Fellowship of Cosmic Fire
Commentary Semester IX Section VIII
TCF 1146-1152 : S9S8 Part I
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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A third factor differentiating the groups of human units who reached self-consciousness on our planet is hidden in the methods employed by the Lords of the Flame at that time. They, we are told, employed three methods.
1. We have been looking at the manner in which groups of human units are differentiated.
2. We now begin an important study which differentiates the methods used by the Lords of the Flame at the time when animal-men of this chain were being individualized.
First, They themselves took bodies and thus energised certain of the higher forms of the animal kingdom, so that they appeared as man,
3. The Solar Angels appeared as men but were obviously much higher. This was, we can imagine, a great sacrifice on the part of the Solar Angels who engaged in this process.
4. The Monad involved was the solar angelic Monad; the vehicle was the human vehicle.
and thus initiated a particular group.
5. Probably it was a group consisting of the very highest type of animal-men of the period. Probably certain Solar Angels ‘entered’ in the midst of such a group and their influence moulded the outer vehicular forms of that group. Outwardly they would have appeared rather the same as the human Monads who continued to use the type of vehicle which the Solar Angels entered. Inwardly, they would have been greatly more advanced. They would have been the God-Kings of that early period. In time, the effect of their presence and psyche upon the vehicles they used would be noted. The outer forms of the vehicles would change.
Their descendants can be seen in the highest [Page 1147] specimens of the earth humanity now on earth.
6. This is a fascinating thought. Who are these human beings? Can they be distinguished readily from those who individualized on the Moon-chain? DK does not specify.
7. Note DK’s rather objective perspectives, speaking of groups of human beings as “specimens”.
They are not even now, however, as far advanced as the groups of units from the moon chain who came in in Atlantean days.
8. We wish to know how close they are in their development to Moon-chain humanity.
Their heredity is peculiar.
9. DK says no more about their nature, but one would expect a certain kind of refinement. We must remember that there are some members of Earth-humanity already are part of the Spiritual Hierarchy of our planet—some, perhaps, who are Masters of the Wisdom. The Christ is the foremost among these.
10. In the particular group under discussion, we might expect a relative absence of the third ray, which was the predominating ray (monadically) of Moon-chain humanity. 25% of Earth-chain humanity had the third ray Monad.
11. We realize that the presence of the Solar Angels within the vehicles of early man must have had a tremendous conditioning effect upon those vehicles. Such ‘conditioned’ vehicles then became available for the members of the human race and, because of the conditioning, provided them with additional evolutionary opportunities.
They implanted a germ of mind in the secondary group of animal-men who were ready for individualisation.
12. We note that this method involves direct implantation.
13. We understand that this could only happen for animal-men who had reached a sufficient degree of development or refinement.
14. DK does not give the requirements for those who could receive this implantation, but we know that such requirements must have existed.
This group, for a long time, was unable to express itself,
15. This probably means that the developing causal body was unable to find expression through the vehicle—and largely the physical vehicle, as we are speaking of developments in Lemurian times.
16. DK seems to be telling us that the developing human qualities (inwardly ‘stored’) probably were not easily expressed upon the physical plane.
and was most carefully nurtured by the Lords of Flame,
17. We can see that these early stages of development must have demanded close solar angelic supervision. We must compare this thought with the thought that the Solar Angel usually does not interest itself in the developing human being until the fifth petal of the egoic lotus is being organized and beginning to unfold.
nearly proving a failure.
18. We see that experiments exist even for beings far in advance of the present-day human being. We understand nothing of the risks and obstacles which may have rendered this great experiment a failure.
19. What would it here again have meant for the group to have become a “failure”? Perhaps that the spark of mind might not have germinated sufficiently to become the directing power of the life? That, therefore, the lower elemental life would have remained completely in control, overwhelming the developing human consciousness? Perhaps that no true recognition of individuality might have developed?
By the time, however, that the last subrace of the Lemurian root race was at its height
20. The seventh sub-race of the Lemurian root-race…
21. Would this have occurred in early Atlantean times as there is always an overlapping of one root-race with the following root-race? I believe there is merit to this thought.
it suddenly came into the forefront of the then civilisation, and justified hierarchical effort.
22. What types of human beings comprised the “then civilisation”? Did it consist of those who were the descendants of the Solar Angels who actually embodied the forms of early animal-man? Were there also lesser humans for whom the mental unit had been “fanned” but the spark of mind not implanted?
23. Were there, possibly, individuals who had come in from the Moon-chain? This latter possibility may be unlikely because we are told that Moon-chain humanity came in during the early fourth root-race, specifically the third sub-race of the fourth root-race.
24. However, if there was an overlap between the Lemurian and Atlantean civilizations (as very likely there would have been) then the Atlantean group could have begun coming in when the Lemurian root-race reached the fourth sub-race of the third root race. In that case, some Moon-chain humanity could certainly have comprised some of the membership of the seventh sub-race of the third root race.
25. Yet, it is hard to imagine (were the Moon-chainers part of that later Lemurian civilization) how those in whom the spark of mind was implanted might have “come to the fore”. One would presume that they would be still far behind the Moon-chainers.
26. We can see how important it will be to have accurate knowledge of the Science of Cycles.
Thirdly, They fostered the germ of instinct in certain groups of animal-men until it flowered into mind.
27. The mental unit itself grew out of “instinct”. This process can be understood as “fanning” the germ of mind provided by instinct, but not as direct implantation.
28. The mental unit would naturally have developed (and unfolded) under the pressure of ‘rising’ instinct, but nowhere nearly as rapidly without the intervention of the Solar Angels.
29. In each case the Solar Angels did what they could, given the caliber of the diverse types of animal-men of the period.
It must never be forgotten that men have within themselves (apart from any extraneous fostering)
30. The fostering power of the Solar Angels..
the ability to arrive, and to achieve full self-consciousness.
31. Yes, these types would have arrived at individualization and self-consciousness even without the Solar Angels, but how many millions of years might it have taken?
32. The ability to achieve full self-consciousness (without extraneous intervention) was demonstrated on the Moon-chain. We do not know the manner of individualization as it occurred in the previous solar system, but perhaps the Moon-chain method was a reflection of that far earlier method.
These three methods bring us to the fourth factor which must be remembered, that of the three modes of motion which powerfully affect the incarnating jivas.
33. Here Master DK will speak of the three Gunas in relation to the individualization process.
The Sons of Mind are distinguished by the three qualities of matter as has been earlier brought out, and they have been generically called:
1. The Sons of sattvic rhythm,
34. These are the most advanced human beings. We could call them initiates. This group can be associated with the Hall of Wisdom.
2. The Sons of mobility,
35. These are intelligent and awakening human beings.
36. This group can be associated with the Hall of Learning.
3. The Sons of inertia.
37. These are the least awakened human beings.
38. This group can be associated with the Hall of Ignorance.
These qualities are the characteristics of the three major Rays, and of the three Persons of the Godhead;
39. This association is not exactly straightforward. Tamas can represent the inertia of unresponsive matter but also the changelessness of Spirit. Rajas can represent a life of material desire but also the life of ceaseless spiritual aspiration. Sattva generally has the connotation of balance. It can represent the balance between consciousness and activity achieved in states of high soul development. There is also an early state before the balance is preserved and true development in matter begins.
they are the qualities of consciousness—material, intelligent, and divine.
40. If we look at the three words: “material”, “intelligent” and “divine”, they (as usually understood) correlate with tamas, rajas and sattva respectively.
They are the predominating characteristics of the chains of which our earth is one.
41. There is always a question about how to interpret the term “earth”, as it may signify our dense physical globe (not really entirely dense) or, perhaps, the entire Earth-scheme.
42. How shall we consider the meaning of this statements. Sometimes the Earth-scheme is called, accurately, a “scheme” but in the older theosophical literature, a “chain”.
43. I think we can agree that (at their present stages of unfoldment) some of these chains (really schemes) are presently tamasic, some of them are presently rajasic and some are presently sattvic. Whether they are tamasic, rajasic or sattvic (from one perspective) can depend not so much on the inherent spiritual status of the Planetary Logos in question, but on the degree of unfoldment of that Logos through its various vehicles.
44. On the other hand, it is possible that the terms “tamasic”, “rajasic” and “tamasic” could refer to the actual degree of spiritual status, with the non-sacred planets deemed to be “tamasic” and the highest of the planetary Deities (the Logoi of the synthesizing planets for instance) deemed as “sattvic”.
45. If we look at this sentence in the context of the chains of the Earth-scheme, then “our earth” is probably considered to be the Earth-chain. Clearly there is an etheric plane, an astral plane, a mental plane etc. associated with “our earth” so I do not think that DK is referring only to the physical crust of our planet.
46. The chains are really both independent and interdependent spheres of planetary activity. Knowledge of what occurs within them is sketchy at this time.
47. In the tabulation below we are considering whether the various chains of the Earth-scheme are tamasic, rajasic or sattvic. We can see that one begins with the chain located on the highest planes and ends with a corresponding chain on an equally high level of development.
Earth Planetary Scheme
First Chain............ Archetypal.
Second Chain........ Sattvic Rhythm.
Third Chain........... Mobility.
Fourth Chain......... Inertia.
Fifth Chain............ Mobility.
Sixth Chain............ Sattvic Rhythm.
Seventh Chain....... Perfection.
48. By the time the process on the Seventh Chain is fulfilled, that which is archetypal in the first chain has been manifested or realized. The seventh chain sees the embodiment of first chain archetypes.
49. The chains most associated with the third and fifth rays (and thus with mentality) are the third and fifth chains.
50. We can expect that a condition of harmony prevails or prevailed upon the second chain, but that if would be a more passive harmony. By the time the sixth chain is reached and many planetary processes undergone, the harmony is amongst the embodied expressions of divinity. That which intelligence has produced is harmonized.
51. There would also probably be a method of applying the general structure of the tabulation to the planetary schemes, but their ‘location’ of the various planes does not exactly parallel the method of distribution of the planetary chains within a planetary scheme. In making application to the planetary schemes we would also have to consider Planetary Logoi whose schemes are in process of ‘descent’ and those whose schemes are in process of ‘abstraction’. These are sciences of the future.
The factors which we have considered as affecting the different incarnating units have a vital effect on their cyclic evolution, and the ray and the three main types produce varying periodic appearance.
52. The cycles of “appearance” and “disappearance” of human units depend upon the rays of those units and also whether they are tamasic, rajasic or sattvic units. Certain units appear when their ray (i.e., soul ray) is in incarnation and may be held in abstraction when that ray is temporarily out of expression. There are also cycles of ‘entry’ and ‘exit’ which depend upon whether the human unit is expressing in terms of inertia, mobility or rhythm.
Certain statements have been made in occult books as to the length of time varying between incarnations. Such statements are in the main inaccurate, for they make no allowance for Ray difference, and permit of no calculations as to whether the human unit involved is a unit of inertia, a sattvic point, or a rajasic entity.
53. The statements made have come mostly from the works of C.W. Leadbeater, whom the Tibetan regards as a disciple of considerable attainment. But the matter is intricate and the many ray distinctions and one or other of the gunas which characterize human units, must be factored in. We can see that only a Master or high initiate would be able to do this, though perhaps some general principles can be laid down.
54. For instance, a very primitive human being does not have much upon which to ‘work’ while in the subtle worlds and so will probably return rapidly for the accumulation of earthly experience, which, eventually, will become a developed sentient and mental nature requiring ‘work’ following abstraction from the physical plane.
No hard and fast rule can be laid down at this time for the general public, though such rules exist, and are governed by seven different formulas for the three main types.
55. We have some really intriguing statements here.
56. When we know more about ray cycles we will be in a position to better assess the duration of the discarnate states.
57. It is probable that by “the three main types” DK is referring to whether the unit concerned is tamasic, rajasic or sattvic in nature.
58. In each of the three groups determined by one of three gunas seven ray types are to be found—at least in principle. We must remember, however, that the undeveloped human being is not possessed of a soul on the first, second or third ray and must make transition to one of these three Rays of Aspect at some later point in his long pilgrimage.
59. DK is telling us there are, in fact, rules relating to the cycle of incarnation and discarnate cycles, but that they are not for the general public.
60. The trends stated by early theosophists opened the door to thought about the matter. The real science of the discarnate state must, however, be slowly and accurately revealed.
Within this sevenfold differentiation, exist many lesser,
61. We can see that the matter of determining the duration of ‘dis-carnation’ depends on a number of factors additional to ray type and guna type.
62. In which stage do any of us find ourselves? Can we say that we have reached the sattvic stage?
and the wise student refrains from dogmatic assertion on this most peculiar and difficult subject.
63. It may be less satisfying to be forced to restrain our curiosity about this very interesting matter, but is only the part of wisdom—the subject being “most peculiar and difficult”.
64. All of this is complicated by the fact that the usual interim period between incarnations can be relinquished by the prepared soul-in-incarnation for the sake of service.
The fringe of the matter has but been touched upon here. It should be remembered that in the earlier stages of incarnation, the unit is governed mainly by group appearance, and comes into incarnation with his group.
65. It is likely that there are three stages: group appearance in the early states; individual appearance during the stage of intelligent, individualistic man; again, group appearance for those who are governed by their soul ray and are becoming affiliated with an Ashram over time. The members of the Ashram are, of course, group conscious.
As time progresses and his own will or purpose becomes more distinctive, he will at times force himself into manifestation independently of his group, as will other group units,
66. Presumably the supervising Solar Angels have something to say about whether this is possible. But, apparently, the choice of ‘man-the-Ego’ is a strong part of the determination.
67. We gather that this breaking out of the group rhythm is an act of will. This stage may be correlated with activity in the fifth, correlated with Leo, the sign of the individual.
and this leads to an apparent confusion which is detrimental to the surface calculations of the superficial student.
68. It would seem necessary both to know the incarnational cycles of various groups and soul groups and to, also, be able to trace the individual motive and program of any particular soul-in-incarnation.
69. I cannot see how (at this time) we can think of ourselves as anything but “superficial” students.
When this is the case, the particular unit concerned has his record transferred into another file in the hierarchical archives, and becomes what is occultly termed "a self directed point of fire."
70. How fascinating! The inner organization is considerable. All process on the outer planes is supervised inwardly.
71. Later we will learn of the developed unit who is an “aligned point of fire”.
72. A individual taking an incarnation out of phase with his group and as a result of free choice is called “a self directed point of fire”.
73. DK spoke of many artists who were ‘asked’ to ‘come in’ early (i.e., during the nineteenth century) to offset the danger of materialism (which, unfortunately, prevailed).
He is then strongly individualised, entirely self-engrossed, free of [Page 1149] all group sense, except the earthly affiliations to which he adheres from the instinct of self-protection and personal well-being.
74. We are speaking of a very individualistic stage of man’s development during which his essential group affiliations are not recognized.
In this stage he remains for a vast period of time, and has before him the mastering of a later stage in which he returns to the earlier group recognition on a higher turn of the spiral.
75. What is meant by the term “vast”? Millions of years, perhaps?
76. One would think that during the opening of the middle circle of petals, this period could occur. From the fifth petal onwards, the process of unfoldment turns individualistic. By the time the later stages of unfoldment of the eighth petal and stage of the ninth petal are reached, the group sense again controls.
77. We note that a rhythm of incarnation controlled by group process returns after tine individualistic stage. It is probably a much shorter period.
The rules governing the incarnations of average man have been considered elsewhere, and much information has been given in this treatise and in Letters on Occult Meditation which—if collated—will provide sufficient data for study for a long time.
78. Do we realize this?
79. Does average man incarnate in groups, or, to some degree individually?
80. We need to restudy LOM with this idea in mind.
Not much has been given anent the incarnations of disciples and the methods involved in the later stages of evolution.
81. One would imagine them to be very variable. The disciple is at once self-determining and responsive to the group. Thus, there must be considerable inner tension to resolve during the period of decision predating incarnation.
82. Fortunately the Solar Angel is wise beyond human reckoning and can successfully balance individual demands (dharmic and karmic) and group demands.
It should here be borne in mind that (for a disciple) direct alignment with the Ego via the centres and the physical brain is the goal of his life of meditation and of discipline.
83. It may be presumed that the achieving of this alignment has much to do with the duration of the interval between lives and whether or not the astral body and mental body must be dissolved and reconstituted before incarnation is again sought.
84. This type of alignment is necessary to produce the white magician.
This is in order that the Inner God may function in full consciousness and wield full control on the physical plane. Thus will humanity be helped and group concerns furthered.
85. As it becomes possible for the “Inner God” thus to function, the need for intervals between incarnations is drastically reduced. With the full functioning of the “Inner God” at the fourth initiation, there is no longer a need to take incarnation at all except for deliberate service purposes.
Again it must be remembered that the basic Ray laws and the disciple's particular type will paramountly dictate his appearances, but certain other forces begin to hold sway which might here be touched upon.
86. The “basic Ray laws” will probably correlated with the disciple’s soul ray.
87. As for the “disciple’s particular type” many things could be meant, but the degree of unfoldment will count. In A Treatise on Cosmic Fire DK discusses perhaps seven or eight distinct kinds of egoic lotuses (depending upon the degree of unfoldment):
a. Brahmic Lotuses
b. Lotuses of Brahman
c. Primary Lotuses
d. Lotuses of Passion and Desire
e. Radiant Lotuses
f. Lotuses with Perfume
g. Lotuses of Revelation
88. Now DK touches upon additional factors which will affect a man’s cycles of incarnation.
The factors governing the appearance in incarnation of a disciple are as follows:
First, his desire to work off karma rapidly and so liberate himself for service.
89. Some, caught in the midst of difficult situations, may not realize that they have ‘contracted’ before rebirth to encounter or participate in these situations.
90. In such cases, undue relief of the pre-designed ‘encounter’ is tantamount to delayed liberation.
The Ego impresses this desire upon the disciple during incarnation, and thus obviates any counter desire on his part for the bliss of devachan, or even for work on the astral plane.
This is the ‘downward’ Vulcanian pressure from the Ego. It works
contrary to the wish-life of the disciple ruled by
92. The responsive disciple wills to accomplish a number of tasks on the physical plane and desires only to return with great rapidity so that the a number of pending tasks can be completed.
93. After the death of the physical body, work on the astral plane is possible, but in the case of some who are urgently pressing forward, not desirable.
94. It is interesting to see that the impression of the Ego in a way ‘negates’ any counter desire on the part of the disciple.
The whole objective, therefore, of the disciple after death is to get rid of his subtler bodies, and acquire new ones.
95. This is certainly one way of proceeding. It involves the rapid discarding of identification with various desires and mental formulations.
96. It is also possible for some, we are told, to remain upon the astral plane for a relatively short time and take incarnation from that point, with the astral body and mental body preserved. DK tells us that for this possibility to become an actuality continuity of consciousness must be somewhat established.
The three Masters so closely allied with the theosophical movement are already making Their preparations, and will also move among men, recognised by Their Own and by those who have eyes to see. To those of Their chelas on earth who undergo the necessary discipline, opportunity will be offered to work on the astral plane and, should they so choose, an immediate incarnation, provided they have achieved continuity of consciousness. (TCF 759)
There is no desire for a period of rest, and as desire is the governing factor in this system of desire, and particularly in this planetary scheme,
97. A scheme in which the Planetary Logos is not in entire control of His astral vehicle and is still battling on the cosmic astral plane to achieve that control…
if it exists not, there is no incentive to fulfilment.
98. Thus, we must watch our desires as they will determine whether we are destined for the heaven worlds or for service possibilities presented through rapid reincarnation.
99. Even now, we can tell whether we are motivated by a desire for “rest” or are animated by the desire-to-return reinforced by the will-to-return.
[Page 1150] The man, therefore, absents himself from the physical plane for a very brief time, and is driven by his Ego into a physical body with great rapidity.
100. DK does not say how rapidly this return is made. It is probably a relative matter
101. We sense the power of the first ray being asserted by the Ego who drives his reflection back into incarnation.
102. It is apparent that the Ego has a plan and exerts pressure upon the man in order to see this plan into expression.
103. Probably by “Ego” DK means the Solar Angel, but there is a sense in which the jiva in the causal body can be considered an aspect of the consciousness of the Ego.
Second, to work out some piece of service under direction of his Master.
104. In this case the disciple is definitely a part of plans far greater than his own individual plans.
105. One would think that the most recent incarnation of A.A.B. was just such an incarnation under the direction of Master KH.
This will involve some adjustments, and occasionally the temporary arresting of his karma.
106. The staving off of karmic forces which otherwise might overwhelm the disciple is called for.
107. We see that the arresting of karma does not always occur and that it is always “temporary”. The Master has the right to temporarily adjust the karma of his disciple so that a greater purpose and, thus, a greater good can be served.
These adjustments are made by the Master with the concurrence of the disciple,
108. The disciple must agree and understand the consequences.
109. One presumes that the disciple (fully aware in the egoic state between incarnations) concurs with the Master.
and are only possible in the case of an accepted disciple of some standing.
110. This means that a newly accepted disciple is not qualified to participate in this type of process. One must be well-tested before it becomes possible.
It does not mean that karma is set aside, but only that certain forces are kept in abeyance until a designated group work has been accomplished.
111. It is interesting to realize that the Master can indeed keep certain forces in abeyance. How He manages this must be mysterious to those with our limited experience. We might call this process ‘delayed karmic impact’.
Third, a disciple will return into incarnation occasionally so as to fit into the plan of a greater than himself.
112. This is intimate work and requires, minimally, that the disciple have the sixth petal of his egoic lotus fully open. In short the disciple must be, minimally, an initiate of the second degree.
When a messenger of the Great Lodge needs a vehicle through which to express Himself, and cannot use a physical body Himself, owing to the rarity of its substance, He will utilise the body of a disciple.
113. The best known incident of this in the West is the use by the Lord Maitreya of the body of the initiate Jesus.
114. It may well be that the high initiate Jesus used the body of His disciple, Apollonius of Tyana, to do the same.
115. One can wonder about Gautama. Were he and the one we call the Buddha identical? This demands some investigation. The question is: “Was the individual Gautama, born in the usual manner, a fifth degree initiate?” The Buddha had been head of the Spiritual Hierarchy for some two thousand years when Gautama was born. Then, must the Head of the Hierarchy be a fifth degree initiate? It would seem so,
We have an instance of this in the manner the Christ used the body of the initiate Jesus, taking possession of it at the time of the Baptism.
116. There is much symbolism here as the one who passes through the “Baptism” is an initiate of the second degree. John the Baptist, we are told, was an initiate of the second degree. Was it the initiate Jesus who was baptized or what is the Lord Maitreya, Himself (having taken possession of Jesus’ body)?
117. In either case, the Baptism has to be symbolic in nature, for in a former life the initiate Jesus had already passed through the third degree, and as Joshua, Son of Nun, was a second degree initiate.
118. As for the Lord Maitreya, the Christ, His status at that time was already an initiate of the fifth degree, tending rapidly towards the sixth degree.
119. The initiate Jesus has no need of the Baptism nor had the Christ. But the Christ may have considered the symbolic undertaking of the Baptism as part of His Teaching, and so, indeed, it may have been Him who passed through the process administered by John the Baptist.
Again when a message has to be given out to the world during some recurring cycle, a disciple of high position in a Master's group will appear in physical incarnation, and be "overshadowed" or "inspired" (in the technically occult sense) by some teacher greater than he.
120. This is not the same method as surrendering the body, but does require the closest contact between the Master and the one to be overshadowed. It would seem that such an “overshadowed” disciple would have to be, minimally, a “Chela within the Master’s Aura”.
121. DK uses the word “appear”. What shall we judge? That the appearance is through natural birth? This would be the most likely. Or that the appearance is, itself, a Mayavirupa? That would be a very unusual case.
Fourth, a disciple may, through lack of rounded development, be very far advanced along certain lines but lack what is called the full intensification of a particular principle. He may, therefore, decide (with the full concurrence of his Ego and of his Master) to take a series of rapidly recurring incarnations with the intention of working specifically at bringing a certain quality, or series of qualities, to a point of higher vibratory content, thus completing the rounding of his sphere of manifestation.
122. To the superficial eye, the manner in which such a disciple works might be considered fanaticism. In fact, its objective is just the opposite of the fanatical response—completion of a balanced, rounding-out process.
123. Would a sixth ray personality be valuable in such a process? It is, after all, the “ray…of undue emphasis”. (DINA I 322-323)
124. We see that it is the disciple who is deciding to undertake this series of rapid incarnation, for he has the agreement of his Ego and his Master.
125. Again, only a highly advanced individual can do this.
126. In this case the “Ego” is definitely the Solar Angel, but let us not forget the senses in which the disciple within his consciousness on the higher mental plane is also to be considered the “Ego”.
This accounts for the peculiar, yet powerful, people who are [Page 1151] met at times; they are so one-pointed and apparently so unbalanced that their sole attention is given to one line of development only, so much so that the other lines are hardly apparent.
127. Yes, it would seem that a sixth ray personality would be of value for these types of incarnation.
Yet their influence seems great, and out of all proportion to their superficial worth. A realisation of these factors will deter the wise student from hasty judgments, and from rapid conclusions concerning his fellow men.
128. We have very important advice here given. We cannot yet see the causal whole. Until we have a very full causal consciousness we are in no position to judge the reason for this one-pointed dedication.
129. The degree of balance cannot be determined by referencing the personality alone. This is a very important point. Understanding of the development of the soul is indispensable for correct interpretation of what appears to be expressed through the personality.
Occasionally a variation of this reason for rapid and immediate incarnation is seen when an initiate (who has nearly completed his cycle)
130. Presumably we are speaking of the moment of completion as the fourth initiation.
appears in incarnation to express almost entirely one perfected principle.
131. We can think of the Christ in this regard as expressing the Principle of Love and the Buddha as expressing the Principle of Wisdom. This discussion should be linked with the information in EP II on “Presented Attributes”.
This he does for the good of a particular group which—though engaged in work for humanity—is failing somewhat in its objective through the lack of a particular quality, or stream of force.
132. So the ‘intervention’, if we can call it that, is for the purpose of supplementation.
133. Can we link this information with the reformation of Buddhism undertaken by Tsongkhapa in the fourteenth century?
134. We see and understand how the Hierarchy seeks to maintain the balance.
When this becomes apparent on the inner side, some advanced disciple puts the energy of that particular quality at the disposal of the Hierarchy,
135. We may understand this as a sacrificial act.
and is sent forth to balance that group, and frequently to do so for a period of rapidly succeeding lives.
136. One wonders if the efforts of the present Dalai Lama can be understood in this way.
These are a few of the causes governing the periodic manifestation of those who are grouped in the Hierarchical records as "the aligned points of fire."
137. All of us are points of fire and light, but are we truly “aligned”? If so, there are reincarnational implications. The incarnations of “aligned points of fire” have a special character and may be unusual in the ways related in the foregoing section of text.
They are distinguished by the energy flowing through them, by the magnetic quality of their work, by their powerful group effects, and by their physical plane realisation of the plan.
138. For us these are points of aspiration. Let us tabulate these qualities of “the aligned points of fire” for the sake of emphasis. The aligned points of fire are distinguished by:
a. The energy flowing through them. This factor correlates with the first ray.
b. The magnetic quality of their work. This factor correlates with the second ray.
c. Their powerful group effects. Again, a correlated with the second ray, and other rays.
d. Their physical plane realization of the Plan. Here we have a correlation with the third ray.
The coming into manifestation of the superhuman lives (such as greater liberated Existences, or the raja-devas of a plane),
139. Is DK distinguishing the Raja Deva Lords from the “greater liberated Existences”? Perhaps He is speaking in quite general terms.
the appearing of the planetary Logoi and the solar Logoi in physical incarnation
140. We hear of the appearing of the Planetary Logos in physical incarnation as Sanat Kumara, but what of the Solar Logos and Solar Logoi? We are presented with an intriguing idea.
is governed by laws similar in nature to those governing the human unit, but of a cosmic scope.
141. We can question the nature of the Solar Logos appearing in physical incarnation. Can we analogize? If our Planetary Logos appears as Sanat Kumara, in what manner would an incarnation/emanation of the Solar Logos appear?
It will be apparent to the most superficial student that the gradual emergence of a plane out of the darkness which exists between systems
142. DK is speaking of the condition which exists between physical incarnations of a Solar Logos.
is produced not only as the result of vibratory response to the enunciated Word, but as the working out of the karma of a [Page 1152] cosmic Life
143. A plane continues very much as it had been in the previous system. The condition in which that plane existed before inter-systemic pralaya determines the karma of that plane in the present solar system.
and the relationship existing between that particular Life and the cosmic Existence Whom we call Brahma or the third Person of the Trinity.
144. The Solar Logos is a “cosmic Existence”. We may conceive of Brahma as the “Third Person of the Logoic Trinity”. There are also ways in which the term “Brahma” can indicate a far greater Entity.
145. When dealing with the emergence of planes into manifestation, we are dealing not only the with reflection of the archetype but with the continuation or perpetuation of previous conditions—for instance planar conditions as they existed in a previous solar system.
The deva Ruler of a plane is a superhuman Entity Who comes in under a great cosmic impulse to provide the vibratory form which will make possible the appearing of other and lesser forms.
146. We are discussing the appearance of lesser forms within a greater form.
147. We must ask about the Entities to Whom the name “superhuman Entity” are applicable. Is the Solar Angel the first? Or can we say that a Chohan is also a superhuman Entity “They are no longer men as are the Masters…” (Rule VII)
The Lords of the Rays, or the planetary Logoi, are similarly and karmically linked with the second aspect logoic, or with that manifesting Life we call Vishnu.
148. DK is contrasting the cosmic Life associated with the Raja Deva Lords with the cosmic Life associated with the Planetary Logoi or “Lords of the Rays”.
149. Notice that, from one perspective, the “Ray Lords” are definitely Planetary Logoi.
150. Vishnu may be understood as the “Second Person of the Logoic Trinity”.
It will thus be seen that three main impulses, each emanating from the will, plan, or conscious purpose of a cosmic Entity
151. We may presume that the major “cosmic Entity” involved is our Solar Logos.
152. Brahma, Vishnu and Shiva, however, are also to be considered as cosmic Entities, but within the expression of our Solar Logos.
are responsible for all that is seen and known in our solar system.
This, of course, has been oft emphasised in different occult books but the following tabulation may be of service:
Cosmic Entity Systemic Entities Number of Impulses Quality
1. Brahma...... The Raja Lords 7...Activity..............Inertia.
2. Vishnu........ The Planetary Logoi 7...Wisdom............Mobility.
3 Shiva.......... The Solar Logos 1....Will..................Rhythm.
153. In one way this tabulation is very interesting as it is also possible to consider the Solar Logos as the systemic "point within the triangle". In such a case, Shiva would also have seven impulses, and the “Seven Spirits of Darkness” would be connected with these impulses. The total number of impulses would then be 21 + 1 or 22.
Sevenfold electric fire. The seven types of spiritual existences, or the seven Spirits before the Throne in Their essential essence; the dynamic force or will lying back of all manifestation. They form on their own plane in a peculiar sense the logoic "Jewel in the Lotus," and hence are inconceivable to our intelligence in this solar system, as They are not revealed until the "Son be made perfect," or the logoic consciousness is fully awakened. They are esoterically the "Spirits of Darkness." (TCF 628-629)
154. Perhaps it is because we live in a second ray solar system that the Solar Logos (a very largely second ray Being) is considered the representative of Shiva (a first ray Deity).
155. Given the nature of this tabulation, the number 15 takes on a new significance. It turns into a climactic number when considered in relation to the three aspects of divinity.
It should be noted here that the above tabulation will apply to the microcosm as well as the macrocosm, and students will find it interesting to work it out.
156. If we try to work out this tabulation in relation to the microcosm, we may find ourselves considering the seven vehicles, the seven principles and the Spirit aspect as the fifteenth point.