe in reincarnation (which is now the case with an increasing number of individuals in the West). One must grasp why it is a reasonable and probable doctrine.
7. We can understand that the Doctrine of Avatars has much to do with coming into the “flesh” and departing, at will, therefrom.
it would be wise to divide the differing types of avatars into five groups, bearing in mind that every avatar is a Ray, emanated from a pure spiritual source,
8. This is an important conception—that “every avatar is a Ray”. In essence we are all Rays of the ONE RAY of the ABSOLUTE which ‘FLASHED FORTH’ at Manvantaric Dawn.
9. A Ray goes forth from a Hierarchy. A Ray (as the term is here used) is an extension of the presence and influence of a particular Hierarchy within a particular vibratory sphere ‘lower’ than the vibratory sphere from which the presence or influence emanated.
10. In short and in other language, a Ray is an emanation.
11. DK tells us that the Avatar/Ray emanates from a “pure spiritual source”. The word “pure” is related to “fire” and “fire” to “being”. When considering the archetype of the avatar, we are speaking of the emanation of an existential essence—a ray of pure being.
and that a self-conscious entity only earns the right to this peculiar form of work through a previous series of lives of achievement.
12. All avatars are self-conscious entities. Their emanation or descent is purposeful.
13. In a way, every Jiva who has achieved self-consciousness is an avatar to the lower worlds through which it expresses. The Jiva went forth as an emanation from the Monad.
1. Cosmic Avatars.
2. Solar Avatars.
3. Inter-planetary Avatars.
4. Planetary Avatars.
5. Human Avatars.
14. We can see that the scope of ‘avataric raying-forth’ is immense and we are touching only the fringe of this great subject.
As just said, an avatar is a Ray of effulgent and perfected glory, clothing itself in matter for the purpose of service.
15. This is a beautiful definition. It suggests that avatars descend from a realm of glorious light.
16. We wonder whether it would apply to all avatars or only to those of the most exalted rank. Could, for instance, a human avatar be defined in such a manner?
17. We may say this, however: that compared to the light value of the realm into which the avatar descends, the realm from which the avatar descends is one of effulgence and glory. The avatar/ray carries that glory and, actually, is that glory.
18. A “Ray” is a bridge between worlds—in this context, a higher and lower world.
All avatars in the strict sense of the word are liberated souls, but the cosmic and solar avatars are liberated from the two lower planes of the cosmic planes.
19. We are given the minimum requirement if one is to be an avatar; one must be, minimally, a “liberated soul”. From this perspective, Abraham Lincoln as a racial avatar was a “liberated soul”.
20. The highest ranking avatars listed above are cosmic and solar avatars. They are of so exalted rank that they have been liberated from both the cosmic physical plane and cosmic astral plane.
21. One can wonder whether our Planetary Logos has been liberated from the cosmic astral plane since, apparently, He still has much to master on that exalted level.
22. Can we think that cosmic and solar avatars are of higher rank than even Solar Logoi, or at least than our Solar Logos, as our Solar Logos is still polarized on the cosmic astral plane.
While the planetary and the interplanetary avatars are liberated from the cosmic physical plane, our systemic planes, the human avatar has achieved freedom from the five planes of human endeavour.
23. We see that interplanetary and planetary avatars are of a higher rank than human avatars, which stands to reason.
24. We note that the members of the Fifth Creative Hierarchy (on the verge of liberation from the cosmic physical plane) is not yet liberated. This gives us some appreciation for the rank of planetary and inter-planetary avatars.
25. The five planes of human endeavor extend to and through the atmic plane. Although, for instance, Abraham Lincoln has been designated in our Teaching as a “racial avatar” (and was certainly a human being), it would not be warranted to say that he had “achieved freedom from the five planes of human endeavour” and was thus a “human avatar” in the sense specified above.
26. Perhaps a “human avatar” is, strictly speaking, in a category above that of “racial avatar”.
27. From this perspective, all Chohans are avatars in as much as They have achieved liberation from the five lower worlds.
In a strictly technical and lower sense, a Master in physical plane incarnation is a type of avatar, for He is a "freed soul" and therefore only chooses to incarnate for specific purpose, but we [Page 723] will not deal with Them.
28. Master DK “lowers the bar” somewhat when naming a Master of the Wisdom as an avatar. While a Master is a “freed soul”, He focuses His consciousness on the atmic plane and not, specifically, on the monadic plane (although He certainly has considerable access to monadic energy). Only a Chohan focuses or polarizes His consciousness ‘above’ the atmic plane.
29. Of course, it must be remembered that the atmic plane is still involved in the initiation process of sixth and seventh degree initiates
30. We are leaning that a Master may definitely incarnate. Will that incarnation be only through a mayavirupa or can the natural processes of incarnation be pursued by one so elevated as a Master? The latter type of manifestation would seem a waste of time.
31. In any case, for a Master, incarnation is a matter of choice and not of compulsion.
Let us again subdivide these groups so as still further to clarify our ideas:
32. This, of course, is the fifth ray method.
1. Cosmic Avatars: They represent embodied force from the following cosmic centres among others:
33. The sources of such Avatars are great stars and starry systems.
34. We have been told that a Being from Sirius has visited our solar system once.
b. That one of the seven stars of the Great Bear which is ensouled by the prototype of the Lord of our third major Ray.
35. This would be the star, Alioth—a star involved in some form of misalignment which is a doorway for the entry of cosmic evil into our solar system.
36. The stars of the Great Bear are sources even more mighty than Sirius, though, physically, farther away from our system and, thus, perhaps, less immediately influential.
c. Our cosmic centre.
37. This is a vague term. It can mean Alcyone around which our solar system revolves. Or it can mean the Pleiades as a whole. In any case, the Pleiades are the ‘Hub of the Wheel’, and very reasonably the starry system which physically represents the "One About Whom Naught May Be Said"—our Super-Cosmic Logos.
They represent entities as far removed from the consciousness of Man, as man is from the consciousness of the atom of substance.
38. All of them?
39. If our “cosmic center” is the star, Alcyone, then the scale is preserved. If our cosmic center is the Pleiades as a whole, then there would be a vast difference in scale between Sirius and Alioth (on the one hand) and the entirety of the Pleiades on the other.
40. We should pause and consider the scale suggested. The consciousness of man is as minute when compared to the consciousness of Sirius or Alioth as the consciousness of an atom is minute when compared with the consciousness of man.
41. The analogy can remain a generality, or we can begin counting intervening kingdoms to become more specific about the ‘distance’ between these E/entities.
Thousands of those great cycles which we call "a hundred years of Brahma" have passed since They approximated the human stage, and They embody force and consciousness which is concerned with the intelligent co-ordination of the starry Heavens.
42. As great as these Beings may be, we are speaking only of the local starry heavens.
43. How much greater than are Solar Logos are the Logoi of Sirius, Alioth and perhaps, Alcyone? Are they many times greater?
44. Are these Beings composite-Beings or are They unitary? Is but One Monad involved in Their Identity, or are They an amalgam of ‘many Monads-as-One’? These are very difficult metaphysical questions. There is much to recommend that latter option.
45. We usually do not think that thousands of mahamanvantaras have past since our Solar Logos approximated the human stage of development. Why should Solar Logois working through stars (such as Sirius and Alioth, for instance) which are, at least, somewhat comparable to our Sun be so much greater or older than the Solar Logos Who works through our Sun?
46. Of course, if we are speaking about the "One About Whom Naught May Be Said", Who may be working through all the Pleiades, then the comparison involving thousands of mahamanvantaras or occult centuries makes more sense.
47. Presumably these many mahamanvantaras have all taken place within our present universe, for there is no reason to suspect that the specific B/beings found in the entirety of our universe would survive in similar forms from universe to universe.
48. Therefore, we are also being told something about the age of the universe. A mahamanvantara is an occult century or hundred years of Brahma—311,040,000,000,000 Earth years—so the ancient chronology informs us. If we add three more zeros (a minimal figure considering that the word “thousands”—a plural—was used) we get not 311 trillion (plus) but 311 quintillion (plus). And we are, relatively speaking, focusing on very minor Deities!
49. We can see that these durations suggest an immense age for our present universe—an age which dwarfs all present scientific estimates. Modern science considers the universe to be about fifteen billion years old. The estimates suggested here are, minimally, hundreds of millions times greater.
50. DK is quite specific about the duration of which He is speaking. He does not simply speak of “manvantaras” (which appear to be variable periods) or “mahamanvantaras” (which could, from certain points of view, be considered smaller than occult centuries). No—He speaks of the cycle known as “a hundred years of Brahma”, and the duration of that period is definitely specified in the Teaching.
51. Obviously, a tremendous adjustment of ideas about time-scale will soon become necessary.
They have achieved all that man can conceive of as the transcendence of will, of love and of intelligence,
52. Given Their age and experience, this would be a foregone conclusion.
and in the synthesis of those three have added qualities and vibrations for which we have no terms, and which cannot be visioned by even our highest adepts.
53. Through synthesis, new qualities appear.
54. There are possible qualities and vibrations which, to man, are literally inconceivable. DK has noted this fact at several points in the Teaching.
Their appearance in a solar system is very unusual, and is only recognised on the highest two planes.
55. Our two highest planes are the systemic logoic and monadic planes.
56. DK is telling us that cosmic and solar avatars will not be recognized on the five planes of Brahma, which include the planes on which a Master functions.
Yet, owing to the material nature of our solar system, Their advent is literally the appearance in a physical form of a spiritual Being Who is fully conscious.
57. On what levels will such physical forms be found, if these avatars are only recognized on our two highest systemic planes?
58. From one perspective, any appearance within our solar system (on any of the seven planes of that solar system) would be a material appearance.
Such entities from Sirius appear at the occasion of the initiation of the solar Logos,
59. It appears that more than one such entity is concerned.
60. Of course, our Solar Logos has undergone and will undergo more than one initiation.
61. Yet, from what we read below, it is not certain that more than one of such Entities has ever visited our system.
and They have a peculiar connection with the five Kumaras and through Them (using Them as focal points for force) with the Mahachohan's department in all the occult Hierarchies of the system.
62. The “five Kumaras” here referenced would be Planetary Logoi. We are speaking now in terms of the solar system and not only in relation to our planet.
63. All occult Hierarchies within our solar system have a Mahachohan’s apartment and all planets, apparently, have occult Hierarchies.
64. We see that the five Kumaras representing the four Rays of Attribute and their synthesis, the third Ray, are related to the Mahachohan’s department in all occult Hierarchies. They are five Rays of Intelligence and the Mahachohan’s department deals with the intelligence aspect of divinity.
Only once has such a Being visited our system,
65. DK is speaking of a cosmic avatar.
66. If we are speaking of an Avatar from Sirius which appears at the initiation of the Solar Logos, is it being suggested that our Solar Logos has only had one cosmic initiation? If so, this would contradict the information on TCF, 384, which tells us that our Solar Logos has the “third cosmic initiation” for His goal.
in connection with the appearance in time and space of the five mind-born Sons of Brahma.
67. We are speaking of the appearance of Planetary Logoi—the five major Planetary Logoi Who are directly connected with the five Rays of Brahma.
The effect of such a visit as that of the Avatar from Sirius is seen [Page 724] as the sumtotal of civilisation and culture, viewing these from the standpoint of the entire system and in one flash of time.
68. We note that DK does not speak of “an” Avatar from Sirius but of “the” Avatar from Sirius. Is there more than one? Or having mentioned one that visited at the time of the appearance in time and space of the five mind-born Sons of Brahma, is He simply calling that Avatar, “the” Avatar?
69. We know that the Mahachohan’s department is responsible for the development of civilization and culture.
70. Of what stupendous nature was this stimulation that all civilization and culture in the entire solar system was ‘bestowed’ through the agency of that “visit”? We cannot simply say that civilization and culture was impulsed or impelled by the visit. Rather, its entirety (at least in seed) was conferred or given.
An avatar from the cosmic centre will appear as pralaya is nearing and will produce in the body of the Logos that which we call "Death."
71. Again, we do not know the nature of this “cosmic center”, but we may infer that it is one of three sources:
a. The Central Spiritual Sun or Alcyone
b. The Seven Pleiades considered as a group
c. The entirety of all Pleiades
72. Since in listing the sources of Avatars two sources were given as stars, it may be that the source known as the “cosmic centre” is also a star—namely Alcyone.
73. If Alcyone carries a first ray function with respect to our Solar Logos, this would make sense. The Pleiades, however, seem to carry more third ray than first (and some second). Yet, if they are central to all that transpires in our solar system, then, by that very fact, they will have a first ray function.
74. We see that Sirius (as a source) is being distinguished from the “cosmic centre”. From another perspective, Sirius could be sees as the cosmic center of the "Seven Solar Systems of Which Ours is One". But we seem to be considering a larger picture.
75. We have to suspect that the “cosmic center” (whatever it may be) has a head center function associated with the first ray.
76. We are probably looking for that center in relation to which the "Seven Solar Systems of Which Ours is One" are as a chakra. Such a Being would be the "One About Whom Naught May Be Said", but would be represented by a constellation or aggregation of stars rather than by only one star.
77. It must be noted, however, that there may be more than one "One About Whom Naught May Be Said", and the Logos of the "Seven Solar Systems of Which Ours is One" may also be called by this name.
78. It is only through the cosmic ‘authority’ of the "One About Whom Naught May Be Said" that the chakra expressed by the "Seven Solar Systems of Which Ours is One" will be abstracted.’
79. Within the "Seven Solar Systems of Which Ours is One" (if Sirius is not the first ray center of that constellation) another star will necessarily be so. Perhaps it is Vega, towards which our solar system is tending. If Vega (or some other star about which we do not know) represents the head center within the "Seven Solar Systems of Which Ours is One", then our solar system (as a heart center within the seven solar systems) would be abstracted towards that head center, just as in the case of a human being).
80. In any case, “Death” comes to our solar system through the agency of a great Cosmic Avatar associated with our “cosmic centre”.
He is the cosmic Reaper, and (to reduce the above to words of an understandable nature) He belongs to a group which represents the abstracting energy of the cosmos,
81. We are dealing with a first ray Avatar, Who one day will be instrumental in withdrawing the life of our Solar Logos from our present solar system.
82. What is the scope of the word “cosmos” as here used? We do not know. We only know that this particular Avatar represents the great, first ray abstracting energy.
83. Are we suggesting that the star or source from which this “Reaper” comes is a first ray star or source?
84. It is also clear that within that lower order "One About Whom Naught May Be Said" we call the Logos of our "Seven Solar Systems of Which Ours is One", our Sun, Sol or Helios, is not a synthesizing Sun. The “cosmic Reaper” which we are discussing may be just such a synthesizing Sun, just as when the time comes for the death of our planet, a planet within our solar system—a planet with a synthesizing function—will absorb it.
of which we find faint correspondences in the work of the "destroyer" aspect of the Logos, and in the forces which produce physical death, and the disintegration of the physical body of man.
85. Let us tabulate these energies and entities related to the power of abstraction:
a. The abstracting energies of the cosmos
b. A group representing those abstracting energies
c. The “Reaper”
d. The “destroyer” aspect of our Solar Logos
e. The forces which produce physical death
86. There are important relationships between all of these and many interim beings and sources have necessarily been omitted.
87. We are dealing with very large matters:
a. The initiation of our Solar Logos and the appearance of five mind-born Sons of Brahma
b. The death of our Solar Logos
It is not possible to say more on these fundamentally esoteric matters, and the value of what is said lies largely in the bringing to the mind of the student the reality of our cosmic interrelation.
88. DK always tries to present the “big picture” and to expand our consciousness so that we can appreciate many interrelations of which we would, otherwise, have no notion.
89. There is a vast “cosmic interrelation” and DK asserts that it is real.
2. Solar Avatars: These avatars are of three types though there are really many more.
90. This is almost always the case. DK tells us that He has chosen the path of brevity in dealing with these subjects which we feel to be both enormous and complex.
They are also extra-systemic visitors,
91. The term “visitors” and the verb “visits” have now been used. When these avatars come to our solar system or our planet, they are, so to speak, “far from home”.
92. Even though these Avatars are called “solar”, they still come from without the system.
and are mainly concerned with certain processes in the system, among others the administration of the law of cause and effect, or of karma.
93. The function of these Solar Avatars is intra-systemic even though They are extra-systemic in origin.
94. They seem to be especially related to the administration of the Law of Karma. We remember that the Law of Karma, as far as we are concerned, is especially directed from the star Sirius and its informing Logos.
They embody the karma of the past kalpas as far as our Logos is concerned,
95. Are we here speaking of “mahakalpas” or of mahamanvantaras?
96. It may be that such Beings are now active as our Solar Logos seems to be facing karma related to the tendencies of the immediately previous solar system.
and give the initiatory impulse to the processes of adjustment, of expiation and of recognition as it concerns the present system as a whole.
97. If we are dealing with the “present system” and its need for adjustment, expiation and recognition , we may indeed be suggesting that such Solar Avatars embody the karma of past mahamanvantaras.
98. We can think of these three terms as related to karmic processes:
99. Perhaps there would be value of thinking of these three processes in the following order:
One such Entity, the "Karmic Avatar" appeared upon the second logoic vibration, being swept in on the second Breath; He has stayed until now:
100. We remind ourselves that the “Karmic Avatar” is a Solar Avatar.
101. We are not given the source of this great Entity but Sirius is always associated with the karma of our solar system and is the source of the Intermediate Law of Karma.
The Intermediate Law of Karma.—There is also an intermediate law, which is the synthetic law of the system of Sirius. This law is called by the generic term, the Law of Karma, and really predicates the effect the Sirian system has on our solar system. Each of the two systems, as regards its internal economy, is independent in time and space, or (in other words), in manifestation. (TCF 569-570)
102. As to the nature of the “second logoic vibration” or “second Breath”, we cannot be sure, but it may be equivalent to the Second Outpouring—the coming forth of the Second Logos in the role of ‘Builder of Forms’.
He will remain with us until all the schemes have entered upon their fifth round, and are nearing their "Judgment Day."
103. It is important to note that all schemes have their own "Judgment Day". Sometimes, we become Earth-centered thinking that the peculiar conditions which prevail upon our planet are responsible for that decisive moment called the "Judgment Day".
104. It is for the sake of some of the larger planets which are not as advanced in their ‘Round Process’, that this “Karmic Avatar” must remain long after such planets as Venus, Mercury and the Earth have passed through their fifth round.
105. Again, it should be noted that we are probably talking about scheme rounds and not chain rounds.
106. The Earth-chain is still far from its "Judgment Day" and, we remember, that the fifth chain within our scheme will also have its "Judgment Day" of a kind.
Something similar again [a "Judgment Day" period] will take place on the fifth chain but as it concerns a centre in the planetary Logos of which we know but little, we need not here enlarge upon it (TCF 706)
107. As for the fifth scheme round of our Planetary Logos, one would expect it in the future as our Planetary Logos is probably in its fourth scheme round.
108. It is to be noted that the number two is closely related to the number five. Cycles on the second ray are characterized by the number five—5, 50, 500, 5000, etc.
At that time, He can withdraw, leaving the planetary Logoi concerned to fulfil the karmic purpose unwatched.
109. It is amazing to consider how supervision over the development of Planetary Logoi is exerted by still higher Beings.
110. Supervision is a universal principle. The One Universal Logos is, from this perspective, the greatest Supervisor.
111. The withdrawal of the Solar Angels at the time of the fourth initiation may bear an analogy. From that time forward, the human personality, per se, is no longer in need of karmic supervision.
The vibratory impulse will then be so strong and the realisation of the buddhic principle so consciously vivid that nothing can then arrest the onward march of affairs.
112. The emergence and stabilization of the buddhic principle is the main objective of this solar system. Every "Judgment Day" eliminates those in whom the buddhic principle has not be sufficiently established and offers less obstructed development for those who are not ejected.
Under Him work a number of cosmic entities who, as stated in the [Page 725] Secret Doctrine, [41: These are the Lipika Lords. See SD, I, 157] have the privilege of "passing the ring-pass-not";
113. We note that these Solar Avatars are called “cosmic entities”.
114. The great “Karmic Avatar” of which we are speaking is superior to the Lipika Lords, Who are, in Themselves, Beings of tremendous development.
115. There are Lipika Lords on Sirius and those Who work within the boundaries of our solar system.
116. The reference above seems to refer to Intra-Systemic Lipika Lords:
All these are governed by karma, and just as the true Man himself applies the law of karma to his vehicles, [we seem to be speaking of the Ego within the causal body as applying the law of karma to the personality vehicles] and in his tiny system is the correspondence to that fourth group of karmic entities whom we call the Lipika Lords; He applies the law to his threefold lower nature. The fourth group of extra-cosmic Entities Who have Their place subsidiary to the three cosmic Logoi Who are the threefold sumtotal of the logoic nature, can pass the bounds of the solar ring-pass-not in Their stated cycles. This is a profound mystery and its complexity is increased by the recollection that the fourth Creative Hierarchy of human Monads, and the Lipika Lords in Their three groups (the first [Page 112] group, the second, and the four Maharajahs, making the totality of the threefold karmic rulers who stand between the solar Logos and the seven planetary Logoi), are more closely allied than the other Hierarchies, and their destinies are intimately interwoven. (TCF 111-112)
117. This passing-through (we see) is only done in “stated cycles”.
118. The incorporated paragraph makes it evident that we are not speaking of Lipika Lords Who remain on or in the star Sirius.
these are, nevertheless, not avatars for They are Themselves evolving through the administration of karma. It is Their work, and opportunity to progress.
119. In stating that these “cosmic entities” (presumably Lipika Lords Who work within our solar system) are not avatars, we again have confirmed for us that an avatar descends to its sphere of service with no motive of progress for itself.
120. Here we learn that the Lipika Lords evolve and progress through the administration of karma—that this is their work. The descent of an avatar is for other purposes.
An avatar can learn nothing from the place of His appearance.
121. DK states it succinctly and it is the main point. The Lipika Lords within the boundaries of our solar system are still learning from what they do.
122. May we say that entirely altruistic service without any thought of gain is the seed of ‘avatarship’?
His work is to apply the force of some type of electrical energy to substance in one of its many grades, and thus bring about anticipated results.
123. Here we have a more technical description of the work of an avatar. It is, in a way, electrical work. Perhaps this is why so many on the Path of Absolute Sonship (leading to the possibility of becoming a Lipika Lord) are found upon the fifth ray—even fifth ray Monads. We know the relationship of the fifth ray to the study of electricity (probably through association with the electrical planet Uranus in which the fifth ray is strong).
124. We note that DK differentiates “electrical energy” from “substance” (though substance also has its electrical nature).
125. Thus far, we have been discussing a “Karmic Avatar” as one kind of Solar Avatar.
126. Now we are prepared to discuss another.
Another type of solar avatar, Who can be seen appearing in the schemes, has relation to the heart centre of a planetary Logos, and appears on the higher planes (never on the lower) when the heart activity is making itself felt,
127. We note that this type of solar avatar is mentioned as related to a Planetary Logos—not a Solar Logos in this instance.
128. We do not know the meaning of “higher planes”, but may suppose that the cosmic ethers are indicated.
129. From what we have been taught, the appearance of such a solar avatar seems related to the process of individualization, though other more advanced processes seem to be involved and are suggested below.
130. The heart center activity of a Planetary Logos may be seen as relating to both the individualization and initiation processes.
131. As regards the individualization process, when the heart center of our Planetary Logos was on the point of greater awakening, the Logos of Venus drew into closer relationship with our Planetary Logos, the Lords of the Flame appeared and individualization took place. Was such a solar avatar also involved in the process?
and when the energising process is seen to bring about three things:
132. The following processes are occurring when the work of this type of solar avatar is being applied to the planetary process:
a. An expansion of consciousness.
133. This, of course, goes along with heart development
b. An increase of spiritual light and brilliancy.
134. Movement into a second ray phase indicates the growth of the light. The Forces of Enlightenment are correlated with the second ray.
135. The Second Ray Lord is:
a. The Displayer of Glory’
b. The Radiance within the Form
c. Planetary radioactivity.
136. To become initiate is to become radioactive.
It is this planetary phenomenon which produces (in connection with the fourth kingdom in nature) the throwing open of the door of initiation to man.
137. We are speaking of developments within a Planetary Logos which correlate with the coming of a particular solar avatar:
138. Such developments are:
a. The emergence of heart center activity within the Planetary Logos
b. The expanding of planetary logoic consciousness
c. An increase of light and brilliancy within the energy system of the Planetary Logos
d. The emergence of planetary radioactivity
139. When these things occur, the door of initiation is thrown open to man.
140. That door was thrown open, particularly, during the Atlantean Rootrace.
141. Heart center developments within the Planetary Logos also occurred, we realize, with the coming of the Lords of the Flame and the process we call individualization—a process which obviously preceded the throwing open to man of the door to initiation.
142. The Lords of the Flame are active, of course, in the individualization process but also in assisting the personalities over which they have supervision to take initiation.
143. Both individualization and initiation are, in a sense, heart processes.
Such avatars do not come in connection with any particular Hierarchy but only in relation to the total system.
144. By the term “Hierarchy”, we mean, perhaps, Creative Hierarchy or the Spiritual Hierarchy of a planet.
145. While these avatars seem active on a planetary level, apparently their arrival is a great solar systemic event.
They produce the blending of the colours, and the synthesis of the units in their groups.
146. The activities of these avatars, blending and synthesizing, suggest the second ray particularly. They are apparently a cohesive factor. We realize that the Path of Initiation is trodden by those who participate increasingly in group consciousness. Initiation produces cohesion.
At the initiation of a planetary Logos, an avatar may appear in His scheme on the seventh globe from that cosmic centre or star which is ensouled by the particular Rishi Who (in the constellation of the Great Bear) is His cosmic prototype.
147. We now seem to be speaking of yet another kind of solar avatar.
148. Thus far we have spoken of:
a. A “Karmic Avatar” Who supervises the karmic processes of all Planetary Logoi
b. A solar avatar whose appearance coincides with the activation of the planetary heart in any particular planet
149. We are now told of the appearance of an apparently solar avatar at the initiation of a Planetary Logos.
150. This avatar appears on the seventh globe, but this will depend upon the chain in which the Planetary Logos is taking initiation. It is ambiguous to speak of the seventh globe of a scheme.
151. For instance, because our Planetary Logos is taking initiation in His fourth chain, such an avatar would appear on the seventh globe of the fourth chain.
152. This type of avatar comes from one of the Rishis of the Great Bear Who is the cosmic prototype of the Planetary Logos in question.
153. There are seven Rishis of the Great Bear and many more Planetary Logoi in our solar system. Our Planetary Logos is found upon the third, second and first rays respectively—considering, in sequence, the personality, soul and Monad.
154. Which Rishi of the Great Bear, then, is the cosmic prototype of our Planetary Logos. Is it ultimately the first Rishi because our Planetary Logos has a first ray Monad (which is, however, at this time, non-effective); or is it the Rishi of the second star Mizar, because our Planetary Logos is attempting now to express His second ray soul? Or is the Rishi the third ray Logos, Alioth, simply because still the most powerful ray upon our planet at this time is the third ray? These questions demand deep pondering and, even so, a definitely correct answer may not be available to such as we are.
This is, for the Entity concerned, the taking of a physical form, for our higher planes are but matter from Their standpoint.
155. We are still speaking of the coming of a third type of solar avatar who appears at the initiation of a Planetary Logos.
156. It is suggested that the seventh globe is composed of matter of “our higher planes”.
157. We are seeing that these first two types of avatars (cosmic and solar) are of so high a nature that when they come to express themselves (even on the highest or higher levels of the cosmic physical plane) it is for them the “taking of a physical form”. Perhaps our sense of scale needs adjusting. We are so preoccupied with the dense worlds.
This has been emphasised frequently, as its significance is not yet sufficiently grasped.
158. Exactly the point. We hear words and then nod our heads. We do not know what those words really mean.
By means of the appearance of this Avatar on the seventh globe, the planetary Logos is [Page 726] enabled to preserve continuity of cosmic consciousness even when in physical incarnation;
159. This is quite an amazing thought. Perhaps we have not yet thought that, from the cosmic perspective, a Planetary Logos may not have achieved continuity of consciousness with respect to His physical incarnation.
160. Continuity of cosmic consciousness would involve consciousness of that which was transpiring upon, for instance, the cosmic astral and cosmic mental planes, even while in incarnation upon the cosmic physical plane.
161. Can it be then that (paralleling the state of affairs existing in relation to man) a Planetary Logos Who does not have such continuity of consciousness does not realize, while in physical incarnation, just what may be happening in His astral body and mental body or on the cosmic planes on which those bodies are found?
162. We have to understand the significance of the “seventh globe” and why the globe numbered seven should have particular relevance in this process. It is apparently a globe formed of cosmic ethers and it may be this fact which allows the link to the cosmic planes higher than the cosmic physical plane.
163. DK still speaks in terms of a Logos and a “globe”. He does not speak in terms of a chain in which that seventh globe will be found, as would seem to be necessary. Why is this?
this solar avatar performs the same function for the planetary Logos as the Guru does for His disciple.
164. Here we have the microcosmic analogy. And what, then, is the seventh “globe” of man? Is it his seventh chakra and, thus, his head center? Is it his seventh or atmic vehicle?
165. It becomes clear that we disciples need our gurus! At least this is so if certain occult processes are to be inaugurated and successfully sustained.
166. A disciple’s guru facilitates the disciple’s awareness of that which transpires on planes higher than the systemic etheric-physical plane.
He makes certain events possible by means of the stimulation and protection of His aura, and He acts as a transmitter of electrical energy from the cosmic centre. We must be careful to hold this analogy very lightly, for the real work accomplished cannot be grasped by man.
167. The words “cosmic centre” have now been used a few times.
a. When discussing cosmic avatars the words “our cosmic centre” was used and can reasonably be supposed to suggest the Pleiades.
b. Here one of the Rishis of the Great Bear (the Rishi which is prototypical to any particular Planetary Logos) is called a “cosmic centre” and that which comes forth from it is a solar avatar and not a cosmic avatar. We remember that the third star in the Great Bear was given as the source of a cosmic avatar.
168. This type of solar avatar conveys “electrical energy” from the particular Rishi in question.
169. Note the Tibetan’s suggestion that we hold an analogy “lightly”. This is very sound advice. There are loose analogies and tight ones. When we know very little of the higher member an analogical dyad, it is wise to hold the analogy lightly or loosely.
170. When a disciple’s guru focuses upon or within a seventh point within the disciple’s energy system, with what source or energy system is the guru allowing the disciple to be connected?
This avatar has naturally a direct effect upon the centres of the Heavenly Man and therefore upon the units or human Monads, but only indirectly and upon the Monad on its own plane.
171. Here we speak of the effect of this type of avatar—
a. Upon the centres of a Heavenly Man
b. Upon the units or human Monads who comprise such centers (including, we may presume, certain deva Monads who also go to the constitution of the centers of a Heavenly Man)
172. DK says something very interesting here. Usually He tells us that the centers of a Heavenly Man are found on the fourth ether. To suppose this is the case is not analogically rigorous, because man has some of His centers on the third, second and first ethers.
173. Nevertheless, the Monad on its own plane is expressing though the second cosmic ether. DK seems to be telling us that this type of solar avatar does not have an effect upon the second cosmic ether where the Monads are focussed, but only on lower ethers (for instance the fourth) whereon the centers of the Heavenly Man may be found—according to the way DK usually describes their location).
174. We do know that human Monads (as the members of the Fourth Creative Hierarchy) tend to express themselves upon the fourth cosmic ether (as the Tabulation in Esoteric Astrology, 35, shows). Thus, these Monads are units within the centers of the Heavenly Man which express on the buddhic plane. There are also, however, higher centers upon the monadic plane, where man in his true monadic nature is focussed. What are these centers? Are we justified in calling them centers in a Planetary Logos? Or are they centers in a Solar Logos?
175. When we look at Chart VIII, TCF 823, and see that man has chakras on all four systemic ethers, are we justified in thinking that both Planetary Logoi and Solar Logoi have chakras on more cosmic ethers than only the fourth, or that only Solar Logoi have chakras on more than the fourth cosmic ether?
176. These are deep questions not easily resolved. We seek an answer which preserves analogical symmetry. In some ways, it simply does not make sense that a Planetary Logos or Solar Logos would have chakras only on the fourth cosmic ether and not on at least some of the other cosmic ethers. Man has chakras on all the systemic ethers.
177. When, in other section of text, DK tells us that human and deva Monads go to the constitution of the centers of a Planetary Logos, He may not only be referencing those centers which are found on the monadic plane, but, rather, on lower planes such as the buddhic plane.
178. The human Monad has its extensions and it may also be these extensions which are said to go to the constitution of the centers of a Planetary Logos.
This influence meets with little response from the Monad until after the third Initiation when its conscious life becomes so strong that it grips afresh its egoic expression in one direction, and awakens to planetary realisation in another.
179. Now, are we talking about the Monad in expression on lower planes or about the Monad on its own plane? In this context, it would seem that we are speaking of the Monad on its own plane, the second, acting (through the spiritual triad and perhaps directly) in relation to its egoic expression on the higher mental plane. This means that at the third initiation of man, this type of solar avatar has a more direct effect upon the Monad on its own plane.
180. We note that the Monad has “conscious life” and that this conscious life can change, become stronger. This hardly fits with the thought that the Monad is a kind of ‘passive essence’.
181. Something definitely happens to the Monad at the third initiation. In one respect, it simply becomes more conscious.
182. It grips its egoic vehicle (which itself, has gripped the personality vehicles) and also reaches towards greater identification with the planetary life. It looks in two directions simultaneously. The Monad becomes, metaphorically, “Janus”, the two-headed god.
183. In any case, at the third initiation, this type of solar avatar has a stronger influence on the Monad (whether the Monad in expression on triadal planes or the Monad on its own plane).
184. Reviewing—Monads express upon the fourth cosmic ether and focus “on their own plane” on the second cosmic ether.
This type of avatar appears only at the time of the initiation of a planetary Logos.
185. DK reaffirms the point.
The number of initiations taken by a planetary Logos in this system vary from two to four.
186. This is a dynamite ‘sleeper sentence’ which holds the clue to a number of other mysteries.
187. It does not mean that all Planetary Logoi have at this point taken from two to four initiations, but that, during the duration of the solar system, from two to four initiations will be taken by such Logoi.
188. We co not know whether DK means cosmic initiations or initiations which are part of a series of seven (cf. TCF 384)
189. As discussed in earlier commentaries, our Planetary Logos has seven initiations for “objective” and the second cosmic initiation is His “goal”.
190. Of our Solar Logos, it is said that He has nine initiations for “objective” and the third cosmic initiation for His “goal”.
191. We have suggested that the series of seven or nine are not “cosmic” but, rather, intra-planetary or intra-solar initiations taking place through planetary chains and ‘solar chains’ (another way of referring to planetary schemes).
192. We assume that DK is discussing objectives and goals for this solar system or this particular incarnation of our Planetary Logos and Solar Logos.
193. If the series designated as having seven or nine initiations extended into the next solar system we would have to interpret the matter entirely differently.
194. We have to be very careful about how we interpret the thought that the number of initiations to be taken by a Planetary Logos in this system vary from two to four. This may mean:
a. Two to four cosmic initiations
b. Or between two and four of any of those initiations taken in a series of seven
c. Or the second, third or fourth cosmic initiations
d. Or only the second through fourth initiations in a series of seven
195. We will have to determine whether DK is speaking of:
a. Initiations designated by a certain number (i.e., the second initiation, the third initiation, the fourth initiation etc.)
b. A specific number of initiations—the taking of two initiation, the taking of three initiation, the taking of four initiation, etc.
196. The second option seems far more reasonable and likely.
197. Our Planetary Logos is taking His fourth in a series of seven lesser initiations and has the second cosmic initiation as His goal. Applying this important sentence to our Planetary Logos, the following diverse thoughts emerge:
a. Our Planetary Logos is taking His fourth initiation in a series of seven and therefore will not take any more initiations in this series during this system. This would suggest that He had taken the first initiation in this series of seven in this solar system. This option (listed under point “a.” is highly unlikely. It is reasonable that more initiations in the series of seven lie ahead.
b. Our Planetary Logos may take from two to four initiations in the series of seven in this solar system. We do not know whether the fourth initiation He is on the verge of taking is the first one He is taking in this system (doubtful) but, in any case, He can only take from two to four initiations. (This is possible as long as the requisite number of cosmic initiations can be taken and we do not know what that requisite number is. We also do not know the formula relating the lesser initiations to the cosmic initiations, or whether these two types of initiations are taken in a simultaneous, interleaved or sequential manner:
i. Simultaneous manner: for instance, the fifth lesser initiation and second cosmic initiation be taken simultaneously
ii. Interleaved manner: for instance, the fifth lesser initiation is taken either before or after the second cosmic initiation. Both the second cosmic and fifth cosmic initiations are impending.
iii. Sequential manner: all seven lesser initiations be taken before the second cosmic initiation can be taken
c. Our Planetary Logos has not yet taken His second cosmic initiation but it is possible for Him to take also the third and fourth cosmic initiation in this solar system, especially if His first cosmic initiation was also taken in this solar system.
d. If our Planetary Logos’ second cosmic initiation is the first cosmic initiation He will be taking in this solar system, then it is also possible that He could take His fifth cosmic initiation in this solar system. This would fit well if our Planetary Logos is to stand for the base of the spine center of our Solar Logos and our Solar Logos it to take His fifth cosmic initiation in this solar system (as is sometime suggested).
198. As we see, much depends on whether, when we read of two to four initiations we think:
a. This number applies to the second, third and fourth initiations (far less likely)
b. This number simply tells how many initiations a Planetary Logos may take in a particular solar system (more likely)
199. If the second and more likely option is correct, it appears that a Planetary Logos, just as is the case for a man, may make more or less progress according to His efforts.
200. If a Planetary Logos made less progress, however, it would seem to limit the possible progress of the Solar Logos. If our Solar Logos is actually to take His fifth major initiation (as is suggested on TCF 605)
The 5th Mahamanvantara (or solar system) The solar Logos achieves His fifth major Initiation. (TCF 605)
then our planetary scheme (which is often designated as the solar logoic base of the spine center) would have to have developed sufficiently to serve in that function. Conceivably, this would require the fifth major initiation of the planetary scheme, and would mean that the number of initiations (from two to four) would refer to cosmic initiations.
201. The matter under consideration is intricate. While we can be sure that the sentence in question has great interpretive value, we cannot be exactly sure how to apply it.
202. Since, for instance, our Planetary Logos has seven chains in His scheme, it is likely that in this system He will take an initiation on each of these chains. This probably accounts for the series of seven initiations which appear to be of a lesser kind.
203. We are deducing that the words “from two to four initiations” probably refer to cosmic initiations.
204. Our Solar Logos is due to take cosmic initiations three and four, and perhaps, five. We note that DK did not tell us how many initiations our Solar Logos could take in this solar system. The number, apparently, is variable, as one reference suggests that the fourth initiation is His goal and the other the fifth.
Then, in a dual synthesis, they will pass on into the third system, that in which the Power aspect is developed, and the head centres will be complete. This achieved, our Logos has triumphed, and measured up to the sixth cosmic Initiation, just as He should measure up in this system to the fourth. (TCF 590)
205. It may be that the schemes of a Solar Logos are numbered as nine with the tenth scheme related to the first. As for the series of nine initiations which are the “objective” of a Solar Logos, it is likely that they have something to do with initiations through the schemes of His solar system—at least through the better known schemes.
206. It may well be the case that the cosmic initiations which apply to a Planetary Logos are not the same kind of cosmic initiations which apply to a Solar Logos.
207. We can see how much questioning can arise from the simple sentence—
The number of initiations taken by a planetary Logos in this system vary from two to four.
3. Interplanetary Avatars. A very interesting group of avatars is here to be found. They are mainly concerned with three things: first with the superintendence of the transfer of force units or egoic groups from one scheme to another (not with individual units from chain to chain).
208. By their name, we infer that these avatars move between planets or promote processes which occur between planets.
209. DK begins to list their functions:
210. The first function is the “superintendence of the transfer of force units or egoic groups from one scheme to another”. This is a systemic function and not an internal or intra-planetary process.
211. We note that individual units of life can be transferred from chain to chain but that groups of force units are transferred from scheme to scheme—unless, by the term “force units” DK means individual units.
212. We will list the functions as we proceed.
They appear usually twice in the history of a scheme, and though unable to take physical bodies of grosser material than those formed of atmic and the buddhic substance,
213. We recall that some of the higher avatars (for instance, cosmic avatars) could descend no lower than the logoic and monadic systemic planes.
214. As we are discussing avatars of lower calibre than cosmic or solar avatars (though still very great from our perspective), the planes on which they focus (and from which they form their base of the spine) are lower than the systemic logoic and monadic planes.
they work with impulse in mental matter and thus effect these group transfers.
215. These inter-planetary avatars, focussed atmically and buddhically, work in mental matter and thus with the egoic groups on mental levels.
216. DK indicates again that the transfers under consideration are group transfers.
217. We know that it is possible for human units to move from planet to planet (though, as indicated above, movement from chain to chain seems more probable—at least initially)
218. Those egoic lotuses we call “Primary Lotuses” have apparently come from the Vulcan scheme. (cf. TCF 841-842)
219. Those lotuses we call “Lotuses of Brahman” have, many of them, come in from Venus and Jupiter (cf. TCF 841)
220. Perhaps it is these kinds of inter-planetary avatars which are responsible this movement.
221. We see below that these inter-planetary avatars are divided into three groups.
222. We remember that we are still discussing the first function of the inter-planetary avatars.
They Themselves are subdivided into three groups:
a. Those effecting the transfer from the minor schemes or Ray manifestations on to the third Ray;
223. The third ray must absorb all the minor rays. The third ray synthesizing planet must etherically absorb all the lesser planets (except, apparently, for Venus and Mercury which are neither minor nor major schemes).
They concern Themselves with the result of the merging of the polar opposites in the four [Page 727] lesser schemes until but one is left;
224. This we discussed in Commentaries dealing with the planetary schemes, chains and globes.
225. Four schemes become two and two become one.
226. That one is absorbed into the synthesizing scheme, Saturn, the principal third ray planet.
and then with the transference of the life and quality of this remaining one on to the third Ray
227. What is it really that is transferred in this merging process? We are not speaking of one physical planet being absorbed by anther physical planet.
228. Earlier, it was suggested that merging planets might be in an etheric condition. This is possible.
229. In this instance, however, we read of “life and quality” being transferred. The life aspect is Spirit. Presumably, there is a kind of merging in Spirit.
230. However, when quality merges, what merges? Is it soul quality, or is it quality as it may exist in the subtle bodies of the Planetary Logos involved?
231. We can presume a kind of ‘merging in soul’, but perhaps also the merging of lesser qualities.
232. When this merging occurs does one of the merging Logoi retain its outer form and the other give up its form? We cannot know this.
233. If this is the case, however, then the life and quality of the lesser merging Logos would be transferred into the greater, receiving Logos and this greater Logos would retain its form while the form of the lesser Logos would not be retained.
234. As for where quality ‘resides’ before it is transferred, this must depend upon the stage of evolution of the lesser merging Logos. It may be that physical incarnation is over for the lesser merging Logos and that all quality resides in that Logos’ egoic lotus.
235. We know that one great egoic lotus can contain many lesser egoic lotuses. This may be the way in which merging is accomplished accompanied by the preservation of the planetary integrity of the lesser or absorbed Planetary Logos.
236. Of course, some merging may occur between Planetary Logoi who have destroyed by fire their egoic lotus (as would be the case of the Logos of a planetary scheme had taken the fourth scheme initiation). If this is the case, it is triadal principles and vehicles which would merge in the greater and receiving Logos.
237. At the end of this solar system will the Logos of the Venus scheme have destroyed its causal body? Will this be so for the Planetary Logos of the Earth-scheme? If the Planetary Logos of the Earth-scheme had to fulfill a base of the spine center function (which would only be likely once its monadic ray had become not only effective but potent) then it is possible that the Planetary Logos of the Earth-scheme would have to have destroyed its causal body. On this we cannot speculate further.
238. We have already discussed the necessity, somehow, to maintain the integrity of the lesser merging Logos if there is to be re-incarnation of that Logos in the succeeding solar system.
239. These questions again force us to return to the matter of whether the seven initiations which are the “objective” of a Planetary Logos all occur in this solar system or whether some of them are to occur in the next solar system with the reincarnation of the Planetary Logos in that solar system.
240. And such questions would return us to the issues of whether minor or chain initiations and cosmic initiations are:
c. Sequential (necessitating that all minor initiations in the series of seven be taken before the next and impending cosmic initiation can be taken). This option is beginning to look less likely. If a Solar Logos can take the fourth or fifth major initiation in this solar system, why cannot a Planetary Logos take the fourth or fifth major initiation (of the type of major or cosmic initiations it takes)?
b. Those dealing with the transference and interaction of the life forces between the three major Rays.
241. The synthesizing planets absorb the lesser planets, but at the end of the process of absorption, only one synthesizing planet is to remain.
242. When dealing with this type of inter-planetary avatar, probably we are dealing with a Hierarchy. Those who work with the lesser planets must be higher in the Hierarchy than those who work with the synthesizing planets.
c. Those producing the final systemic transfer at the end of the age.
243. We may presume that the “final systemic transfer” has to do with the transfer of egoic groups from the last remaining synthesizing planet to the Sun. This would be effected by the highest type of these inter-planetary avatars.
Secondly, certain avatars from the fourth Creative Hierarchy, for esoteric and for us inexplicable reasons, leave Their Own Hierarchy, and appear in one or other of the deva Hierarchies.
244. Thus to appear would indicate that they had to be transferred, which seems to be one of the specialized functions of inter-planetary avatars.
245. We remember that the Fourth Creative Hierarchy is the Hierarchy of human Monads.
246. Which are the comparable Hierarchies in which they could appear? We are not speaking of the Hierarchy of Solar Angels, nor of Hierarchies higher Fourth Creative Hierarchy. If these members of the Fourth Creative Hierarchy are to serve an avataric function, the transfer would have to be to a deva Hierarchy lower than the Fourth Creative Hierarchy.
This happens only once in the history of each scheme and occurs at the time of its densest physical appearance, and has relation to the transference of deva impulse from one scheme to another.
247. The first function of the inter-planetary avatars was to supervise transfer of egoic groups from scheme to scheme
248. Their second function appears to be to assist certain “avatars” from the Fourth Creative Hierarchy to appear in one or other of the deva Hierarchies—presumably a lower Creative Hierarchy.
249. We do still seem to be speaking of a superintending function which these inter-planetary avatars express.
250. It is unlikely that we are speaking of avatars of the Fourth Creative Hierarchy as being inter-planetary avatars, but it is possible. Such avatars from the Fourth Creative Hierarchy would be, so it seems, of too low a status to be inter-planetary avatars.
251. It appears, at least, that we are speaking of the transfer of “avatars” from the Fourth Creative Hierarchy and not about the transfer of egoic groups, as in the first instance.
252. The matter is obscure. We do not know whether this happens during the time that a planet has its densest physical appearance or exactly at the time that that densest physical appearance appears.
253. We are, however, in such a time. The densest physical appearance of our planetary scheme is now in process and so such a process may be occurring at this time.
They are connected in this way with the appearance of the self-conscious units, being the primal embodiment of the latent self-consciousness of the atom of deva substance. They set the type for the devas of any particular scheme.
254. Yes—extremely obscure.
255. What do these avatars do and with what are they concerned:
a. They are connected with the appearance of self-conscious units
b. They are the primal embodiment of the latent self-consciousness of the atom of deva substance
c. They set the type for the devas of any particular scheme
256. It would seem that such avatars serve the deva Hierarchy to which they come. It is as if they make possible self-consciousness in the deva Hierarchy to which they go. The members of the Fourth Creative Hierarchy are already possessed of self-consciousness and because of this they can interact with the atom of deva substance in such a way that atom (whether sooner or later) is able to achieve self-consciousness.
257. Perhaps these members of the Fourth Creative Hierarchy are inter-planetary in that they are transferred to other schemes to assist in this process.
Once in the history of each scheme, an avatar from the constellation Capricorn appears on mental levels.
258. Now we are speaking of a third type of inter-planetary avatar.
259. It may be that each planetary scheme has its own inter-planetary avatar from Capricorn. This would necessarily be the case if the Planetary Logoi of certain planets go through similar stages of development simultaneously as, for instance, Mars and the Earth appear to be doing—both of them in their fourth chain, fourth round. The same avatar from Capricorn could not handle both assignments.
260. Each Planetary Logos has His own "Judgment Day" and, so it appears, each Planetary Logos is assigned a particular avatar from the constellation Capricorn.
261. Let us check closely to see whether this avatar in the Avatar of Synthesis or distinct.
This level is the lowest one on which these interplanetary deities appear.
262. We notice that we have been descending through the planes. We began with avatars which could only be registered on the logoic and monadic planes.
263. Next we deals with a type of avatar which could descend to the atmic and buddhic planes.
264. Now we are speaking of an avatar which can appear on mental levels.
No more can be communicated on this matter. "The mystery of the goat" lies hidden here.
265. There are a number of ways in which “the mystery of the goat” can be approached. This mystery is related to the ‘Secret of the Soul’, via Capricorn.
Capricorn—Guards the secret of the soul itself and this it reveals to the initiate at the time of the third initiation. This is sometimes called the "secret of the hidden glory." (EA 165)
This avatar makes His appearance in the third round of the third chain, and disappears in the fifth round of the fourth chain.
266. We gather, then, that this avatar is still with us.
267. Individualization on the Moon-chain took place in the third round:
On the moon chain individualisation took place during the fifth race of the third round, (TCF 459)
268. We certainly have not reached the fifth round of the fourth chain. We presently work, therefore, very much under the influence of this avatar.
269. When thinking about the possible identity of the Avatar of Synthesis with this interplanetary avatar, their identity is unlikely, because the Avatar of Synthesis has only recently (1945) linked up with our Planetary Logos:
These interplanetary avatars come in, as the products of much earlier kalpas when systemic conditions are refined enough to permit of Their appearance.
270. We are leaning something about their high stage of development.
271. We cannot know whether maha-kalpas or shorter cycles are meant.
They are the nirmanakayas of an earlier solar cycle Who now again take the opportunity to effect (in an active sense and through physical manifestation) certain uncompleted work.
272. Nirmanakayas are linking agencies as are these particular Beings.
273. When DK speaks of an earlier solar cycle, He means a kalpa, of course, but does He mean a “mahakalpa”? This remains to be seen.
274. The previous solar system, for instance, was “an earlier solar cycle”, but of course there are lesser solar cycles as well.
275. If Solar Angels can come in from a previous mahamanvantara it does not seem to stretch the imagination too far to think that inter-planetary avatars can also do the same.
4. Planetary Avatars. These emanate from the central [Page 728] planetary Logos of a scheme and embody His will and purpose. They are of two different kinds.
276. We do not yet know from what aspect of a Planetary Logos these planetary avatars emanate.
277. Let us note the word “central Planetary Logos of a scheme”. The implication is that there may be other Planetary Logoi in a scheme Who are more peripheral. Such would be, in a sense, Chain-Lords, for instance.
The first type is a manifestation on etheric physical levels of the planetary Logos Himself for a specific length of time.
278. We begin to speak of Sanat Kumara as a planetary avatar.
279. We note that Sanat Kumara is in manifestation not only on the cosmic ethers but on the “etheric-physical levels”, systemically considered.
280. This means that in some manner, Sanat Kumara has descended to a point very close to humanity.
281. We know much about the arrival of Sanat Kumara on our planet and have the sense that He will depart following the "Judgment Day". Perhaps the following gives an important hint:
The Logos of our scheme, Sanat Kumara, will take a major initiation in the middle of the fifth round, but is preparing for a minor one at this time. (TCF 374)
It involves the definite taking of a physical body by one of the Kumaras.
282. We are probably speaking of the etheric aspect of a systemic physical body.
283. We judge, then, that Sanat Kumara is that one of the four Kumaras Who, in particular, has taken a physical body. The physical body of a Planetary Logos includes the lower eighteen subplanes.
284. Later in the text, it seems that the Buddhas of Activity have also taken physical bodies.
Such an avatar is to be seen in Sanat Kumara, Who, with the three other Kumaras, embodies the four planetary quaternic principles.
285. By “quaternic principles” we may be speaking of the principles of the lower quaternary, the personality of the Planetary Logos.
The first or will energy is, as you know, focussed in Sanat Kumara, the Ancient of Days (as He is called in the Christian Bible), the Lord of Shamballa, Who is the embodiment of the Personality of the planetary Logos. (EXH 86)
As I have earlier said, Sanat Kumara is to the Planetary Logos what the personality, plus soul, is to the disciple. (R&I 205)
They are in direct rapport with the Planetary Logos upon His own high plane, the cosmic mental plane; this great and Unknown Being uses Sanat Kumara as the soul uses a temporary personality when that personality is at an advanced stage of initiate consciousness. (R&I 206)
286. And yet…
Ask me not how this can be; ponder on the relation of this dual and simultaneous appearance by attempting to grasp the nature of the manifested form of the planetary Logos in the Person of Sanat Kumara. Sanat Kumara is not the personality of the planetary Logos, for personality as you understand it is not existent in His case. It is not the soul of the planetary Logos, because that soul is the anima mundi and the soul of all forms in all kingdoms. Sanat Kumara, the Eternal Youth, can be seen by Those Who have the right, presiding, for instance, over the Council in Shamballa, yet at the same time He is present as the life and the informing intelligence upon and within our planet.(EXH 676)
In a very real sense, Sanat Kumara is the incarnation of the Lord of the Ray Himself; He is the Silent Watcher, the great Sacrifice for humanity. [42: S. D., I, 494; II, 112, 149, 333.]
287. We can judge the Lord of the Ray to be the Planetary Logos, Himself.
288. This section is telling us that Sanat Kumara is really the incarnation of the Planetary Logos as that Logos descends into His etheric-physical body.
289. This is a very important description of the true nature of Sanat Kumara though there are many other definitions of Him which do not seem to support each other.
290. The Planetary Logos has three major rays—the third, second and first. Along what ray does Sanat Kumara descend?
As noted in the above paragraph, there are secondly three Entities Who embody planetary principles.
291. These principles, it would seem relate to the lower quaternary of the Planetary Logos.
292. We seem to be speaking of the three Buddhas of Activity.
293. May we say that the Esoteric Kumaras relate to the three higher principles?
294. We might do this, except it seems that the various Kumaras surrounding Sanat Kumara rotate. A Kumara who is, for instance, a Buddha of Activity can become an Esoteric Kumara and vice-versa.
They are (speaking from the present standpoint) the dynamic energy which holds together the three lower kingdoms, viewing these kingdoms as units and not as differentiations.
295. DK seems to be speaking of the Buddhas of Activity Who are the three Kumaras surrounding Sanat Kumara.
296. He is relating the Buddhas of Activity to the three lower kingdoms of nature and Sanat Kumara, apparently, more to humanity.
297. If we are speaking only “from the present standpoint”, the relationship of the Buddhas of Activity to the three lower kingdoms can and will change.
298. What does it mean to view a kingdom as a “unit”? Perhaps as an integral part of the lower quaternary of the Planetary Logos and not in itself.
They are closely connected with the energy aspect of the three earlier chains,
299. DK is telling us of the connections of the Buddhas of Activity to earlier chains in our planetary scheme.
300. Sanat Kumara, the “Fourth Kumara” is connected to the fourth chain.
301. The Three Buddhas of Activity, however, are presently focussed within our chain, the fourth.
and it only needed the work of an interplanetary avatar (at the formation of the triangle which resulted in the individualisation period in Lemurian days)
302. Of this inter-planetary avatar, the text has already spoken. It appears to be an avatar associated with Capricorn, but, then, that inter-planetary avatar appeared in the third round of the third chain and not in Lemurian times. He was certainly present, however, at that time of individualization and can be understood to have been involved in the individualization process.
303. Several triangles associated with individualization on our planet have been discussed. One such triangle relating to the descent of the Fifth Principle related Sirius, two stars of the Pleiades and a minor constellation.
to enable Them to take etheric bodies and incarnate among men.
304. It appears we are still speaking of the Buddhas of Activity and it is inferred that through etheric bodies, They have incarnated among men, just as has Sanat Kumara.
305. It is sometimes questioned whether the etheric bodies taken are composed of systemic ether as well as of cosmic ether.
They act as focal points for the energy of the planetary Logos on His own plane.
306. These Kumaras are emanation of the Planetary Logos on His own plane. Sanat Kumara, too, is such an emanation. Therefore, He is the Planetary Logos and yet He is not the Planetary Logos “on His own plane”. He is the Planetary Logos in emanation, and is so more than are the Buddhas of Activity.
The first Kumara is in a mysterious sense the energy which produces self-consciousness in the human family.
307. In this instance, Sanat Kumara is called the “first Kumara”. Sometimes He is called the “fourth Kumara”.
308. The function of Sanat Kumara is closely allied to that of the Solar Angels—producing self-consciousness in the human family.
309. We must gather that Sanat Kumara was necessarily involved in the individualization process upon our planet.
The three other kumaras, or the three Buddhas of Activity, act as similar focal points for the energy which animates the three lower kingdoms, and which produces their differing grades of consciousness.
310. The subject is presented with great clarity. Sanat Kumara relates mostly to human consciousness and the other three Buddhas of Activity to the respective consciousnesses of the three lower kingdoms.
It is not possible to express this great mystery more clearly but if the student couples these few hints with those earlier given in the Secret Doctrine, the mystery of the "Holy Four" may be somewhat clarified from the standpoint of energy and evolution.
311. We wonder if the “Four Gates to Shamballa” can be related to these “Holy Four”.
312. The true home of these “Holy Four” is upon the highest of the cosmic ethers, but it appears that They have established focal points of expression on the systemic ethers as well. This remains to be conclusively established.
The times and seasons of their appearing vary according [Page 729] to the particular karma of the Lord of the Ray, and nothing in connection with these great cycles, and incarnation periods, can be revealed to the unpledged and the profane.
313. DK assumes that many of the “unpledged” will read this book; also many of those who stand outsider the gate of the
314. Will DK reveal the nature of such cycles to pledged disciples? Or does He mean pledged initiates?
315. The “Lord of the Ray” is our Planetary Logos. The cyclic activities of Sanat Kumara and of the Three Kumaras are related to the karma of our Planetary Logos.
316. When it came time for the individualization of animal man, such that the human race was created, it must have been a time of karmic significance for our Planetary Logos and thus for Sanat Kumara. In addition at least one of the Buddhas of Activity was particularly involved.
317. About these “times and seasons” we will learn when we are in a position to be trusted, and when the knowledge will be necessary to us, which is now far from the case.
5. Human Avatars. These are fully dealt with by H.P.B. and there is nothing further to add to her information, for the time is not ripe. [43: S D, III, Section 41; III, 345.]
318. In the Reappearance of the Christ some of these avatars are mentioned—Beings like
Krishna, the Buddha, Sankaracharya, the Christ. A rather full treatment of the subject is given.
All the above has its place here, as it concerns the mystery of force and consciousness, and the fullest manifestation of a planetary Logos and of a solar Logos in a dense physical body is hidden in the appearance of these various avatars and in their effect.
319. A Planetary Logos or a Solar Logos stream into full manifestation in a dense physical body via a “Ray” called an avatar. To study the Doctrine of the Avatars it is also necessary to study the Doctrine of Emanation.
320. The idea of altruism runs through this doctrine for the avatar descends for no karmic reason nor to gain anything. He descends only to give.
(e.) Individualisation, a form of Initiation. There is but little more that can be said at this time anent individualisation. What has been said here and in the Secret Doctrine is but a manner of endeavouring to express profound and significant facts, concerning existence and manifestation, in terms of human thought, and through the limiting medium of language.
321. DK seems to be telling us that the what has been said about individualization is only a very limited expression of the truth.
322. Yet what little has been given helps us to understand a stupendous moment in planetary history—the moment of the birth of humanity on this chain and globe.
From the most esoteric standpoint "Man is a deva;" he is Spirit and deva substance, united through the work of conscious deva energy. He unites within himself the three aspects of the Deity.
323. In a certain respect, there are only Spirit and Deva. “Deva” is all through which Spirit expresses itself. “Deva” is objectivity.
324. This statement is another way of saying that ‘man is a shining god’.
325. Man, like deva, is ‘identity-in-energy’.
326. If the home of man’s Monad is in the Sun, then, from a certain perspective, man can be considered a kind of Solar Angel.
He is, while in objectivity:
1. The Self, the Not-Self, and the intelligent link in a very vital sense.
327. This is man’s fundamental triplicity.
328. He is the Thinker, the thought and the thinking.
329. He is the Seer, the seen and the seeing, etc.
2. He is Shiva, Vishnu, and Brahma, in synthetic manifestation.
330. The three can never be separated. Each is within the other.
331. Of course the same must be said of every deva as well.
3. He is the medium whereby the Will of God, the Love of God, and the Mind of God become intelligible and apparent.
332. Thus it shall be when man is complete.
4. He is positive electrical force, plus negative electrical force, plus the equilibrising medium.
333. If we are speaking of force in all three cases, then this “equilibrising medium” is “equilibrising electricity”.
5. He is the Flame, the Fire, and the Spark in essential manifestation.
334. Of these three, it would seem that Flame is the most essential. The undetached Spark hangs from the Flame by the finest thread of Fohat. Fire represents the lower energies through which the Spark expresses.
6. He is electric fire, solar fire and fire by friction.
335. This is the theme of the entire book A Treatise on Cosmic Fire
But the point which it is necessary here to emphasise, is that man does not, in space and time and in the three worlds, demonstrate all these aspects simultaneously, but only simultaneously towards the close of the process of evolution.
336. The sequentiality of man’s demonstration of his three aspects is emphasized.
337. When man reaches the point of relative synthesis, he expresses the three major aspects of divinity simultaneously. At that point he is simultaneously and self-consciously Monad, soul and personality.
338. Synthesis always appears at the closing phase of any evolutionary process. We see this in the activation of the synthesis petals of the egoic lotus only once the process of initiation has begun.
As in the Macrocosm, Brahma manifests activity first, then the second or middle aspect and finally the first or purposeful will makes itself seen, so with the microcosm.
339. The sequence of unfoldment is ever from the three to the two to the one; this sequence applies to man, the Planetary Logos, the Solar Logos and Cosmic Logoi and Super-Cosmic Logoi, etc.
The Brahma aspect, that in which the Not-Self or material aspect is apparent and predominant. This covers the sub-human stages, and the first three cycles of the Personality Life:
a. First cycle.............savage state.
b. Second cycle........average man.
c. Third cycle............intellectual successful man.
340. The stages listed here are not the stages of man’s full development but only the stages of his personality life.
341. From the perspective of the egoic lotus, this stage covers the unfoldment the brahmic petals—the first five petals.
342. The savage state covers petal one and part of petal two; average man covers the unfoldment of the second and part of the third petal; intellectual successful man covers the unfoldment of the third petal, the fourth and part of the fifth.
343. It is important to not the distinction between these three states of man’s expression and that “average man” is not yet “intellectual successful man”.
The Vishnu aspect, that in which the love-wisdom aspect gradually predominates and emerges through the medium of the Brahma aspect.
344. Vishnu expresses itself through Brahma.
It covers the final two stages of the human personality life, and that period of egoic growth which embraces the final two Initiations:
345. This is interesting. The Vishnu stage is also related to personality life.
a. First cycle.............The Path of Probation.
346. This is a high stage of personality life but personality life nonetheless.
b. Second cycle........The Path of Initiation.
347. To tread the Path of Initiation in the early stages still involves personality life, but also the infusing life of the Fifth Creative Hierarchy making a man a probationary member of the
Kingdom of Souls.
348. The Vishnu or Love aspect is growing throughout the cycle in which man is a probationary initiate.
(till the third Initiation)
c. Third cycle............That covering the fourth and
349. The Vishnu aspect comes into full flower. At the third degree man begins his buddhic education in earnest and by the time the fourth initiation is taken, he is focussed on the buddhic plane. From another perspective, the fifth initiation is taken on the buddhic plane but is certainly related to the atmic. In any case, a Master is a Master of the Wisdom and buddhi is wisdom.
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 [Page 697] 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)
350. From the time there is concentration upon the second part of the fifth petal, the Vishnu aspect is emerging in consciousness.
351. In this respect, we are told the following of the involvement of the Ego/Solar Angel and the personality:
The Ego takes no active interest in the development until the second petal in the second series is beginning to open. (TCF 543)
352. When the Solar Angel becomes a “downward gazing soul”, the Vishnu aspect begins to emerge.
This is the temporary consummation, but just as in the animal kingdom, the human mind was latent and instinctive, and just as in the human kingdom the buddhic aspect is latent and instinctive,
353. This makes sense as the human kingdom is the fourth kingdom and the buddhic plane is the fourth systemic plane.
354. During the development of each kingdom, an aspect which is instinctive in that kingdom unfolds and becomes expressive.
355. The Fourth Creative Hierarchy of Monads is expressive upon the buddhic plane and is intended to express the buddhic principle.
356. The Solar Angels, themselves embodiments of the buddhic principle, promote the development of this type of expression in man.
so during the final cycle of human endeavour, the Atma, or highest aspect of the Monad, is also latent and instinctive. This must produce later stages of development.
357. These later stages will be related to the final initiations. If the fifth initiation is still related largely to the buddhic aspect, then the first great initiation of the Monad (the sixth initiation) relates to the unfoldment of atma, and so for the following initiations.
358. It is interesting to hear the Atma called “the highest aspect of the Monad”. Atma is usually associated with the spiritual triad and the factor of “Will” is listed as the highest aspect of the Monad (as that aspect is expressive upon the monadic plane). Yet, from another perspective, Atma and Will are virtually indistinguishable.
359. The closer we come to the Atman (which is pure Spirit), the more intense the expression of the Atma.
360. We could say that the Atma is instinctual in the
Spiritual Kingdom just as Vishnu is instinctive in the human kingdom and Brahma/Manas in the animal kingdom.. Vishnu is expressive in the Kingdom of Souls or Spiritual Kingdom ; analogously, perhaps the Shiva aspect, the Atma, is expressive in the Kingdom of Planetary Lives.
361. The “final cycle of human endeavour” involves entry into the
Kingdom of Planetary Lives.
There are no gaps in evolution, and no periods wherein there is total absence of any one aspect; all are ever present but they [Page 731] "show forth" in alternation.
362. This is an important idea: Brahma, Vishnu and Shiva are ever present but not equally strong in expression, and there is a natural developmental sequence in which Brahma is always the first to unfold and Shiva the last.
Only when the fires of matter are blazing brightly, and become radiatory, does it become possible for the fire of mind to show forth, even though ever inherently present.
363. Each aspect which is lower than a succeeding aspect must reach a certain, foundational point of development before that succeeding aspect can emerge (using the preceding aspect as a vehicle).
364. While the fires of matter raged, the fires of mind were present though latent and unexpressed.
Only when these two fires of matter and of mind have reached a stage of energetic heat and light,
365. Heat is related to the fires of matter and light to the fires of mind.
366. There is a certain specified state of combination of matter and mind which will become invocative of the fires of Spirit.
can the electric fire of Spirit show forth in its glory.
367. The foundation must always be prepared. This takes time.
Only again when these three are unitedly burning does the fire of matter die down for lack of that which it may consume,
368. Fire by friction loses its fuel. There is little remaining within the lower nature to consume, as a great purification has occurred by the time the two fires of matter and mind are burning simultaneously with the electric fire of Spirit.
369. Matter is transmuted into mind, heat into light.
370. The man becomes ethereal and prepares to refocus upon the cosmic ethers.
and only when that occurs is it possible for the fires of mind (on mental levels) to burn up that which it has hitherto animated.
371. First comes the retraction of the fires of matter (once the Spirit aspect has merged with the fires of mind), and only then can the fires of mind flare to fullest intensity and die out having consumed that which it has previously animated. The soul is the animating factor sometimes conceived as the anima.
372. What we usually call consciousness is transmuted into Spirit.
When this is accomplished, the fire of pure Spirit (increased and intensified by the gaseous essence of the fire of matter, or "fire by friction," and coloured, and rendered radiatory by the fire of mind) blazes forth in perfected glory, so that naught is seen save one vibrant flame.
373. Man returns to the state of flame. He is, in essence the One Flame.
374. We are given a hint of the role to be played by the “gaseous essence of the fire of matter” in the intensification of Spirit Fire. It is significant to note that fire by friction has a “gaseous essence”.
375. We have heard of the “Breath of Fire”. Perhaps we are reading about a deeply occult application of this breath.
376. Two things happen to Spirit as a result of the consummation of the two supportive fires:
a. It is intensified by the gaseous essence of the fire of matter
b. It is colored and rendered radiatory by the fire of mind. (Both the second ray and first ray can be seen as radiatory in different contexts.)
377. This “blazing forth in perfected glory” may be a description of the fourth initiation. Is “one vibrant flame” to be seen at the fourth initiation? It would seem characteristic of a later initiation, except that the really dramatic and all-consuming moment comes at the fourth degree.
378. The following reference to a flame which issues from the heart within the head center of the man who achieves liberation is complementary to the information here discussed:
Above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. This flame [Page 171] mounts upward and seems to attract downward a sheet of electric light, which is the downflow from the spirit on the highest plane. This marks the blending of the fires and the deliverance of man from the trammels of matter. (TCF 170-171)
This idea can be extended away from Man to a Heavenly Man, and again to the Logos in His cosmic relationship.
379. For both the Planetary Logos and Solar Logos the blazing forth of Spirit will come. They are a long way from this possibility, though for the Solar Logos, there is a good chance it be consummated by the close of this second ray solar system. Will our Planetary Logos blaze forth in this way in this solar system? This is also possible.
380. We are now given three excellent descriptions of Individualization, Initiation, and Identification.
Individualisation marks one stage of the process in the intensification of "fire by friction." It has relation to the achievement of Brahma, and marks a point in the energising of substance. Certain forms are ready for self-consciousness. Two cosmic Rays of differing polarities are mutually attracted.
381. These cosmic Rays are the third and the first. The result is the creation of a vehicle especially for the expression of the second ray.
382. Fire by friction has intensified to the point that it has become invocative of the first aspect.
383. The attraction between the two opposing poles invokes the entry of Beings, Solar Angels, who embody the great second ray of Love-Wisdom and promote the development and expression of this aspect in man.
Initiation marks a stage in the intensification of "solar Fire."
384. This fire has been growing since the Ego began to gaze downward at the partial opening of the fifth petal.
It has relation to the achievement of Vishnu, and marks a point in the evolution of consciousness, through self-consciousness to group consciousness, or universal consciousness.
385. Individualization opened the door to self-consciousness.
386. The energy of Vishnu promotes the evolution of self-consciousness until it becomes group consciousness and eventually universal consciousness. The higher initiations (the fourth and fifth) offer a glimmer of universal consciousness.
387. The entire process of initiation occurs under the influence of Vishnu.
Identification with the aggregate of all groups might be the term used to express the final stages of the evolutionary process;
388. The final stage occurs under the Law of Synthesis. This stage must also be related to universal consciousness.
it marks a period towards the close of the mahamanvantara when all groups begin consciously to work out the eternal Will.
389. We are speaking of Identification as it applies to a Solar Logos.
390. At such a time, and for this great second ray Being, the mantram “Naught is but Me” applies.
It involves a type of realisation, incredible to man now but which is conceivable [Page 732] (though not yet practicable) to the Chohans of the Hierarchy now on Earth.
391. It is quite amazing that Chohans can conceive of the state of Identification which will characterize the Solar Logos at the close of this present mahamanvantara. Perhaps They can do this through the perceptual power of the Monad, with which They are identified and which They have ‘re-become’ in full consciousness.
392. Yet, though the state is conceivable, there is nothing they can contribute to it—at the present time.
They work consciously carrying out the Will of the planetary Logos in the planet, but even They are as yet far from appreciating fully the Will and purpose of the Logos as He works through the system.
393. Chohans understand what we call the “Divine Will” as it applies to the Planetary Logos.
394. That which is the logoic Will is far beyond Their apprehension—at least in fulness.
Glimpses They may get, and an idea of the general plan, but the details are as yet unrecognisable.
395. DK may well be speaking of His own glimpses. Although apparently not yet a Chohan, it can be imagined that He can apprehend at least something of the direction in which the Solar Logos is tending and the purpose which actuates the solar systemic process.