Fellowship of Cosmic Fire
Commentary Semester VIII Section X
TCF 1039 - 1054 : S8S10
(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)
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III. RESULTS OF ITS ACTIVITY.
These results can be studied in four ways, considering each as a subsidiary Law of the basic Law of Attraction and Repulsion.
1. We are in a first ray portion of the book during which the focus is upon “law” and “laws”.
All motion is the result literally of the impact, or intercourse, between atoms, and there is no atom anywhere which escapes this force.
2. We might however, ask, what is it which ‘moves’ the atoms so that there can be impact. If motion is the “result” of impact, what made that impact possible? How did motion arise—a deep question.
3. From another perspective, “intercourse” may not be the same as impact and may suggest a magnetic field which generates motion. For now, it seems best to think of the force which causes motion.
In the case of rotary motion, which governs the activity of the atom of substance, the impulse emanates from within the ring-pass-not, and is produced by the impact of the positive charge upon the negative charges.
4. Much depends on how we define “impact”. If we define it as ‘influence’ rather than as, let us say, ‘collision’, we come closer to saying that motion is generates by energy or force.
5. Rotary motion is not generated by the impact with, influence from or intercourse with other atoms. It arises from within the atom itself and is born of the relationship existing between the positive and negative charge within the atom.
6. When the positive and negative within any atom engage, the atom moves.
7. We see then, how very individual rotary motion is.
This is true of all atoms, cosmic, solar, individual, chemical, and so forth.
8. Rotation guarantees exposure to all energies within the sphere in which the rotating unit is contained. Thus rotation promotes the reception and assimilation of the influences necessary for growth.
9. The effect of the positive charge upon the negative charges induces atoms to move, but yet they are held in their orbits by both the attractive and the repulsive power of the nucleus, The only possible response then is rotary motion. The negative charges rotate themselves and at the same time revolve around the center from which acts as the nucleus of the system in which the atom finds its place. We see in the Earth’s motion (rotation and revolution) an analogy to the type of system discussed.
When, however, the effect of the rotation of the atom is so strong that it begins to affect other atoms outside its individual ring-pass-not,
10. We see that one type of motion leads to another. The effect of a sufficiently stimulated atom is not confined within itself. It reaches a point when it influences the field in which it is found.
another influence begins to make itself felt, which draws together, or dissipates, those contacting coalescing atoms.
11. We can recognize this second type of motion as related to the Law of Attraction and Repulsion.
12. A rotating atom is sounding its note and if it rotates with sufficient strength and intensity that note reaches other atoms which are either attracted or repelled by the quality of the note. As long as the rotation is of insufficient strength or intensity this attractive and repulsive action is not experienced.
13. The Law of Economy (which governs individual rotation) is first to manifest just as the manifestation of the third ray precedes that of the second. The Law of Attraction and Repulsion manifests next and ends the strictly ‘individual phase’ point of focus the atom.
Thus forms are built under the impulse of aggregated forces of some one kind,
14. The second ray is the form-building ray.
15. We can imagine how units of matter (densified, “congested” forces) aggregate.
16. How, however, do we understand the aggregation of forces?
17. Can forces interpenetrate each other and occupy the same field? It would seem so. The more concentrated these forces are within a given field, then the more aggregated they are.
18. Let us take an analogy: several powerful individuals of very different character are sitting in the same room. Another person enters the room and is subjected to the influence of all of these individuals simultaneously. It would be very different, however, if only one of the individuals were in the room and the other were thousands of miles away and incommunicado. The aggregation of forces would have been greatly reduced.
and these forms in turn produce effects on other cohering atomic forms,
19. Groups of atoms within coherent forms affect other groups of atoms also related within coherent forms.
20. We are not so much speaking of atomic interplay as the interplay between forms.
until the rhythm is built up,
21. A rhythm of attraction and repulsion…
22. When forms come into sustained relation, rhythmic patterns between the forms are soon established.
and a vibration [Page 1040] instigated which is a continuation of the rotary motion of the individual atoms,
23. Third ray motion is not discontinued; it is simply modified.
and the modification produced on them by their group activity. This causes progression and simultaneous rotation.
24. We have been given the manner in which spiral-cyclic motion is generated.
25. When progression and simultaneous rotation are found, we have spiral-cyclic motion.
26. Rotary motion is not progressive, but the interplay between groups of atoms induces progression.
27. For the human being, group interplay of the right kind promote progression while not ending the process of rotation, which must continue.
28. The human being who remains in a strictly individual phase (rotating only) will not progress. The group has what he needs.
The movement forward
29. This is a first ray inducement. But when first ray motion is modified by “internal atomic activity” or “rotary motion” the result is spiral-cyclic motion.
is modified considerably by the internal atomic activity, and this it is which causes that motion we call spiral cyclic.
30. If one drives a rotating object forward, this will clearly be seen. A spiral will be produced which is a modification of progression along a straight line, and also a modification of strictly repetitive, rotary motion.
It demonstrates in all forms as a tendency to repeat, owing to the backward pull of the rotating atoms, and yet is offset by the strong progressive impulse of the form activity.
31. We are dealing with the contrast between matter and form—which are not the same.
32. The attractive life of the form (not the life of the rotating atoms) induces progression in those atoms. Progression, thus, is magnetically induced from without.
33. This same dynamic is obvious in human life: every human being can be asked, “Are you just doing the ‘same old thing’ or are you moving forward?”
34. Right group relations promote progression—and there will always be the backward pull of old habits.
Students can work this out in connection with:
The planetary Logos, as He manifests through the rounds, each one of which, in its earlier stages, recapitulates all that has previously occurred.
35. Rounds, we can understand, are spiral cyclic in their nature. They are not simply repetitions. Yet the fact that in their earlier phases they recapitulate previous rounds is analogous to the effect upon the backward pull of the rotating atoms upon the tendency towards progression induced by relationship.
36. We might seek to understand rotation as stabilization. The Third Ray Lord is the “Builder of the Foundation” and this is accomplished in no small degree by repetition.
37. Saturn is a third ray planet (essentially so in its Monad) and is also a planet of stabilization. It is Uranus which produces the urge to onward progression. In one respect, Jupiter, a largely second ray planet, the planet which rules progressive expansion, is an influence which promotes spiral-cyclic-activity.
Man, in the ante-natal period, in which he runs through the various stages of development.
38. Ontogeny recapitulates phylogeny.
39. Nature seeks order and continuity through sequential progression. Saturn is the planet of the past and, from one point of view, the planet of sequential progression.
Spiritual man, as he creates that which will destroy the "Dweller on the Threshold."
40. This is, perhaps, a little harder to understand. What will destroy the "Dweller on the Threshold"? Perhaps it is the perfected causal body (a fully developed egoic lotus) built up through many incarnations, each incarnation of which repeats in a rapid way all the others.
41. When a human individuality runs into difficulty during a certain earlier developmental phase, it is perhaps an indication that there were a number of lives, expressive of that developmental phase, which lives were also were problematic. We should read each incarnation for its indications of the past.
This spiral-cyclic activity, which is distinctive of all forms,
42. Does this include that tiniest type of form—the atom, or even the ‘lesser atoms’ within the atom?
can perhaps be comprehended more practically if we study it as an expression of four laws, taking each one briefly in turn:
43. So now we will analyze spiral-cyclic motion in terms of four subsidiary laws in the attempt to understand it more practically.
1. The Law of Expansion.
This law of a gradual evolutionary expansion of the consciousness indwelling every form is the cause of the spheroidal form of every life in the entire solar system.
44. We see that the production of the sphere is related to an innate tendency towards the expansion of consciousness.
45. The outer form derives from tendencies within the consciousness aspect of divinity.
46. As consciousness expands the form must form must accommodate the expansion by expanding.
47. Then we might ask whether fully developed human beings are spherical in nature? This may not be a facetious question.
It is a fact in nature that all that is in existence dwells within a sphere.6
48. This will have to be explained in light of the many apparently non-spherical forms. Yet even these forms dwell within subtle spheres. The fivefold form of man dwells with the causal and monadic spheres.
The Atom.—S. D., I, 113, 566. It is on the illusive nature of matter and the infinite divisibility of the atom that the whole Science of Occultism is built.
49. One can understand matter as a kind of “congestion” of energy which appears dense to the illusion-producing senses.
50. Is the atom infinitely divisible or is the term “infinite” not use in a strictly literal manner?
51. In the proposition of the “infinite divisibility of the atom” we have a difficult philosophical issue, especially if we try to reconcile infinite divisibility with a periodically appearing universe.
1. Everything is atomic—God, Monads, atoms.
52. By an atom we mean a complete, self-contained unit or life.
a. The sphere of solar manifestation....... God
53. From the point of view of man, the Solar Logos is “God”.
The mundane egg. The logoic auric egg Macrocosm
54. The true and final macrocosm is vastly larger than this, but from the perspective of man, the logoic auric egg (including the causal body of the Solar Logos) must be considered the macrocosm. Perhaps the solar logoic monadic expression must also be included within the macrocosm. The solar logoic monadic auric egg would be the fullest representation of this particular macrocosm, but then is the term “mundane” really applicable to this greatest type of logoic auric egg?
55. Is H.P.B. saying that “the mundane egg” and “logoic auric egg” are equivalent?
b. The sphere of monadic manifestation Monads
The monadic auric egg........................... Microcosm
56. The normal relation of macrocosm to microcosm is found in the relation between the Solar Logos and man.
57. When we speak of the microcosm, we should not think only of the personality of man and even of his soul and personality. The Monad of man must be included and the monadic auric egg.
c. The sphere of the ultimate physical atom Atoms
58. What does DK mean here by “the ultimate physical atom”? Although He has discussed the tiny atom of substance which is etheric and appears on the atomic etheric subplane, has He actually discussed the tiniest atom of all types of matter? Probably not.
59. Perhaps, in this context, what is meant, after all, is the tiniest or ultimate atom of etheric substance. The etheric subplanes are part of the systemic physical plane There are, we have learned in our study of occultism, atoms far tinier but they are not part of the systemic physical plane.
60. Even a bubble in the koilon is far larger than the tiniest possible “atom”.
61. If H.P.B. is correct about infinite divisibility, then there is no tiniest possible atom, but the matter is debatable.
2. The solar system is a cosmic atom.
62. The Solar Logos is a cosmic Being. His vehicle, our solar system, is as much an atom as the atom of substance known to the physicist and chemist.
3. Each plane is an atom or complete sphere.
63. This is an important point as the manner in which the planes are usually presented creates in our minds a misconception as to their nature.
64. The planes and subplanes are actually spherical and are atomic in their nature—but how we are to conceive their atomic nature is still undisclosed.
4. Each planet is an atom.
65. Is DK speaking of globes? Or is He referencing the level of a planetary chain? He seems to be speaking of the substantial nature of a Planetary Logos and not of His psychological nature.
66. Because a planetary scheme has chain and globe structures, within the planetary atom will be a number of very large subsidiary atoms—i.e., chains and globes.
5. Each Heavenly man is an atomic unit.
67. A Heavenly Man is much greater than a planet—if we consider a planet to be merely a globe. The Heavenly Man expresses through a planetary scheme and through all “planets’ (i.e., globes) which are corporate parts of that scheme.
68. Of course it is possible to consider both Chain-Lords and Globe-Lords as types of Heavenly Man, though minor when compared with the Heavenly Man Who is the full Planetary Logos.
6. Each human Monad is an atom in the body of one of the Heavenly Men.
69. Let us look at the word “atom” in this context. Sometimes it is said that the human Monad is a “cell” within the body of Planetary Logos. It seems as if the term “atom” is being used in a generic sense and does not describe the magnitude of the human Monad in relation to the magnitude of a Heavenly Man.
7. The causal body is an atom, or sphere.
70. The implication is that every atom is spherical.
71. The causal body, then, must have the same structure as every other atom.
8. The physical plane elemental is an atomic unit.
72. This is interesting because, of all the elementals associated with the human energy system, the physical elemental (including, shall we say, the etheric vehicle) is least spherical. Even the causal body is said to sometime assume an ovoid shape instead of the shape of a sphere—depending, probably, upon the ray type of the Ego for whom the causal body is a vehicle.
What is an atom?
1. A sheath formed of the matter of the solar system in one or other of its seven grades and indwelt by life of some kind.
73. An atom is a sheath (spherical) indwelt by “life of some kind”.
74. If an atom is a “sheath”, within every atom is a “life”
a. Absolute intelligence informs each atom.—S. D., I, 298.
75. Presumably this means that the intelligence of the Solar Logos informs each atom. Expanding the range greatly, we could infer that the intelligence of the Universal Logos of all possible systems informs each atom.
76. The point is that although each atom of substance is elemental and, in a sense, an involutionary life, it is nevertheless intelligent. Substance is intelligent.
b. Absolute life informs each atom.—S. D., I, 278, 28l; II, 742, note.
77. This is more of the same and is a statement derived from Hylozoistic thought.
78. Philosophically, the Wholeness of God the Universal Logos is within each atom, no matter how tiny.
2. Atoms and souls are synonymous terms.—S. D., I, 620-622.
79. Every atom has consciousness, and nothing we usually (even esoterically) call an atom appears unless there is a ‘soul-center’ within it, generating it.
80. There are no ‘soulless’ atoms.
a. In this solar system atoms and souls are synonymous terms. The Primordial Ray plus the Divine Ray of Wisdom.
81. Atoms are examples of the union of the second and third aspects of divinity. It would seem that the first aspect must also be represented as the positive charge within the positive nucleus.
82. Notice, however, the phrase “in this solar system”. The first aspect is not yet emphasized in this solar system, thus DK refers to only two rays as demonstrable in each atom. Technically, this is not correct. There can be no B/being in cosmos in which the first aspect is not, at least, latent.
b. In the previous solar system atoms and mind were probably synonymous terms. It resulted in the Primordial Ray of active intelligent matter, the basis of the present evolution.
83. We can see how DK is developing the thought. Though it is true that all aspects of divinity must be simultaneously present, DK is emphasizing that aspect of the three which is most prominent in any of the three major solar systems.
84. In the previous solar system, if an atom manifested, mind manifested inescapably. This, though, is also true of atoms in this solar system, though the more subtle factor of soul has emerged more fully.
85. In the next solar system, all three aspects of divinity will be present expressing through an atom, but, eventually, Spirit will be most prominent.
c. In the next system atoms and the third factor, pure spirit may be synonymous terms. The Primordial Ray and The Divine Ray plus the third cosmic Ray of Will or Power.
86. There is an additive effect. No lesser factor in the Trinity is entirely relinquished, however, when a greater factor emerges into greater prominence.
3. Atoms are inseparable from Spirit.—S. D., I, 367.
87. This is what I was suggesting above.
a. They are the sheaths through which the informing God manifests.
88. Each atom is a sheath. From this perspective the entire Universe is but an atom, a sheath.
b. The form of the sheath is a sphere.
89. This is the archetype, and some formal variations are said to occur.
90. Can we say then that the entire Universe, as an atom, is a sphere?
c. The quality of the sheath is latent love.
91. This means that the sheath will eventually develop a relationship of magnetic, appropriate coherence with every other sheath.
92. The quality of latent love is especially prominent in the sheaths found in this solar system.
d. The matter of the sheath is active intelligent substance.
93. Note that there can be no matter without intelligence, and no matter without activity. Even the blind elemental lives are intelligent in their own way—i.e., selectively responsive.
The chemical atom is spheroidal;
94. This is largely confirmed by the modern physicist and chemist.
man [Page 1041] dwells within a sphere, as does the planetary Logos and the solar Logos,
95. DK is speaking of the auric nature of man, the Planetary Logos and Solar Logos.
this sphere being the form matter takes when its own internal activity, and the activity of the form are working in unison.
96. We are being told that when the third aspect of divinity and the second aspect of divinity work “in unison” the resultant form is the sphere.
97. Form production is largely under the second ray which ray, particularly, tends towards the creation of sphericity.
98. To be factored in with this idea is the thought presented earlier that the positive charge acting upon the negative charge causes rotary motion.
99. There are so many layers of hints in this text. We can see how the scientist of the future will receive many progressive hints from A Treatise on Cosmic Fire.
It requires the two types of force—rotary and spiral-cyclic—to produce this.
100. We remember from the previous commentary that cyclic force has been associated with the second ray and spiral activity with the first ray. Together they produce spiral-cyclic motion, which seems to be the manner in which the first ray can make its impact in the present solar system—always, at this time, through the medium of the second ray.
101. Thus, in a way, all three aspects of divinity are involved in producing the spherical form: the rotary motion which represents the third ray and the spiral-cyclic motion which is a union of the first and second rays, though it is largely identified with the second ray when that type of motion is contrasted with the motion of “progress onward” or “driving forward through space”.
Scientists are beginning to recognise this more or less, and to realise that it is the Law of Relativity, or the relation between all atoms, which produces that which is called Light, and which, in its aggregated phenomena, forms that composite sphere, a solar system.
102. This may seem an obvious statement, but there is much in it which is not obvious and which points the way ahead for advanced students of physics.
103. DK is defining the Law of Relativity in a manner different from the way the usual scientist would define the “Theory of Relativity”.
104. Are atoms light or is it the relationship between them which produces light. The Kabala tells us that all matter is light.
105. We note also that the solar system is a sphere. In many diagrams we are used to consider it somewhat planar, yet there are advanced astrologers who posit bodies within that solar system which revolve around the Sun in a manner perpendicular to the plane of the ecliptic.
106. We note that it is not just the atoms which compose the composite sphere called the solar system, but the “aggregated phenomena” associated with such atoms. This deepens the question.
107. One sees that revealing the mysteries contained in the "Garment of God" will be a very “piece-by-piece” process. The veil of ignorance is still very thick though much unveiling, relatively, has been accomplished.
The motion of the constellations external to the solar sphere is responsible for its form in conjunction with its own rotary motion in space.
108. DK has extended the atomic analogy to the cosmic sphere. The solar system, in this context, is analogized to the atom and the constellations external to the solar system are as other atoms or greater congeries of atoms.
109. We may correlate the motion of these external constellations with the second aspect of divinity, The rotary motion of our own solar system is correlated, naturally, to the third aspect.
110. It seems that the interplay of various atoms, greater and smaller, induces in the smaller atoms the shape of the sphere. Perhaps rotary motion inclines towards sphericity and the motion of external atoms inclines towards the sustainment of that sphericity.
111. Both external constellations and our solar system, itself, are responsible for the appearance of the spherical form of our solar system.
As the wave lengths of the light from the constellations, and their relation to the sun are better understood,
112. We may assume that these wave lengths do not occur only on the systemic etheric-physical plane…
and as the effect of those wave lengths or light vibrations (which are either attractive to, or repulsive to, the sun) are understood, much will be revealed.
113. DK is speaking of the subtle dynamics of cosmic interplay. He is also speaking of what we might call the ‘Law of Affinity' and, presumably, the ‘Law of Dis-affinity’.
114. At this stage of cosmic evolution, both harmony and disharmony exist between our Solar Logos and other Solar Logoi and Constellational Logoi.
115. And understanding of the dynamics of attraction and repulsion will lead to a deeper understanding of the function of our Solar Logos and His solar system within the local cosmosystem.
Little has as yet been grasped as to the effect [Page 1042] those constellations in the heavens (which are antagonistic to the solar system), have upon it,
116. It seems that ‘war’ still rages in the heavens. It is not confined to the sphere of humanity.
117. Yet all apparent antagonisms on the cosmic scale must be intended to work towards an inconceivable ‘Cosmic Good’. The greater Loves can make evil serve the Good (as is the case with our Solar Logos relative to the machination of the Black Lodge in our solar system). These greater Lives can also adapt lesser, temporarily antagonistic energies for the greater Purpose They intend. Can they adapt antagonistic energies from Entities equal to Themselves or still greater? That is another question. Perhaps repulsion is the only possibility.
118. But these matters are beyond us. We have still to bring the members of the human family into a state of purpose-compliant harmony, and we have a long way to go.
and whose wave lengths it will not transmit, whose rays of light do not pierce (if it might be expressed in so unscientific a manner) through the solar periphery.
119. We can see that our Solar Logos deflects certain rays from certain stellar and constellational sources. The factor of repulsion is operative and probably necessary if the Solar Logos is maintain His integrity and fulfill His Purpose.
120. Some references discuss the idea that our solar system will not presently accept the full penetration of the first ray, considered cosmically.
121. We can bring the analogy into the human sphere when we discuss our response to the energy of various human individuals. We ‘let in’ the energy of some and deflect the energy of others.
We are told in the Secret Doctrine that "the seven solar Rays dilate to seven suns and set fire to the whole cosmos."7 [S.D., II, 72]
122. This is either a statement referring to the vastness of the entire Universe or it relates to our own solar system—which is more likely.
123. The term “cosmos” does not always mean the entirety of the Universe nor does the term “universe” always mean the ‘Universal Entirety’. Sometimes, in the Teaching, the term “universe” simply means “solar system”.
This it is which produces that final burning which ushers in the great pralaya, and brings to an end the logoic incarnation.
124. Yes, DK is definitely speaking of our solar system, though the same could be applied to each atom in a vast progression of ever-larger ‘atoms’.
125. As logoic pralaya is about to occur, the one Sun becomes seven Suns.
126. Perhaps there is an analogy to the conclusion of a human incarnation.
127. The Solar Logos will reincarnate again in the next major solar system, but will so, apparently, without the participation of a causal body which should have been destroyed in this solar system, IF the Solar Logos achieves the fourth initiation as it is said He should. In fact, there are places in the teaching where we are told that He could achieve the fifth degree.
These seven Heavenly Men, in Whose bodies each human Monad and each deva finds his place, form the seven centres in the body of the Logos. He, in His turn, forms the Heart centre (for God is Love) of a still greater Entity. The consummation of all for this solar system will be when the Logos takes His fifth initiation. When all the sons of men attain the fifth initiation, He achieves. This is a great mystery and incomprehensible to us. (IHS 99)
128. What kind of incarnation is taken without the aid of causal body? Is it a ‘mayavirupic’ incarnation? Will the entire next solar system be more in the form of a mayavirupa than the present one? Will it be a “will-created” solar system?
It is produced under this Law of Expansion,
129. The final sevenfold display is produced under the Law of Expansion.
130. When the one becomes the seven, it is a sign that synthesis has been achieved. Perhaps we can consider this phenomenon a symbol of the perfecting of all seven planes.
and causes that eventual merging and blending of the seven sacred planetary schemes
131. Note this, as the non-sacred planetary schemes, if such still exist by that point of merging, will have merged with appropriate sacred planet well before the great merging towards the end of the objective solar system.
which marks the achievement of the goal, and their eventual perfection.
132. It becomes clear that towards the end of the solar systemic process, only seven sacred planetary schemes will remain, even though a number of additional planets, like the Earth, will be sacred before long. Still, its seems, their fate is to be absorbed before the greater merging.
In occult literature this term "Law of Expansion" is limited to the discussion of the seven Rays, and to the subject of the planetary initiations. When dealing with the expansions of consciousness of the human being, and his initiations, we group them under the second "Law of Monadic Return."
133. We are being given an important comparison. The "Law of Expansion" is analogous to the "Law of Monadic Return".
134. The “seven Rays”, in this instance, are the seven Ray Lords, or seven Planetary Logoi.
135. We seem to be speaking of the expansion of the solar sphere and of the expansion of the planetary spheres within the solar sphere. More importantly, we are speaking of the expansion of consciousness for the Beings Who ensoul these spheres.
136. Under the "Law of Monadic Return" the Monad, we may assume, ‘expands’ its consciousness within the context of its Planetary Logos and perhaps within the wider sphere in which it will seek evolution as it treads the Way of Higher Evolution.
137. We should remember that the “Law of Expansion” relates primarily to consciousness and secondarily to the production of spherical form which embodies that consciousness and through which that consciousness must express.
Students should here remember that we are dealing with the expansions of consciousness
138. We are speaking of expansions of consciousness. We are not speaking of material or substantial expansions. DK sees fit to reiterate the idea because of our tendency to materialize concepts.
of a planetary Logos through the medium of:
a. The chains.
b. The rounds.
c. The kingdoms of nature.
d. The root races.
139. There are given in descending order of scope, though the kingdoms of nature are expressions of systemic Beings and not just planetary Beings.
140. In any case, various types of forms are used by E/entities as they seek the expansion of their consciousness.
It should be remembered that the consciousness He is in process of developing is that of the absolute will and purpose of the solar Logos, as it is the expression of the desire of the cosmic Logos.8
141. This statement puts things in proportion. The Solar Logos, we learn in other references, is still attempting to achieve cosmic mental polarization but, relative to a Planetary Logos, is a "Lion of Cosmic Will", and demonstrates, relatively, “absolute will”.
142. What is will for our Solar Logos is desire for our local Cosmic Logos, Whose Will must be something far greater still.
143. The strange thing in all these statements is that the meaning of “absolute” is “relative”—relative to the ring-pass-not to which it refers.
The four sub-divisions of desire should be studied in the Brahmana of the Sama-veda.
144. The fifth ray (of Aryan consciousness) will always produce divisions and sub-divisions. Yet, for all that, the mind is kept organized by such divisions.
(1) The desire to know; whence
(2) the desire to possess; thereafter
(3) the desire to secure possession, i.e., to take the necessary steps, the action, that will bring possession; and finally
145. All of these seems to be expressions of Taurean energy. Taurus, of course, is a strong expression of the energy of desire.
(4) the attainment—these respectively are the four sub-divisions, cognitive-desire, desire-proper, active-desire and summation-desire.
146. We see from the term “cognitive-desire” that the mind is involved in the process—not only the desire body. As well, the personality enters with its grasping nature.
147. Of course there are soul-possessions too.
148. We see that the "Law of Expansion" is related to the out-reaching of desire.
149. From another perspective, we see a descent from the mental to the astral to the physical plane. We could even think that phase number three correlates with the etheric body and phase four, “summation-desire” with a final expression upon the physical plane.
150. Of course, some objects of desire are not physical at all, and so “summation-desire” cannot be considered strictly physical.
151. Taurus is that sign of the zodiac particularly related to the factor of desire.
"The ruler of desire is Shiva and his instruction to his sub-hierarchs takes this shape:
152. We pay attention to the
word “ruler”, for Shiva is the Lord of Will and will rules desire. Yet Shiva’s emblem is the Trident, the symbol of
Behold, our work is the work of destruction. The order and the way thereof are these. This should be destroyed first, this afterwards; and such and such work of the nature of negation should be performed.
153. Shiva—the ‘Lord of Negation’, the purpose of which is to reveal the reality which has been confined in form.
First, make enquiry, entertain the 'desire to
know,' and thoroughly and fully understand the nature of the I and the
This. Then entertain the desire to
possess, 'I shall obtain the This and the
154. Negation is an aspect of the process which was not discussed above—the idea that negation must necessarily follow consummation. It is the fifth factor.
In the Negation is the summation, sam-a-hara, 'bringing all together,' and it is the sam-hara also, the 'taking all in,' re-absorption, destruction."—Pranava-Vada, p. 364.
155. This excerpt gives the basis for planetary obscuration, synthesis and reabsorption. No form can be allowed to remain what it is forever. If so, it would become a permanent veil upon reality.
156. VSK reminds us: “Note that the Pranava Vada is on www.makara.us, thanks to Dr. Guy Pettitt: http://www.makara.us/05ref/01books/pranavavada/pv_toc.htm”
Therefore, the expansions might be grouped as follows: [Page 1043]
157. In the statements below, note the interesting use of “desire” and “will”.
1. The solar Logos expands His consciousness to include the desire of the cosmic Logos.
158. It is the will of the Solar Logos to include the desire of the Cosmic Logos.
159. The ancient saying, so often used ironically in the modern world, here applies: “Your wish is my command!”
160. A being cannot expand into the higher or highest aspect of a greater being, but only into a lower aspect. We rise to the “feet” of the Solar Angel. We do not rise immediately to its heart or head.
2. The planetary Logos expands His consciousness to measure up to the will and purpose of the Solar Logos.
161. Presumably the Planetary Logos is already responding to the desire of the Solar Logos. Presumably the Solar Logos has not yet been able to fulfill even the desire of the Cosmic Logos, let alone the will of that greater Being.
162. May we presume that a Planetary Logos is much closer in its development to a Solar Logos than a Solar Logos is to a Cosmic Logos (consisting of seven major Solar Logoi and perhaps many other subsidiary Solar Logoi)?
163. The vehicles for the Planetary Logoi , the planets, are said in The Secret Doctrine to be born along with the Sun, the vehicle of the Solar Logos. (Maritanda and His seven Brothers.)
164. As we study the sequence presented here by DK, we see, so far, an alternation—measuring up to desire, to will and again to desire but the sequence is not perfect.
3. The Lords of the Chains are working at the desire consciousness (the love nature) of the planetary Logos.
165. The relation of the Chain-Lord to the Planetary Logos is analogous to the relation of the Solar Logos to His Cosmic Logos.
166. The relation of a Planetary Logos to the Solar Logos is not however analogous to the relation of a Globe-Lord to a Planetary Logos.
4. The informing Lives of the globe in the chain are working at the intelligent consciousness of the planetary Logos.
167. The Globe-Lord is at two removes from the Planetary Logos. Perhaps, using analogy, we could say that a Planetary Logos would be working at the intelligent consciousness of a Cosmic Logos?
168. One thing of importance—it is again confirmed for us that there are intelligent Lives manifesting through both chains and globes.
169. One wonders about Their developmental position along the Path of the Planetary Logoi.
This can be worked out in connection with a globe in a chain (such as our earth-chain) in the following manner.
170. DK becomes specific in relation to our globe, chain and Planetary Logos hoping to give us some more practical understanding of the principles He has just stated.
The Lord of the world, the planetary Logos,
171. Notice, in this case, the Lord of the World is called the Planetary Logos and not Sanat Kumara.
172. There really is no essential difference between Sanat Kumara and the Planetary Logos. Sanat Kumara, the Lord of the World is the Planetary Logos in a certain type of expression and at a ‘certain depth of immersion’ within the substances of the Earth-scheme.
in physical incarnation, works at His own peculiar problem, the bringing through (into physical manifestation upon the planet) of the purpose or will of the solar Logos in any particular scheme.
173. Our Planetary Logos is responsive to the will or purpose aspect of our Solar Logos which He expresses through His Emanation, Sanat Kumara—expressing especially within the fourth chain and upon our globe, the fourth globe.
This He does through meditation.
174. And, thus, we are given a very strong hint about the manner in which we can impress our will upon a lesser sphere as we attempt to respond to the will and purpose of a greater source.
The totality of Dhyan Chohans of the fifth or spiritual kingdom are occupied with the working out into active manifestation of the will and purpose of the planetary Logos.
175. Here is the relation between the one and the five—will and purpose work out through the number five. The structure of the Tetraktys reveals this.
176. All those who have taken the first initiation and have, therefore, entered the fifth kingdom, are, to some degree, in process of becoming Dhyan Chohans—a term with much flexibility of application.
177. Masters and Arhats are, from this perspective, Dhyan Chohans.
The human family, or the fourth kingdom, is seeking to make manifest the desire, or love nature, of the planetary Logos.
178. This statement has to be compared to the labor or task of a Globe-Lord—which related to the intelligence aspect of the Planetary Logos.
179. Is humanity responding to the Planetary Logos on His own plane or to the desire nature of Sanat Kumara—the emanative representative of our Planetary Logos.
180. If we follow the possible analogies, we see that the human kingdom has the same relation to the Planetary Logos (or Sanat Kumara) as does the Chain-Lord.
181. We could also say that the human kingdom has the same relationship to the Planetary Logos as the Solar Logos has to the Cosmic Logos!
182. We see that the three sub-human kingdoms have the same relation to the Planetary Logos (or Sanat Kumara) as the Globe-Lord has to the Planetary Logos.
183. These analogies are rough and there are scale issues involved. I believe it is most productive to consider the relation of the kingdoms on our globe as relations to the Planetary Logos as He manifests through Sanat Kumara on our globe.
The three subhuman kingdoms have for objective the [Page 1044] manifesting of the intelligent nature of the planetary Logos.
184. As stated above. Probably we could divide the three kingdoms according to their relation to the three aspects of the intelligence nature of the Planetary Logos (on our globe).
185. The analogies given are just the ‘seed of potential discovery’. In the new schools intricate papers could be written on a number of these analogical relationships and many new insights would appear.
186. Information about the length of time it takes to develop from one atomic stage to another could be inferred.
All this done under the Law of Expansion, by the method of spiralling progression, cyclic growth, rotary repetition,
187. Notice how in this sentence, DK discriminates the three factors according to their rays: spiraling progression suggests a combination of the first and second rays—being the particular manner in which the first ray can express in a second ray solar system.
188. Cyclic growth is definitely to be correlated with the second ray.
189. Rotary repetition is correlated with the third ray.
190. Perhaps we can differentiate spiralling progression (even though it has its cyclic dimension) from “cyclic growth”, by considering “cyclic growth” as ‘growth through repetition’. It would have less of the truly progressive action in it, less of the driving forward. It would be like saying, “We learn with every repetition.” Thus there is advancement and not strict repetition.
191. “Spiralling progression” however, suggests a forced learning process because the cyclic returns are far less similar than in the process of “cyclic growth”.
192. We see we have to make some fine discriminations here. It is not simply a question of naming ray one motion as ‘driving and progressive’; ray two motion as spiral-cyclic; and ray three motion as rotary and repetitive. There are overlaps.
and the summation of each greater spiral is the expansion of the consciousness into that of the sphere which enclosed the lesser ovoid, and the escape of the life imprisoned in the sphere.
193. We are speaking not only of expansion but of a consummating ‘alchemical escape’.
194. Apparently consciousness expands much more rapidly through “spiralling progression” than through mere cyclic activity however modestly growthful it may be.
195. Expansion comes under the second ray and the escape (necessitating a previous destruction) comes under the first though the Greater Life has exerted a magnetic attractive influence on the escaping essence, thus involving the second ray in the escape process.
196. Another thing DK is saying is that expansion occurs via spirals. One can think of a way that expansion could occur via a widening cyclic activity—widening or less on its own plane.
197. Perhaps we could refer one aspect of second ray motion to this type of cyclic ‘widening’. It would promote growth but not real progression. It would lack the thrust of the vertical dimension
198. Are we saying then that to attain the vertical dimension, the influence of the first ray (even if modified and moderated) is needed?
It is merged in its greater whole. As the fires of the sphere concerned blaze up, the "fire by friction" which produces rotary motion, and "solar fire," which is the basis of the spiral-cyclic activity, blend and merge.
199. And presumably, as well, they rise.
200. The blending and merging of these two fires produces an even more destructive force for liberation.
201. Now here, we have “spiral cyclic” activity as something promoted by “solar fire”.
202. Must we then discriminate between “spiralling progression” and “spiral-cyclic motion”?
203. Can we say that spiral-cyclic activity is produced entirely by the second ray and solar fire and does not have the influence of the first ray driving the cyclic motion forward into a spiral? I think we have to be careful here not to exclude the first ray from spiral-cyclic motion.
204. The concept of the widening or expanding rotation to be associated with the second ray is important, I think. It gives growth on a horizontal plane without vertical progression.
205. At the conflagration both lunar elementals and Solar Angels of various kinds are liberated. As this happens fire by friction and solar fire blend and merge. For the unit in process of liberation, love and intelligence are fully fused.
The ring-pass-not of the confining spheroidal wall is negated, and a blaze results.
206. If there is sufficient expansion from the center, ring-pass-nots are threatened. Pressure is put upon them and they cannot withstand it.
The old Commentary expressed this as follows in connection with the planets, and it is equally, though relatively, true, of the atom of substance, or the solar atom:
207. So the analogies are ours to make.
1. "The life pulsates, and the pole performs its function. The sphere revolves in many cycles. As it revolves it senses other spheres, and seeks to know their secret.
208. This phase is the one governed initially by rotary motion. It is the individual phase.
209. The function of the positive pole is to engage with the negative atoms in the unit, thus causing rotation.
210. We can wonder here whether the word “revolves” do not, in a more technical sense, mean “rotates”.
211. The sign Cancer represents the ‘self-contained sphere’. Initially, it produces the self-absorbed consciousness. But there is an interesting mantram which emerges in relation to the developing Cancerian individual: “the unit awakens to that which is around”. If we compare this process to the process indicated by “as it revolves it senses other spheres and seeks to know their secret”, we see a definite analogy. What is indicated is a movement from response to the third aspect of divinity only, to response to both the third aspect and the second aspect—the aspect which relates to others.
2. They meet each other. They seek a greater intimacy or reject with hatred any more approach.
212. Now the Law of Attraction and Repulsion comes into effect. The issue of relationship becomes paramount and the quality of that relationship results in attraction, repulsion or, we may safely say, indifference.
Some pass away; others return and marry.
213. Those who “pass away” reject any further contact. Others form unions, marriages, based upon affinity.
They know each other.
214. This suggests interpenetration and union. This type of fusion is part of the ‘universal regathering’ under the impulse of desire and then love, and leads eventually to universal reunification.
They spiral through their courses hand in hand.
215. Here DK is speaking of the lasting ‘marriages’ which involve not only human beings but also planets, stars and probably even constellations, galaxies and still larger structures.
216. The discussion of spiral motion is interesting, because it suggests that in a real, spiritual marriage, both parties ascend—together. The thought is very beautiful
217. As an interesting aside, astronomers note more binary stars than isolated stars. Could these binaries indicate “stellar” marriage relationships!? J
Through union the fires blaze up, the two become the one, and live again in their Son, who is the Third."
218. Here we have indicated the consummation of the relationship, presumably in an act of love.
219. The mode by which lives within the universe progress is here given. The parents live in their child. This is so physically but also in subtler ways.
220. But, who is the child?
Through the study of these significant words students may learn somewhat concerning "polar affinity," the "Marriage in the Heavens," the transference of the germs of life from the male attractive planet to the negative and receptive one, and finally, at a later period, the absorption of the life of the two planets by a third planet, who is called occultly "the Son."
221. Much is implied here. Let us tabulate for clarity. We are dealing with--
a. The subject of “polar affinity”
b. The “Marriage in the Heavens”
c. The transference of the germs of life from male to female
d. The absorption of the life of two planets by a third—occultly, the “Son”.
222. Some points deserve closer consideration.
223. We are speaking of planets, but we could speak of any types of atoms. Here we find the “male attractive planet”, which may seem an unusual idea. In nature, however, we often find that the male of the species has greater color (and the female is more plain), in order to attract the female. Usually, one would think that the negative pole would be the attractive unit, but here is it put differently. This assignment of attractiveness to the male correlates with the idea that magnetism is associated more with the first ray than with the second.
224. It is interesting that the “Son” absorbs the life of the two planets. This is so during the process of descent, or generation, but during the process of abstraction, the planets which stand for the “Father Aspect” absorb lesser planets. This later type of absorption is the work of synthesis. Yet below, such a synthesising planet is also called “the Son”.
This refers to the synthesising planet which forms the apex of the solar triangle.
225. How fascinating to hear the “synthesizing planet” called the “Son” when such a planet is really in the role of the primogenitor. Well—DK stresses that such a planet is “occultly” the “Son”.
226. Perhaps that which is born between two merging planets is not so much a lesser planet which needs care and ‘upbringing’ as a capacity to be absorbed by a still greater planet. Perhaps we must contrast generation (which does not seem to apply in this case) to ‘re-generation’—the birth of that which is greater and ‘higher’ than either of the parents, or at least the birth of the power to be ‘lifted up’.
227. What seems to be suggested is that if two planets ‘marry’ they will be absorbed the same synthesizing planet. At least this is one possible interpretation.
228. There are most probably a number of marriages and mergings before the time comes to be merged into one of the synthesizing planets.
229. So let us remember—the “Son” may indicate an absorbing, synthesizing planet.
In summing up the effect of the union of individual atomic rotary motion and the spiral cyclic activity of all [Page 1045] atomic groups,
230. We remember from the last commentary that a dual energy produced by the union of the first and second aspects unites with a third energy representing the third aspect.
it is necessary to point out, therefore, that the following units are affected.
The essential individual atom. Its evolutionary progress towards self-determination
231. Does this term mean “individualization”?
232. This is another difficult philosophical problem based on the assumption of a pyramidal structure to the Universe.
is brought about by the effect of its group activity, or the motion of the form modifying its own inherent action.
233. The life of every atom is modified by the form in which it finds itself imbedded.
234. The form pertains to the second aspect. The second aspect (the enveloping aspect as far as any atom is concerned) modifies the third aspect without negating it.
235. The group modifies the individual.
The atomic form, likewise an atomic unit, rotating on its own axis
236. Is this the form composed of all similar atoms? Or are we simply speaking of congeries of similar atoms?
237. It would seem that the first possibility is not likely, as DK speaks of an “embracing kingdom”. We know that not all atoms of the same type are embraced by the same kingdom.
238. We know at least this—that the “atomic form” is composed of many atoms and it not the individual atom.
and influenced and driven
239. It is the “spiral” aspect of “spiral-cyclic motion” which drives the form towards the center of a higher microcosm. The “spiral” aspect corresponds, in this solar system, with the first ray.
towards the centre of force of a higher macrocosm by the activity of its embracing kingdom.
240. We are speaking of the kingdom in which the atomic form is embraced. Within this kingdom there are series of progressively higher centers towards which the atomic form is “influenced and driven”
241. What is important is that the greater embracing life has a propulsive and elevating effect upon the units of life it embraces.
242. The following Rule from The Rays and the Initiations demonstrates this principle. “Let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life. This they must bring about through the evocation of the Will”.
243. We gather that if any unit of life were left simply to itself it would not progress at all rapidly, if at all. Relationship is needed to promote progression.
244. We gather that an “atomic form” is found within a specific kingdom, so the “atomic form” cannot signify all atoms of the same type, but perhaps only those that within a given kingdom.
245. All these proposals notwithstanding, it is difficult to know precisely what “the atomic form” is.
The human atom, self-determined and individual, yet driven progressively forward by the influence of its group, or the potent activity of the Heavenly Man in Whose body it is the cell.
246. The major group of the human unit is collection of lives which constitute the Heavenly Man. The human unit is merely a cell within that larger life. Earlier it was called an “atom” but it seems the term “atom” was being used generically and not with reference to the specific part played within the larger organism.
247. Humanity is also a group which contains the human atom, and has its promotive effect upon that atom.
248. Note the words “driven progressively forward” as they suggest the first ray mode of motion called “progress onward”. The array of group energies and forces which impinge on the unit are stimulative of progress. The major propulsive factor is the will of the life of the great including whole.
249. DK is approaching the whole quality of group consciousness and group effect from an ‘atomic’ perspective. He is looking at the whole matter from an abstract and technical perspective which reveals more clearly the principle involved.
250. We recognize that to speak of the “human atom” is a very impersonal way of dealing with the human being.
The planetary atom, equally self-determined,
251. This term “self determined” or “self determination” is an important descriptor of atomic process. Either an atom tends towards “self-determination”, or already possesses it. This is the Leo dynamic within all atoms.
a composite of all planetary groups, rotating on its own axis, yet conforming to the cyclic-spiralling action, induced by the activity of the greater sphere in which it finds its place.
252. The Solar Logos is the “greater sphere” in which the planetary atom finds its place. The Solar Logos induces in the planetary atom action of a “cyclic-spiraling” nature. We should remember that the solar system is really spherical and not ‘flat’ as so many diagrams depict it.
253. All lives upon our planet are caught up in the spiral-cyclic motion induced by the Solar Logos. In this sense, these lives will progress even if their individually determined efforts are not all that they could be. They will, under normal circumstances, be ‘carried along’ and will experience “cyclic growth”.
254. The principle is: the greater whole, in its progress, will lift all its composite parts.
255. Those human atoms who choose the Path of Initiation are adding to this general uplifting tendency of the greater Life in which they are embraced, progressive tendencies which relate to the methods of the next solar system. They have definitely incorporated the first ray into their method of living.
The solar Atom, also an individualised Life, the Son in incarnation,
256. This means that the “solar Atom” is the soul of the Solar Logos in incarnation.
through the medium of the Sun, pursuing its own inherent cycle,
257. All distinct atoms pursue their own individual cycle.
yet spiralling in cyclic fashion through the heavens, and therefore, progressing through the effect of the extra-cosmic active Lives who either attract or repulse it.
258. These will be constellational lives, the most important of which will be the Life of the Cosmic Logos by whom our Solar Logos and His solar system are embraced. Some have called the system of this Cosmic Logos the “Sirian System”
259. We can see that the mutual attraction and repulsion of atoms occurs even on solar and cosmic levels. The dynamics are too great for us to register though such dynamics ultimately determine the fate of the “One in Whom we live and move and have our being”.
260. We remind ourselves that spiral-cyclic motion is evoked from any atomic system by a greater system (or systems) extraneous to it. In the example, the “extra-cosmic active Lives” represent such systems.
These are the main sets of atomic groups, but there are many intermediate forms upon which it is not possible as yet to touch.
261. This is always the case. Available time prevents Master DK from going into all the details. We could not absorb them anyway and they might confuse us. But we can well imagine how many intermediate forms there are.
262. For instance, He frequently speaks of the atom, of man, of the Planetary Logos and the Solar Logos. He could as well speak of the Chain-Lords and Globe-Lords, because they are intermediate Lives working through intermediate forms—but He must preserve simplicity of outline in His presentation of the Teaching.
All in nature affects that which it contacts,
263. All contacts between units affect all units contacted.
and these effects work either as
264. We have to keep the following dynamics in mind when we think of our human interactions and interplay.
a. Attractive or repulsive impulses.
b. Retarding or accelerating impulses.
c. Destructive or constructive impulses.
d. Devitalising or stimulating impulses.
e. Energising or disintegrating impulses.
265. These categories pretty well cover the gamut of possibilities.
266. We also gather a good definition of “right relations”: they are attractive, accelerating, constructive, stimulating and energizing. These effects are largely those of the White Lodge upon humanity.
267. Wrong relations are repulsive, retarding, destructive, devitalizing and disintegrating. These effects are largely those of the Black Lodge upon humanity.
268. The matter, of course, is not quite so simple, as careful thought will reveal. The White Lodge can be responsible for effects which are apparently deleterious to the form. The Black Lodge, on the other hand, can be responsible for effects which promote the apparent welfare of the form but which are deleterious to the consciousness within the form. Wise judgment is required to discriminate.
Yet all can be expressed in terms of negative and positive [Page 1046] force, manifesting as rotary or spiral activity.
269. DK is helping us understand the universal process in terms of the fundamental dynamics of motion. We are being given the common denominators of all living processes.
The lesser cycle can, from certain angles of vision, be regarded as appertaining to the rotary activity of certain atomic forms, and the greater cycles, which are so much more difficult for man to follow, as relating to the spiral action of the enclosing Life of the greater sphere.
270. Is this why it is so much easier to understand astrological dynamics than it is to understand ray dynamics? The first is objective and concrete compared to the second.
271. One cannot dogmatize on these matters, but astrology, as we understand it, relates to rotary motion and rayology to spiral-cyclic motion.
272. Our perspective is so confined that we have little notion of the activities within the “enclosing Life of the greater sphere”. We have been told generally of the purposes and processes of our Solar Logos, but cannot observe these for ourselves. This is even true in relation to the lesser macrocosm, our Planetary Logos. In fact, it is true of the full extent of the human microcosm—the monadic auric egg!
273. As we study esotericism in earnest, we must learn to respond to the requirement that we enlarge our perspective and the grasp of our mind.
Every atom is part of a greater whole, even the solar atom is not a separated Life but a fragment of an immensity of Existence beyond the ken of man, and which is but dimly cognised by the most advanced Dhyan Chohan.
274. DK could here be speaking of our local Cosmic Logos in which our Solar Logos and His system play a small but significant part. Or, He could be speaking of the "One About Whom Naught May Be Said"—a far mightier Logos in whom our Solar Logos plays a very small part.
275. Or could this “immensity of Existence” be the Galactic Logos in Whom our Solar Logos would, indeed, be merely a “fragment”? Within the Cosmic Logos our Solar Logos is a significant center of force. Within the Super-Cosmic Logos (the "One About Whom Naught May Be Said") our Solar Logos is a more minor center of force. But in what type of Being would our Solar Logos be simply a “fragment”?
276. Who is the “most advanced Dhyan Chohan”? A Solar Angel is a Dhyan Chohan. Even a Planetary Logos can be considered a Dhyan Chohan. Perhaps DK means that such an “immensity of Existence” is beyond any type of Dhyan Chohan found on our planet.
277. One of the definitions most useful to us is to consider a Dhyan Chohan as a radiant Solar Angel.
The goal for a man is initiation, or to become a conscious Dhyan Chohan, and in some distant cycle to do for the humanity of that age what the solar Pitris have done for him, and make their self-conscious expression a possibility. The goal for a solar Pitri is, as said earlier, to become a logoic Ray. (TCF 836)
2. The Law of Monadic Return.
278. We are definitely engaged in first ray studies—those which pertain to the Spirit of man and to the expansion of the consciousness of that Spirit (the second ray part of the equation).
Here it is possible to study the Monad from the cyclic and energetic standpoint, and divorce our minds temporarily from that aspect of manifestation we call the human, or man.
279. There is far more to the Monad than that tiny unit, man, who is nothing but His “shadow”. Of the soul man is the “reflection”.
In considering the "Divine Pilgrim"
280. The Monad is the “Divine Pilgrim”. The Jiva Who goes forth from the Monad is even moreso. The Monad remains “at home” yet, in the form of the Jiva, “goes forth” on a pilgrimage. This is a paradox but solvable by one who understands the dynamics of emanation.
we can study him [the “Divine Pilgrim”] as demonstrating in the form of:
a. Three focal points of energy or force.
281. These are Will, Wisdom and Activity—the constituent energies of the Monad, and their reflections in the three periodical vehicles.
282. One can also consider the three periodical vehicles as the Monad demonstrating through “free focal points of energy or force”.
b. Three fires, each producing a definite effect, and each in turn producing effects upon each other.
283. The three fires are fire by friction, solar fire and electric fire; they are interactive.
284. The Monad does not manifest alone through electric fire, but through all three fires.
285. Within the monadic system, the three fires can also be considered the Monad itself, the Ego on the higher mental plane, and the personality in the lower three worlds.
In relation to a solar system, these three fires on the cosmic planes are called:9 [Page 1047]
286. See Chart V, TCF 344.
1. The central spiritual sun (essential).
287. We can consider the Central Spiritual Sun as the monadic nature of the Solar Logos. The ‘home’ of the Central Spiritual Sun is upon the cosmic monadic plane.
2. The sun (subjective), called 'the heart of the sun.'
288. The subjective sun, in this context, is the egoic nature of the Solar Logos, also called the Heart of the Sun.
289. Sometimes but rarely, the term “subjective sun” suggests the astral nature of the Solar Logos.
3. The physical sun (objective).
290. The physical sun may represent only the etheric sphere of the Solar Logos (which is His true physical body), but the personality nature of the Solar Logos must also be taken into consideration.
291. Is this personality nature to be considered as part of the “subjective sun” or is the term “physical sun” to include the subtle but still cosmically material aspects of the Solar Logos—His astral body and concrete mind as well as his etheric nature?
and the same thought can be carried through the monadic manifestation.
292. The Monad is the Central Spiritual Sun of his tiny system.
293. The Ego on the higher mental plane is to the Monad as the “Heart of the Sun” is to the Solar Logos.
294. The personality manifestation of the Monad is the correspondence to the physical sun.
1. The Names of the Sun mentioned in the Secret Doctrine are:
a. Maritanda.—S. D., I, 61, 126-129, 483; II, 221.
295. Maritanda has “seven Brothers”—the seven sacred Planetary Logoi. In The Secret Doctrine it is suggested that Earth is one of the seven Brothers, but one can see the contradiction for the Earth is not one of the fundamental seven planets. Perhaps the Earth was not created at the same time as when the Sun and the other Planetary Logoi took form from Their original ‘cometoid’ state. And yet The Secret Doctrine seems to suggest that it is so.
b. Agni.—S. D., II, 60, 400.
296. This is the occult name given to the personality of the Solar Logos.
c. Surya.—S. D., I, 127, 643.
297. This is a name suggesting the Sun in its spiritual nature--the Solar Logos. It emphasizes His “Sonship”—His second aspect. Yet, of course, the name can also suggest the literal Sun.
d. Helios.—S. D., II, 47.
298. This is a Greek name for the Sun/Solar Logos representing His God-like qualities. Helios drove the “Chariot of the Sun” We are told that Helios became increasingly identified with Apollo considered as the “god of light”.
e. Apollo.—S. D., II, 6, 129.
299. This name emphasizes the Sun/Solar Logos as Creator, using the seven energies which are symbolized in the seven-stringed Lyre of Apollo.
2. The Sun in the S. D. is used in the three following connotations:
a. The Central Spiritual Sun.—S. D., I, 519, 520, 700, 736; S. D., II,—120, 249, 251.
300. The monadic nature of the Solar Logos…
b. The visible physical Sun.—S. D., I, 628.
301. The most exoteric representation of the sun.
c. The three secondary Suns.—As above.
302. Each of the periodical vehicles is as a sun—the Monad and its vehicle; the Ego and its vehicle; the personality and its vehicle.
303. From another perspective which warrants consideration, we have the three Logoi subsidiary to the Sun—the First, Second and Third Logos. They are well depicted in close relationship to the Solar Logos in the chart found on TCF 1238.
304. From yet another perspective, we have the those planets which are identified with the three lower permanent atoms of the Solar Logos. Of these Saturn is one. If Saturn is one, are Uranus and Neptune the others or in some way symbolic of the others? (cf. TCF 406)
Consider the Microcosm, manifesting through the causal body, which contains the three permanent atoms, the centres of force for the three bodies, the mental, astral and physical.
305. Each of the members of the atomic triangle is as a tiny “sun”. These are certainly “secondary suns” within the constitution of man.
3. Consider the following
three statements.—S. D.
a. In the Kosmos...The Sun is the kama-rupa, or desire body of Akasha (the second aspect of Brahma).
306. Our Solar Logos is still emotionally polarized. We can think of the association of the Sun with the solar plexus.
307. If we look at Brahma as the Life of the entire cosmic physical plane, then the akashic plane is the second or monadic plane, which is deeply connected to the Sun. The monadic plane and the astral plane both share the numbers six and two.
308. The term “Sun” is here being used in a symbolic manner.
Compare 'Son of necessity.'—S. D., I, 74.
309. It is the desire body which creates the “necessity”. Desire at a certain point of intensity leads necessarily to manifestation.
b. In the system...The Sun is the sixth principle, buddhi, and its vehicle. (The Dragons of Wisdom taking form on the fourth cosmic ether, our buddhic plane).
310. This is a meaningful correspondence. We live in an astral-buddhic solar system. One touches the true nature of the Heart of the Sun for the first time when focussed within the buddhic energy.
311. The Dragons of Wisdom are the Planetary Logoi and at least one part of their etheric body takes form upon the buddhic plane or fourth cosmic ether.
312. We might consider the buddhic plane as the lowest of the true planes of form. The lower three systemic planes are not really planes of form, but planes on which form becomes objective.
c. As an entity...The Sun is the seventh principle of Brahma or the aspect of active intelligent matter.
313. Here we are speaking of the Sun in its systemic etheric manifestation. Active intelligent matter can be considered ether. Brahma, we remember, is the Lord of the cosmic physical plane. Then, we might ask, Who is the Raja Deva Lord of the third or atmic plane?
314. If we look at this in a
reverse manner, we will identify the Sun with the “
Hence 'rejection' as it is called ensues because consciousness or the development of the Ego (logoic or human) is the goal of evolution, and not the matter aspect.
315. Here we are dealing with the Law of Repulse, which is an aspect of the Law of Love. Association with matter is rejected so that the development of consciousness or higher Ego may be enhanced.
"The Primordial Ray is only the vehicle of the Divine Ray."—S. D.
316. The “Primordial Ray” is the third ray. The “Divine Ray” is the second. This statement defines one of the important relationships between the second and third rays.
The three monadic centres are distinguished by different types of energy:
1. Monadic— dynamic energy electric impulse pure fire.
317. We understand that solar fire is not “pure fire”. There is still in it some attachment to subtle form.
318. Dynamic energy is that which allows strong and willful movement.
319. Electric impulse is ultimately attractive—just as we read that the masculine planet provided the attractive energy.
2. Egoic— magnetic energy radiatory impulse solar fire.
320. Interestingly, both the terms “magnetic” and “radiatory” have been associated with the first ray (and with the second!). True magnetism, we are told, arises in connection with the first ray. As well, that aspect of healing which is called “radiatory” is more related to the first ray than the second. And yet the Second Ray Lord is called “The Radiance in the Form”.
321. We sense, however, the ‘roundness’ associated with these terms, “magnetic” and “radiatory”. Rays unless polarized go forth spherically.
3. Personal— individual energy rotary impulse fire by friction.
322. We hear of certain people whose entire life “revolves around themselves”. This is a good example of personalism, individualism—the opposite of group consciousness.
The first produces light, the second heat, and the third moisture or concretion.
323. This is a fascinating occult statement. The terms “light”, “heat” and “moisture” have a variety of meanings and are associated with varying aspects of divinity.
324. We have often been told of the role which electric fire plays in the production of light. Its relationship with the opposite pole is required, however.
325. “Heat” has a meaning in relation to the form but also in relation to the Ego or higher Triad where it is defined as “spiritual energy”.
In these words you have the key to group initiation. The light of the higher initiations can stream in when it is evoked by the group love. That light is clear and cold, but produces the needed "heat," which is a symbolic word used in many of the world Scriptures to express living, spiritual energy. I said "spiritual energy" and not soul force, and herein lies a distinction which you will some day have to grasp. (R&I 32)
By the interplay of the three types of force which constitute the three monadic aspects,
326. Will, Wisdom and Activity and their reflections electric fire, solar fire and fire by friction respectively…
a rhythm is set up
327. Interplay sustained produces a rhythm…
which eventuates in the formation of:
328. All fires interplay to produce the formation of the causal body. Animal man aspired: this represents the up-reaching of fire by friction. The Spirit or Monad responded: thus electric fire enters the interplay. It may have even have instigated the aspiration of animal-man. Then the Solar Angels are invoked, providing solar fire.
329. The presence of the Monad on the higher mental plane is, itself, an aspect of solar fire.
330. The Monad contains within itself all three fires, manifesting on the higher mental plane as solar fire and in the three lower worlds as fire by friction.
A ring-pass-not, or ovoidal sphere, wherein the pilgrim is confined,
331. The rhythm set up between the three monadic factors leads to the formation of “a ring-pass-not”.,
332. The Monad retains its “home” on the monadic plane, but the aspect of itself that “goes forth” is “confined” on the higher mental plane in the causal ovoid.
333. The “pilgrim” at this level is the “central fire” of the causal body or the Jewel in the Lotus.
and which contains within itself three major centres of force, corresponding to
334. The causal body/egoic lotus is triune in its nature and reflects higher triplicities as found in the spiritual triad and the Monad.
a. The three major logoic centres when the subjective or force side of existence is contemplated.
335. These are the Central Spiritual Sun (the solar logoic monadic nature); the Heart of the Sun, the solar logoic soul nature; the “physical sun” or the solar logoic personality nature.
336. Within the ovoid and, eventually, fully within the egoic lotus, are the Jewel in the Lotus corresponding to the Central Spiritual Sun; the petals themselves corresponding to the Heart of the Sun; the units in the atomic triangle corresponding to the physical sun.
337. If we confine ourselves to structures found on the higher mental plane, we have the Jewel in the Lotus, the central three petals, and the nine ordinary petals, representing the three aspects respectively.
b. The three permanent atoms if the purely objective side is in question.
338. As usual we will remark that in the atomic triangle we do not really have "three permanent atoms" because the mental unit is not a permanent atom.”
339. The mental unit corresponds to the will aspect, the Jewel in the Lotus and the Central Spiritual Sun. It also corresponds to the Will aspect within the Monad.
340. The astral permanent atom corresponds to the three central petals and to the egoic lotus in general. It corresponds to the Heart of the Sun and also to the Wisdom aspect within the monadic triangle.
341. The physical permanent atom corresponds to the atomic triangle in general, and to the personality nature. It corresponds to the physical Sun and to the activity aspect within the monadic triangle.
342. There are a number of correspondences which we could work on using these factors.
A cyclic pulsation, which is the cause of every evolutionary impulse. [Page 1048]
343. The rhythm set up between the three monadic factors leads to the formation of “a cyclic pulsation”.
344. Such pulsations correspond to the energy of the first ray. “The Power that touches and then withdraws”—this is a pulsation.
These evolutionary impulses may be regarded as three in number for a solar system, or for a Monad:
345. In other words, we are speaking of the Three Outpourings.
346. DK will also look at the pulsations in another context.
There is the impulse which drives every atom to self-determination, and is the secret of the phenomenon called individualisation. It is largely the force called Brahma.
347. Largely, though not entirely, we may presume…
348. A Brahmic impulse drives atoms to self-determination. Saturn is involved.
349. Note the term “drives”. It suggests a first ray motion. “Forces” is the same.
There is the impulse which forces the individual atom towards group determination, and is the secret of the phenomenon termed "Initiation,"
350. Initiation is a group phenomenon. Unless group consciousness has developed in the human individual, there will be no initiation.
351. We may suppose that this is largely the force called Vishnu just as the force driving towards self-determination is largely the force called Brahma.
or the process of passing out of the human or self-determined individualised Life into the higher kingdom.
352. Individualism is related to
the human kingdom; group consciousness to the
It is the sum total of the force of Vishnu,
353. How many forces are contained within the Vishnu Force?
the second aspect, and produces the higher states of consciousness.
354. This is the process in
which we, as disciples and students of A Treatise on Cosmic Fire are engaged—passing out of
the human kingdom into the fifth kingdom, the
There is finally the impulse which forces the planetary groups,
355. Again a ‘driving’ word—the word “forces!
the sum total of all atoms and forms, to a conscious realisation of the nature of the all-enclosing group, the solar atom.
356. This third type of ‘driving’ occurs along the line of the first ray and is undertaken through the motion of “progress onward”
357. The first ray force leads, eventually, to an appreciation of the entirety of the “solar atom”.
358. Under this influence we are led from group consciousness to consciousness of “the One” (Who is the Solar Logos as far as we are concerned).
The Monad, acted upon by the Heavenly Man, intelligently forms his ring-pass-not.
359. In the following sentences we are dealing with occurrences which take place within the monadic ring-pass-not.
360. Here we are speaking of the formation of the monadic vehicle. It seems to occur before the outpourings begin.
361. Note that the Monad certainly has intelligence. One cannot consider the Spirit as a passive essence, as sometimes seemed to be the case in H.P.B.’s estimation.
362. The ring-pass-not will include all aspects of his being. The egoic lotus will be included within it as well as that reflection of the Ego, the monadic shadow—the personality.
There his work ceases from the purely monadic standpoint; the inherent life of the atomic matter thus constituted produces the later phenomena.
363. This is an enigmatic statement. Let us see how DK elaborates it.
364. This statement casts the Monad in the role of ‘the One who waits’. After certain initial impulsions, the Monad bides its time for active engagement until the “Third Outpouring”. It is, however, somewhat involved in the first stages of the "Second Outpouring".
The rotary life of the atoms, and their interplay, modified by the Life of the planetary group, or Heavenly Man,
365. The Heavenly Man is to be considered as a ‘group Being’.
pursued through long aeons, causes the phenomena of the various involutionary stages
366. The Monad (which comes forth in power during the "Third Outpouring" and at the behest or the Third Logos), is not per se, directly involved in causing the phenomena of the various involutionary states. Energies set in motion (the Life of the Third Logos and to an extent the Life of the Second Logos) are sufficient for such developments.
up to the point where certain of the atoms have evolved [together?] to the consciousness of animal-man.
367. Is this literally true? We have to examine. Will the single atom of substance, singly, have evolved to the consciousness of animal man or will they do this together in groups and rising as groups through the various kingdoms?
368. DK’s statement is ambiguous, but for various reasons it is more than unlikely that a tiny atomic unit will, in and of itself, reach the stage of individualization.
369. The subject we are studying here demands an examination of the relationship existing between the Monad and the group soul.
All through this inconceivable period (that is, in connection with our earth sphere)
370. We are speaking of the outpourings specifically as they affect the “earth sphere” and not as they affect the entire solar system.
the milliards of atomic lives have pursued their courses, energised by the Life of the Monad, as it pulsates through the medium of the monadic heart on the spiritual plane; and equally they have responded to the larger rhythm of the Heavenly Man.
371. Some have thought that the Monad has no effect on the tiny atomic lives which are pursuing their destiny within its large ring-pass-not, but this statement indicates otherwise. All of these milliards are energized by the life of the Monad—but as well by “the larger rhythm of the Heavenly Man.”
372. We must note the two forces influencing the milliards of atoms—the pulsations of the Life of the Monad through the monadic heart and the rhythm of the Heavenly Man.
373. The work of the Monad during the second part of the "Second Outpouring" is mysterious, but without its energy atomic life would not rise through the lower kingdoms towards individualization.
374. The Monad is the Life behind the forces which gather atoms into group souls, raising them to ever higher levels of formal perfection, until animal man is produced. But the Monad on its own high plane works through its ‘representatives’ in the lower worlds—the permanent atoms it has selected as the beginning of the "Second Outpouring".
375. We tiny human beings, also, in comparison with some great Being—perhaps a Cosmic Logos or Super-Cosmic Logos, are as atomic lives energized by that inconceivable Monad.
376. We note that the “monadic heart” is on the “spiritual plane”. We should not gloss over this word “spiritual” because it may represent a cosmic etheric ‘location’ and may not mean the egoic lotus on the higher mental plane. Usually the “spiritual plane” is the atmic plane, but it is far more likely that the monadic heart would be found on the buddhic plane. In other references the Ego working through the egoic lotus is considered the monadic heart.
This it is [the pulsating Life of the Monad and the larger rhythm of the Heavenly Man] which has produced graded concretion, and brought animal-man to the stage where the upward pull of the Monad itself began to be felt.
377. We note here the predisposing cause of individualization. Animal man began to respond to the upward pull of the Monad and thus the causal body was formed
378. The creation of that being called animal man (by means of the ascent of various groups of atoms upward through the lower kingdoms) results from the process of “graded concretion”.
379. DK is outlining the role of the Monad at various phases of its long pilgrimage.
380. The full work of the Monad does not begin, however, until the "Third Outpouring" and its descent into the center of a causal ovoid. The Monad has remained within the center of its own ovoid and has worked through the higher and lower permanent atoms, but it has not yet created (with the help of the Solar Angels) an egoic lotus. At the time of the "Third Outpouring", it does so.
At the same time, the Monad on its [Page 1049] own plane
381. This is a force center different from the Jiva and yet emanatively connected to the Jiva. The Jiva is the ‘Monad-in-extension.
382. We always have to think of the ‘Monad-in-extension’ (the Jiva) and the ‘Monad-at-Home’—the Monad remaining on the second cosmic ether for the duration of its aeonial pilgrimage through the five lower planes.
began to respond to the self-engendered energy of the lower form, the two rhythms contacted, individualisation occurred and the pilgrim manifested in his true nature.
383. The “true nature” of the pilgrim emerges on the higher mental plane with the creation of the causal body.
384. We are leaning that individualization is produced by rhythmic interplay. Are we speaking of the interplay of energy cycles? Of contact between the high and low occurring when their respective cycles coincide?
385. When we speak of the higher rhythm, we must have in mind what we might call ‘monadic pulsations’. When monadic pulsations meet the aspirations of animal-man, then individualization takes place—with the help of the Solar Angels.
386. The Pilgrim, in a way, takes up his ‘location’ within the central fire later revealed as the Jewel in the Lotus. This is a kind of ‘throne’ from which the Jiva reigns.
Then—as far as concerns the Monad—progressive life forward begins.
387. The “progressive life forward” of the Monad begins at individualization. Even then, the Monad is directly involved—at least on the level of the Ego, but unnoticed by the ‘shadow man’ until the period of the third initiation.
388. Note the phrase “progressive life forward”. It carries the first ray connotation of “progress onward”.
389. When the "Third Outpouring" begins the Monad can begin its true “progressive life forward”. Until that time it has been, as it were, ‘sponsoring’ and sustaining building processes in the lower three worlds.
It is truly cyclic, repetitive and spiralling.
390. This “progressive life forward” contains all the other motions. Spiralling motion pertains to the first ray; cyclic motion to the second; repetitive motion to the third.
391. The development of the human being is “truly cyclic, repetitive and spiralling”. It is a form of rapid development when compared to the very slow progress as the monadic life-in-extension rose through the lower kingdoms.
392. In the paragraph below, we are speaking of action taking place once individualization has occurred.
At first the action, or the interplay between the rotary lower atomic form [in the three lower worlds], and the influence of the Monad, is lethargic, slow and heavy, and the form retards the action of the Monad, and its heavy vibration tends to offset the higher.
393. We see that the Monad, functioning through the egoic lotus, is truly interacting with the lower man in that which is to become, one day, a self-conscious personality.
394. In what form is the Monad present within the lower form of man. We have to conclude that the slowly awakening consciousness within the lower form is nothing other than monadic consciousness in a greatly veiled or attenuated state.
395. Even if still within the state of personal consciousness, it is correct to respond, when asked who we are—“I am the Monad”.
Gradually, as the sweeping spirals play their part,
396. Herein is an important first ray term---“sweeping spirals”! The term “sweeping” suggests moving along rapidly, as the first ray tends to do.
397. When one is “swept” a greater will than one’s own takes one to a destination which would not be easily (or so rapidly) reached otherwise.
the higher vibration makes itself felt, and the activity, or motion, is more balanced, but lighter.
398. The tamasic quality is reduced. The monadic energy makes its way through. A lower aspect of sattva begins to appear.
399. We must note that DK is definitely speaking of the Monad and its influence. He is not speaking in terms of egoic influence, though the Ego must certainly be the representative of the Monad.
400. This section of text makes the Monad sound very present in various lower phases of development.
Thus the cycles run until the higher rhythm or vibration is so dominant that the influence of the form is negated, and leads to its eventual discarding.
401. This process takes us beyond the third initiation to the time of the Great Renunciation when the power of the Monad (among other forces) impulses the discarding of two levels of form—the personality (with its elemental lives) and the egoic body (with its solar angelic lives).
402. The process described in a few sentences takes millions of years to complete.
Simultaneously with this, the highest rhythm of all makes itself felt,
403. This is the monadic rhythm as that rhythm exists on the monadic plane.
leading to increased activity upon the highest planes, and producing in time a negation of the sheath life of the Ego.
404. Here we speak of the discarding not only of the lower form (the personality) but of an intermediate form, the Ego.
405. The manner of expression is very important and interesting. It is obvious that the Ego is not that which manifests on the higher mental plane as the egoic lotus. The Ego is something higher, and the fourth degree only brings about the end or negation of its “sheath life”, but not of the Ego per se.
406. The causal body is nothing but the “sheath” of the true Ego and the true planes of the Ego are the cosmic etheric planes—the buddhic and the atmic planes.
407. Thus the soul, per se, is never destroyed. Man’s true soul is the Ego on the planes of the spiritual triad. Only the sheath of the Ego is negated, and thus the Ego is liberated into higher realms.
As the old Commentary again says:
"The drops of moisture grow heavier. They break as rain upon the lowest plane. They sink into the clay and cause it to blossom. Thus do the waters cover the earth and all the cycles.
408. Here we have a reference to moisture in relation to the highest plane within the present constitution of man.
409. The clay is the matter of the lower three worlds.
410. The “waters” are the pervasive influence of the Monad throughout millions of years.
411. All fruition below is the product of the Monad. We are being given a picture of a “tree with root above and flowers below”. (Formula I, DINA II, 250)
Two are the objectives of the fathering drops, and each attained in vastly separated cycles; one is to sink and lose itself in the dark soil of earth;
412. In a way this takes place long before the process of individualization is possible. Through the appropriate permanent atoms, the Monad reaches into the lowest kingdoms. It thus for many aeons, “loses itself in the dark soil of earth”
the other to rise and merge itself in the clear air of heaven.
413. “Heaven” in this case is the buddhic plane. We hear of the “clear cold light” in relation to the buddhic plane and also realize that the element of “air” pertains to the buddhic plane.
414. The merging into the “clear air of heaven” represents the moment of liberation at the fourth degree.
Between the two vast periods the heat doth play its part.
415. “Heat” here does not mean spiritual energy, but rather the influence of the lower fires—latent fire and radiatory fire.
But when the heat grows fierce, and the fires within the earth and beneath the waters burn hot and flow,
416. The fires “within the earth” are within the atomic triangle.
417. The fires beneath the waters are found within the egoic lotus or causal body. These fires, too, become incandescent.
418. The “waters” in this context pertain to the Monad. We do not normally consider the monadic plane as a plane of “water”, yet it is below the true plane of fire—the logoic plane.
419. If we were to assign the four elements to the cosmic ethers, how would we do it?
420. The buddhic plane is “air” to the lower worlds, but represents the base within the cosmic ethers. The logoic plane is obviously fire. The atmic plane is strangely associated with water (Tabulation, EA 35). Is the monadic plane to be considered the plane of “air”? It is in a way a higher correspondence to the buddhic plane.
421. Fortunately, the presence of other elements such as aether and akasha make assigning the four elements to the four cosmic ethers unnecessary. Still it is an interesting mental exercise and does yield some valuable indications—and some seeming contradictions.
the nature of the many drops is seen to undergo a change. They dissipate in steam. Thus doth the heat perform its part.
422. Are we speaking of the dissolution of the causal body? There are many ways to view this dissolution.
Later again the fire electric flashes forth, and turns the steam to that which will permit its passage through the air."
423. The air is the buddhic plane, and after the fourth initiation, the rising consciousness does seek “passage through the air”.
424. We can imagine that we are speaking of liberation from the confines of the causal body.
425. The electric flashing forth can be conceived as that which allows the content of the causal body to rise into the spiritual triad.
426. We may also be speaking of progress towards the fifth initiation when the debris from the destruction of the causal body is dissipated, apparently by the further addition of intensified electric fire.
427. If, however, we wish to interpret the foregoing on a lower turn of the spiral, we could speak of rising from the dense physical plane into the astral plane whereon steam arises through the meeting of fire and water. The rising through the air could be considered passage across the mental plane leading to “heaven”.
428. The “fires within the earth and beneath the waters” then would refer to the two aspects of the lowest systemic plane—the dense physical aspect and the etheric aspect.
429. The higher interpretation (liberation from the causal body) seems more accurate.
430. In all of these possibilities, “heat” must be considered the variegated modes of monadic fire, demonstrating in the lowest worlds and in progressively higher worlds.
We will now sum up briefly the various vibratory impulses which have a definite effect upon the Monad,
431. We must watch to see whether we are speaking of an effect upon the Monad on its own plane or in various phases of its pilgrimage. As we read below, we shall see that the latter seems to be the case.
and which must be borne in mind as we consider the evolution [Page 1050] of the Divine Pilgrim. It is not the purpose of this Treatise to enlarge upon each distinctive impulse. It but seeks to indicate, leaving to later individual students the expansion of the imparted ideas.
432. This expansion will occur within the new esoteric schools of the future. DK has given an outline which lends itself to elaboration and expansion. Hundreds of years of school work are contained, in potential, in this treatise.
433. Diverse vibratory impulses will be listed below. All of them concern the life of the Monad on its pilgrimage.
1. Three impulses inherent in the three periodical vehicles, as H. P. B. terms the three main centres of energy through which the Monad manifests:
434. We are speaking of energy impulses which need vehicles through which to manifest.
435. We will see how these impulses from the three periodical vehicles work out in the various aspects of man’s vehicular apparatus.
a. The energy of the monadic ring-pass-not, viewing it as a unit.
436. We know little or nothing about such impulses occurring within the monadic ring-pass-not—IF that ring-pass-not is considered focussed only on the monadic plane.
437. The “monadic ring-pass-not” is, for the time being, our highest energy center.
b. The energy of the causal body, within the monadic periphery.
438. Let it be remembered that the causal body is definitely within the monadic periphery. That periphery, in one way, is very large. It delimits the larger aura in which a man undertakes his evolution as a human being and as a member of the fifth kingdom of nature.
439. The causal body is our intermediate energy center and is often considered the “monadic heart”.
c. The energy of the physical body, the synthesis upon the physical plane of the force pouring through into manifestation through the three permanent atoms.
440. The physical body is a synthesis. It represents all the aspects of the human being found on higher planes.
441. The physical body which is the representative of the personality is our lowest energy center.
2. The activity set up in the seven etheric centres of force, the result of the activity of the seven principles:
442. We might consider this type of activity—sevenfold—as derivative from the impulse occurring within the monadic ring-pass-not.
443. The seven principle are, microcosmically, seven monadic faculties or modes of expression.
a. The head centre—esoteric seven with an exoteric three.
444. An important hint here. We know the exoteric three. At least we are given an exoteric account of their nature. But there are a “greater seven” which must awaken “when the disciple nears the portal”.
445. There may be two esoteric sevens—one grouping within the head and the other above it. Further research is required.
446. Really, in this tabulation deep occult hints are being offered for future pondering.
447. The number for the head center is ten.
b. The throat centre.
448. No exoteric or esoteric components are mentioned.
449. Although there are many higher and unsuspected functions to the throat center, it is, for modern man, largely an exoteric center and is under Brahmic control.
c. The heart centre—an esoteric three and exoteric seven.
450. This is mystifying. The composite number is again ten, yet it is the number twelve which is usually associated with the heart center. The number four is also representative as there are four chambers to the heart.
451. We note, however, that the numbering relating to the heart center is exactly the reverse of the head center.
452. There is a mystery here requiring deep further pondering.
453. We could be speaking in the language of the seven rays, so closely allied to the second ray and thus to the heart. Above the normal seven rays are a higher correspondence to the first three of these seven—the rays of aspect.
454. Perhaps the constellation Orion, with its magnificent threefold “belt” should be pondered in this regard.
d. The solar plexus—an esoteric three and exoteric four.
455. Here is the normal apportionment—the triangle above the square.
456. We note that both the heart and the solar plexus (two closely related centers) have an “exoteric three”.
457. One thing to notice is that the ten is definitely a number more complete than the seven. Above the diaphragm, we were given the number ten. Below the diaphragm, dealing with only the relative completion of form, we are given the seven.
458. The structure of the atom comes to mind. The atom is both sevenfold and also tenfold.
e. The organs of generation—an esoteric two.
459. The sacral center is the second chakra counting from below. One would think that the twoness of this chakra (a chakra inclining to the realization of polarity) would be an exoteric two.
460. In some respect this center corresponds to the astral plane and is a watery chakra. The astral plane is the planet of the “dual forces”. The pairs of opposites are strongly encountered on this watery plane.
461. Perhaps the mystery of polarity is to be solved through the sacral center. It is at the fourth initiation, that the mystery of sex is at last understood, solving the mystery of polarity on the human level.
f. The base of the spine—an esoteric unity.
462. There are four petals to the base of the spine center and they relate to the first and lowest plane—which is the plane on which and through which all energies are to be unified for coordinated expression.
463. The foregoing material is deeply occult. We notice that the numbers given do not correspond to the number of petals in these chakras.
464. We could say that the numbers for both the head and the heart add to one, and demonstrate that the first aspect will work through both of these chakras, which it does.
465. If we total the numbers given for the sub-diaphragmatic chakras, interestingly, again we arrive at the number ten.
466. The numbers seven, two, one (of the sub-diaphragmatic centers and ending in the base of the spine center) suggest the mode of synthesis followed by the planets (which are also chakras) from seven to two to one. Chart VI, TCF 373) will show these numbers with reference to planetary relationship.
467. Altogether, we have been given the number thirty, because nothing was said of the ajna center and the throat center.
468. We have, then, been given a ten for the sub-diaphragmatic region; a ten for the torso above the diaphragm; and a ten for the head.
469. The esoteric numbers combine to sixteen—and we are reminded of the sixteen potencies of the soul.
470. The exoteric numbers total to fourteen—the two sevens.
471. What DK says here will not be immediately fathomed, but is indispensable information for any student of the functions of these chakras. What will be revealed of these chakras, however, will not be surface-knowledge.
472. When thinking of the esoteric numbers, perhaps we should refer to links with higher energy centers which may work through the chakras. We would ask, what three higher energies work through the heart? What three higher energies work through the solar plexus center? What seven higher energies work through the head center? Which two through the sacral center? Which one through the base of the spine center? Such thought would at least provide a link with the esoteric worlds of the higher planes.
473. So we can say—let us “ponder on this”.
3. The inherent activity of every atom in every sheath, which produces the rhythm of the sheath.
474. The rhythm of the sheath may be judged by rotation and pulsation. It is clear from what is said in this treatise that each sheath rotates around its pole at a certain rate. To know the rate of rotation of each sheath is as important as knowing that an Earth-day consists of a certain duration which we call “twenty-four hours”. Right timing on the physical, astral and mental planes will be greatly enhanced by this knowledge.
475. What is interesting here is that the activity of the atoms produces the rhythm of the sheath. Perhaps within every sheath there is a kind of ebb and flow which is dependent upon the vibratory frequency of the atoms contained. Such a rhythm would be like a kind of breath within the sheath.
476. Many activities which remain in persist relation produce a rhythm in their relations.
477. Within all this commentary, we are to remember that we are speaking of the definite vibratory influences to which the Monad is subject during its long pilgrimage.
4. The unified activity of every sheath or form which the divine Pilgrim uses.
478. Here we are speaking of the dynamics of integration. This harmonization and coordination occur, ultimately, as the result of monadic impulse, though other more immediate causes are associated with creating the unification.
479. We have been speaking of vibratory impulses which have a definite effect upon the Monad. It is becoming clear that we are speaking of the effect upon the Monad in incarnation and not only upon the Monad on its own plane.
480. Such vibrations as zodiacal vibrations and some vibrations from even higher sources, as well as certain planetary vibrations have an effect upon the Monad on its own plane.
5. The united active motion produced by the unification of the three vehicles, the seven sheaths, the force centres, and the atomic substance.
481. This is a grand integration consisting or the unification of all the vehicles and centers through which the Monad manifests in the five lower worlds.
482. Note that it is assumed that the buddhic and atmic vehicles have been coordinated and are part of seven sheaths.
483. Note too the implication that there are force centers within these higher vehicles. Though not drawn on the instructional charts (such as Chart VIII where the locations of lower chakras are represented in detail), the presence of such force centers can be very reasonably inferred.
6. The effect produced by the action of the groups karmically allied with the Pilgrim. They are: [Page 1051]
484. We are dealing with vibratory impulses which affect the life of the Monad in the five worlds. Not all these impulses arise from within the monadic sheaths.
485. All Monads are subject to the forces of karma which they have generated through each of their three vehicles—the monadic vehicle, the Egoic vehicle, and the personality.
a. His Ray vibration, his monadic group.
486. Note the capitalization of the term “Ray”. It could be significant. Perhaps when the monadic ray is indicated the word should be capitalized, but as that convention has not been consistently followed in A Treatise on Cosmic Fire nor in these commentaries, there is no use to attempt it now. Still we should be alert for capitalizations, which were largely, it seems the prerogative of the editor.
487. Note also that we have ‘monadic groups’ and not only egoic groups. Not much is said about them but they are based upon a man’s true Ray and have, one would think, a huge membership, numbering many millions in some cases.
488. Are we aware of our monadic group as we progress through our normal lives within the three lower worlds? Probably not to any great extent. Yet to the Master such a determination is probably not difficult.
b. His subray vibration, or the vibration of the egoic group.
489. When we understand ourselves egoically, we many find ourselves not only in one egoic group, but in a number of egoic sub-groups. Yet they are all qualified by our soul ray, essentially. With such groups, we will find ourselves more familiar than with monadic groups.
490. Perhaps we are aware of those with whom we share such a subray vibration.
491. If we remember that the true Ego is the spiritual triad, there will be triadal groups as well. DK has pointed out what amount to nine of these groups. (cf. TCF 177)
c. His personality affiliations, such as his family, racial, and national energy.
492. Personality affiliations may have nothing more in them than personality. Some personality affiliations may be monadic and egoic affiliations as well.
493. All members of a family share a certain type of conditioning. All members of a race are influenced by certain ray and astrological combinations. This is also true of those who are born into certain nations. There is the conditioning of the groups within which a man finds himself and then there is his strictly individual conditioning. If either of these is ignored, it will not be possible to understand the unit.
All of these play upon the sensitive atoms in the various bodies and produce specific effects.
494. It this “play” only upon the “sensitive” atoms or upon all atoms? Or are all atoms considered “sensitive”?
495. What a variety of influences we are considering! So much it to be taken into consideration. Life offers the student of life a staggering complexity for consideration, and yet, sublime simplicity simultaneously.
7. The activity or motion initiated and stimulated by the life of any of the three lower kingdoms in nature,—all of which produce definite results.
496. Vibrations originating within the three lower kingdoms have their effect as well.
497. We are living in a ‘sea’ of millions of vibrations. Eventually all of them have to be understood and managed.
498. No macrocosm can escape the effects of the microcosms it embraces and through which, probably, it has gained experience during ascent.
8. The vibration of the particular planet upon which the monad may be seeking expression and experience.
499. Planet Earth may not be the planet of origin for our Monad. In fact, the Monad dates from the founding of this Universe. The history of the Monad in any Universe is, for us, an inconceivable study, but it can be traced.
500. DK is saying that the vibration of the Earth (considered as globe but also considered, one would think, as a planetary scheme) has a definite effect upon each Monad seeking expression and experience on Earth—regardless of the Monad’s planet of origin.
501. Do we have any good idea of our planet of origin? Regardless of the ray of the Monad, the planet of origin will be effective in the life demonstration.
9. The effect produced in the substance of the sheaths by the influences, or vibrations, of the various planets.
502. Here we have the astrological influences. All Monads in expression are subject to these influences, probably on all planes, including their own plane of origination—the monadic plane.
This, esoterically understood, is the influence of some one or other of the solar centres,
503. We are understanding the planetary influences as the influences of the chakras of the Solar Logos. Each planet has its place (or, over time, places) within the chakric system of the Solar Logos.
as the forces emanating from them play upon the planetary centres and thereby affect the involved monadic units.
504. All human Monads (we have yet to decide about deva Monads) find their place within one or other of the planetary centers or chakras.
505. The greater solar centers, which planetary schemes represent ,influence the lesser centers within a particular Planetary Logos—chains, globes, kingdoms, egoic groups, rootraces, etc.
This is hidden in the karma of the Heavenly Man, and when true esoteric astrology comes into being then more anent this will be given out.
506. We have an amazing promise here. We can see that “true esoteric astrology” is inseparable from esoteric cosmology, and from a study of the psychology of the greater Lives. Thus, though we have much profound astrological information given in the book Esoteric Astrology we do not yet have the “true esoteric astrology”.
507. Hidden in the karma of the Heavenly Man is the manner in which He may receive influences from various planets considered as solar chakras. Naturally, certain planets will influence Him more than others. For our Planetary Logos, Venus, Mercury and Mars and powerfully influential.
508. As well, which of His centers will predominantly receive these influences is part of His karmic situation.
Astrology as now studied and taught misleads more than it helps,
509. A sobering statement! How many of us have laboriously worked our way through the intricacies of ordinary, exoteric astrology only to unlearn accumulated illusory thought!
and astrological students are as yet learning but the a-b-c of this stupendous subject, and are occupied with the exoteric fringes of that great veil which has been wisely thrown over all planetary lore.
510. Yet a little of the veil is being lifted in a book such as this. Much is stated and far more is hinted, if we can learn to read with subtlety, “between the lines”.
9. Another form of energy which must ever be considered is that of the planetary Logos, as He pours His force through some one chain or some one globe upon the groups of evolving human units.
511. The implication here is that upon various chains and globes, different groups of evolving human units can be found.
512. Obviously, this is modulated force, but will reach the Monad with some degree of impact. The Monad is intimate to the life of its Planetary Logos being a constituent of one of the centers of that Logos.
This—from the human standpoint—cannot as yet be calculated, as it is dependent upon the occult "turning of the attention" by the planetary Logos in meditation upon any centre in His body corporate.
513. I find this such an important statement because it reveals how various greater and lesser incarnations of the Planetary Logos are taken. Incarnation is all a matter of attention. Sometimes there is sustained attention as in the case of the Planetary Logos ‘putting Himself forth’ in the form of Sanat Kumara. Other periods of sustained attention may be shorter or longer.
514. From one point of view, the Planetary Logos is in incarnation on every one of His chains and globes and through every form of live within those spheres. But there are special instances of ‘focal attention’ which amount to, shall we say, a ‘greater Presence’ in some one sphere of activity or other.
515. If a Planetary Logos focuses “upon any centre in His body corporate” and if a Monad is a member of such a center, then such focussing naturally affects the Monad concerned.
It is, of course, all under cosmic law,
516. In other words the turning of planetary logoic attention is regulated, orderly and under law. Still, we cannot fathom the pattern involved but the promise that one day we will fathom it is enough to sustain persistent, dedicated study and meditation upon these matters.
but beyond the realisation of man. It involves cognisance [Page 1052] of the planetary individual purpose, which is not revealed until the later initiations.
517. How much later? The way Master DK scatters His information throughout the books, I would not be surprise to see important pieces of information about the “planetary individual purpose” turn up in various places—unannounced and largely undetected.
518. I suspect that gathering all information under this heading or related headings will tell us much about that which our Planetary Logos individually intends.
519. We may suppose that much of His Purpose relates to light demonstration and to redemption. He also is a minor bridge between the previous and present solar system. Saturn, which acts as a cosmic mental body (in the life of some great third ray Entity) to our Earth’s role as cosmic physical body, is a major bridge.
10. The inherent energy of the solar atom itself has likewise a rhythmic effect upon the individual Monad,
520. We might think of this as the beating of the “solar heart”.
521. This type of influence will no doubt increase as the extension of the Monad, the Jiva, begins focusing consciously on the cosmic etheric planes which are far more receptive to the life of the Solar Logos than are the cosmic dense planes.
and though it only reaches the monad via the greater centres of Existence yet it has its effect upon one and all.
522. These “greater centres of Existence” may be considered to be Planetary Logoi and associated Chain-Lords and Globe-Lords.
523. We may think that we can contact the Solar Logos directly, but in this we would be deceived. The energy of the Solar Logos reaches us in a much attenuated and mediated manner traveling along a line of centers resonantly responsive to each other.
This is another factor not sufficiently recognised.
524. If we could put all such factors together, many of our misconceptions would be dissolved.
12. Finally, the energy of the greater life (in which our solar system but forms a part)
525. Master DK is not telling us what part. This is an important section and calls for careful discrimination.
has to be reckoned with, and the impulses emanating from the cosmic Logos, the ONE ABOUT WHOM NAUGHT MAY BE SAID
526. To call the Cosmic Logos (which embraces our Solar Logos as a heart center) the "One About Whom Naught May Be Said" is a very important hint. Usually the term “Cosmic Logos” indicates the next step in advance of the Solar Logos and points to a Being Who demonstrates through seven major Suns of which our Sun is one.
527. But elsewhere (and most often) the "One About Whom Naught May Be Said" is clearly indicated to be two steps ‘above’ the Solar Logos, if such limiting language can be used.
528. What this section of text plane proves is that one must be very careful about analyzing the meaning of the term, "One About Whom Naught May Be Said". In most contexts a Super-Constellational Logos is meant, but in references such as this one, a Cosmic Logos (Constellational Logos) is indicated.
529. Our Solar Logos is a major center within its Cosmic Logos and a minor center within our local Super-Constellational Logos.
reach the monadic lives and produce stimulation or retardation according to the nature of the cosmic ideation.
530. Amazing thought that, monadically, we are responsive to a Cosmic Logos, and that our monadic activities may be stimulated or retarded according to “the nature of the cosmic ideation” emanating from that Logos.
531. Let us remember, that “ideation” is a great force. Even on the homely human level, we can understand the implications of the following: “Nothing is more powerful than an idea whose time has come.”
These are necessarily entirely outside the ken of average man and are only touched upon as no tabulation would be complete without them.
532. We must deeply appreciate Master DK’s ‘dispassionate passion for completeness’ which often provides us with most inspiring information!
533. Perhaps when we are Chohans of the sixth initiation (and will thus be liberated Monads), we will be in a better position to fathom those impacts which affect the Monad on its own plane.
13. There is also to be borne in mind the play of energy which emanates from any one of those "Twelve signs of the Zodiac" with which astrology concerns itself.
534. This group of influences is non other than the heart within the head center of the "One About Whom Naught May Be Said". The signs of the zodiac, therefore, have a profound significance within the life demonstration in which both our solar system and its Cosmic Logos, live and move and have their being.
The zodiacal wheel is itself essentially a cosmic centre; it is a twelve-petalled lotus, but it is a twelve-petalled lotus within the thousand-petalled lotus of an unknown cosmic Entity, the One referred to in my earlier books as the ONE ABOUT WHOM NAUGHT MAY BE SAID. (R&I 339)
This type of force is primarily concerned with planetary stimulation, with the planetary Logoi,
535. Perhaps by studying planetary rulership, we can come to understand more about this type of stimulation. Each constellation/sign of the zodiac is ruled by certain planets thus peculiarly susceptible to the influences of that constellation/sign These planets have chakras and within these chakras are human Monads (and perhaps deva Monads). The forces of the zodiac will reach us, then, but apparently via a sign’s (or constellation’s) planetary ruler(s).
536. Also there are planets to which we are deeply related because of our rays. These planets will relate us to certain signs/constellations whether or not they manifest powerfully in the astrological chart of our personality.
and is hidden in Their cyclic karma,
537. Karma has it timing. For every cycle there are karmic encounters which are due.
—a karma which of course will incidentally involve those monads and devas which form Their bodies and centres.
538. We have to proceed carefully here. Do both deva and human Monads comprise the centres of a Heavenly Man, or do deva Monads comprise the bodies and human Monads comprise the centers? If the latter is true, Master DK is perhaps bringing this discrimination before us, connecting the devas with bodies and the human Monads with centres.
539. This type of thought seems to be repeated in several references. However—if devas do have Monads, and from all indications they do, then those Monads (so we would infer) have to be focussed on the monadic plane, which is not what is usually meant by “bodies”.
540. Perhaps, though both human and deva Monads were focussed in monadic centers, their respective extensions could be in either lower chakras or in that portion of the Planetary Logos which would be considered “body” rather than “centres”. This matter still has to be sorted out.
14. We must not ignore the three great waves of energy which sweep cyclically
541. In these words, “sweeps cyclically” we have an expression of first ray energy.
through the entire solar system from:
a. The seven stars of the Great Bear. The strength of these vibrations depends upon the closeness of the connection and the accuracy of the alignment between any particular Heavenly Man and His Prototype.
542. Each star of the Great Bear is associated with on of the seven sacred planets and with other planets as well.
543. Each such star is as a Prototype to one of the major Planetary Logoi.
544. We disciples in the lower worlds have alignment issues and so do the Planetary Logoi.
545. Perhaps some of the Planetary Logoi in question are more closely related to Their Prototype than other Planetary Logoi are related to Theirs.
546. Even though the Earth is not yet a sacred planet, one of the stars in the Great Bear is its Prototype. We may then assume that the non-sacred planets also can find a Prototype in one of the seven major stars of the Great Bear. They would then share that Prototype with one of the sacred planets.
547. For instance, perhaps both Earth and Saturn (intimately related in various ways) share the same stellar Prototype—hypothetically the star Alioth.
The mystery here is profound; it is connected with the stage in evolution of the "imperfect gods" and the objective of the planetary deities. [Page 1053]
548. The “imperfect gods” are the Planetary Logoi Themselves and especially the non-sacred planets. If we do not know the individual objective of our own Planetary Logos, we certainly do not know the individual objective of the others. There are hints but the true lore concerning this matter is veiled.
549. The entire Great Bear is evocatively called the “Cosmic Manu” by ray theorist Stephen Pugh suggesting a general first ray emanation from the Lord of this Constellation. This theory seems very reasonable—especially since the major seven stars in the Great Bear are as the seven head centers in the "One About Whom Naught May Be Said". These head centers, even in man, express a first ray function associated with the first ray planet Vulcan.
b. The Seven Sisters, or the Pleiades, and from that one in particular who is occultly termed "the wife" of the planetary Logos whose scheme will eventually receive the seeds of life from our planet, which is not considered a sacred planet, as has before been stated.
550. The occultism becomes increasingly deep.
551. Notice that we seem to be speaking of the “scheme” of a Stellar Logos.
552. We are learning something about the process of synthesis and absorption. Our first concern in the study of obscuration, synthesis and reabsorption concerns our synthesizing planets (Saturn, Neptune and Uranus), and later our Sun, but eventually, we seem to be told, the “wife of the planetary Logos” will received the seeds of our planetary scheme. We could consider the Pleiad in question as the “wife” of our Planetary Logos—a “mortal” (as we are told in the planetary lore), the result of the marriage bringing “shame” to that Pleiad.
553. There is, however, another way of understanding this which depends upon how we understand the words “whose scheme”. Is there a particular planetary scheme in our solar system which is the scheme of the Pleiad in question? The Seven major Pleiades should relate to the seven sacred planets, and the Pleiad in question should relate to that sacred planet most closely.
554. We, therefore, might not be speaking here of a Pleiad and our Planetary Logos in a ‘marriage’ relationship. Rather we might be speaking of the marriage between a Pleiad and a different planet in our system—a planet into which our planet will be etherically, subtly absorbed during the period of synthesis towards the end of the solar system—though, reasonably, not towards the very end.
555. Which planet could this be? In one respect it surely could be Saturn as a study of Chart VI, TCT, will suggest.
556. Is there any possibility
that our planet will first be subtly absorbed into Venus? One could make a case
for this type of absorption, but a problem exists. Venus is to be absorbed by
557. This absorption pattern
could be justified if Venus were first absorbed by Saturn before being absorbed by
Again, as a planetary scheme nears its consummation, it becomes "radioactive," and through radiation transfers its essence to another "absorbent planet," or planets, as is the case with a solar system also. (TCF 1062)
c. The sun Sirius.
558. Sirius representatives the equilibrizing principle in this triangle.
559. Great waves of energy sweep cyclically from Sirius into our solar system. Sirius is responsible for the program of initiation in which our Solar Logos is engaged.
560. We have reviewed fourteen vibratory influences to which the Monad is subjected. Perhaps it is no coincidence that fourteen influences are listed. It is a number of completeness in an important sense, and is related to the combination of influences from the Great Bear and Little Bear—a constellation which can, in some instances, be substituted for Sirius.
These facts contain a great mystery connected with the inter-relation of Ursa Major, Ursa Minor and the Pleiades; they constitute one of the greatest and more important of the triplicities to be found in the heavens as far as we have astronomically ascertained the nature of our immediate universe. (EA 201)
There are other streams of energetic force which have an effect upon the Pilgrim everywhere,
561. DK lists many streams of influence but does not have the time to offer the others. We have enough.
but the above enumeration will serve to show the complexity of the subject and the vastness of the scheme of evolution.
562. We are speaking of the “scheme” of monadic evolution.
563. He is listing the great number of influences to which we are subjected. We are to gain some respect for the complexity and vastness of the subject.
All these vibratory emanations pass through the sphere cyclically;
564. I.e., pass through the monadic sphere…
565. Of course, other spheres could be involved as well—both the solar sphere and the planetary sphere.
they come and go, and according to their presence or their non presence and according to the stage of evolution of the emanating Existence
566. In most cases a greater Existence, of which many have been named…
will depend the phenomenal character of all life, will depend the nature of any specific period, and the quality of the manifesting Monads.
567. Three things are determined by the stage of evolution of the “emanating Existence”
a. The phenomenal character of all life
b. The nature of any specific period
c. The quality of the manifesting Monads.
568. All this is determined from ‘above’.
It is the appearance or the disappearance of these waves of life-force (planetary, inter-planetary, systemic, cosmic and inter-cosmic)
569. We are presented with a vast array of energies.
570. Inter-cosmic energies occur between constellations, and cosmic waves of life force between different Solar Logoi. Systemic wave occur within a solar system and inter-planetary waves between particular planets.
which sweeps into incarnation the divine pilgrims,
571. The Monads as Jivas…
and which brings about the cyclic manifestation of such great Lives as the "Silent Watcher" and the "Great Sacrifice";
572. Are they to be considered different and distinct? The term “Great Sacrifice” has often been applied to Sanat Kumara but so has the term “Silent Watcher”. In one respect the “Silent Watcher” can be considered the Planetary Logos Himself—on His own plane.
it is this which causes also the dissolution of a scheme,
573. Just as the Ego calls “the essence back” in the death of a human being on the physical plane, so there are greater Existences which have a role to play in the dissolution of a planetary scheme and its ‘reincarnation’.
and its reappearance, and is responsible for the transportation of the life seeds from one scheme to another, or from one solar system to another.
574. We are dealing with cosmic impacts upon Planetary Logoi—a vast subject.
575. The flow and interplay of these inter-cosmic, cosmic and solar systemic energies are responsible for the “transportation of the life seed” not only from one planetary scheme to another but from one solar system to another.
576. We had known about the transfer of life seeds from scheme to scheme, but what about transfer from Sun to Sun within the "Seven Solar Systems of Which Ours is One"? Surely, amongst the seven major Solar Logoi in our Cosmic Logos, there are some more absorbent than others. As well, there may be synthesizing Solar Logoi just as we have three synthesizing planets. Wherever there are seven, one tends to look for ten.
In this great tide of forces, the Monads are swept along;
577. We have been dealing with the great Energies and Forces which condition the Monads through a number of mediating centers and sweep them from one destination to the next.
their aggregate is termed the "force of evolution,"
578. The “force of evolution” comes, then, from every high sources—not simply planetary and solar, but constellational and super-constellational.
and the life and persistence of the initiatory Being sets the term for their duration.
579. The forces of evolution extend very high along the cosmic ladder of attainment. They even include Constellational Logoi.
580. It seems that a vast Initiatory Being is here referenced: it is probably the "One About Whom Naught May Be Said" in the super-constellational sense—a kind of second order "One About Whom Naught May Be Said".
581. It seems that greater Beings set the term of duration of the Monads.
Man is but the plaything of the forces which gather him up and carry him on, just as the atom, in the human frame is but the obedient servant of the man's imposing direction;
582. Our power is as nothing compared with the power of these great Entities.
yet within limits man is the controller of his destiny; within [Page 1054] limits he wields forces and energies,
583. The wise individual will understand these limits. Millions of years, however, are spent in learning them.
584. The human being has considerable responsibility for the management of his own little ring-pass-not and his relationships with his immediate environment, but he has no power whatsoever over the trends of the greater Lives in which he lives and moves and has his being.
he manipulates lesser lives and controls lesser centres of energy, and as time slips away his radius of control becomes ever more extensive.
585. The growth of man is assured and one day, he (in manifesting as a group just as do the Heavenly Man) will be as the Great Lives are now. This thought is based on the idea that our individual identities become ‘group identities’ as we climb the ladder of evolution.
586. The concept “radius of control” is worth pondering. Have we thought about our present life in these terms? What is our present “radius of control”? For many people, the command “control yourself” is still far from achievement!
The atom controls its own central life;
587. If we are speaking of the atom of substance, that control is not self-conscious control. For self-conscious atoms, it is true.
man can control the sets of lives who form his three bodies;
588. These are the lunar lords and still lesser elemental lives.
the initiate and the adept are controlling energies of many kinds in the three worlds, as the Chohan does on the five planes of evolution.
589. Here is an important discrimination between the “radius of control” of the Adept and that of the Master. We learn that the Chohan works far in advance of the Master.
Thus the plan is carried forward until the Army of the Voice become themselves the Sounder of the Words, and the Sounders of the Words become the Word itself.
590. For every type of life there is progression. DK is outlining a stream of evolutionary ascent as it occurs in the deva kingdom.
591. Is the “Word” devic? It is a sustained ‘field of vibration’ embodied by a Consciousness.
592. We may assume that those who are called “Sounder of the Words” have achieved self-consciousness. This is not true of all members of the Army of the Voice, though DK has spoken of the highest members of this Army as very powerful devas. The corresponding “Sounders of the Words” must be even more elevated.
593. Can it be that the “Sounders of the Words” and the “Transmitters of the Word” are closely related? It would seem so.
The connection between the centres and etheric substance, systemic and human, opens up a vast range for [Page 920] thought. The "Transmitters of the Word" on the atomic subplane of each plane are devas of vast power and prerogative who may be stated to be connected with the Father aspect, and embodiments of electric fire. They are all fully self-conscious, having passed through the human stage in earlier kalpas. They are also corporate parts of the seven primary head centres in the body of a solar Logos or planetary Logos. (TCF 919)
It will, therefore, be apparent, that the "Law of Monadic Return" which we have just been considering, is the sumtotal of those influences which have a direct bearing upon the monadic atoms, which affect its progress cyclically, and which stimulate it, or retard its activity according to the strength of the initiating life.
594. What factors are involve in the "Law of Monadic Return"?
a. The sum total of those influences which have a direct bearing upon the monadic atoms
b. The influences which cyclically affect the progress of the Monad
c. The influences which stimulate the Monad
d. The influences which may retard its activity
595. We begin to get a small idea of all the many influences which are involved in the monadic pilgrimage, monadic expression and monadic return.
It is only after initiation that the human atom reaches a stage in its development where forces and influences begin to be comprehended.
596. Presumably this ability to comprehend follows the third initiation. When the term “initiation” is used in A Treatise on Cosmic Fire, it usually means the third degree.
When the methods are understood whereby adjustment is consciously made to extraneous force currents, resistance to retarding forces is initiated consciously and with scientific accuracy, and the man consciously puts himself into line with forces which will swing him along on the path of return.
597. As we come to understand the energies and forces, we can inhibit the forces which would normally retard progress. Thus will our progress along the Path be greatly hastened.
There is in this thought no undue complexity or cause for discouragement, for ever the potent force of electrical energy will offset the more lethargic vibration of solar fire, and solar fire itself in due time will negate the effects of "fire by friction."
598. DK, as usual, presents a vast vista for our consideration. Lest we become overwhelmed by its magnitude, He gives us words of encouragement based on law. Electric fire will prevail at length, even as solar fire will prevail in the conflict of energies and forces in which we now find ourselves engaged.
599. Before we can move fully into a succeeding fire, however, we must master the fire with which we are presently most occupied.
600. All of us are presently engaged in the processes of the "Law of Monadic Return".