Fellowship of Cosmic Fire
Commentary Semester IX Section XII
TCF 1188-1194 : S9S12, Part II
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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3. Adaptation of the form to the life.
This is the process of gradually providing forms which are due expressions of the indwelling consciousness which is the great purpose of what we call "Mother Nature";
1. This is an important statement giving the purpose of “Mother Nature”. The intimate link between the inner or indwelling consciousness and form must ever be remembered. Every natural form is an expression of that consciousness.
this she does, working under the Law of Attraction which we are considering.
2. We now must discover the manner in which the Law of Attraction is responsible for providing the forms which express the indwelling consciousness.
This law, therefore, governs two aspects of unfoldment, that which concerns the soul or consciousness aspect and that relating to the Spirit on its own plane.
3. This is interesting. We would expect the Law of Attraction to cover the soul or consciousness aspect, but we might expect Spirit [on its own plane] to be governed by the Law of Synthesis. We must remember, however, that the Law of Attraction is the preeminent cosmic law governing this second ray solar system.
It is the cause of that continuous cycle of form taking,
4. According to the nature and pattern of the indwelling consciousness, the elements of form are attracted into forms.
of form utilisation and of form rejection
5. This statement reminds us of the Law of Repulse.
6. Three phases are discussed: form creation, form utilisation and form rejection. When the form which has been created is no longer a faithful reflection of the nature and pattern of the indwelling consciousness (which, presumably, has advanced through the process of form utilisation) then the form is rejected so that a new and more adequate form can be created.
which characterises the incarnations of every kind and type of living being.
7. We are dealing with a universal law which is involved in creating incarnations of the greatest and smallest entities.
The student should here remember that the Existences who are the attractive force in manifestation, the Dhyan Chohans, are seven in number,
8. It is evident that the term “Dhyan Chohans”, in this context, has many levels of application: they can be “Monadic Wheels”, Kumaras, Planetary Kumaras (or Planetary Logoi), etc.
and that, therefore, the quality of the vehicles which form Their bodies
9. As all forms display quality according to the consciousness of the being who created them…
will have the sevenfold variation according to the specific nature of the Lords of Life. [Page 1189]
10. Master DK is speaking in terms of the influence of the universal Septenates of which the Seven Rays are but one example.
11. What may be that “specific nature” we do not know. We know of many ways to describe the principle qualities and many attributes of all seven rays, but we do not understand the exact occult pattern which distinguishes one from another.
The only way to arrive at a realisation of the basic qualities of these planetary Logoi
12. Here DK is specific in telling us that the “Dhyan Chohans” under discussion are, indeed, Planetary Logos. But the Solar Angel are Dhyan Chohans and so are the intra-planetary Kumaras. Many great Beings are names “Dhyan Chohans”. The Masters Who have become Chohans are also, at times, called “Dhyan Chohans”.
is through a consideration of the energy emanating from Them,
13. We will know Them by the energy which They emanate. We cannot yet know Them as They are.
and it is this which the true esoteric astrology will eventually reveal.
14. The nature of the energy emanating from the Planetary Logos is one of the most important revelations of the “true esoteric astrology”. A Treatise on Cosmic Fire was written well before Esoteric Astrology. We realize that in that latter book, the Tibetan went far in the process of revelation He here mentions.
The time is not yet
15. In fact, even with all that Master DK has revealed in Esoteric Astrology, He has revealed but little of what could be revealed.
it will come when the scientific consideration of human magnetism, of the distinctions between the seven types of men, and the nature of the Ego is more truly followed.
16. Three discoveries are involved before esoteric astrology can reveal more fully the nature of the emanations from the Planetary Logoi:
a. A scientific consideration of human magnetism.
b. Realization of the distinction between the seven types of men. (We can see the importance of the careful study of the Science of the Seven Rays.)
c. Understanding of the true nature of the Ego.
17. It may be that several centuries will be needed to fulfill these requirements.
Then will be revealed the nature of planetary magnetism and the quality of any specific planetary soul as it is known through the aggregated nature of the men, responsive to and exponents of any particular planetary Ray.
18. This, then, is the revelation which will come when the three requirements are fulfilled.
19. DK speaks of the quality of any specific planetary soul, but not of the ‘Planetary Monad’. It does seem correct that the soul ray of a Planetary Logos would be the one to which the souls of men would most respond at this time. The revelation of the nature of the Monad for non-sacred Planetary Logoi such as the Planetary Logos of the Earth-scheme would be premature.
20. Apparently we shall have to study not only individuals, but groups of men—seven large groups and the way they respond to the seven rays as expressed on Earth, even though the sources of these rays are in most instances Planetary Logoi other than our Planetary Logos.
The mystery is increased by the fact that there are not only certain logoic qualities manifesting which are not included by the term "sacred," but that there are numerous other aspects of what we might term "secondary centres of fire," generated and making their presence felt.
21. DK let us know that understanding the nature of the quality of any specific planetary soul will not be an entirely straightforward matter as so much must be taken into consideration.
22. We have also to consider non-sacred qualities (presumably the qualities of the personality and personality vehicles of the Planetary Logos under consideration).
23. As for the “secondary centres of fire” they may be operative but vestigial—in process of being outlived—more active in a previous incarnation of our Planetary Logos but less active now, though still influential.
We have a correspondence to this in the fact that there are centres of energy in man which are not purely etheric centres but are the product of the interaction of the etheric centres and certain forms of negative energy of the lowest kind.
24. This is most interesting. It could be that Master DK is referring to certain organs of the body and perhaps the endocrine glands. We will see.
Such, for instance, is the heart.
25. We see that important organs are definitely included.
There is the heart centre, one of the major centers on the etheric planes, but there is also the physical heart which is an energy generator also;
26. It is very interesting to think of the heart as a “product of the interaction of the etheric centres and certain forms of negative energy of the lowest kind”. Presumably, the Tibetan means the energy of matter denser than etheric matter.
there are the lower organs of generation which are equally a reflex product
27. A reflex product. The reflexive or reflective product of the sacral center?
with an energy which is the resultant of the higher vibrations yet which has a quality all its own.
28. DK is telling us that the sacral center has a quality which is distinct from that of the physical organs of generation. By calling the sex organs the “organs of generation” He is letting us know their specific function—the function for which they were intended. [Vsk: And this is curious about the “reflex product”, a sum of two or more elements but its own unique quality.
This has its correspondence in the solar system.
29. Again we have a most interesting statement which accords with the Law of Analogy.
Many are the lesser planets
30. Presumably, many of these are beyond the orbit of Pluto, but researchers have identified some lesser planets of an etheric nature within the customary boundaries of our solar system.
and numerous are the planetoids which have an energy or attractive quality all their own and which, from the systemic standpoint, must be allowed for in the measuring of the attraction producing the forms of or upon any particular planet.
31. Are these planetoids considered to have a physical function as have the heart and organs of general in comparison to the heart center and sacral center respectively?
32. Or is DK simply telling us that when we try to gauge the nature of forms upon any planet, largely through astrology, we will have to take the many lesser planets and the planetoids into consideration?
As we know from a study of the Secret Doctrine, certain of the planetary Logoi are pure and passionless
33. Among these our Planetary Logos is not yet to be found.
whilst others are still under the domination of desire and [Page 1190] of passion.28 [S. D. I., 214, 449; II, 223]
34. Among such the Planetary Logos of Earth is to be found along with the other non-sacred Planetary Logoi, and including, it would seem, the lesser Logoi of the many lesser planets and the planetoids.
This quality of Theirs necessarily attracts to Them that which They need for the due expression of Their life in any scheme, and controls the nature of those egoic groups who are (for Them) generating force centres.
35. So all these lesser Logoi operate under the power of attraction and build forms within the vehicle of expression which are faithful expressions of the nature and pattern of their consciousnesses.
36. We remember from Tabulation VII that the causal body of the Planetary Logoi are associated with “Egoic Groups” as “Medium”, within which or through which these Logoi express.
Hence the nature of men upon earth.
37. This probably means that we are all affected not only by the planets with which we are familiar, but the many lesser planets and the planetoids.
All human beings are paramountly governed by certain planetary attractions, impressions or influences which might be enumerated in the order of their importance.
38. Here, Master DK is laying out important information for the Science of Esoteric Astrology which He will later develop in the book Esoteric Astrology.
There is, first of all, the attractive pull of the Life of the planetary Logos of this particular planet. This is necessarily the strongest and is one of the basic factors which have settled the lines the human form has taken upon this planet.
39. And yet, in the ordinary horoscope, the Earth is given small attention. Its effects are so omnipresent that it is overlooked. Even placing it in its heliocentric position is insufficient because, in fact, it is central to the entire astrological chart. Vsk: DK’s implication further is that of the definite construction of the human body being dictated by the attractive pull of Earth.
There are human beings, or exponents of self-consciousness on other planets, but the forms they utilise are not the same as ours.
40. The mystery of the nature of their forms will slowly be revealed and is presently the focus of much fanciful use of the creative imagination.
41. We note that DK is giving us the order of the influences affecting man and all forms on our planet.
There is next, the attractive pull of the planetary Logos Who is the complementary Life to that of our Logos.
42. DK is using the word “complementary” and not “polar opposite”. This must be noted; they are not the same.
This involves a planetary Logos responsive to a vibration which harmonises with that of our Logos
43. Only certain intervals of music will be allowed. The third is harmonious (whether the minor third or the major). The fourth may be considered harmonious. We should not go beyond the perfect fifth.
44. The vibration may be a greater ray vibration to which that particular Planetary Logos responds and which it expresses. Rays are Entities are of a higher order than the Planetary Logoi.
but Who, when in union with Him, forms what might be called "the Third" or His dominant, as the case may be.
45. The “third” is not the same as a “dominant”, so there is much concealed in this sentence. All depends upon the note of music assigned to the Earth.
46. Usually Mars or Mercury are considered possible “complementary” Planetary Logoi to our Planetary Logos. Mars is usually associated with the note “C” and Mercury with the note “E”, which in the usual C major scale is the major third.
47. Much depends upon whether we consider the note of the Planetary Logos of Earth to accord with His personality ray (the third) or His soul ray (the second). The personality ray is the third ray and correlates with the note FA or “F”. The note of Mercury (“E”) would not be in harmony with that “F”, but the note of Mars, “C” would form a fifth or dominant.
48. Hidden in the words “as the case may be” may refer to whether we are beginning with the personality or soul ray of our Planetary Logos.
49. From another perspective, however, there is no reason why the Logos of Mars, Who is less developed than the Logos of Earth, should exercise the function of “dominant” (the fifth). The fifth of Mars, from one perspective, is also related as a fourth or subtone. From the note “C” (Mars) to “F” (the personality ray of Earth) the interval is the fourth.
50. When dealing with the soul ray of Earth, it is the second ray, and can perhaps be correlated with the second ray note “G” (a note assigned in one reference to the seventh ray and not the second). But this assignment of “G” is based upon a scale starting on the note “A”, from which “G” is the seventh step.
51. The note of Mercury, a sacred planet, remains for the moment a steady “E”, the note correlated with the fourth ray. The “F” of the personality of the Planetary Logos of Earth is only a minor second from “E” and this is an ‘inharmonious’ interval. However, the note “G”, which we can correlate with the second ray soul of the Planetary Logos of Earth is a minor third from Mercury (suggesting a relationship based on the previous solar system) and also Mercury is a major sixth from the soul note from Earth. The minor third and the major sixth are both harmonious intervals.
52. This approach suggests that it is possible to consider complementary planets in terms the relationship between personality rays, between the personality ray of the lesser and the soul ray of the greater, or in terms of soul rays.
53. Perhaps a little tabulation will clarify the possibilities:
R3 - F
R6 - C
R2 - G
R1? – C or D
R4 - E
54. We can discern the following possible relationships, though it must be noticed that the R1 soul for Mars is inferred just as is the R3 personality for Mercury. There are good reasons, however, for the inferences.
55. Interval Relationships:
a. From Earth to Mars according to personality rays – a perfect fifth with Mars as the dominant
b. From Mars to Earth according to personality rays – a perfect fourth
c. From Earth to Mercury according to personality rays – a unison not producing harmony.
d. From Mercury to Earth according to personality rays – same
e. From the personality ray note of Earth to the soul ray note of Mars – either a perfect fifth (if the first ray note is considered C; or a major sixth if the first ray note is considered a D).
f. From the soul ray note of Mars to the personality ray note of Earth – either a perfect fourth of the soul ray note of mars is considered a C; or a minor third if the soul ray note of Mars is considered a D.
g. From the personality ray note of Earth to the soul ray note of Mercury – a major seventh—a highly inharmonious interval
h. From the soul ray note of Mercury to the personality ray note of Earth – a minor second, also a highly inharmonious interval.
i. From the soul ray note of Earth to the soul ray note of Mars – either a perfect fourth is the soul ray note of Mars is considered to be C; or a perfect fifth if the soul ray note of Mars is considered to be a D.
j. From the soul ray note of Mars to the soul ray note of Earth – either a perfect fifth of the soul ray note of Mars is considered to be a C; or a perfect fourth if the soul ray note of Mars is considered to be a D. (The problem with choosing a C or D for Mars involves the fact that the note “C” is traditionally the “red note” correlating with the first ray esoterically.
k. From the soul ray note of Earth to the soul ray note of Mercury – a major sixth, a harmonious interval.
l. From the soul ray note of Mercury to the soul ray note of Earth, a minor third – also a harmonious interval.
56. Within all the above there are many possibilities of relationship, and DK is definitely making a veiled reference. The musical language of planetary relationships is not being fully revealed, however certain hints are being given and can be elaborated, as has been the attempt above.
It is not possible to reveal whether the blending of the note
57. Between Earth and its complementary planet…(whichever of the two it might be)…
58. It is not possible to consider Saturn as the planet complementary to Earth, because Saturn is definitely in a higher category. Not only it Saturn a sacred planet but also a synthesizing planet. Yet, Saturn will eventually absorb the Earth at the time of solar systemic synthesis.
will mean that our scheme will absorb that which expresses the note of another scheme, or vice versa.
59. The blending of the personality notes of Earth and Mars yields a perfect fifth, which is a soul relationship, in which case, it is possible that one day Earth may become what is called the “alter ego” of Mars.
60. I have speculated earlier that Earth may well absorb Mars just as Venus (the alter ego of Earth) may well absorb Earth.
61. We can be sure that Mars, of lesser development than Earth, will not absorb the subtle principles of Earth at the time of systemic synthesis.
62. There are many reasons to consider Mars as the complement of Earth and Venus as its polar opposite, but there is at least one reference which points to Mercury as an equilibrising, complementary force relating Earth and Venus.
63. Should both Mars and Earth manage to express their soul rays in this solar system (and it will certainly happen for Earth), then again a perfect fifth is possible. The G or Earth can related to either the C or D or Mars as a perfect fifth. If Mars relates to C, then Mars forms the base note of the perfect fifth with Earth’s G. If Mars relates to first ray D, then Earth’s G will be the base note and Mars on D will sound ‘above’ the G to create, again, another, yet perfect fifth.
64. The thought that Earth will absorb Mars is already hinted by the presence of so many Martian Egos or Monads within the planetary scheme of Earth.
65. I think we will soon discover how many important hints Master DK is given in relation to musical relations between complementary planets and those which are polar opposites of each other.
It means that somewhere in the solar system is a planetary scheme of some kind (not necessarily one of the seven or of the ten) which has an interplay with ours and which, therefore, inevitably affects the egoic groups.
66. The first thing we should notice is that all planetary schemes interplay with each other and thus affect each other. DK however is pointing to a specific planetary scheme.
67. The hint here is tantalizing. Is the planetary scheme of which He is speaking really not yet discovered or not one of the conventional ten including Vulcan. We must remember that at the time this book was written, Pluto had not yet been discovered.
68. I think He is still speaking of the planet which is complementary to the Earth. It would be hard to conceive of Earth’s complement as not one of the seven or ten. Could He possibly be inserting this thought to throw a veil over the possibility that the complementary planet of the Earth is one very close to Earth and also one of the ten?
69. Or could a planet veiled by the Moon or Sun fulfill this function. We will have to wait until more discoveries are made before we know whether the planet complementary to Earth could be an etheric planet—like “Rex”, for instance.
70. If I were to make an estimate at this point, I would say that Mars stands a very good chance of being the complementary planet and Mercury a complementary equilibrizing planet in certain relationships between Earth and Venus.
We must note also the fact that—in connection with the expression of a Heavenly Man—. the egoic groups are energy centres and make His dense physical body eventually an accomplished fact
71. This is because the egoic groups are found upon the cosmic ethers which are responsible for precipitating the dense physical form.
72. We have seen from Letters on Occult Meditation that egoic groups are not confined to the higher mental plane or to the buddhic plane, but also are found on the atmic and monadic planes. Still all of these planes are within the cosmic ethers which are responsible for gathering the matter of the three purely physical subplanes into forms.
73. If we extend the analogy to the microcosmic, then the egoic groups are to the Planetary Logos as different chakras are to man. The chakras of man are responsibility for the precipitation of the dense physical body of man with all its physical centers such as glands and organs.
Finally, there is the attractive pull of that planetary scheme which is esoterically regarded as our polar opposite.
74. This can be none other than Venus.
75. We have been talking about which planets (and later planetoids) are most magnetically influential upon man. The Earth is first; then the complementary planet (which if Mars, speaks to the importance of the dense physical body and of the personality); and then Venus, the representative of the soul.
[Page 1191] (What is here said has reference to the other schemes, for the law persists throughout the solar system.)
76. This will mean that the lives living on each planet will first of all be responsible to the life of the planet itself; then to the planet’s complementary planet and then to the planet’s polar opposite.
It will be apparent, therefore, that the real and esoteric astrology will deal with four kinds of force, when it seeks to explain the nature of the Energies which influence any human being:
77. Almost a decade before He dictated Esoteric Astrology Master DK is presenting seeds for that more-specifically astrological work.
1. The quality of the solar system.
78. In the case of our solar system, that quality is the second ray expressing both Love and Wisdom.
2. The quality of the Logos of the planet as it pours through the chains and globes and rounds in a sevenfold differentiation.
79. In the case of our Planetary Logos, the three major rays are given in Esoteric Astrology, page 619. These are the first, second and third—the monadic, soul and personality rays respectively.
3. The quality of our earth's complementary planet.
80. This planet is likely Mars, though Mercury has sometimes been considered as a complementary equilibrizing planet.
81. It is more likely that Mercury is Venus’ complementary planet.
4. The quality of the attraction of our earth's polar opposites.
82. This planet, as often stated, is Venus. All opposite poles attract each other, but Venus is a planet which is particularly magnetic and attractive.
This involves information as yet veiled in deepest mystery,
83. Much was unveiled when the Tibetan wrote Esoteric Astrology, though, in many ways, the mystery remains.
but which will unfold as the true psychology is studied,
84. Presumably, the “true psychology” is not just the psychology of human beings but the psychology of the major Entities comprising our solar system.
and which will eventually embody itself in a fourth fundamental of the Secret Doctrine so that later students will have the three as they are now found in the Proem to that book, plus the fourth.29 [S. D. I, 42-46]
85. A number of students have taken this sentence as the hint that they can or should provide this fourth fundamental. It would seem that Master DK, Himself, has come closest to providing this fundamental.
86. There is a hint suggesting that the Fourth Fundamental of the Secret Doctrine will be psychological in nature. Interestingly, this very book, A Treatise on Cosmic Fire, is considered to be the “psychological key to the Secret Doctrine”. It would seem that through this book Master DK, Himself, has offered at least the seed to the fourth fundamental.
This might be expected in this fourth round.
87. The conditional word “might” is offered. Apparently, it is not a complete certainty that this fourth fundamental will be formulated in this fourth round, but likely. In this little sentence there is the ‘feeling’ of a later date.
The true astrology
88. At the time of this writing the “true astrology” was not in the possession of any non-hierarchical astrologer. We can wonder whether, even with Master DK’s great work, Esoteric Astrology, it yet is.
will reveal the nature of this fourth proposition at some later date.
89. Though there have been at least two attempts (of which I am aware) to reveal the nature of this fourth proposition, the phrase “some later date” does not sound immediate. More, it seems, would have to be revealed to make it possible.
90. We can wonder whether the first four fundamentals of the Secret Doctrine were formulated by disciples, or whether such a formulation arose in the minds of great sages and seers (the Masters of the past). I think this is probable.
91. Since the proposition is the fourth, the presence of a powerful fourth ray in incarnation in this fourth round might be required. The fourth ray, we know, is deeply connected with the development of the Science of Psychology as is the fifth (which has yet to reach its apotheosis in this present world period).
More attention will eventually be paid to the planetary influences, and not so much to the signs of the zodiac where the nature of an Ego is concerned.
92. This sentence seems something of a contradiction when compared with statements in Esoteric Astrology which speak of the influence of the planets being superseded by the influence of the signs of the zodiac.
93. Yet, when we read of the higher nature of the planetary influences we do see that they are connected with the development of the Ego on the higher mental plane.
94. Here is one of the apparently contradictory sections from EA.
First of all, I would point out that the twelve planets, governing the twelve houses, concern primarily the physical plane expression of the man; they affect potently the personality aspect; their influence, plus inherited karmic conditions, produces those environing states and those circumstances which give opportunity for the development and eventually the control of the form side of life.
Secondly, the twelve constellations are concerned primarily with the stimulation of the soul within the form, producing subjective activity which, in its turn, causes changes in the outer expression, through the fusion of the energy of the constellation with the energy of the planets. (EA 51)
95. We would be in error, however, if we disregarded the planets as they condition the expression of the soul. The planets are not involved only with the outer activity of the man (i.e., with the personality).
The great signs of the zodiac concern the Heavenly Man,
96. One wonder, then, if there are “lesser” signs of the zodiac which concern the human being.
and necessarily, therefore, the Monads of every human being.
97. Since the Monads constitute the centers of the Heavenly Man, when the Heavenly Man is affected the signs of the zodiac, the Monads are affected.
98. There is much ambiguity around such statements. In A Treatise on White Magic DK tells us that the signs have a lower influence than the rays. Note the following:
The signs which fall therefore into the four categories of earth, water, fire and air, concern primarily the man who lives below the diaphragm, and who utilises the lower four centres:—the centre at the base of the spine, the sacral centre, the solar plexus and the spleen. The inner group of seven major or systemic energies produce their effect upon the man who is living above the diaphragm, and work through the seven representative centres in the head. (TWM 438)
99. There may, indeed, be a difference between “great” signs of the zodiac and the signs as ordinarily considered.
The planetary influences must be studied to find out the quality of a man's Ray,
100. Here we have another ‘apparent’ contradiction when compared with advice given in Esoteric Astrology. I always use the word “apparent” when noticing what seems to be a contradiction as the contradiction is almost certainly found in the mind of the human interpreter and not in the presentation of the Master.
101. Note the following, in which it is evident that the rays have to be known before undertaking the interpretation of the chart:
This brings me to two points about which I would like to speak a word. In dealing with the horoscope of the personality and with the average non-aspiring man, the astrologer should endeavour to discover the personality ray from a study of character, of the physical indications, of the emotional qualities, of the type of mind and the nature of the environment. He will then be able to lay out a far more useful chart with the orthodox planets ruling the life. In the case of the horoscope of a disciple, he should do the same, endeavouring to discover the ray of the soul. The soul ray only sets its mark and emphasises its quality and nature in the case of advanced people, and when that emerges clearly, the man is obviously a disciple and the esoteric planets will then govern his chart. Having determined the ray of the man undergoing tests in Scorpio, the astrologer can then place the other rays in relation to him and his probable experience. (EA 222-223)
102. This does not mean that the study of the planets may not be useful in helping to determine a man’s rays, but that the method of determination above given does not, at first, involve the planets.
and this in the above indicated threefold manner.
103. DK seems to hint that the planetary influences can be applied to the determination of the three major rays of the individual.
Man is the Monad, therefore, he expresses a small part of his enfolding life.
104. Because this is not yet the solar system in which the Solar Logos will fully express His monadic ray, the monadic ray of the creature man is also not fully expressed. Only a small part of the enfolding life of the Monad is expressed, and yet the Master can determine the nature of the monadic ray.
In this solar system he is essentially the Ego.
105. This, then, is true of all of us in general. It may also be true of the Heavenly Men. The ray which is most expressive in this solar system, even for these great Beings, is the egoic ray.
106. This is true as well of the Solar Logos.
Astrologers should study the planetary schemes in the light of the Heavenly Man,
107. Astrologers should study the Life which is expressing itself through a planetary scheme. These great Lives are qualified by rays and perhaps by zodiacal constellations just as a human being is.
viewing them as an incarnation [Page 1192] of a planetary Logos,
108. Truly, a more occult way of understanding the nature of a planet…
and thus strive to cast the horoscope of the planetary Logos.
109. DK means, I think, that we should try to cast the horoscope of our Planetary Logos. We cannot even hope to do this with accuracy and so it would be utterly impossible for us, at this time, to attempt to do this for the other Planetary Logoi in our solar system.
They cannot succeed in doing so, but in the attempt may learn much and achieve new light upon a most difficult subject.
110. Where would one begin? Perhaps with the precipitation of our physical plane which science tells us began some four billion or so years ago. The time of physical appearance, however, is very much in doubt if we study the occult chronologies. Further, this event must hierarchy have been preceded by much internal preparation and appropriation of subtler vehicles all of which are significant in the life of the Planetary Logos.
111. The time scales between occultism and modern science are totally at variance and cannot yet be rectified with respect to each other.
In considering this question of the adaptation of the form to vibration,
112. DK reminds us that this is the subject under discussion.
or the construction of a vehicle which will be a fitting instrument for spirit,
113. This construction accomplished under the influence of the Law of Attraction…
the following factors must be borne in mind:
1. That it is the quality of the indwelling life which decides the type of form.
114. When we look at human beings, for instance, this is something we should remember: the outer form expresses (for those with eyes to see) the inner quality.
115. We are speaking of the cooperation between the second and third aspects of divinity in the matter of creating form.
2. That these qualities are the sumtotal of the attributes of divinity which the indwelling life has succeeded in unfolding.
116. Quality is cumulative just as it is for man. The ray of the soul may endure for a great period of time but the qualities generated or accumulated under that major quality depend upon the lengthy process of unfoldment. Think for instance of the qualities which are stored within the egoic lotus of the individual human being.
3. That these qualities—as may well be surmised—fall into the usual septenate.
117. DK seems to be saying that the natures of the accumulated qualities can be discriminated along the lines of the seven rays.
118. As well, the qualities may relate to the seven principles.
4. That they fall also into two groups, those which concern the lower principles, and are, therefore, four in number, and those which concern the higher and middle and are, therefore, three.
119. Here we have a definite statement that the qualities are correlated with the seven principles—both higher and lower.
120. Presumably, the middle principle relates to higher manas, the causal body and eventually the lowest aspect of the spiritual triad.
This is true of all men, of the Heavenly Men and of the solar Logos likewise,
121. We are dealing with broad principles applicable to a wide range of beings and Beings. As we study forms (microcosmic and macrocosmic) we will have to attend to the ways in which inner quality and qualities express through forms.
and there is a mysterious analogy concerned in the manifestation of the three higher principles in man (which may be considered as demonstrating through the perfected Adept, the Bodhisattva) and the three higher principles of the solar Logos as they demonstrate through the major three aspects. They form but one principle showing forth in three ways.
122. We seem to be dealing with the “point within the triangle”, and the mystery that the Trinity is three and yet one. The three Logoi are a threefold expression of the one Solar Logos. The spiritual triad of man is the threefold expression of the one Monad.
So it is with the unmanifested Monad (unmanifested from the standpoint of the lower man).
123. And manifested, in part, once the third initiation is taken…
That Monad can—at a certain very advanced stage in evolution, and one far beyond that of the Adept—have its triple simultaneous manifestation, and show forth as a Master in the three worlds, as a Bodhisattva on His own plane and as the emancipated Dhyani Buddha;
124. We are really dealing here with esoteric Buddhism, and in these words may find the explanation of some of the more arcane Buddhist Doctrines.
125. An Adept is a Master and the words, “far beyond” are used. Thus we may be speaking of those who have taken the seventh or later initiations.
126. The Master represents the energy of humanly perfected manas; the Bodhisattva, the energy of humanly perfected buddhi; the Dhyani Buddha (presumably of the seventh degree or beyond) represents the energy of atma.
yet these Three will be but One, will be [Page 1193] the result of a great spiritual vibration and will perform the triple work which may (from the standpoint of the three worlds) appear as the work of three separate great Existences.
127. What an extraordinary idea—three great Existences, apparently independent and of independent origin, but really all emanations of a One. One of the mysteries of the Trinity is here expressed.
128. Apparently, if we were to raise our consciousness out of the three lower worlds, the three would not appear as “separate great Existences” but their Oneness would be perceived.
129. There is, perhaps, a hint relating to the mystery concerning the relationship between Gautama and the Buddha. If it is true that as Christ was the initiate Jesus, the Buddha was to the initiate Gautama, we have much of an obscure nature demanding solution.
They are forms of three monadic "vestures," worn by the one Monad as a man wears his three bodies simultaneously, and functions in them separately.30
130. The mystery of the “vestures of the Buddha” which the Christ has assumed, comes to mind.
131. The analogy lies in our ordinary functioning within the three lower worlds. We may function in these vehicles separately, as the Tibetan suggests, or simultaneously in an integrated manner. That type of integrated functioning must also be possible for the great One Who expresses Himself as an apparently independent three.
The Three Vestures.—"The stream is crossed. 'Tis true thou hast a right to Dharmakaya vesture; but Sambhogakaya is greater than a Nirvani, and greater still is a Nirmanakaya—the Buddha of Compassion." —Voice of the Silence, p. 97.
132. Here we have the discussion of the three vestures from the perspective of an ancient book.
"The three Buddhic bodies or forms are styled: Nirmanakaya, Sambhogakaya, Dharmakaya.
133. There is a discrepancy between the first listing of three and this listing. Here Nirmanakaya is listed first, and in the first reference, Nirmanakaya is the final vesture.
134. Again, in the first listing, Dharmakaya is listed as the least of the three vestures, but here, above, it is presented as the greatest of them.
The first is that ethereal form which one would assume when leaving his physical he would appear in his astral body—having in addition all the knowledge of an Adept.
135. By “astral body”, we may well mean the etheric vehicle. Sanat Kumara apparently has such a vehicle.
The Bodhisattva develops it in himself as he proceeds on the path. Having reached the goal and refused its fruition, he remains on earth, as an Adept;
136. From this perspective, the one who accepts the fruition of His Path is no longer an Adept, technically considered.
and when he dies, instead of going into Nirvana, he remains in that glorious body he has woven for himself, invisible to uninitiated mankind, to watch over and protect it.
137. This is very likely a “body of fire” which is, essentially, an etheric body, as discussed in A Treatise on Cosmic Fire:
The centres, therefore, when functioning properly, form
the "body of fire" which eventually is all that is left, first to man
in the three worlds, and later to the Monad.
This body of fire is "the body incorruptible"72 or
indestructible, spoken of by St. Paul, and is the product of evolution, of the
perfect blending of the three fires, which ultimately destroy the form. When the form is destroyed there is left this
intangible spiritual body of fire, one pure flame, distinguished by seven
brilliant centres of intenser burning.
This electric fire is the result of the bringing together of the two
poles and demonstrates at the moment of complete at-one-ment, the occult truth
of the words "Our God is a consuming Fire."73
138. From another perspective the Nirmanakaya may be a vehicle expressing as the spiritual triad, and capable of generating at will, any of the vehicles in the three lower worlds.
139. The term “astral body”, however, does not suggest a vehicles beyond the causal vehicle, unless the term is being used much differently than usual.
Sambhogakaya is the same, but with the additional lustre of three perfections, one of which is entire obliteration of all earthly concerns.
140. Such an individual has certainly passed the fourth initiation. Perhaps we might call the Sambhogakaya a special and advanced condition of the triadal vehicles belonging to the Adept who can also function etheric in the “body of fire”.
The Dharmakaya body is that of complete Buddha, i.e., no body at all, but an ideal breath; consciousness merged in the universal consciousness, or soul devoid of every attribute.
141. We can wonder if the Dharmakaya body is actually the monadic sheath. From the perspective of the lower three worlds, it would seem like “no body at all”. One pauses to reflect, however, when one realizes that greater Beings than man are certainly conditioned by qualities and are not “devoid of every attribute”.
Once a Dharmakaya, an Adept or Buddha leaves behind every possible relation with, or thought for, this earth. Thus to be enabled to help humanity, an Adept who has won the right to Nirvana, 'renounces the Dharmakaya body' in mystic parlance; keeps, of the Sambhogakaya, only the great and complete knowledge, and remains in his Nirmanakaya.
142. This is the summary of the interaction of the three vestures. What is “this earth”? Is the dense physical planet meant? The three lower worlds? Or the entire cosmic physical plane as it applies to the Earth-scheme?
143. What, too, is “Nirvana” as here discussed? Are these degrees of Nirvana? Is it entry into atmic life, monadic life, or logoic life? The Buddha achieved Nirvana, but as a partial seventh degree initiate, is focused on the logoic plane (as is the Christ). So perhaps, the type of “Nirvana” here mentioned does not take the Adept beyond the cosmic physical plane as would be the case at the ninth degree.
144. The terms are not exactly those which we have found in the Western version of Trans-Himalayan Occultism presented by the Tibetan.
145. The summation can be thought of in this way: the Dharmakaya does not enter the monadic state, but remains focussed in the spiritual triad (Sambhogakaya) can precipitate at will a mayavirupa built upon the “body of fire”. I suspect that there are other valid lines of interpretation.
The esoteric school teaches that Gautama Buddha, with several of his Arhats, is such a Nirmanakaya, higher than whom, on account of his great renunciation and sacrifice for mankind, there is none known."—Voice of the Silence, p. 98
146. And yet, the Buddha, in Shamballa, is necessarily focussed on the logoic plane as is the Christ—both of them partial seventh degree initiates.
147. It would seem that while the Buddha functions as a Nirmanakaya, He also has the Sambhogakaya vehicle and is, essentially, a Dharmakaya Who has refused ultimate Nirvana, which would detach Him from all human concerns.
One or other of these three
148. “Separate Existences”…
can, if so He will, occupy a body on the physical plane which will not be simply a created mayavirupa.
149. It seems that we are coming very close to unveiling certain aspects of the Mystery of the Buddha.
This is done in one of two ways: either through the occupancy of a willingly vacated body, as was the case when the Christ occupied the body of Jesus,
150. Did Gautama do the same?
or by a divine overshadowing of a disciple, as has been and will be the case.
151. Or was this the way the relationship between the Head of the Spiritual Hierarchy at that time (the Buddha) functioned with the one who appears to be a seeking initiate—Gautama?
The quality of the form occupied or used, and the nature of its work depends upon which of the three higher aspects of the initiating impulse, is manifesting.
152. The whole matter is very intricate and of a most arcane nature.
153. The form occupied may be a dense physical form, or, apparently, it may be a higher form.
Very rarely a more mysterious phenomenon occurs and the overshadowing Buddha, Bodhisattva, or Adept
154. These three are three distinct presentations of one Being.
each makes His "appearance" [Page 1194] upon earth thus demonstrating the three aspects of knowledge, love and will and all taking form.
155. We have here, apparently, three distinct dense physical appearances of one threefold Being.
This may seem to be a great complexity, but it is not so much stranger after all than the phenomenon of the Monad (in time and space and during evolution) demonstrating forth as the Triad, the Ego and the Personality.
156. In case we had any doubts, it should be reaffirmed that:
a. The Monad is the Monad
b. The Monad is the Triad
c. The Monad is the soul or Ego
d. The Monad is the personality
157. The only difference is that each of the three physical appearances would appear to have a personality,. The Ego within the causal body would have been long ago destroyed. The spiritual triad would be the same for each as would the Monad.
This type of triple Avatar
158. This is a great hint as only a very high Being descending into the lower worlds with no thought of gain for Himself, could accomplish what the Tibetan is discussing.
only makes its appearance under a peculiar series of cycles concerned with a group of Monads who were the most progressed and advanced at the opening of the mahamanvantara.
159. This means that the Buddha and the others came from the previous solar system. The only way the could have been progressed and advanced at the opening of the mahamanvantara is to have come into this mahamanvantara with experience from the previous mahamanvantara!
As yet, there are not many progressed enough to do this triple work; the Buddha and nine others being the only Ones as yet remaining in touch with our particular planet in this particular manner.
160. It becomes obvious that the Buddha is a Being far greater than the Prince, Gautama.
161. We have ten in all, associated with our planet and able to do this triple work. These ten, presumably, are from the first solar system. The seeds of the first solar system, we are told, ripened within the Buddha. And yet He also progressed upon the Moon-chain which demonstrates that some of those from the first major solar system could also have had extensive experience upon the Moon-chain instead of skipping development upon that sphere and entering only within Lemuria within our Earth-chain.
A few are as Christ is,
162. And one would wonder how many and Who They are…
163. In this section of text we have learned that the Buddha is a third ray Monad and also originated from the previous solar system.
and have the power to make a dual appearance.
164. But the Christ-Jesus phenomenon was not this. How interesting it would be to know which such appearances had been made in the course of human history.
This type of monad is only found on Rays two, four, six.
165. All is controlled by number. If the third ray Monad can present itself as three distinct yet simultaneous Existences, and the Monad on the second, fourth and sixth ray is capable of a dual ‘Presentation of Self’, then is the first ray Monad (and perhaps the fifth) capable of only one Self-Presentation?