Fellowship of Cosmic Fire
Commentary Semester VII Section V
TCF 791- 807 : S7S5
20 May – 4 June 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.
(h.) Incarnation and Karma. In resuming our consideration of the process pursued by the reincarnating Ego,
1. The process under discussion is one of movement towards incarnation.
it is necessary to point out that the entire subject radically concerns energy,
2. The term “radically” means essentially and fundamentally.
and that according to the place in evolution of the unit of force involved, so will the length of time required for the process be brief, or the reverse.
3. The “unit of force” in this instance is the reincarnating human being—technically, the “Jiva”.
In the early stages, the initiatory impulse is heavy and slow,
4. By “the initiatory impulse” is meant the impulse which initiates incarnation.
and the matter required for the sheaths is of a correspondingly "low" grade, that is, it is of low vibratory capacity,
5. By “low vibratory capacity” is meant the incapacity of such matter to achieve a relatively high frequency of vibration.
6. We note that matter of “low vibratory capacity” is required. Matter of higher vibratory capacity would not be suitable for the kinds of developments to be achieved a that early stage.
and the time elapsing between the first vibration outwards on the mental plane,
7. That vibration comes from the higher mental plane. The lower mental subplanes are, with respect to the higher subplanes, in a direction esoterically “outwards”.
and the coordination of the dense physical body is a long one.
8. We may often think of the interval lasting from the time of physical death to the time of reabsorption into the causal body as lengthy or the reverse, but perhaps we do not so often think of the great period of time which can be spent from the moment of the initial impulse towards incarnation and the time of the coordination of the dense physical body.
Later on, the vibration becomes more powerful and the effects therefore are more rapidly felt.
9. A more powerful vibration initiated from the Ego on the higher mental plane results in a shorter time period between the initiation of that vibration and the coordination of the dense physical body.
At the close of evolution, when the human unit is upon the Path and consciously controlling his destiny, and working off [Page 792] karma,
10. The implication is that the human unit of low development does not consciously control his destiny and cannot consciously work off karma.
11. Disciples and initiates, it seems, are, before birth, consciously involved in arranging the destiny of their impending incarnation as a human being in the three lower worlds. They are also, it seems, consciously aware of the potential for the working off of karma in that impending incarnation.
the intervals intervening between two incarnations are brief or not as the man may choose in the interests of the work to be done, and according to his intention to achieve liberation from form.
12. It would seem that, in the interests of the work to be done, or to achieve the capacity to be liberated from form, the intervals between two incarnation can be brief or not. The man, himself, chooses and the choice is not made for him as in earlier incarnations. Perhaps, for such reasons, a lengthy interval might be chosen. There appears to be no hard and fast rule that disciples must necessarily return to incarnation very rapidly, though DK seems to indicate this as desirable and customary.
It must also be remembered that as the evolutionary process proceeds, the egoic activity calls out response not only from substance in the three worlds, but also from the formless levels of the system.
13. DK is calling our attention to a type of dual evocation. The intensifying egoic vibration evokes response not only from the lower three worlds but from the levels of the cosmic ethers.
14. These higher energies become increasingly influential in the life of the man in the three lower worlds as egoic activity intensifies.
The response will be felt finally on monadic levels. Then, after a moment of equilibrium, the effect of the rhythm is felt entirely on the higher planes, and leaves the lower.
15. This “moment of equilibrium” may well be another name for the state which develops during the destruction of the causal body.
16. Of which “rhythm” are we speaking—the beat of the egoic ‘heart’? A transference is in process and a refocussing on higher planes. We have here yet another way of describing the process of the fourth initiation.
17. Interestingly enough, we learn on TCF 1081 that the thirteenth category of Monads (corresponding to the Monads who are expressing the Jewel in the Lotus fully) is called “the equilibrised atoms”.
The word "moment" is used here in its occult significance to specify a period of time, and must be considered as a period relative to a day or year of Brahma.
18. If the hypothesis offered above (regarding the period of the fourth initiation) is correct, the period concerning the destruction of the causal body and a refocussing on the cosmic ethers would still be very brief in relation to a day or year of Brahma.
19. We will want to note that, below, DK uses the term “Brahmic moment” to indicate processes which concern the egoic groups specifically. A “moment” however is an imprecise term and there may be many “moments” of greater and lesser duration. The period of the destruction of the causal body may be considered one such “moment” in the life of the Ego.
20. Of course, the duration of the period when consciousness is focussed on the cosmic ethers would not be brief—at least from our present human perspective.
One of the secrets of initiation is concerned with the apprehension of cycles, and with their duration, and the following terms have to be appreciated, their duration recognised, and their antithesis (an intervening pralaya) duly considered before a man is considered a true occultist.
21. We cannot realistically expect that we will fully fathom the meaning of the cycles discussed below. What is important, is to realize that if a disciple or probationary initiate does not appreciate the significance of the terms offered, understanding both their duration and the pralayic periods associated with each cycle, he cannot be considered a “true occultist”.
22. We do register the fact that our knowledge of cycles is presently scant and patchy. This will gradually be remedied by the knowledge conveyed during the initiatory process.
23. We may find that some of the terms offered below correspond well to the thoughts we have, thus far, built up concerning certain cycles and their duration. Some definitions below may, however, be at variance with those already established in our minds.
a. 100 years of Brahma … An occult century. The period of a solar system.
24. This is the standard definition.
25. We must pause to realize, however, that the estimate for the duration of a solar system hypothesized by modern scientific thought and the duration asserted by the Ageless Wisdom are, to put it mildly, vastly different.
26. Are all periods of “100 years of Brahma” exactly equal. There are hints which point in this direction, and yet we may also reasonably infer that the previous solar system, said to have lasted an “occult century” or “100 years of Brahma” was greater in duration than the present solar system will be. What we are asking is whether all “occult centuries” are equal.
b. One year of Brahma … The period of seven chains, where the seven planetary schemes are concerned.
27. Is this “period of seven chains” the same as the duration of an entire planetary scheme? If this is the case, we have a great discrepancy, for it is said that some of the planetary schemes endure throughout the mahamanvantara, and a “Year of Brahma” is but one one-hundredth of a mahamanvantara!
In connection with these two planets, it must be remembered that Venus is a sacred planet and the Earth is not. This means that certain of the planets are to the Logos what the permanent atoms are to man. They embody principles. Certain planets afford only temporary homes to these principles. Others persist throughout the mahamanvantara. Of these Venus is one. (TCF 298-299)
28. Certainly, if planetary schemes are as chakras to the Solar Logos, then it would be impossible that they endure for only one Year of Brahma. In any living B/being the seven major chakras must be fully functioning (so it would reasonably seem), for all or, at least, the greater part of its manifestational life.
29. Or is a “period of seven chains” but one seventh of seven such periods to be experienced by a Planetary Logos?
30. Is it significant that a period equating to a “Month of Brahma” is missing?
31. As the number twelve is so important in occultism, relating closely to the number seven, we would hardly expect it to be dissociated from the figure of a year—and a year is one of the fundamental ‘Brahmic’ measures.
32. One more point: sometimes planetary schemes are called “chains”. They were so in the old theosophical writings. If, in this context, by “chains”, DK actually means planetary schemes, then an entirely different interpretation would be suggested.
33. If we examine closely what DK has said above, we will note that it is perhaps purposely vague and can be interpreted in diverse ways. We also know that this whole matter of schemes, chains, globes and the rounds which emphasize them apparently in sequential order is very blinded. Much caution is needed, therefore, if we are to have any hope of penetrating the occult blinds.
34. How many periods of seven chains are there where the planetary schemes are concerned? One way of interpreting a scheme round is that it is precisely one of seven periods of seven chains (i.e., seven periods of sequential emphasis upon each of the seven chains).
35. Could it be, however, that this figure of a “Year of Brahma” refers not to the completion of a planetary scheme’s entire process, but merely to the period of focus upon a planetary scheme as a solar systemic round passes through it, activating in some manner all of its seven chains, thus stimulating a “period of seven chains where the seven planetary schemes are concerned”?
36. We must remember that if a Logos (of any kind) focuses upon a particular chain (or chakra), it is not the same as saying that only that chakra is active within the energy body of that Logos. A Logos may have multiple simultaneous foci, with one of them being the major focus.
37. The following could occur in relation to a solar systemic round:
a. Each planetary scheme could be activated sequentially in a focal way
b. A pralaya of the same duration as the activation could occur following the activation
c. Thus, in all, there would be seven activations and seven pralayas for each solar systemic round . (That there are presently ten well-designated planetary schemes will have to be reckoned with. Seven of the ten are fundamental.)
d. Given seven solar systemic rounds, there would be ninety-eight (7 x 14) activation periods during that lengthy and solar-systemically complete period, and each activation period would last one Year of Brahma.
e. The figure ninety-eight is approaching the period of an Occult Century, or 100 Years of Brahma.
f. To speak of a solar systemic round in this way does not, however, reveal the manner in which these activations would occur or whether they would be strictly sequential or some combination of sequential and simultaneous—a more likely option given the necessity of equating planetary schemes with solar systemic chakras.
38. In any case, it is unlikely that the entire duration of any planetary scheme would be only one Year of Brahma or one one-hundreth of an occult century.
39. If this caveat is correct, we have to find some method of explaining point “b.” other than the obvious method.
40. Let us recapitulate the kinds of rounds there may be:
a. The ordinary chain round, with which we are so familiar. The life emphasis of the Logos in question (whether Solar Logos, Planetary Logos or Man) passes through seven globes.
b. A scheme round in which the life emphasis of a Logos passes (in a manner not yet to be ascertained) through seven chains.
c. A solar systemic round in which the life emphasis of the Solar Logos passes through seven schemes.
41. When examining the figure “7” and the 343 globes in a solar system consisting of seven major schemes, each with seven chains, each chain having, according to the usual method of counting, seven globes, we would have 7x7x7=343=10=1. There is something about these figures requiring close analysis.
c. One week of Brahma … The period of seven rounds in one scheme. It has a chain significance.
42. It may be that the reason why DK tells us that a “week of Brahma” has a chain significance is that there may be a period of seven rounds which has a scheme significance. (This would mean that within the solar system as a whole, each scheme is to the Solar Logos as a chain is to a Planetary Logos.)
43. It is probable here that DK could here be speaking of seven scheme rounds, presumably involving each of the chains in a planetary scheme seven times, just as, when considering chain rounds, each globe is activated seven times—once during each one of the seven chain rounds.
44. (Were this the case, then one "Day of Brahma"—a measure seven times smaller than a “week”—would pertain to a period of seven rounds in one chain and would have a ‘globe significance’.)
45. However, a period of seven scheme rounds (with the life wave passing through and activating planetary chains instead of planetary globes) would probably signify the entire duration of a planetary scheme and so, according to what is said in point “b.”, should equate to a “Year of Brahma” and not to a “Week of Brahma”.
46. It remains necessary for us to establish (and it will not be any time soon, at least with certainty) whether scheme rounds entail sequential activity on one chain after another—the simple way of explaining a scheme round—or whether scheme rounds occur simultaneously, with chain rounds occurring simultaneously on all chains which, when taken together, constitute a scheme round.
47. In one manner of considering the sequential option (and it is not likely to be true however much it suggests itself to the concrete mind—that great generator of sequences) we would have, for instance, seven chain rounds on chain one (involving perhaps a “Week of Brahma”, followed by an equal period of pralaya. Then seven chain rounds on chain two would occur. By the end of the process we would have fourteen weeks of Brahma—far too few to constitute the “Year of Brahma” necessary for the duration of an entire planetary scheme. Yet if we repeat the process seven times, we have ninety-eight “Weeks of Brahma”, which is a period far more than the fifty-two weeks which are, supposedly, in a Year of Brahma”.
48. Some other way of understanding scheme rounds (other than strictly sequential) must be the correct one. The whole matter may be far more complex. Since planetary chains are chakras with the Planetary Logos, we would expect simultaneous activity on all of them (though to differing degrees). It may well be that before the round activity on one chain has elapsed, round activity on the succeeding chain (and, in fact, on all succeeding chains) may have, to some extent, begun.
49. Our deficiency, is that we do not really know the nature of a scheme round, while we do suppose that we know the nature of a chain round. Event the simpler design of a chain round may not take place precisely as we imagine, for globes, too, are as chakras, and must be simultaneously active in the life of a Globe Lord.
50. The great problem of how to reconcile simultaneity and sequentiality has not been solved—by us.
51. Is there chain round activity on, say, chain five, six or seven of our Earth-scheme even now? If chains are chakras and chakras function simultaneously, and their functioning involves chain-round activity, we would have to say, “Yes”.
52. The standard theosophical presentation (when describing the progress of a life-wave) gives us a picture of strict sequentiality, but this seems to discount the type of energy movements which would necessarily arise if globes were chakras and chains were chakras (and, further, if schemes were chakras)
53. Another associated question could be presented as follows: “Are there seven chain rounds per chain or are there forty-nine?” The answer will depend upon how we define a scheme round.
54. One fairly intricate conception which may be worth consideration (for its indications rather than its strict accuracy) is as follows, though some contradiction with the usual present conceptions will arise:
a. Seven chains exist simultaneously
b. When round one on chain one begins there is no chain round activity on any of the other six chains.
c. When round two on chain one begins, round one on chain two begins.
d. When round three on chain one begins, round two on chain two begins and round one of chain three begins.
e. Thus round one on chain seven will begin with round seven on chain one is beginning.
f. When round seven on chain one is completed, round one of chain seven will be completed.
g. Chain one may then go into pralaya, and will only emerge from pralaya after chain seven has completed all of its seven rounds, for each globe, chain, and scheme must have (we have been taught) a period of pralaya commensurate with the period of activity which has just elapsed.
55. If we retain the chakra analogy, however, this solution is not entirely satisfactory, as there will need to be a time when both chain seven and chain one are fully active—for instance at the fifth initiation of the Entity concerned—in this case a Planetary Logos. (At the fifth initiate the crown center and base of the spine center are intimately engaged with each other.)
56. The further we go into the analysis, the more it appears that a very complex type of mathematics is involved, and one that we cannot possibly grasp at present.
57. One additional solution which may well bear good fruit is as follows: the chain rounds in the earlier chains would proceed much more slowly than the chain rounds in subsequent chains, so that the chain rounds in the seventh chain would be the very fastest of all, and would be coming to fruition only as the chain rounds in the first chain would be reaching fulfillment. This would necessitate that chain rounds in the later chains would begin much later than chain rounds in the earlier chains. Could chakric functioning, however (and chakric functioning is, in some measure necessary from the first) be sustained if there were no round activity? This has to be determined.
58. OR, it could be that each type of chain round has its own rate and measure and that the duration of chain rounds not only varies within every planetary scheme but is not equal at all on any chain within a given planetary scheme. There are many indications to suggest that on or within each chain, the sequence of seven chain rounds accelerates, but there is no guarantee of this. If, for instance, the base of the spine center is both the first to develop and one of the last to complete its development, there may be an interesting variation in the relative speed of its seven chain rounds—assuming that there are only seven.
59. Let us propose the following as important factors for the eventual formation of a comprehensive hypothesis concerning rounds of all kinds:
a. There are planetary schemes which represent the lower chakras and those which represents middle and higher chakras.
b. All chakras in the Solar Logos exist simultaneously and function (at least to some extent) simultaneously. If all did not function simultaneously, then the organs and/or glands associated with each chakra would not function and life could not be sustained.
c. Does round activity within all planetary schemes, however, exist simultaneously? I.e., is it possible for the chakras to exist and to function without round activity occurring? This is a very important question. Can these chakras uphold their function within any system without the presence of round activity?
d. We can hypothesize that round activity can be correlated with the unfoldment of the petals of any lotus. All chakras (thus all globes, chains and schemes) have a petal formation which must gradually unfold. At least we will hypothesize that as round activity proceeds within any chakra it is accompanied by the petal unfoldment within that chakra. (This hypothesis could, however, be incorrect, but there is probably more indication that it is correct than that it is not. The other alternative is that petal unfoldment within a chakra proceeds without the benefit of round activity, thus there could be chakric unfoldment without round activity. But really, it seems anti-intuitive to separate the two. Round activity is really a form of energy circulation within a chakra, this circulation being necessary to the chakra’s petal unfoldment—so it reasonably seems.)
e. Assuming that round activity and petal unfoldment proceed in a parallel manner, and assuming that the lower chakras would begin unfolding their petals and would more rapidly unfold those petals well before the middle and higher chakras do, then round activity with its parallel petal unfoldment within the lower chakras would (from one perspective) begin well before such activity in the higher chakras.
f. From this perspective, the round activity within the planets representing say, the base of the spine center, the sacral center and the solar plexus center would begin much earlier than round activity on those planets representing the heart, ajna or crown centers. There would be, eventually, simultaneity of different phases of round activity on all planetary schemes, however the round activity on planetary schemes representing higher centers would be far behind the round activity within those planetary schemes representing the lower chakras. The mathematics of such a consideration are staggering to consider.
g. Yet, there may be a flaw in the consideration just offered, as, for instance, the heart center must be functioning even during early stages of activity, and such functioning probably means a degree of petal unfoldment.
h. Although the earlier chakras would very reasonably unfold their petals more rapidly than the later chakras, there is no certainty that the higher/later chakras would begin stimulating their first petal only well after the earlier chakras began the process of petal stimulation. It might be so. It might not be so. Maybe the pulsation of life alone would be enough to keep a higher chakra functioning until the time arrived for petal unfoldment (and round activity), but maybe not. One thing we know is that all chakras must function to some minimal degree at all times (except during the very last phases of chakra absorption).
i. What we must establish is whether chakric functioning equates with round activity for that chakra—i.e., is there chakric functioning before there is round activity or is the beginning of round activity equivalent to chakric functioning?
j. Three possibilities exist:
i. The pulsation of life could alone be sufficient to sustain a chakra at a necessary vehicle-maintenance level
ii. Petal unfoldment beings with the onset of round activity
iii. Petal unfoldment begins before the onset of round activity.
k. If we wish to assume that there must be round activity if there is to be chakric functioning (i.e., petal unfoldment—assuming that chakric functioning requires petal unfoldment), and if we assume that all chakras must function from the first (as seems organically necessary) and that the only way that chakras can really function is if there is round activity and, thus, petal unfoldment, then we could assume the following. All chakras would begin their activation (however slow or fast) simultaneously, because no chakra could really function without life-wave activity, THEN—
i. Round activity would begin in every planetary scheme at the same time, and, thus, within every chakra, petal unfoldment (however slow or fast) would begin at the same time.
ii. But, when comparing, for instance, the first round on a planet representing a lower chakra with the first round on a planet representing a higher, then the first round on the higher planet (and thus the rate of unfoldment of its first petal) will be very slow compared with the first round on a lower planet, and, in parallel, the unfoldment of the first petal of a higher chakra would be much slower than the unfoldment of the first petal in a lower chakra.
iii. Some lower planets would finish their round activity long before the higher planets do.
iv. Yet for a planet such as the one representing the base of the spine center, there may be initially rapid round activity, and yet, since the full development of the base of the spine center must only be concluded at the fifth initiation, perhaps, later rounds on that planet will again be slower.
v. We must ask ourselves whether, for instance, our own base of the spine center is now fully developed in terms of petal unfoldment (and the equivalent in that chakra of round activity) or whether there is still some final petal unfoldment impending (since we are not yet initiates of the fifth degree).
vi. We hypothesized, then, that ‘round rates’ would be different upon every planetary scheme and even different from each other within a specific planetary scheme, and also different from chain to chain. There seems to be no analogical justification for complete regularity of round duration from scheme to scheme, from chain to chain, and even within the same chain.
vii. Rounds may, we hypothesize:
1. Start slowly, speed up and then slow down again.
2. Start slowly and then speed up
3. Start rapidly and then slow down
4. Start rapidly, then slow down and then speed up again
viii. The mathematics of relative round speed and duration (assuming that there are a number of good reasons to believe that they are not simply uniform and sequential) is certainly one of the deep secrets of initiation. Within each system (whether a chain, a scheme or a solar system) it would seem that a unique algorithm is being worked out.
ix. All we can hope to do is understand, however vaguely, the principles involved.
l. It also seems likely that round activity continues within higher chakras after it has ceased on the lower.
m. As well, we must determine whether the full activation of a lower chakra depends upon its own internal development or upon stimulation from other parts of the larger system in which it is imbedded.
n. For instance, could it be that the petals of the base of the spine center may be fully unfolded long before the full development of the petals of the head center, and yet that the base of the spine center would not be fully activated until receiving stimulation from the head center or other higher centers?
o. Perhaps, the full activation of any chakra depends not so much on petal unfoldment as on a particular type of activation of the central jewel. I.e., perhaps many chakras are already fully activated from the perspective of petal unfoldment but not activated in terms of the stimulation of the central jewel.
p. Once full round development on any planetary scheme has been achieved, how long could it be sustained before stimulation came from elsewhere in the larger system of chakras (bringing, perhaps, final and full activation of the chakra concerned).
q. OR, does the fullest activation for all chakras occur simultaneously towards the end of the development of the larger system? This latter seems unlikely, as Venus, it seems is presently very near to full unfoldment whereas other, greater planets are very far from full unfoldment. (Permanent atoms, we notice, achieve full activation sequentially and not all at the same time). Yet, who among us is to speak authoritatively of final ‘jewel dynamics’?
r. Probably, the various planetary schemes reach full petal unfoldment at different times, and thus, reach full completing of round cycles at different times. Yet, because planets are chakras, they must remain functional until the very latter days of solar systemic development. Perhaps, then, full activation of the central jewel is withheld until the later stages of solar systemic development, OR, perhaps the fullest activation of any chakra occurs as a result of relationship between the chakras and not because of the chakras own internal processes.
60. The mysteries (to us) are many and the possible intricacies staggering. What is being suggested here are factors which may have to be taken into consideration. There are still (for us) too many uncertainties to offer just one reasonably coherent hypothesis regarding
a. round activity,
b. petal unfoldment,
c. sequence of chakra development,
d. sequence or simultaneity of final chakra development,
e. inter-chakra dynamics which may contribute to final chakra unfoldment.
61. Probably, we shall achieve some greater degree of understanding if we think that a combination of simultaneity and sequentiality is always occurring. All chakras (i.e., all globes, chains and schemes) exist and function simultaneously, but the L/logos in question directs His principal focus to the various parts of His system in a sequential process.
62. A further refinement of this principle of simultaneity is to consider overlapping activity. In other words, though activity upon/within all seven chakras of a seven-chakra system may be simultaneous, it may not be of the same intensity and speed within each chakra. This seems very likely.
d. One day of Brahma … The occult period of a round.
63. Again, we are familiar with this idea.
64. Probably, we are speaking of a round which occurs within chains and involves progress from globe to globe (within a chain of, normally, seven globes).
65. We might also wonder what is being hinted by the term “occult period”. Is there an exoteric “period” of a round and, also, something different called an “occult period”?
66. In this context, a “round” is a “manvantara”—though the latter term is often used with some elasticity.
67. If a Year of Brahma represents the completion of the development of a planetary scheme, then, the usual method of counting forty-nine rounds per scheme (a nominal seven per chain in the scheme), plus equal rest periods, does not give us enough “Brahmic Days” to complete the “Brahmic Year”. We would have 98 time periods (“Days”) and would be in need of approximately 360.
68. If a “Year of Brahma” represented (as suggested in one of the hypotheses above which considered schemes as solar systemic “chains”) but one ‘touch’ of the solar systemic life-wave (i.e., the solar systemic life wave touching one scheme, with seven such touches eventually necessary) then the discrepancy between “Days” elapsed during one such ‘touch’ and the number of “Days” in a “Year” grows far greater. We are assuming that 360 "Days of Brahma" complete one "Year of Brahma". If a "Year of Brahma" represents, perhaps, only one one-hundreth of the total completion of a planetary scheme, then only a very few planetary “Days” would elapse in such a “Year” (representing, as it does, but a fraction of the total development of a planetary scheme).
e. One hour of Brahma … Concerns interchain affairs.
69. There are twenty-four hours in a day. Perhaps interchain contacts are expressed in such “hours”.
70. If a "Day of Brahma" entails the progress of a life-wave through seven globes, perhaps a certain number of such “Hours” are spent in relation to each globe (and the pralaya of that globe), with the number of “Hours” not necessarily equally apportioned.
f. One Brahmic minute …Concerns the planetary centres, and therefore egoic groups.
71. Here the word “planetary” seems to refer to the “globe” level.
72. The cycles of egoic groups would then be expressed in terms of “Brahmic Minutes”.
73. We must remember, to retain the operative analogy, that there are sixty minutes in every hour and 1440 minutes in every day. We might be able to determine how many egoic group periods there are on every globe (probably seven), and then, perhaps, some approximation of their duration. We must not necessarily assume, however, that they would be of equal duration.
74. Perhaps some new respect for the intricacy of the planetary and systemic arrangement will be gathered from these considerations.
g. One Brahmic moment …Concerns an egoic group, and its relation to the whole.
75. Large groups consisting of many egoic groups are expressed in terms of “Brahmic Minutes”. The affairs of a particular egoic group are expressed its ‘Brahmic Moments’.
76. The term “moment” is very vague and could be a second of time, shorter or longer. Probably there are many categories of “Brahmic moments”.
77. All these periods are expressed in terms of Earth cycles and so, although referring to processes within the larger system, are somehow relative to our planet and its rates of motion (relative to itself and relative to the Sun).
78. If such cycles were considered from the perspective of other planets, the number of “Years”, “Months”, “Weeks” and “Days”, etc., would be different, IF we consider that an “Occult Century” (as this period applies to a particular solar system) has the same duration for all units of life within the solar system (which is reasonable to assume).
These are the greater periods of time, and when their significance is comprehended, much that is now obscure [Page 793] will be revealed.
79. These are the periods of time as seen from the perspective of ”Brahma” conceived as the Solar Logos.
80. It seems we are a long way from truly comprehending these greater periods of time. Therefore, much will remain obscure, it seems, for some time.
81. Yet, if we understand the apparent contradictions and take note of that which we do not understand, we are coming closer to understanding.
As yet, it is only to initiates that the true figures are given, the figures in the Secret Doctrine, such as the 100 years of Brahma, strike the general average
82. There are be no doubt: we are not given the true figures for the actual number of Earth-years in any of these greater cycles. We are only given an indication which helps us understand at least something of their relative duration.
but it must be ever remembered that in considering the figures where a scheme, for instance, is concerned, much latitude has to be allowed for individual planetary karma, and idiosyncrasy.
83. We suggested this in our foregoing discussion. In relation to the manifestation of the Planetary Logos of the Earth-scheme, for instance, we do not know whether that manifestation lasts throughout the mahamanvantara or not. We do not know (from the occult perspective) the period of its inception or its termination. We also do not know the speed or duration of chain round cycles or the various chains (whether they are uniform from chain to chain or, even, uniform within the Earth-scheme’s seven chains) of the Earth-scheme nor the duration of scheme round cycles.
84. Naturally, for students at our stage of unfoldment, these secrets of initiate will not be imparted—especially not in a printed book which can be read by the general public.
The following points are worthy of consideration when upon this subject, and deal with some interesting factors.
All the planetary Rishis are not equally "long-lived," in the occult sense of the term,
85. We must pause when DK uses the phrase, “in the occult sense of the term”. We must remember from The Secret Doctrine that Martanda (the Sun) and His seven Brothers all came into physical existence at the same time.
86. With regard, at least, to seven major planets, we may have an apparent contradiction on our hands.
87. Note the use of the term “Rishis”: it applies to the Logoi of planets as well as to the Logoi of great stars such as the seven major stars of the Great Bear.
and the seven planetary Logoi of the seven sacred planets are at different stages of evolution;
88. This we well understand by consulting the following chart:
"The Dense Physical Planets:
Earth 4th Chain 4th Globe
Jupiter 3rd Chain 4th Globe
Saturn 3rd Chain 4th Globe
Mars 4th Chain 4th Globe
Vulcan 3rd Chain 4th Globe
Venus 5th Chain 5th Globe
Mercury 4th Chain 5th Globe" (EA 673)
89. We notice how the Planetary Logoi representing the lower solar systemic chakras, such a the Earth and Mars, are farther ahead in Their development than the far greater Planetary Logoi of Jupiter and Saturn.
90. We also notice that the Planetary Logoi of Mercury and, above all, of Venus, are most fully developed. In the case of Venus, representing, we hypothesize, the solar plexus (and eventually the heart center) of our astral-buddhic Solar Logos, this could be expected.
Their vibratory response, therefore, differs, producing varying effects in time.
91. The vibratory response is, presumably, the response of the various Planetary Logoi to the energy of the Solar Logos.
92. From the tabulation given in TCF 373, may we infer that the planets Uranus and Neptune are the least unfolded though, spiritually, the most developed Planetary Logoi?
The three major planetary schemes (Uranus, Neptune, and Saturn) have not, as yet, received their fullest stimulation,
93. These are the synthesizing planets.
94. Why is there no information given on Uranus and Neptune? May we assume, because They are mentioned in the same breath as Saturn, that They are unfolded to the same extent as Saturn is?
95. Or is the planet Saturn, for which we are given the knowledge that it is in its third chain, fourth globe, not the same Saturn as is here being discussed? (c.f. Chart VI, TCF 373, for indications of two or even three Saturns).
96. Presumably, the stimulation to be received comes from the Solar Logos.
97. As none of the planets (discounting, for the moment, Saturn, Neptune and Uranus) except Venus are really anywhere nearly fully unfolded, can it really be assumed that any of them have, indeed, received “their fullest stimulation”. Perhaps They have, but have not yet responded fully to the fulness of stimulation They have received.
and will not do so until the "energy of the sacred seven" has been transferred to Them.
98. The planet Saturn, here mentioned alongside Uranus and Neptune, must be that which we have been calling ‘Greater Saturn’—a greater Being which, according to the chart on TCF 373, includes seven lesser planets, including the planet we normally call Saturn.
Figures, therefore, as regards their duration and persistence are not in order.
99. Will may infer that the three synthesizing planets endure beyond the point when the lesser planets ‘disappear’ into Them. It seems reasonable to conclude that They ‘outlast’ the planets they absorb—at least in physical or physical-etheric form.
100. May we also assume that Saturn (probably ‘Greater Saturn’), Neptune and Uranus were present since the beginning of the solar system? One cannot imagine a Being in which the highest chakras are not present and functioning from the first—functioning, at least, at a maintenance level.
The figures for the planets concerned with the "inner round" differ as to length of time but not as to space location from those of other planets.
101. The inner round concerns, in one respect, etheric development.
102. DK seems to be telling us that the ‘spatial location’ of the inner round is not separate from that of the planets with which we are familiar.
103. In any case, the cycles we call the ‘cycles of the inner round’ have their own duration, the figures of which will not be given out.
The true figures in connection with any planetary scheme and its occult activity are not ascertainable by the man who cannot be trusted with the significance of the other planetary bodies (of great number) within the solar ring-pass-not.
104. DK is telling us that there are a “great number” of planetary bodies within the “solar ring-pass-not”. He would not mention them if they were not significant. The term “great number” suggests, one would think, at least a hundred or more.
105. It would seem that until we know what these bodies are, their location and significance, we will not be given the “true figures” regarding the planetary schemes which are more familiar to us.
106. Anyone who wishes to ascertain the true figures as regards any planetary scheme must study the solar system (visible and invisible) with occult care. This is not yet possible to us.
107. We understand something of the exoteric activity of various of the planetary schemes, but not the “occult activity” of those schemes.
108. It is also clear that information regarding the other planetary bodies within our solar ring-pass-not is contained within the secrets of initiation, because the ‘initiatory word’ “trusted” is used.
The entire solar sphere is full of such bodies, characterised by the same features as are the seven and the ten, and each of them in some degree has an effect upon the whole.
109. The “seven and the ten” are probably the ten planets with which we are now familiar if Vulcan is included. The “ten” would include the three synthesizing planets.
110. We must remember, however, that this book was written before Pluto was discovered, and so Saturn may be counted twice—once in its exoteric aspect and once as ‘Greater Saturn’, as we have called it.
Figures, therefore, cannot be considered as final until the effect of the lesser planetary bodies upon their immediate neighbours is known,
111. Among these “immediate neighbors” may be the normally considered planets.
112. These lesser planetary bodies probably affect each other as well.
and the extent of their planetary radiation has been gauged.
113. These lesser planetary bodies are certainly not dead or ineffective. They have their effective radiation and their influence.
114. Any complete understanding of esoteric psychology must take their influence into consideration.
There are more than 115 of such bodies to be reckoned with, and all are at varying stages of vibratory [Page 794] impulse.
115. We note that DK tells us that there are more than 115. Somehow the number 115 must be significant if it is singled out.
116. From one perspective, 115 suggests Uranus, Neptune and the other five sacred planets which include Brahma and come under Brahma.
117. This number also suggests a way of highlighting the highest two subplanes of any seven plane system, and distinguishing them from the lower five subplanes.
118. We are learning that the more than 115 planetary bodies are all at different stages of unfoldment or of “vibratory impulse”.
119. We would imagine that, among the 115, planetoids are to be included, but not necessarily moons.
120. We also think that the asteroids are not included as they are mentioned separately below (as are moons).
121. If we add the number of known planets (excluding those few recently discovered) to the number 115, we have 125, and clearly there are more planets and planetoids than this relatively larger figure indicates.
They have definite orbits,
122. The orbits of some may be around the conventionally known planets, or perhaps, around some larger planets (perhaps beyond the orbit of Pluto) not yet discovered.
123. On the other hand, their orbits may be around the Sun, as are the orbits of conventionally known planets.
they turn upon their axis, they draw their "life" and substance from the sun,
124. Does the fact that the Lives informing these lesser planetary bodies “draw their ‘life’ and substance from the sun” indicate that their orbits are principally around the sun?
but owing to their relative insignificance, they have not yet been considered factors of moment.
125. DK is not telling us that the radiation of these lesser planetary bodies is insignificant, but only that these Lives and the planets or planetoids through which they function are relatively insignificant. They will still have to be factored-in to any true psychological assessment of self-conscious beings within our solar system.
126. They have also not been considered “factors of moment” because the vast majority of them has not yet been discovered.
This attitude of mind will change when etheric vision is a fact, and the reality of the existence of an etheric double of all that is in manifestation will be recognised by scientists.
127. DK is telling us, it seems, that many of these planetary bodies do not have dense physical bodies but only etheric bodies as their lowest vehicle.
This fact will be demonstrated towards the close of the century, and, during the early part of the next century a revolution in astronomical circles will occur which will result in the study of the "etheric planets."
128. We cannot fully know to what extent such a demonstration has been made in inner astronomical circles. Perhaps, there are some astronomers who are working on planetary energy sources which are not associated with apparent dense physical vehicles.
129. The phrase “revolution in astronomical circles” may have more than one meaning. Could DK be referring to a deeper understanding of the orbital dynamics of apparently ‘hidden’ planets?
130. We know that radio sources far outside our solar system are presently studied by certain astronomers. Often astronomers are far more interested in what is occurring in “deep space” than they are in what is occurring within the confines of our solar system. It would seem that even now, they would have the capacity to detect etheric planets within the solar system.
As these bodies are organs of energy,
131. Chakras are “organs of energy”. These lesser bodies represent, then, lesser chakras within the chakric system of our Solar Logos.
permeating the dense form,
132. Chakras permeate the dense form. Some of them have noticeable externalizations in the form of organs and glands.
the study of the interaction of solar energy, and the occult "give and take" of planetary bodies will assume a new significance.
133. DK is pointing to a new science for the future.
134. We know, for instance, that there has been a significant interplay or “give and take” between Venus and the Earth. This type of interchange probably occurs on a wide scale throughout the solar system between many of the known and presently unknown planetary bodies.
135. It will become evident to analogical thinkers that to study the exoteric and esoteric solar system, we are studying a vast system of interrelated chakras and their externalizations.
Certain planetary bodies (both greater and lesser) are "absorbers,"
136. The “take”, occultly.
others are "radiators,"
137. The “give” occultly.
while some are in the stage of demonstrating a dual activity, and are being "transmuted."
138. Is DK saying that some of these lesser bodies are both giving and taking? Venus and the Earth both give and take—at least They did so at the time of the individualization of animal man upon this planet.
139. In any case, transmutation occurs on a planet when its life forms (and especially its self-conscious life forms) are being ‘solarized’.
140. For instance, while only one fifth of the human units on Earth have been transmuted, two-fifths of the units on Vulcan have been so. Each planet (and probably each planetoid) has a fraction which describes the degree to which the process of transmutation has occurred upon or within it.
141. A planetary or planetoid which has been completed “transmuted” is, we would infer, ready for absorption.
All these circumstances require to be considered by the initiate who is dealing with cycles.
142. The initiate who is dealing with cycles must be both an astronomer and an astrologer.
143. To achieve “All Knowledge” on the third level of the atmic plane is to have a great and extensive knowledge of the Science of Cycles. May we say that the most advanced form of the study of astrology and astronomy possible to us as man is atmic in nature and requires atmic consciousness?
Figures also must be computed when the effect upon the planets of what are called "asteroids" is known.
144. It is clear that DK is distinguishing the “asteroids” from the more than 115 lesser planetary bodies within the solar ring-pass-not.
145. Just because these bodies are called “asteroids” does not mean that this is the best or most indicative name for them.
This is much greater than exoteric science has so far admitted,
146. Exoteric science hardly acknowledges the “effect” of the asteroids, and certainly not any psychological effect.
147. Could DK be speaking of exoteric astrological science? In some forms of exoteric astrology, the asteroids are considered effective, and perhaps we, too, have noticed their effects in our own astrological charts and the charts of those we know.
but the significance of this must eventually be interpreted in terms of energy and on etheric levels.
148. Really, the effect of all astrological factors is far more etheric than physical.
149. Our microcosmic energy system reflects the energy system of the macrocosm in which we live. Every factor within that macrocosm must, eventually, be considered, but we are not yet in a position to do so.
150. It is clear that we will not completely know ourselves until we know far more about the macrocosm in which we live and move and have our being.
Another factor in computation which must also be considered is the effect of the various moons upon any planetary scheme,
151. Let us be clear that DK is bringing three different factors into consideration:
a. The effect of the lesser planetary bodies of which there are more than 115
b. The effect of the asteroids
c. The effect of the “various moons”.
152. It becomes clear that all three are distinct from each other.
and the true meaning of the eighth sphere in connection with dense substance.
153. We cannot dissociate the nature of the “eighth sphere” from our Moon.
154. Our Moon is a “point of corruption” and so is the “eighth sphere” (a sphere of limitless decay and decomposition)
155. There is probably an interesting link between the “eighth sphere”, the Moon and Saturn.
Every moon is occultly a "point of corruption," or that which is passing off in noxious gases.
156. Our Moon and every other moon is in process of decomposition.
157. With regard to moons in general, there are no longer internal principles (expressing the second and first aspects) to hold them in healthy coherence.
The transmutation of the form has been proceeded with in their case to a point where all that represents vital energy has left,
158. All “solar” energy has left them. They are no longer animated. The soul factor is now absent. They are like decaying, dead bodies.
159. The Logos informing our Moon had His life-course interrupted by the timely interference of the Solar Logos. This has probably not been the case for all moons. Some may be the result of successful transmutation and the natural departure of the vital and coherent solar principles.
all solar life has passed off, no remnants of pranic energy remain,
160. Prana, in this context, is to be considered as “solar”.
161. We must remember how prana contributes to the just coherence of the form it animates.
and that which is to be seen is simply the decay of the physical body,—a decay which is proceeding on etheric levels as well as [Page 795] on physical.
162. With respect to any moon, we are witnessing not only physical decay but etheric decay as well.
163. We might remember here that when occult principles are listed, the etheric body and prana are usually both listed and differentiated from each other. Of these two principles, it seems that prana is the higher and, abstracting itself from the etheric body of a moon, causes that etheric body to decay and with that decay, the decay of the physical vehicle as well.
The decay of a moon has as great an evil effect upon all that contacts it as a decaying body on earth has upon its surroundings.
164. This must be obvious. Does our Moon in our astrological chart represent that in us which is in process of decay and decomposition? Or, perhaps, that which should be in process of decay or decomposition?
It is occultly "offensive."
165. This means that such an influence challenges the integrity of that which is spiritually legitimate. Moons are no longer ‘spiritually legitimate’. They are no longer principled and, instead, correlate with that which is no longer ‘lawful’ and, in the moral sense, ‘principled’.
This will be more truly apprehended when the etheric double of our moon is studied.
166. This type of study lies ahead.
167. Within us and contravening our best efforts is a kind of “death instinct” which will one day be proved to be associated with the Earth’s decaying Moon. There may be other, now invisible, moons in our local vicinity, each with its own deleterious effect. Some astrologers work with such invisible bodies. One such is called the “black moon”, and attracts the attention of those interested in morbidity.
As the moon becomes small through the process of disintegration,
168. By the end of the seven round (probably scheme round) of our planetary scheme, it will have disappeared; so we learn below.
its effect upon the Earth will be correspondingly lessened, and this stage will be paralleled by a consequent greater freedom from evil impulse of the sons of men.
169. As the sacral center of our planet becomes less energized (its energy transferred to the solar plexus center) much criminal activity upon our planet will lessen.
170. These two processes may be considered correlated:
a. The gradual minimizing and disappearance of the Moon
b. The transfer of energy from the planetary sacral center to the planetary solar plexus center.
g. When the Heavenly Man, Who is at present demonstrating through the Earth scheme, has succeeded in vitalising His middle centre, or in directing the force of planetary kundalini away from the lower centres to the solar plexus centre, a new cycle will be reached, and much of the present distress will be ended. (TCF 297)
Better conditions among the animals will be another result above all else, and the dying out of that which is noxious in the animal kingdom.
171. Here we have the suggestion that the Moon is associated with the poisons found in some species in the animal kingdom.
172. The Moon and Mars are definitely associated with the animal kingdom and with all that is ‘animal’ and ‘animal-like’ in man.
173. The effect of cosmic evil upon our planet (a process, from one perspective, through which the third ray inhibits the expression of the second) is reflected in the poor relations between the animal and human kingdoms. The animal kingdom is, we know, the third kingdom. The animal nature within man inhibits the expression of his soul nature (vibrating to the second aspect or ray).
By the time the seventh round is reached, the evil effect of the then moon (which will have to all intents and purposes practically disappeared) will be finished.
174. It is not that we can ever expect good effects from the Moon. It is simply that the physical and etheric decomposition of the Moon will be, for all practical purposes, completed.
175. Every planet must outlive its moon or moons and so must every human being on our planet.
During the fifth round, men will discover how to neutralise any remaining effects through scientific achievement and knowledge of the necessary sounds and mantrams, and thus much evil will be offset.
176. Here we have the fifth round and, thus, the fifth ray engaged in the neutralizing of evil. The fifth round will reflect, very much, both Mercury and Venus (advanced planets and Planetary Logoi) conveying the power to offset evil.
177. It seems a long wait—millions of years, really.
178. A hint is given, however, which may be utilized even now. By the correct use of thought and speech much evil (unnecessary even now) may be offset.
The etheric moon is included in these remarks.
179. DK seeks to have us remember that the effects of the Moon are not only densely physical but etheric as well.
180. We know that black magicians work with etheric energies and with certain devas of the ether who carry out their behests. Understanding that there are negative etheric conditions associated with our Moon helps us understand why the Moon figures in certain types of black magic.
The greatest effect of moon conditions is to be seen working out predominantly in the terror, and present distress in the animal kingdom.58 [Bible. Romans, 8:22]
181. This terrorizing effect of the Moon reminds one of the two satellites of Mars—Phobos and Demos—“fear” and “dread”.
182. Mars and the Moon are intimately related to the animal nature in man.
A further factor in cyclic computation lies in the effect of the following stars and constellations upon our system and upon any particular scheme within the system:
183. Here are listed effects of far greater moment that the effect of the Moon (which, we are told, has no true radiation).
184. The great sources listed below affect not only the solar system but particular planetary schemes within the solar system.
a. The Great Bear.
185. The will aspect of the seven rays emanate from this source.
b. The Little Bear.
186. The Little Bear is the correspondence to the “Son” just as the Great Bear is to the “Father”.
187. The connection between the Little Bear, Sirius and Leo (all of them related to the second aspect) is to be explored.
c. The Pole Star, especially where our planet is concerned.
188. Our present Pole Star is found within the Little Bear. Naturally the Polar Star changes with the gyration of the axis of our Earth. Presently the Polar Star is “Polaris”. What may be its other names?
d. The Pleiades.
189. The feminine aspect of the seven rays emanates from this source. It is also the Hub of the Wheel as far as our local cosmo system is concerned. With respect to our local cosmo-system, probably no influence is more powerful than that of the Pleiades.
e. The constellation of Capricorn.
190. This is one of the twelve signs of the zodiac and, one may infer, a senior Constellational Logos among the twelve.
191. Just as not all the Planetary Logoi are equally evolved, so not all the Constellational Lords are equally evolved.
192. Draco is to be associated with cosmic kundalini—risen into the area of the Head of the "One About Whom Naught May Be Said".
193. Draco is, for us, the ultimate source of “Serpent Power” within our solar system.
194. So much is said about the power of Sirius in relation to our solar system and our planet. Yet, when compared to the other sources here listed, it is, overall, a relatively minor one.
h. The various constellations and stars of the Zodiac.
195. So much attention is usually given to the twelve signs of the zodiac. Yet, for a more complete picture of sources which are effective in influencing our planet and humanity, a number of extra-zodiacal sources must be included.
196. These twelve, constellations, we remember are the heart within the head center of the "One About Whom Naught May Be Said".
The mystery is hidden in esoteric astrology, and until the subject of energy working through the etheric body, of radioactivity, and of the transmutation of all bodies from a lower state into a higher is better comprehended, the true mystery of the "influence" of these various bodies upon each other will remain at its present stage—an unrevealed secret.
197. We may presume then, that there are revealed secrets.
198. An “unrevealed secret” is doubly hidden.
199. Let us remember with the writing of A Treatise on Cosmic Fire the Tibetan had not yet written Esoteric Astrology.
200. What must be known before the true mystery of the “influence” of the various bodies upon each other may be more fully understood?:
a. Energy as it works through the etheric body
c. Knowledge concerning transmutation of all bodies from a lower state into a higher
If the radiatory effect of a human being or of a group of human beings upon each other is as yet practically an unknown thing from the standpoint of practical science, so the occult effect of these greater forms upon each other remains unknown.
201. This is obvious. DK is giving us some extraordinary material for our contemplation. Much remedial work remains to be done within the realm of humanity before any wide registration of these greater influences comes into human consciousness.
202. As we are unaware of the effect of these great sources upon ourselves, how much less so are we aware of their effect upon each other!
Science recognises certain effects, leading and tending to the general coherence of the universe, just as the general laws of the social order among men are theoretically apprehended,
203. Science knows that the universe is coherent, but does not know the inner, subjective causes of such coherence.
204. Man is aware of certain generalities but not of deep causes.
but the true scientific realisation of energy-radiations emanating from the etheric bodies of all these suns and groups of suns, and from all these planets and groups of planets is little understood.
205. We might say that among the ranks of conventional scientists it is not understood at all.
206. Even astrologers who should understand something more about the sources and effects of these energies, understand but little—from the occult perspective.,
Their atomic activity is recognised, but that department of their being, which finds its correspondence in "animal magnetism" in man, is little realised,
207. The outer and material effect of such sources is comprehended to a degree. The subjective nature of the sources is not understood at all.
208. Animal magnetism, we can understand as a kind of ‘etheric magnetism’.
while the even more potent factor of the magnetic radiation of their astral bodies is totally uncalculated, nor is it admitted.
209. These sources also all have astral bodies, the effect of which is magnetic. This is not registered, or the possibility of its existence acknowledged.
210. As modern scientists are mostly materialists, etheric energy (which is closer to material energy than is astral energy) may begin to be acknowledged.
All these factors have to be allowed for in any consideration of the factor of time and cycles, and the true esoteric knowledge is not to be gained by the study of figures by the lower mind.
211. DK is telling us that without the antahkarana, we will not attain “true esoteric knowledge”.
212. Really, He is telling us of the various factors which must be grasped if we are to make our way to that highest of all presented siddhis, “All Knowledge” (cf. TCF 188-189)
213. DK is warning us concerning the strictly mathematical, concrete-minded approach.
It comes as the result of the intuition and is stimulated at initiation.
214. We require the buddhic sense to fathom the secrets of cycles. Without passing through initiation, these secrets will evade our grasp.
215. The opening of the heart is related both to initiation and to intuition. The heart is a ‘rhythmic organ’ and we are here speaking of the fundamental rhythms of the great energy sources related to our solar system and the Earth.
All that has here been pointed out, can be applied equally (though in a very finite sense) to the ego and its cycles, and also equally, considerations other than the purely "personal" will enter into its time periods.
216. For every star or source in the heavens there is a star or source in man. The analogies can be drawn. The various great stellar sources will have their analogies in the chakra system of man.
217. We recall that cycles of planetary centers/egoic groups and specific, egoic groups (and their constituent Egos) were related to Brahmic “minutes” and “moments” respectively. The great sources have an effect even upon our egoic nature.
218. The time cycles of our Ego are not dictated by purely personal considerations. Impulsions from great sources are also involved. At this, DK hints.
219. “Personal” factors are lunar factors; DK, however, has been speaking of the impulsive, influential effects of stellar (thus solar) sources. We are connected to the stars.
The influence of other groups and of other units, the effects of radiation from other rays, and of certain types of force as yet unrevealed, and thus outside our consideration, are concerned with its appearing, with the duration of its [Page 797] manifestation, its subsequent obscuration, and final pralayic interval.
220. DK is speaking of that which influences the Ego—influences other than those which are “purely personal”. Let us list these for easier apprehension:
a. The influence of other groups
b. The influence of other units
c. The effects of radiation from other rays
d. The effects of certain types of force as yet unrevealed
221. The effects upon the human Ego of greater sources are many, most of them not to be ascertained by the human mind in its present inadequate state of development.
As the Ego has time periods corresponding to those of Brahma, and its "100 years", and its "777 incarnations" have a solar analogy, so equally groups of Egos differ as to time, just as the planetary schemes are analogous in evolution but differ where their periods are concerned.
222. DK is telling us something of importance.
223. One hundred “Years of Brahma” correspond to the incarnation of a Solar Logos upon the eighteen lower cosmic subplanes. It does not seem accurate to say that this period corresponds only to the duration of the physical-etheric solar system.
224. It may be that our Solar Logos, through His present solar system, passes through an analogy to the “777 incarnations” through which the incarnating human being passes.
225. Interestingly, the number 777 corresponds particularly to the Earth-scheme. Why then, should it have a “solar analogy”? Is there some particular connection between our Solar Logos and the Earth-scheme?
226. May we say that “100 years of Brahma” correspond to the entire incarnational cycle of a human being? Or should we shorten the period to which 100 Brahmic years applies to the period of one incarnation? After all, 100 Years of Brahma applies only to one solar systemic incarnation! Yet, such a shortening does not seem quite legitimate.
227. In any case, between similar E/entities, there may be a general similarity of process, but the details of the cyclic duration of their expression in manifestation may differ greatly. Each egoic group is conditioned by a different ray and substance-ray, and each ray has its own distinctive cycles.
The Law of Periodicity is one,
228. That is, the Law of Periodicity applies to all human beings, Egos, Planetary Logoi and Solar Logos—in general.
but as it is based upon initial impulse, and upon the rhythmic beat of the "central heart" or the "central sun" of any organism (solar system, planetary scheme, planetary chain, egoic group or individual egoic life)
229. The expression of the Law of Periodicity through any particular being depends upon the rhythm of the heart beat of the ‘central sun’ of that being.
230. When we speak of the “central sun” or “central heart” we may be speaking of a monadic pulsation which is reflected in the egoic nature—specifically in the Jewel in the Lotus.
the true nature or "family" of any such organism must be ascertained before cyclic pronouncements can be made with any hope of approximate accuracy.
231. To which particular “central heart” does any B/being respond? This must be ascertained, along with the rhythm of the “beat” of that “central heart”.
232. All cyclic pronouncement must be based upon the ascertainment of a fundamental frequency or beat. This differs for each B/being.
233. Another way of saying this is that our knowledge of ray cycles is, thus far, scant. We may know something about ray cycles as presented in EP I, 26, but how can we generalize about the starting or ending points of vaster and vaster ray cycles (even though they may be based upon expansions or reductions of the same numbers found in the lesser ones)? For instance, while we may know that the 500 year cycle of the second ray began in 1575 AD, how do we know the starting point of a 5000 year or 50,000 year, or 500,000 year ray cycle also related to the second ray?
This was why H.P.B. sought to emphasise the need of studying the "astral family" and occult heredity of any person, for in the astral is to be found the clue to the "egoic family or group."
234. The astral body reflects the egoic body, just as the lower mind reflects the monadic nature.
235. Once the “egoic family or group” is ascertained, something about the ray cycle to which that family responds may be known. Incarnation, we realize, is not strictly an individual matter. Egoic groups incarnate together.
With this clue the student can then ascertain the characteristics of his group on egoic levels, its place among other egoic groups, and eventually his ray or group centre.
236. With a knowledge of one’s astral family, what may be ascertained?:
a. The characteristics of one’s group on egoic levels
b. The place of one’s egoic group among other egoic groups
c. One’s ray
d. The ray of one’s group center. (Here we may be speaking of lesser and greater Ashrams.)
As time elapses, the true study of heredity and esoteric transmission will open up, and the whole fabric of thought built up around such modern expressions as:
237. “Esoteric transmission” is something deeper than “heredity” as heredity is usually understood.
a. Consanguinity or blood ties
238. Blood ties run deeper than physical relationships. They are to some extent based upon inner, subjective relations. Blood and water (i.e., the astral nature, as it reflects the egoic nature) are here related.
b. Physical heredity
239. Some find themselves physically related to those to whom they have no strong inner or subjective relationship.
240. Psychologically and spiritually, even human being inherits himself! Physically, there is inheritance from parents.
241. This suggests the idea of a “throw back”—the demonstration of traits which are ancient and should long have been outlived.
242. Egoic groups are not all equally evolved. Some groups still demonstrate characteristics which have a dwindling place in humanity’s modern expression.
243. This is not just a question of blending differing races in the physical marriage relationship. There are inner groups which differ greatly from each other. When one marries into a group which, subjectively, is very different from the group to which he or she belongs spiritually and psychologically, then one may speak occultly of “intermarriage”.
e. Family relationships
244. Such relationships are certainly physical but they may be, as well, emotional, mental or egoic. Usually, with the average family, it is rare to find relationship based upon all four criteria.
f. The family unit
245. Such a unit may be draw together for reasons which are principally karmic. Such a unit, later in the process of evolution, may also reflect established inner relationships.
g. Soul mates
246. There is much glamor surrounding this subject. When individuals representing the same soul group, partner, merge or marry on the outer planes, they have more than usual justification for considering themselves “soul mates”.
247. It may also be that long and close incarnational association contributes to the sense of being “soul mates”.
h. Divorce and many other terms
248. While there arise many reasons for divorce, it frequently occurs when the souls of the individuals involved remove these individuals from each others influence because the possibility for soul growth no longer exists.
will be shifted to higher planes, and will be recognised and used in connection with soul relationships.
249. We need a higher perspective from which to interpret these subjects. When the human being understands himself principally as a soul, new light will be shed upon the formation, sustainment and severing of his relationship.
They are, as yet, but a faint realisation on the physical plane of [Page 798] certain inner relations, which are seeking outer response.
250. As human beings, our attitude to life developments and events is insufficiently subjective. This is in process of remedy. When looking for the reasons why our relationships change, we have to look largely to inner causes.
When all aggregates of ideas are interpreted in terms of force and energy, in terms of attraction and repulsion, or the vibratory response of units to each other, and of aggregates of units to other groups, we shall have the clearing up of many problems and a simplification of life.
251. DK is asking us to interpret “aggregates of ideas” in certain terms. Which terms?
a. In terms of force and energy
b. In terms of attraction and repulsion
c. In terms of the vibratory response of units to each other
d. In terms of the vibrator response of aggregates of units to other groups
252. In short, we are to interpret all life in terms of the “language of energy”. This will lead to a clarification of all our relationships.
253. What are “things”, really, but “aggregates of ideas” and, more specifically, aggregations of thoughts which represent those ideas.
Men will be true to their group affiliations, and the present misgrouping and mismating will gradually, through knowledge, die out.
254. Misgrouping and mismating turns out to be an impediment to spiritual progress and, essentially, a waste of time.
255. “Let the disciple merge himself within the circle of his other selves. Let but one colour blend them and their unity appear. Only when the group is known and sensed can energy be wisely emanated.” (Rule 9 for Applicants to Initiation—IHS 202)
256. DK is telling us that aggregation and de-aggregation must be based upon occult knowledge. Presently, this is far from the case.
We can now take up the consideration of karma in its relation to the act of reincarnation.
257. Notice that we speak of the “act of reincarnation” and not, generally, of the process.
As we are well aware, the law of karma is the most stupendous law of the system and one which it is impossible for the average man in any way to comprehend, for, if traced back along its central root and its many ramifications, one eventually reaches the position where causes antedating the solar system have to be dealt with,
258. We are even now acting on effects which antedate our present solar system.
259. Some of our most pressing and immediate international problems are based upon such ancient causes.
260. Therefore, we should not consider what is here said merely as an abstraction. It has very immediate and pressing effects.
and this point of view can only be usefully grasped by a high initiate.
261. We presume that it is not enough to be simply an initiate of the third degree, but either an Arhat or a Master—one who has transcended karma as it is applied in the three lower worlds.
262. Some of lower rank may grasp something of the subject but not “usefully”—that is, they will not be in any position, really, to do anything about what they faintly understand.
This great law really concerns, or is based on causes which are inherent in the constitution of matter itself
263. Karma and the law that wields it are closely related to the effect of the already conditioned matter aspect (condition in the first solar system) upon the life and consciousness attempting to express itself in the present solar system.
and on the interaction between atomic units whether we use this expression in connection with an atom of substance, a human being, a planetary atom or a solar atom.
264. The Law of Karma concerns not only the conditioning of matter, but the quality of relationship. It is the purpose of the Law of Karma to improve the quality of all relationship so that such relationship corresponds to archetypes meant to condition and control the present solar system.
265. The condition of matter is related to the third aspect of divinity, and relationship (and its quality) to the second aspect.
266. As we presently experience karma on this planet and this solar system, we might say that its function is to bring the third aspect into right relationship with the second.
We might express it also in saying that the will aspect or initiatory impulse is primarily that which produces cause, which is cause itself.
267. The first aspect of divinity is impulsive and causal.
It should be remembered ever that cause involves the idea of duality, i.e., that which initiates, and that which is produced simultaneously by the initiation.
268. From one perspective, we are being told that the first aspect of divinity (when exercised) leads inevitably to the appearance of the second aspect—i.e., to the appearance of duality.
269. We note the virtual simultaneity of the two—of that which initiates and that which is produced by the act of initiation.
The two ideas are inseparable,
270. We are dealing with the cause and that which is caused—with the act of initiation and that which results from the act of initiation.
yet nevertheless the second idea in its most abstract connotation must not be considered literally as an effect; true effect involves a third idea.
271. DK is here entering an abstruse consideration.
272. We are not to consider the second idea in any concrete connotation, but only “in its most abstract connotation”. Abstractly, according to the Tibetan, that which is “produced simultaneously by the initiation” is not a true “effect”.
273. Let us search for this third idea.
Some appreciation of the problem may be gleaned by a consideration of phenomena which ever involves this dual initiatory cause and its objective effect: [Page 799]
a. Spirit-matter in dual activity produces the objective universe.
274. From this perspective, the objective universe is the “Son” and is related to the second aspect of divinity embodied by the third.
275. We will learn that a dual activity is associated with both Spirit and matter—two activities for each, making four.
b. Electric fire and fire by friction when brought into contact produce solar fire; it flashes forth from darkness, yet a darkness which is potent with energy.
276. To us, Shamballa is inconceivably potent yet also resides (for us) in darkness.
277. It is evident that, in looking for the third factor, that which arises from the interaction of the principal duality (Spirit/Matter) must be considered.
c. Will-desire is the cause of incarnation; the will-to-be reacting on substance (whose main quality is desire or responsiveness to sensation) produces the forms through which the central Life or Existence seeks expression.
278. DK is expressing the same idea in a number of different ways.
279. We note here, interestingly, that the “Will-to-Be” is contrasted with desire. The Will-to-Be is connected with Spirit and desire with substance.
280. Form is that which arises as the third in a sequence of three, and yet is most closely related to the second aspect of divinity.
d. Ideas and thought-matter together produce thoughtforms.
281. Ideas pertain to the first aspect and thought-matter to the third. The thoughtform represents the second aspect.
If the student considers these points, it will become apparent that it is not possible for him to do more than study the effects produced by the juxtaposition of the pairs of opposites;
282. Spirit in its purity and matter in its pure essence are beyond his comprehension.
he cannot dissociate them in his mind and deal with Spirit per se, or with matter per se any more than the atom of substance in man's physical body can dissociate itself from that body, and consider itself independently of form influences.
283. DK is telling us that (at our present stage of unfoldment) we cannot dissociate Spirit from matter and study the two independently.
284. If the student cannot dissociate Spirit and matter “in his mind”, is there any vehicle through which this dissociation can be achieved, or is it just that the mind of man, as presently developed, is inadequate to the task?
285. DK is telling us that we are too imbedded in matter to study the true nature of matter or of Spirit. If we were deeply and consciously imbedded in Spirit we could study the nature of both Spirit and matter.
All atoms are always controlled by the following factors, just as a man in the body of a planetary Logos, and a planetary Logos within His greater Whole will be equally controlled by the same basic principles:
286. We are examining the factors which control man, a Planetary Logos or a Solar Logos. These controlling factors arise within a number of dimensions.
287. In the following list of influences, influences playing upon the atom of substance are compared with influences playing upon the atom, man.
The influence and quality of the organ or unit in which it finds a place. In the human atom this means his group force or influence.
288. The larger and embracing whole controls that which it includes and embraces.
289. The larger group controls the units which comprise it. This applies to the tiny atom of substance, to man, to a Planetary Logos, a Solar Logos, and Entities of still greater scope.
290. Man, for instance, is affected by the group or groups to which he belongs egoically and monadically.
The life influence of the entire physical body of which any atom is a corporate part. In the human atom this means the influence of the particular centre in which his egoic group has a place, and the type of energy which it embodies.
291. The tiny atom of substance is influenced powerfully by the quality of the physical body of which that atom is a corporate part. It lives not unto itself alone.
292. Similarly, each group of human egos is a part of a certain centre in a Globe Lord, Chain Lord or a Planetary Logos.
293. Can human egoic groups be found in all seven major centers of any of these entities, or only in the highest three? Probably, all seven, but one of those centers in the Planetary Logos which are comprised of Monads?
294. The human unit is, of course, physically, part of the physical body of humanity as a whole. This greater physical aggregation naturally has an effect upon the individual human unit.
The life influence of the desire or astral body, the strongest karmic agency which has to be considered.
295. The atom of substance in the human physical body is strongly affected by the influence of the human astral body. The frequency of vibration and the quality of relationship experienced by that tiny atom (whether karmically desirable or not) is largely affected by the quality of emotion or desire demonstrated in the human astral body.
[Page 800] In the human atom, this involves the influence of the three centres in the body of the Heavenly Man which form any specific "force triangle," and which have much to do with the liberation of groups of Egos from manifestation.
296. When speaking of the “entire physical body of the which any atom is a corporate part”, it could be inferred that each atom had a particularly close relationship with one or other of the seven centers in such a body, but we did not specifically isolate “three centres in the body of the Heavenly Man”.
297. The desire or aspiration for liberation is an important ingredient in the liberation process.
298. When looking for the three centers in the body of a Heavenly Man which have to do with the liberation of egoic groups from manifestation, should we choose those centers closely related to the astral body—such as the solar plexus center, the heart center and, perhaps, the ajna center?
299. In what is said by the Tibetan above, there are levels of obscurity which are not easy to penetrate.
300. Egos and egoic groups are liberated at the fourth initiation. We may presume that the triangles here discussed (perhaps one triangle, perhaps more than one) are influential in helping Egos and egoic groups achieve their fourth initiation and, thus, liberation from what is usually considered “manifestation”.
301. If we were to try to arrive at one particular triangle involved in liberation, we might choose crown, ajna and alta, or head, heart and throat.
The life influences of the mental body, or of that principle which imposes upon the atom the quality of activity in form, which governs the reaction of the atom to its group life, and which enables the quality of its life to be demonstrated.
302. We note that each influence controlling the atom of substance or the human unit is called a “life” influence
303. We must note that the “life influences of the mental body” are closely associated with the quality of imposition. The mind conveys the will.
304. The mind aspect is also closely related to the activity aspect.
305. The mind is closely related to the unit’s group functioning, whether that unit is a tiny atom or a human being.
306. The mental nature of the human being is decisively impressive upon the tiny atom of substance in the human body. The tiny atom has its own type of “group life”. The mental nature of the human being imposes upon that tiny atom a certain “quality of activity in form”, affecting the aggregations and de-aggregations of that atom of substance. The mind is, after all, closely associated with the third aspect of divinity and so is the tiny atom.
In the human atom this concerns those causes which are incident to a man's Ray, or literally the influence of the life of the planetary Logos as He functions as a self-conscious Life on His Own plane, as He works out His Own plans, and consequently sweeps into activity the cells of His body as mere incidents where He (the basic central life) is concerned.
307. As we consider the analogue in human life of the “life influences of the mental body”, we may infer that the monadic ray is involved. Usually when we speak of “a man’s Ray”, the monadic ray is meant. The lower mind, we remember, is (in some fundamental sense) an expression of the monadic ray just as the astral body expresses the soul ray.
308. It is the monadic ray which connects the human unit specifically to the Planetary Logos, for the human Monad is a “cell” in one of the centers of his Planetary Logos.
309. We can see that monadic impulsions, which affect matters egoic and personal, are impelled by the Planetary Logos as He seeks to work out His own plans. The Monads are driven into activity simply the Planetary Logos’ act of will. They have, it seems, no ‘say’ about being driven forward. They are mere “incidents” in the willed-impulsions emanating from the Planetary Logos.
310. The causes with which we are here concerned originate with the Planetary Logos, affect the Monad and are mediated through the lower mental nature which, in turn, affects the tiny atoms of substance.
311. We see, therefore, a line emanating from the Planetary Logos all the way ‘down’ to the tiny atom of substance.
The life impulse of the Thinker functioning in the causal body who—though a great abstraction or the Absolute where the cellular life is concerned—is nevertheless a potent and active factor in the imposition of rhythm upon the atom in every body.
312. We have, we see, being considering a basic analogy: how the atom in the human being responds to impulses originating within the higher aspects of the human being, expressing through the physical body of which the cell is a part; and, also, how the human unit responds to the impulsions arising from the greater Life of which it is a corporate part.
313. We note that the Tibetan has introduced the term “cellular life” when speaking of the atom of substance. Surely, they are related, but the atom is tiny constituent of the physical cell.
314. As the Thinker in the causal body is to the tiny atom in the human body, so the Solar Logos on the cosmic mental plane is to the human unit in its entirety.
315. DK is telling us that the atom in the human body experiences an imposition of rhythm emanating from the Thinker in the causal body. For that tiny atom, the Thinker in the causal body is as the “Absolute”.
316. If we extend the analogy, we will find the Solar Logos serving in the role of “Absolute” for the human atom. We will also find that the Solar Logos is responsible for the imposition of certain rhythms upon the life of the human unit in the three worlds.
In the human atom, this brings in the influence of the life of the solar Logos, for that Life imposes rhythm upon every human atom in the system, and does so through the agency of substance and its inherent quality, sensation.
317. DK affirms that, a human units, we are greatly affected by the Solar Logos through the rhythms that the Logos imposes. We think immediately of the “heart beat” of the Solar Logos as a fundamental rhythm which is, in some mediated manner, imposed. In our solar system, we are dealing with the occult rhythm of the heartbeat of the Heart of the Sun.
318. The solar logoic rhythm reaches the human being through the “agency of substance and its inherent quality, sensation”. We may infer that the human astral body is involved in mediating these rhythms to the human being on the physical plane.
In these thoughts, we have but approached the study of karma from a fresh angle, and endeavoured to show the sources of the "influences" which play upon all atomic lives.
319. Indeed, the angle is “fresh” and requiring much reconfiguration of customary thought.
320. Just at the tiny atom of matter is conditioned karmically, so is the tiny unit man karmically conditioned by influences emanating from much greater sources.
321. “Karma” means action, and DK is informing us of various relatively subjective actions which impact the unit experiencing karma.
322. The principle is simple: all lives are atoms embedded within the body corporate of still greater atoms. Influences emanating from these still greater atoms affect the lesser atoms. In such cases the karma experienced cannot be called strictly individual. The human unit, as part of larger corporate units, experiences the karma due such larger units.
The atom likewise is controlled by its own "esse," or by its own inherent nature or vibration, which was the quality of matter itself before it was aggregated into a solar system,
323. This quality of vibration resonates to the note of the solar system which preceded our own.
and which was the vibratory activity produced through the rhythmic life of an earlier solar system.
324. Greater rhythms are imposed upon lesser beings with their own lesser rhythms.
325. All life in the previous solar system vibrated in some manner to the note FA or F.
326. The human unit has its own inherent “esse”, inherited from a previous incarnation.
[Page 801] This is equally true of all atoms of all grades, but only in connection with the atom of substance, and to some degree with the human atom, is it in any way possible to ascertain the predisposing causes.
327. We can only imagine the nature of the larger systems of which our Solar Logos and His fellow Logoi are a part. As to the antecedents of these Entities and systems of Entities, we can have no reasonable notion.
328. It is being impressed upon us that predisposing causes conditioning the human atom are many are often remote from our understanding. Still more remote are the predisposing causes which condition a Planetary Logos, a Solar Logos or a Cosmic Logos, etc.
329. We may judge that all in cosmos is in some condition or other and there are predisposing causes for such a condition.
330. While the principle may be clear to us, the ability to trace such causes in the case of greater Entities is necessarily lacking.
331. We may emerge from this discussion with the sense that our human lives, here and now, are greatly affected by causes which lie far beyond our own Ego and the egoic group to which it belongs. Even the Solar Logos is involved in the imposition upon our lives of certain basic rhythms, and upon that Logos, still greater rhythms, of far more remote origin, are imposed.
Until the mystery of the Great Bear is revealed and is known as it is, and until the influence of the Pleiades is comprehended, and the true significance of the cosmic triangle formed by
a. The seven Rishis of the Great Bear,
b. The seven planetary Logoi of our solar system,
c. The seven Pleiades or Sisters,
is revealed, the karma of the seven sacred planets will remain unknown.
332. This is an amazingly abstruse section of prophecy.
333. Three things must occur before the karma of the seven sacred planets can be known:
a. The mystery of the Great Bear must be revealed and known as it is
b. The influence of the Pleiades must be comprehended
c. The true significance of the cosmic triangle formed between the Great Bear, the seven Planetary Logoi of our solar system and the Pleiades must be understood. This is, in a sense, a constellational triangle.
334. Such knowledge is not to be ascertained in our present round. Who knows whether it will be ascertainable in the next when these deeper cosmic matters will be more assiduously studied?
All that we can see is its working out in the solar system.
335. Obviously, the source of such causes lies far ‘above’ (or interior to) our solar system, on the cosmic astral plane, cosmic mental plane and beyond.
The intricacy of the whole subject will be apparent when it is borne in mind that not only do these three groups form a cosmic triangle, but that within that triangle many lesser triangles have to be studied.
336. The lesser triangles involve, for instance, one of the stars in the Great Bear, one of the stars the Pleiades and one (or other) of the Seven Heavenly Men. We can see that a great number of secondary triangles could emerge from such combinations.
337. There is probably one star in the Great Bear most related to one star in the Pleiades and these two are probably most related to only one of the seven principal Heavenly Men, however, the two stars could have a relationship which each and every one of the Seven Heavenly Men. Not only that, but each star in the Great Bear (though most related to only one of the stars in the Pleiades) has a relationship with each and every star in the Pleiades, and vise versa.
338. Effective studies of this nature lie far into the future.
Any one of the seven Rishis with one of our planetary Logoi and one of the seven Sisters may form a subsidiary triangle, and all must thus be studied.
339. DK informs us of some of the possible combinations—the most powerful subsidiary triangles.
340. We do not know that all of these subsidiary triangles are of equal strength or even fully formed, but at some point in time, all such triangles will be fully functioning.
341. Before we can study the triangles, we must understand the qualitative nature the stars and planets involved, which is, thus far, hardly the case.
In connection with the karma of the solar Logos, the subject is even more abstract and incomprehensible.
342. We have discussed the relationship between the stars in the Great Bear, the stars in the Pleiades and the various Planetary Logoi.
343. There are certainly triangles, as well, between certain stars in the Great Bear, stars in the Pleiades and our Solar Logos, but these are not the relationships which DK is about to discuss.
344. In the examples above involving the Heavenly Men, we discussed the relationship between certain stars and our Heavenly Men (Planetary Logoi). Below, we shall discuss the relationship between certain constellations (not simply stars taken singly) and our Solar Logos (a Solar God)
It lies hidden —not in the seven constellations—but in the three constellations which concern the three bodies of His Personality and which in themselves are but manifestations of a central LIFE past our concept and our recognition.
345. Our Solar Logos has a physical body, an astral body and a lower mental body.
346. There are three entire constellations, which are probably chakras in the "One About Whom Naught May Be Said", which are specifically related to the three personality vehicles of our Solar Logos.
347. May these be the Great Bear, the Sirian System and the Pleiades or, perhaps, the Great Bear, the Little Bear and the Pleiades—considered as constellations and not from the perspective of the individual stars within these constellations?
It concerns the manifestation in time and space of the ONE ABOUT WHOM NAUGHT MAY BE SAID, and Whose relationship to the solar Logos finds a faint analogy in that of the planetary Logos to man, the human unit.
348. If man as a Monad is but a cell in a Heavenly Man, is DK suggesting that the Solar Logos is as a cell when compared to the "One About Whom Naught May Be Said"?
349. This seems quite a reduction of the status of the Solar Logos, for usually the Solar Logos is considered as a chakra within a chakra (which chakra is one of the major centers in the "One About Whom Naught May Be Said"). Thus, the Solar Logos would be as a minor chakra which is certainly far greater than a cell.
350. HOWEVER, if the "One About Whom Naught May Be Said" here referenced is a Galactic Logos, then it would make sense (in terms of scale) for our Solar Logos to be considered as a cell in the expression of such a great BEING.
351. Certainly our GALACTIC LOGOS is a "One About Whom Naught May Be Said".
352. We must note, however, that the analogy is “faint” and thus, must not be pressed too far.
353. Nevertheless, it is important to note the problem of scale with which we seem to be presented.
It profits not to extend the thought any further.
354. DK well knows the limits of our minds.
We are but seeking to emphasise the fact of the interdependence of all atoms and forms,
355. If an atom is included in a form, it is conditioned by the energy which the form expresses.
to lay stress upon the reality of the variety of influences which play upon all [Page 802] that is manifesting,
356. So that we may be more alert to the reasons for the effects we experience in the three lower worlds…
357. Usually, we think there are far fewer effective influences that there really are.
and to call attention to the fact of the karma of the past aeons, kalpas and that unknowable period in which the initiatory impulses were set up which are still persisting, and which God, man and atoms are still working out and off.
358. We are presented with many impulsive effects which (now serving as causes) have been generated in circumstances which cannot possibly be understood—they occurred so long ago.
359. In the distant, remote past, patterns of energy and force interaction have arisen and still have not been neutralized or brought into conformity with the prevailing archetypes of our present solar system. Imbalance still exists.
360. In summary, DK has just called our attention to three factors:
a. The interdependence of all atoms and forms
b. The great variety of influences which play upon all that is manifesting
c. The remote arising of still persistent effective causes and causative effects
Influences or vibrations, calling forth response, play upon every form and atom in the solar system and all that can be predicated of them is that they tend to develop consciousness of some kind, impose certain rhythms according to that conscious response, and produce aggregations or group activity.
361. What can be said of the influences or vibrations (often very subtle and undetectable) which play upon every form and atom in the solar system?
a. They tend to develop consciousness of some kind. Although we cannot trace the origins of these influences and vibrations, we must use their impact wisely for the development of consciousness. Every encounter with energy and force (whether considered constructive or destructive) can be used to augment the extent and quality of consciousness.
b. These influences and forces impose certain rhythms upon our lives and upon the conditions which surround us—i.e., upon circumstance. Depending upon the nature of the conscious response with which we meet these influences and forces, so will be the nature of the rhythms imposed.
c. These influences and forces affect all relationships: they produce aggregations and group activity. Can we meet them with such intelligence that the aggregations and group activity produced serve the Plan?
362. In short, all that we encounter can be used to promote an enhanced quality of life or consciousness.
The liberation from karma about which would-be occult students so glibly talk
363. Notice, that not only is DK not taking about “occultists”, per se, but He is not even talking about “occult students”. He speaks only of “would-be occult students”…quite a reduction from the genuine article—the occultist.
is after all but the freeing of the atom from its own personal problem (the problem of response to unitary sensation), and its conscious acquiescence in group response and work.
364. DK offers us another slant on the meaning of liberation from karma.
365. The atom is enmeshed in a certain context from which its usual, individual responses do not serve to free it. Instead, it must generate those kinds of responses which extricate it from that particular context. Eventually, the unit achieves a necessary degree of harmony with and imperviousness to his previously imprisoning context. One of the methods to achieve this, is to acquiesce in the necessity for group response and group work.
366. Another way of saying this is that strictly selfish, individualistic response will not achieve for the unit harmony with its environment. Without harmony with the environment and with the group life, which necessarily surrounds and enfolds the unit, there can be no true, karmically effective liberation from that environment.
367. The unit which achieves true harmony with its environment and with its group owes nothing more to either its environment or group. That unit is free—free to serve both the environment and the group.
It marks the dissociation
368. Hence, the ongoing necessity for detachment…
of the human atom from the rhythm imposed upon him by the lower "influences" which find their channel of approach through his vehicles, or lunar bodies, and his consequent willing recognition of the will-impulse of his greater whole, or the life of the egoic group—a centre in the planetary body.
369. The liberated human unit is freed from the confines of lunar life. That unit recognizes within himself the solar, will-impulse which emanates from the greater whole of which it is a part. That will-impulse is really the impulse emanating from the life of the egoic group which includes the unit.
370. Notice that DK speaks of a “willing recognition” of higher will-impulses. It is not enough simply to recognize these impulses. One must be ready and willing to carry them out as if they were one’s own.
371. To live as a selfish individual is to live a life prompted by lunar impulse. To live harmoniously and in group consciousness is to live the solar or egoically-impulsed life. The Ego serves the will of the greater whole. It is responsive to the will of the Planetary Logos and seeks to promote the proper functioning of that center within the Planetary Logos of which it forms a corporate part.
372. When lunar selfishness ceases, the human unit can become increasingly responsive to the higher will impulses which emanate from its egoic nature.
373. Let us impress upon ourselves that an egoic group is a center (probably very minor) in the planetary body. An egoic group is a relatively greater center in the body of a Globe-Lord, a smaller center in the body of the Chain-Lord and a still smaller center in the body of the Heavenly Man or Planetary Logos.
It involves atomic control, but involves also conscious subjection to the karma of the Heavenly Man.
374. The human unit in process of liberation is no longer enmeshed by karma of its own making. Since that unit has begun to identify with the life of the Heavenly Man Who includes it, the unit can begin to play a role in working out the karma of the Heavenly Man. Only human beings who can begin to live the impersonal life can become constructively involved in neutralizing the karma of the Heavenly Man.
Man is no longer the slave of the rhythm of matter per se,
375. A close understanding of what is here said will reveal that we are enslaved by rhythms. We are also liberated through the expression of more goalfitting rhythms.
but controls it in the three worlds of his endeavour; he is still nevertheless controlled by the group karma of the planetary centre, by its influence, life and vibratory impulse.
376. It is clear that a Master or Chohan (both of Them still very much part of the planetary process) are controlled by the “group karma of the planetary centre) of which They form a part. A Chohan is, after all, a “Planetary Life”.
377. At the onset of what we usually call “liberation” there is no true escape from karma. There is only escape from personal karma generated within the three lower worlds. Working constructively with planetary karma is very much focus of the Master or the Chohan.
The same can be predicated of a Heavenly Man, and of a solar Logos.
378. These great Beings also achieve liberation and free themselves from a relatively individual context. They do not free themselves from the influence and karma of still greater Beings Who include them as centers, cells and atoms.
379. The purpose of all self-conscious B/beings is to free themselves from limiting karma, and through the freedom achieved, attain a greater expression of intended dharma.
380. Masters and Chohans serve the Planetary Logos as both karmic and dharmic agents.
We might, in closing, express the same thought in terms of fire, remembering that words only limit and confine the thought, and that the main reason for this mode of approach is to bring pictorially before man some aspects of the central idea.
381. DK, we see, tries many ways to impress the true nature of His thought upon us. There are so many different kinds of minds. Some will grasp the idea behind the thought through one presentation and some through another.
"Electric fire, or will-impulse" in conjunction with "fire by friction" produces light or "solar fire."
382. This is the ongoing and familiar presentation.
Electric fire is force or energy of some kind,
383. Here, DK does not differentiate between force and energy.
and hence in itself [Page 803] is fundamentally an emanation.
384. Electric fire is a radiation or emanation. It goes forth from a source.
"Fire by friction" is substance with the quality of heat as its predominant characteristic;
385. It is heat which produces activity (the nature of the third aspect of divinity), and heat which, from another perspective, is activity.
it is latent heat or sensation.
386. Because of heat/activity, there exists the power to respond. Response involves movement and movement implies activity which does not exist unless there is heat (at least this is so within our three lower worlds).
Both these ideas, therefore, convey the idea of duality.
387. In the first instance and concerning electric fire, we have the source and that force or energy which emanates from the source.
388. In relation to fire by friction, we have both latent heat and sensation.
389. What we have to grasp is that without heat/activity, sensation cannot exist. When something is “cold and lifeless” there is no sensation or response.
390. The factor of sensation also implies the presence of a conscious, experiencing E/entity which is impressed by a form of activity.
An emanation must have its originating source,
391. Hence the duality.
and heat is but the result of friction,
392. From one perspective, heat is based upon activity and that disruptive interplay we call “friction”. Friction, of course, necessitates motion.
and is necessarily dual.
393. DK seems to be telling us that heat is necessarily dual.
Both these concepts involve facts long antedating the solar system, and hidden in the Universal Mind.
394. Electric fire and fire by friction are energy states which long antedate the arising of the solar system. They are understood from the perspective of the Universal Mind (presumably on the cosmic mental plane).
395. DK seems to be suggesting that unless we can penetrate the Universal Mind, we will not understand electric fire or fire by friction, per se.
All that we can scientifically ascertain is the nature of that which is produced by their approximation, and this is solar fire or light.
396. DK is telling us that electric fire, per se, and fire by friction, per se and in its own essence, are not ascertainable by our science. That which science can register is the result of the approximation of electric fire and fire by friction—namely, the solar system, demonstrating solar fire or light.
397. We note that, in this context, solar fire and light are equated.
These thoughts may make clear somewhat the significance of the number five, esoterically considered. Electric fire, being an emanation is essentially dual in concept, and so is fire by friction; they together produce solar fire, and thus the esoteric fifth.
398. Here we have dual Spirit and dual substance, producing a unitary vehicle. Earlier in TCF we had dual material fire (latent and active), dual mental fire (mental elemental fire and solar fire), and unitary Spirit!
399. There are many ways of deriving numbers. In the foregoing discussion both electric fire and fire by friction have been considered dual, and solar fire (deriving from the approximation and interplay of the two) is considered unitary. Sometimes, however, solar fire is also considered dual, for it represents the dualistic second ray.
400. Solar fire is the second which arises third in order. The numbers two and five are closely related, and here we see one reason why this should be the case. That which represents the second aspect (i.e., solar fire) is the “esoteric fifth”.
401. Interestingly, the second Cosmic Path (of Magnetic Work), which relates to the reconditioning of the second or astral plane, is pursued by man of those whose monadic ray is the fifth.
402. The numbers two and five are also closely related in the expression of the Fifth Creative Hierarchy of Solar Angels.
It will be apparent that when a man speaks of karma, he is dealing with something much wider than the interplay of effect and cause within the sphere of his own individual routine. He is, in all things, governed by causes originating in the aggregate of lives which form his egoic group, by the aggregate of groups which form one petal in a centre of a Heavenly Man, by force or purpose circulating through a triangle of centres, and by the life energy or purposeful will of the planetary Logos Himself.
Finally he is governed by the will of the solar Logos as it demonstrates itself in initiatory activity.
403. DK has immensely extended the consideration of the origins of karma and the forces by which man is governed and conditioned. Let us tabulate:
a. Man is conditioned by those karmic forces which are the result of the interplay of cause and effect within the sphere of his own individual routine
b. Man is karmically governed by causes originating in the aggregate of lives which form his egoic group
c. Man is karmically governed by the aggregate of groups which form one petal in a centre of a Heavenly Man. Here we have fresh light upon the manner in which egoic groups participate in the life of a center of a Heavenly Man: they form one petal in such a center.
d. Man is karmically governed by force or purpose circulating through a triangle of centres
e. Man is karmically governed by the life energy or purposeful will of the planetary Logos Himself.
f. Finally man is karmically governed by the will of the Solar Logos as it demonstrates itself in initiatory activity—setting fundamental rhythms to which all lives within a solar system must, perforce, respond.
Beyond this we need hardly go, but enough has been said to show that every human atom is under the dominance of forces outside his own consciousness, which sweep him and others into situations from which there is no escape, and which are to him incomprehensible.
404. There is no freewill in relation to such governance. There is no escape from it. And, there is no understanding of the true nature and origin of such karmic causes. Man has, perforce, to accept them and make the best of them, using them to improve the quality of his consciousness and skillful response to circumstance.
This has been at no time better illustrated than in the event of the late war and in present world conditions; these are effects of causes having their origin in the renewed activity of a certain planetary triangle, and in the vibration set up by our planetary Logos on the moon-chain, [Page 804] and which had a faint beginning in an earlier solar system.
405. When DK speaks here of a “certain planetary triangle” we do not know whether the triangle is intra-planetary (and thus within the planetary scheme and perchance involving planetary chains or certain globes) or extra-planetary (thus involving the Earth and two to three other Planetary Logoi.
406. We are alerted to the fact that this triangle was active prior to the period of the First WW, perhaps ages ago for the activity of this triangle has been “renewed”.
407. We might expect that such planets as Mars, Vulcan and Pluto were active, and Venus as well (offering the ideal of the soul).
408. The vibration established upon on the Moon-chain was probably not a positive vibration and may have had its effective origin in the previous solar system.
409. Thus, another triangle can be inferred: influences from the previous solar system; influences originating on the Moon-chain; conditions (resonant to both these antecedent causes) existent on our planet at the time of the war.
410. Is DK suggesting something about the functioning of our Planetary Logos in a previous solar system? We have many times gathered that the Planetary Logos of the Earth did, indeed, exist in the immediately previous solar system as did certain other planets, such as Mercury and, certainly, Saturn.
411. We gather that the forceful arising of certain ancient vibrations (possibly evoked by the approach of the Good—as “Perfection calls imperfection to the surface”) were responsible for WWI and its continuation as WWII—both constituting the “Great War”.
This vibration impinged primarily upon certain atoms and groups of atoms in His body, principally those composing the human and animal kingdoms, and produced the apparently dire results which we have been witnessing.
412. The atoms here mentioned are human and animal units.
413. The atoms upon which the vibration impinged must have been peculiarly responsive to that vibration. May they have been atoms characterized to a high degree by selfishness (i.e., atoms highly conditioned by the lunar nature rather than the solar)?
So great was the effect of His energy, that the vegetable kingdom was somewhat (though not so much) affected, and the mineral kingdom felt the effect in a startling manner,
414. Nuclear chain reactions are “startling”.
far more than the vegetable kingdom and almost as much as the animal.
415. Mars is largely the ruler of the animal kingdom, and, thus, the thought of its involvement as part of the planetary triangle mentioned.
416. Vulcan is the ruler of the mineral kingdom, hence, likewise, the reason for including it within the proposed planetary triangle.
417. Or, perhaps there have been chains and globes responsive to such planetary influences.
418. The vegetable kingdom is ruled by Venus. To what extent should Venus be implicated in that war, except for the fact that it represents the emergent soul in humanity?
419. We may further conclude that our Planetary Logos, Himself, was very much involved in impulsing the first phase of the Great War.
Here we have a setting of circumstances outside human and even group control, which illustrates the helplessness of man in certain conditions,
420. Millions of human beings were the victims of an enforced sacrifice, necessitated through the imposition of the Will of the Planetary Logos, and other equally high (and probably still greater) sources of Will.
421. Not only could man not control the circumstances which drove him into inevitable sacrifice, but groups, as well, could not exert any control.
and which serves to bring in factors apparently apart from the individual vibration of the fourth kingdom.
422. DK has been enumerating various energies and forces which affect the human unit and the human kingdom and over which no human control can possibly be exerted. This is part of His attempt to indicate the greater and often more remote causes of the karmic conditions presently facing the human kingdom and the individual human being.
Nevertheless, within limits, man definitely does "control his destiny," and can initiate action which produces effects recognisable by him as being dependent upon his activity along a particular line.
423. Though individual man is helpless to alter the course of great causes arising from great systemic and cosmic sources, he does, at least, have some control over his individual destiny.
424. When dealing with karma, we are always dealing with the principle of limitation and the energy and force of the planet which sets limits—Saturn.
425. It is important for the human being to develop a balanced attitude, recognizing those conditions and circumstances over which he has no possible control and those over which he may exert a degree of control.
426. To say this reminds one of the Serenity Prayer of St. Francis, who, according to reasonable astrological hypothesis was a Libran—perhaps the major sign of karma and one in which the planet Saturn has unique potency.
He does, on a miniature scale, repeat the procedure of the Logos on a vaster scale, and thus is the arbiter of his own destiny, the producer of his own drama, the architect of his own home, and the initiator of his own affairs.
427. DK discusses the control which man may exert upon his own destiny in a variety of ways. Let us tabulate them for impact: Within limits, man is—
a. The arbiter of his own destiny
b. The producer of his own drama. Is he the author and director as well?
c. The architect of his own home. ‘You built your house. Now live in it.’ ‘You made your own bed. No lie in it.’
d. The initiator of his own affairs.
428. We gather from what is said that, as human beings, we are both controlling and controlled and that we must understand the balance between these two conditions.
429. It would behoove us to make lists of those conditions and circumstances over which we seem to have a degree of control and those over which we have none.
Though he may be the meeting place of forces outside his control, yet he can utilize force, circumstance and environment and can turn them, if he so will, to his own ends.
430. We are reminded of the sailor who must sail into the wind. If he knows what he is doing, he may utilize this counterforce to his advantage, thus propelling his craft forward.
431. Thus, even if man cannot stem the forces which will impact him, he can, to a degree, utilize such forces in a constructive manner. In his own little sphere, he can turn evil into good, and adversity into advantage.
The working out of karmic law in a man's own life might be broadly divided into three divisions, in each of which a different type of energy is demonstrating, producing effects upon the lower and higher bodies of a definite nature.
432. In this entire commentary we have been dealing with karma and its working out.
433. DK seeks to help us structure our thought process in relation to this subject.
434. Now we are to consider three divisions applicable to the working out of karmic law in a man’s life.
435. Division One:
In the very early stages, when man is scarcely more than an animal,
436. This is the stage of individualized “animal-man”.
the vibratory activity of the atoms of his three sheaths (and of the lowest primarily)
437. The physical body, primarily…
governs all actions on his part.
438. Man is entirely governed by his lunar nature and, especially, by the lowest of the four elementals—the physical elemental.
He is the victim of the vibratory activity of physical substance, and much that occurs is the [Page 805] consequence of the interaction between the Ego and its lowest manifestation, the physical sheath.
439. Though the stage is primitive, the Ego nevertheless interacts with the man’s life in the three worlds.
440. The attention of the Ego on its own plane (such attention as there is) is directed to the physical vehicle.
441. We note that the man is considered a “victim”. He has very little or no control over his physical substance. He is not self-directing.
The centre of attention is the physical body and only faintly are the two subtler bodies responding.
442. The period of development indicated is principally that of the organizing and unfoldment of the first petal of the egoic lotus. The focus is definitely within the first tier of petals. The man is engaged in work within the Hall of Ignorance.
443. There is response from the astral body and mental body while within the Hall of Ignorance, but the astral and mental natures are not fully developed until subsequent tiers are unfolded.
The egoic impulse is slow and heavy,
444. This means that the Ego is only rarely attending to the outer personality and that its impacts are not aimed at producing delicacy of response but only in establishing basic, necessitous conditions.
and the vibration is directed to producing response between the egoic consciousness and the atoms of the physical body.
445. The Ego is not attempting to influence or refine the astral and mental bodies. Its work is concentrated upon rendering the physical body increasingly responsive (albeit crudely responsive) to egoic impulses.
The physical permanent atom is more active than the other two.
446. This is the case throughout development in the first tier of petals, and, in fact, even until the sixth petal is unfolded, at which time the astral permanent atom is equally vibrant as the physical permanent atom.
It is the aspect of "fire by friction" which is fanned by the egoic breath, with a triple object in view:
447. We note the interesting term “egoic breath” connoting the outgoing influence of the Ego upon the lower sheaths.
448. The term “fanned” is also used. We recall the “fanning of the spark of mind” for which the Solar Angel is responsible.
449. We can conclude that the fanning which occurs in those early days occurs through the emanation of the egoic breath (or, perhaps we could call it the ‘Breath of the Solar Angel’). In this context, egoic breathing is fanning.
450. We must remember that fire by friction is not only physical, but is an aspect of energy found within the astral body and lower mental body as well.
451. In the early days of the working out of karmic law, the Ego seeks to achieve three results.
a. Co-ordinating the physical body.
452. The physical body of early man was, we are told, ill-coordinated. One of the first necessities was the coordination of the physical body with the etheric body. Success with respect to this coordination was the mark of an early form of initiation.
b. Increasing the resistance of the etheric web, a work which was only carried to the desired point by the middle of the Atlantean root-race.
453. We see that millions of years were required to strengthen the resistance of the etheric web.
454. If the etheric web was not sufficiently resistant, may we conclude that man was very passive to influences reaching him via the astral plane. Such a condition may well have furthered the psychism for which the Atlanteans were renowned.
455. May the sufficient strengthening of the etheric web have coincided with that period of man’s development when his mental apparatus was growing in strength. We have read that in the middle of the Atlantean rootrace, the foremost members of the human race were becoming increasingly mentally focussed.
c. Bringing certain of the lower centres to the necessary stage of expression.
456. Why does DK not specify which centers? He may mean the base of the spine center, the sacral center and the solar plexus center, but He may also be including the spleen. There are other, lesser and more ancient centers which it would not be the goal of early man to cultivate but, rather, to see subdued.
The heat of the atoms in the bodies is increased during this stage, and their atomic life co-ordinated, while the triangle between the three permanent atoms becomes a demonstrable fact and not a faint indication.
457. Three more effects are found during this first phase of the outworking of karmic law:
a. The heat of the atoms in the three bodies in increased.
b. The atomic life of these atoms is coordinated
c. The three permanent atoms are related in triangular formation. The triangle, however, is still weak, and will not be strong until the phase of initiation is reached.
458. Thus, six developments in all occur during this first period of karmic expression:
a. The physical body is coordinated
b. The resistance of the etheric web is increased
c. Certain of the lower centers are brought to a necessary level of expression
d. The heat of the atoms in the three bodies is increased.
e. The atomic life of these atoms is coordinated
d. The three permanent atoms are related in triangular formation
459. We are reminded that in each of these three phases, the law of karma or of karmic influence is seeking to effect certain ends within the vehicles of man in the lower three worlds.
460. Division Two:
During the second stage, the law of karma or karmic influence (through the inevitable reflex action produced by the increased activity of the sheaths) turns its attention to the working out of desire, and its transmutation into the higher aspiration.
461. When the outworking with respect to the physical body has been sufficiently accomplished, a reflex action turns the direction and application of the law of karmic influence towards the astral body. The goal is the “working out of desire and its transmutation into the higher aspiration”.
462. We may judge that the major focus of egoic attention is the love petals (for the astral plane).
Through experience, the pairs of opposites are recognised by the Thinker, and he becomes no longer the victim of the vibratory impulses of his physical body;
463. We may recall that the recognition of the pairs of opposites is particularly associated with the development and unfoldment of the fourth petal.
1. The Petal of Knowledge, for the astral plane; unfoldment is brought about by the conscious balancing of the pairs of opposites, and the gradual utilisation of the Law of Attraction and Repulsion. (TCF 540)
464. The astral plane is particularly that dimension in the life of man which presents the challenge of duality, and this even though it is the only unitary body of the three personality vehicles.
the factor of intelligent choice becomes apparent.
465. We will naturally find the presence of Libra, Saturn and the third ray.
466. Man is no longer ignorant. He understands that there are a higher and lower pair of opposites and that he has the choice regarding which of these he will emphasize.
467. His first work is with horizontal pairs of opposites. Later he becomes aware of the vertical pair of opposites—soul and personality.
The man begins to discriminate between the pairs of opposites, choosing ever in the early stages that which appeals most to his lower nature and that which he believes will bring him pleasure.
468. Man is confronted with the choice between pleasure and responsibility (which leads ever to the soul).
469. DK emphasizes the thought that, in the beginning, man almost always fails to choose aright. He has not yet learned through bitter experience, to do otherwise.
The centre of the attention of the Ego is the astral body,
470. We note that the Ego (in this instance the Solar Angel as the Divine Supervisor) will concentrate progressively upon the different vehicles in ascending order. Now the solar angelic attention is focussed on the astral body.
and it becomes so closely co-ordinated with the physical body that the two form one united expression of desire.
471. We witness the close coordination of the etheric-physical body and the astral body. This is completed in fulness when the sixth petal is opened, but that lies relatively far ahead of this stage.
472. At the stage under discussion, the physical body serves the behests of the astral body. The physical nature becomes the immediate servant of desire. Mind, however, slowly enters and provides the necessary “checks and balances”. Mind becomes the instrument of conscious choice.
The mental body [Page 806] remains comparatively inactive at this stage.
473. Yet, we have been told that the man is confronted with choice between the pairs of opposites, and this must be a growing tendency, even if, in the beginning, the outcome is a foregone conclusion.
The love nature of the Ego is in process of being developed, and this stage is the longest of the three.
474. We live within a love solar system and upon a planet which, under its second ray soul, will be expressive of love.
475. The love nature of the Ego begins its development even in the second petal (and in the Hall of Ignorance) and continues through the development of the sixth petal (the last of the petals of love for the astral plane). In fact the love nature continues to grow through the opening of all twelve petals.
It deals with the evolution of the petals of the egoic lotus, and with the blending of solar fire and of fire by friction.
476. To a certain extent, all the petals of the egoic lotus relate to the love nature, just as the three permanent atoms (i.e., the atomic triangle) relate to the intelligence aspect and the Jewel in the Lotus to the will aspect.
477. With the unfolding of the second tier of petals, solar fire is blended with fire by friction, but this blending continues throughout the unfoldment of the sacrifice petals during which the process of initiation commands the attention of the human being. Even between the third and fourth initiation, when the synthesizing planets are opening completely, the quality of love continues to grow.
Reflex action between the lower and the higher during this middle period produces three effects, which will be seen, if carefully studied to convey much information anent the working out of the law of Karma.
478. During this second phase, man is far more conscious of karmic law and of the manner in which the quality of his choices determine the effects which he experiences as karmic repercussion or beneficence.
479. During this stage man becomes increasingly aware of being torn between the pairs of opposites. He also recognizes that he need not be helplessly torn, but, upon the Battlefield of Kurukshetra, may throw his will upon the side of the soul and of spiritual values.
These three effects are:
1. The development of the astral permanent atom with a concurrent stimulation of the physical permanent atom, and thus the growth and evolution of the two sheaths concerned.
480. In this second phase of the expression of karmic law, both the astral permanent atom and physical permanent atom are stimulated.
481. The astral permanent atom is stimulated to the fullest extent by the time the second tier is fully opened.
2. The co-ordination of the threefold man through the innate vitality of the astral body and its effect upon the mental and the physical.
482. The first stages of personality integration are reached.
483. We note that the astral body has an effect both upon the physical body and mental body. The physical body is compelled by desire and the mental body is stimulated by focused desire and then aspiration.
484. In our study of the petals we noticed that a high stage of personality integration was reached with the development of the fifth petal.
This is the kama-manasic period,
485. Thus it is ruled by Venus, just as the first period was ruled by Mars.
and as this body is the only complete sphere in the threefold lower man,
486. The physical body and mental body are, we realize, divided into physical and etheric sections and into lower and higher mental sections.
it is the most powerful body inherently for it embodies (as does the solar system) the heart aspect, or embryonic love nature,
487. The soul nature is reflected in the astral body as the personality is in the physical body and the Monad in the mental body.
which it is the object of macrocosmic and microcosmic evolution to develop.
488. Generically, the astral body is most attuned with the quality which the Planetary Logos seeks to develop upon the planet and which the Solar Logos seeks to express throughout His solar system—the quality of Love.
3. Finally the unfoldment of the nine egoic petals in three stages.
489. The second division of karmic expression includes, it seems, the development of the nine petals of the egoic lotus, and thus leads to the third initiation.
490. This second division or phase is, we see, not a strictly emotional phase, as during the stage of the unfoldment of the sacrifice petals, initiation is pursued and the mental nature is brought to a high stage of development.
491. Yet from a higher perspective, this phase may still be called “kama-manas”, and that stage may end only with the fourth initiation, when the causal body (under Venus, the planet of kama-manas) disappears.
In the working out of the law we must therefore note that man is first of all the victim of the impulses of dense substance or of the brahma aspect, and thus repeats rapidly the evolutionary process of the preceding solar system; in the second stage he is the victim of desire, or of his own love nature.
492. In both phases thus far under discussion, the man if the victim of impulses he cannot control.
493. In the Hall of Ignorance the man recapitulates the development pursued during the previous solar system (and for some, upon the Moon-chain).
494. In the second phase of the working out of karmic law, the man is the victim of his desire nature, a reflection of his love nature.
495. Shall we say that this is the case even as the last tier of petals is being unfolded? Until the will aspect comes strongly into prominence, it is, indeed, the case, even though during the development of the sacrifice tier, the man is developing a high mentality and responsiveness to the soul.
496. Division Three:
In the third stage, the law of karma works through a man's mental nature, and awakens in him recognition of the law, and an intellectual apprehension of cause and of effect.
497. To a certain extent, this stage of development is occurring during the development of the final tier of petals, the sacrifice tier, yet there may be sufficient mentality even during the development of the second tier for a useful apprehension of cause and of effect to occur.
498. The man is becoming responsive to a higher will than his personal will, and is able to restrain both his desire and aspiration by conscious, intellectual realization reinforced by the power of spiritual will.
This is the shortest stage but is also the most powerful; it concerns the evolution of the three inner [Page 807] petals shielding the "jewel,"
499. If the second phase in the working out of karma leads to the unfoldment of all nine petals of the egoic lotus, then the final stage (concerned with the evolution of the three synthesis petals shielding the Jewel in the Lotus) must necessarily occur from the period of the third initiation until the fourth. At least this will be the focal period for stage three.
500. This is the period of true mental polarization during which the man can actually spiritually discern causes and their effects—karmically considered.
501. We see that the period following the third initiation is highly mental in nature, even though the intuition is being cultivated.
and their ability to disclose at the right moment that which lies hidden.
502. That “right moment” occurs just before the fourth initiation.
It covers the period of the evolution of advanced man, and of the man upon the Path.
503. In DK’s presentation of this subject we see that there is some overlap between the phases.
504. Phase two takes a man to the unfoldment of nine of the petals and thus to the third initiation.
505. Yet, if it is true that phase three covers the period of evolution of “advanced man and of man upon the Path”, it includes all the work done on the sacrifice petals, at which time the first three initiations are experienced and the synthesis petals begin to open, disclosing as they do ever more of the central Jewel.
506. We can divide the three stages, basically, into physical, emotional and mental, but DK extends the second period to the third initiation, and includes in the third period those phases of development which begin even before the first initiation, for it is advance man who makes application to the first initiation.
507. The general picture, however, remains clear, if we retain the divisions of physical, emotional, mental.
In connection with the human family it covers the first half of the next round, prior to the great separation.
508. It is at that time that man will truly be able to discriminate cause from effect and will be truly mentally focussed.
509. This realization may cause us to pause and reflect. At his present stage of development, man is, largely, a very emotional being.
Electric fire is beginning to make its radiations felt,
510. It does so at the first initiation, but even more emphatically at the third.
and the will or purpose of the Ego is now consciously realised upon the physical plane.
511. It is the initiate of the third degree who realizes the will or purpose of the Ego while in his physical plane consciousness.
The three permanent atoms form a triangle of light, and the petals of the lotus are rapidly unfolding.
512. This rapid unfoldment occurs as the third initiation is approached, with the synthesis petals unfolding more fully after the third degree.
When the will and purpose of the Ego are realised by man in his waking consciousness in the physical brain, then the law of karma in the three worlds is becoming neutralised, and man is on the verge of liberation.
513. To be “on the verge of liberation” is to have achieved the third degree and to be moving towards the fourth.
514. It is not that the will and purpose of the Ego are inferred or imagined; they are actually realized. The power of Venus is (in relation to Capricorn) offsetting the personality effects of Saturn. Man is becoming a conscious soul in incarnation.
He has exhausted the initial vibration,
515. This is the lunar vibration.
and there is no response within his sheaths to the threefold vibration of the three worlds; he stands freed from the three kingdoms and the fourth.
516. The last sentence tells us that the man has achieved the fourth degree because even the initiate of the third degree does not stand free of the three kingdoms and the fourth.