Fellowship of Cosmic Fire

Commentary Semester IX Section II

TCF 1087-1092 : S9S2 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)

It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph. So please read an entire paragraph and then study the Commentary

1.            We have just been through one of the most expansive, far-ranging section of A Treatise on Cosmic Fire. The Tibetan has offered us His most universal perspective thus far. It is not that we are capable of accurately interpreting all that He has said, but our imaginations have been greatly stimulated. We also sense that there the factor of organization is supreme as we ascend to the ‘heights’ of cosmos.

In concluding our remarks concerning the diverse wheels of the universe, we will touch with brevity upon the "wheels" which concern the human monad.

2.            This, then, will be the most practical of the expansive (though briefly stated) section on “wheels”.

 This is a subject but little dealt with as yet, though a few words have been spoken anent the egoic wheel.

3.            Really, the presentation on the “egoic wheel” has been very rich. Master DK has discussed different kinds of lotuses, their origin, their type of expression, etc. The subject of the Monad, however, is deeper and less accessible.

It must be borne in mind that the evolution of the [Page 1088] Monad is a much more intricate thing than appears in the books as yet given to the public. 

4.            With a little thought, one can surely imagine the verity of what Master DK tells us. The true nature of the Monad is hardly discussed and its origin left to the most far-reaching speculation. We cannot reasonably think that that which we call ‘our Monad’, originated in this solar system.\

In those books the development of consciousness and its transition through the kingdoms of nature are the points dwelt upon.

5.            Given the present stage of human understanding this is to be expected. The subject of the development of consciousness (i.e., the development of soul) is sufficiently deep to engage the most profound thought of which we are capable. What further extensions of thought are needed to fathom the nature of the Monad?

6.            You may link to the On The Monad table of contents. http://www.makara.us/04mdr/01writing/04tg/monad_toc.htm

Yet there have been earlier cycles which it will be only possible to comprehend as the history and evolution of the planetary Logoi become gradually revealed.

7.            Is the development and fate of the human Monad linked to the earlier development of the Planetary Logoi in which these Monads are now as “cells”? This seems to be what is being said.

8.            The history and evolution of the Planetary Logoi is only dimly hinted. We have gathered that they have passed through much earlier phases in which they were as man is now.

Man is repeating His endeavor up to the fifth Initiation which will bring him to a stage of consciousness achieved by a Heavenly Man in a much earlier mahamanvantara. (TCF 272)

9.            DK also hints at the participation of some of them in the previous solar system and probably in solar systems still earlier.

 They [Monads] are parts of His body of manifestation, cells within that greater vehicle, and thus vitalised by His life, qualified by His nature, and distinguished by His characteristics. 

10.         Monads are as cells within a Planetary Logos. Was there ever a time, or will there ever be a time, when the Monad can have an existence independent from its ‘parent’ Planetary Logos?

11.         This actually, is a most important question. For instance, Monads tread many different Cosmic Paths on the Way of Higher Evolution. The Planetary Logos to which these Monads presently ‘belong’ cannot possibly be involved in all these Paths!

This will take the history, therefore, of a Monad back to the earlier kalpas.

12.         By this, DK presumably means earlier “mahakalpas”. If so there have been times with the Monad was distinctly free from its pilgrimage through the lower forms of matter—at least, so it would seem.

  Such history it is not possible to reveal, and no purpose would be served by such a revelation.

13.         Does this mean that the history simply cannot be revealed because there are no revealers capable of revealing it? Or does it mean that such history may not be revealed?

14.         Why does Master DK tell us that no purpose would be served by such a revelation? Do we not suspect that some gain in perspective concerning monadic life would be accorded? Or would the revelation simply bring confusion?

 The fact only can be touched upon as it must be considered along general lines if the true nature of the Self is to be accurately known.

15.         The Monad is the true Self. We may think we may know much about the Self but what was the nature of the Self in former kalpas and mahakalpas?

We might consider that the Monad of the human being passes through cycles analogous to those through which the Heavenly Man travels.

16.         The analogies will have to be closely watched. Much can thereby be learned about the progress of both types of ‘M/men’.

17.         But the key point to solve is whether the Monad always travels with a particular Planetary Logos.

 There is, first, the vast cycle of unfoldment through which a "spark" passes. 

18.         The Monad is the “spark”.

19.         DK seems to hint that all of us have undergone some type of unfoldment (as Monads, as “sparks”) within the previous solar system and will also do so within the next solar system.

This covers the period of three major solar systems—that preceding this one, the present, and the succeeding one.

20.         What of minor solar systems? Were the “sparks” not present during the (perhaps) three minor solar systems which preceded the three major (of which we are presently in the second). (This, at least, is one way of looking at solar systemic evolution.)

21.         Some theorists believe there will be seven solar systems altogether and DK seems to support this point.

There will be seven systems, though we are only concerned with the three major systems, of which our present system is the second major system. (IHS 187)

22.         Yet at the same time it is said that the third major solar system is the “final” solar system.

It is the redemption of unprincipled substance, its creative restoration and spiritual integration, which is Their goal; the fruits of Their labour will be seen in the third and final solar system. (ENA 65)

23.         The matter has been seriously and intensively debated by a number of advanced students and no final conclusion (satisfactory to them all) has been reached.

24.         Some also think that the minor solar systems are found within the three major solar systems. Such are the variety of perspectives which emerge when thinking seriously of these puzzles.

In these three, the totality of the cosmic Past, Present, and Future, embodying the three aspects of the divine Life of the solar Logos, are carried to the point of perfection in an individualised Monad.

25.         If the major three solar systems embody the “totality” of the cosmic past, present and future, one wonders how any minor solar systems could have preceded the first major system?

26.         We also note that the word “cosmic” has been used relating our Solar Logos to the “cosmic” sphere.

27.         Our Solar Logos is a cosmic Being but not yet a “Cosmic Logos”.

28.         Note the term “individualised Monad”. Were all Monads individualized in the past solar system? This does not seem likely as the individualization was obviously taken by many in this second major solar system.

29.         Perhaps it is only when the Monad is at last individualized through the creation of its Self-conscious Ego that the Past, Present and Future can be carried to perfection.

30.         Yet, in a way, can we consider the Monad, per se, a kind of ‘individualized being’? Certainly it is a distinct point of identity.

 It must be remembered that in this solar system, for instance, certain developments are only recapitulations of evolutionary processes undergone in an earlier solar system; the clue to this lies in the consideration of the manasic or mind principle.

31.         This is a very interesting thought. Is all monadic development (in this solar system) which leads up to mental expression, merely a recapitulation of that which transpired in an earlier solar system or earlier solar systems?

32.         From this perspective, all manasic development of man in this solar system is really a recapitulation of the kind of development which was focal in the previous system.

33.         Yet, we may assume, that although there were some human Monads of our present solar system who were individualized in the previous, the majority of Monads of those who are expressing as men in this solar system, were individualized in this solar system.

34.         Perhaps, however, there were many Monads who expressed as men in the previous solar system, only some of them being transferred to the present solar system as “laggards” or as the “failures” of that system.

The solar Angels, the intelligent individualising factor, were (from certain angles of vision) the product of an earlier system,

35.         These Solar Angels, we have been taught, were “men” in the previous solar system.

36.         This fact may tell us something about why Sirius (the source of Manas to our Solar Logos) was even more active in the previous solar system than in this one.

37.         We must, however, consider which angles of vision Master DK is indicating. From which angles of vision were the “solar Angels” not the product of an earlier system?

and only waited for the time in the present system when the forms in the three kingdoms had reached the point of synthetic development which made it possible for them to be impressed and influenced from on high.

38.         The “wait” of the Solar Angels must have been very long, as the Second Outpouring needed to complete perhaps two-thirds of its process before the requisite point of synthetic development had been reached.

39.         From other angles vision, the Monads became active in relation to the lower kingdoms long before the Solar Angels began to exert their influence. This we learn when studying the “immetalization” of the Monad; its ‘invegetalization’, in this solar system ‘inzoonation’.

We [Page 1089] have in this concept an idea analogous to the entering in of those Monads, during Atlantean days, who, having individualised upon another chain,

40.         This was the Moon-chain and the entry is hypothesized to have taken place in the third sub-race of the fourth rootrace. (c.f. The Hidden History of Humanity by Phillip Lindsay.)

41.         Technically, those who entered were already “Egos” having been individualized.

42.         From a deeper perspective, all Egos are essentially Monads.

 tarried in the inter-planetary spaces until earth conditions were such that the occupation of adequate forms became possible.

43.         This was a condition of pralayic ‘learning’ which was necessary if these Egos were to be sufficiently prepared to enter the Earth-chain.

44.         The phrase “inter-planetary spaces” needs examination. Did the tarrying take place within the sphere of the planetary scheme? Or did the pralaya occur outside the planetary ring-pass-not? It would seem more logical that the pralayic period occurred within the confines of the planetary ring-pass-not.

45.         However, a number of individualized human beings from the previous solar system went into a condition of pralaya following that system and in preparation for entry into this second major solar system. In what ‘location’ was their pralaya? Could we say that it occurred in a kind of solar systemic ‘devachan’ on planes higher than the cosmic physical plane?

46.         During the pralaya of an entire solar system, the etheric-physical body, the astral body and the lower mental body of the Solar Logos concerned must eventually dissipate.

 The correspondence is not exact but is indicative of the truth.

47.         Between solar systems, during the solar pralaya, it can be assumed that the individualized Monads of the first solar system also ‘learned’ in such a manner that they would be prepared and equipped to enter the second solar system at in a fitting condition and at an appropriate time.

The vast cycle of unfoldment (which rendered later evolution possible) preceded this solar system, and might be regarded as the monadic correspondence to a cosmic wheel.

48.         This analogy will require deep pondering. It seems certain that DK considers the Monad part of a much bigger structure of which its present expression is simply a fractional part.

49.         We also gather that “cosmic wheels” can be considered both spatial and temporal perspectives.

50.         Like a Solar Logos, will a Monad too have ‘seven systems’ or seven great incarnations? Or will it have only six—since the sixth of our solar systems is the “third and final” system?

51.         Is the present incarnation through which so many human Monads are passing to be considered its second “major” incarnation or system?

52.         As we have learned by studying earlier sections of text, the term “cosmic wheel” is not exactly straightforward. It could be a structure so vast that, within it, galaxies are as chakras; or it could be a galaxy itself; or it could be, relatively a much smaller intra-galactic structure—the wheel, for instance, of a Cosmic Logos composed of seven major solar systems.

53.         When we use terms like “cosmic wheel” we are immediately confronted with DK’s tendency to use ‘level blinds’.

In the old Commentary this point of development is hinted at in the words:

"The fifth did not appear as the product of the present.

54.         Here is could almost seem that we were discussing the fifth solar system (our second major solar system).

55.         On the other hand, we could well be dealing with the Fifth Creative Hierarchy of Solar Angels.

56.         Further, and on topic, we could be speaking of the fifth solar systemic ‘appearance’ of the human Monad.

  The five spokes of that wheel had each a cycle of development,

57.         Are we, then, presently in the fifth monadic phase?

and one in which they were welded at the centre."

58.         Is the cycle of development in which “they were welded at the centre” speaking of a very early primitive phase, or of a phase which is to come? A stage in which all were not yet differentiated might not qualify as a “spoke” in the monadic wheel but there could be a developmental phase in which welding at the center occurred.

59.         If we use the solar systemic analogy, such a ‘welded’ system might not qualify as a solar system either.

60.         There are analogies to be drawn between solar systemic cycles and monadic cycles—obviously.

61.         It would seem that our monadic wheel has had at least five spokes and maybe a deeply primeval sixth. The next would be the seventh from this perspective, and again, there would be a welding at the center, but in fully expansive power and consciousness—a final synthesis.

The Monad has cycles analogous, though on a miniature scale, to those of the one Life Who permeates and animates all lesser lives.13 [Bible. I Peter 2:4]

62.         This Life can reasonably be considered the Solar Logos, though the idea is capable of vast extension including many varieties of Cosmic Logoi and Super-Cosmic Logoi, etc.

Certain of these cycles cover periods of time so vast, and so long past, that their history can only be conveyed to the investigating Adepts through the medium of sound and symbol.

63.         We are now into some of the deepest mysteries, obscure even to the Adepts. Yet in our constant search for the Self (the Essence) this extremely ancient history will one day have to be considered.

64.         Perhaps the thing to be extracted is that the present monadic cycle is far from the Monad’s only cycle, even though many of us have become accustomed to think in such limited terms. The Monad is not a thing with only a lengthy future and no lengthy past.

   The details of that development are lost in the night of other kalpas,

65.         Again, while the Tibetan probably does mean “kalpas” with regard to some details of development, it seems certain from much of the foregoing text that He is also speaking of mahakalpas.

and all that can be seen are the results,—the cause must be accepted as existing, though for us remaining inexplicable until the higher initiations are taken.

66.         Which initiations are these? Those beyond which the Tibetan has taken?

67.         Probably the Planetary Logoi are aware of the history of the Monads associated with Them.

68.         Certainly the perspective under discussion give new emphasis to the sense of immortality which should pervade our consciousness.

In the fact of the turning of the monadic Wheel covering the period of three solar systems,

69.         Three solar systems and more…it would seem. If not, then the earlier solar systems could be subsumed within the greater three.

70.         We do recall that DK has just told us that there are at least five spokes in the monadic wheel and also a cycle of development in which these “spokes” were “welded at the centre”.

lies hid the mystery of monadic self-will, and the secret as to why some of the Monads refused to incarnate,

71.         Monads are essentially pure being but their foremost instrument is the will.

72.         Can a B/being who is not individualized have “self-will”?

73.         Do the Monads as Monads refuse to incarnate, or is it the individualized Monads (Egos) who refuse to incarnate?

74.         For a Monad, incarnation would mean the generating of a causal body.

 whilst others "fell," and thus proceeded along the present lines of evolution.

75.         This is a ‘story’ on the monadic level similar to the apparent ‘refusal’ of some of the Agnishvattas to incarnate in early man.

76.         When did this refusal occur? Can we say that this refusal occurred in this solar system? Can we say that the refusal to incarnate (of at least some of the Monads) occurred at a time simultaneous to the refusal of the Solar Angels to assume a Self-extension within a human causal body?

77.         We understand that there are still Monads who are “in manifestation” but not “in incarnation”. This is true of many first ray Monads.

 They refused to incarnate because of internal group conditions

78.         Note—we are here speaking of monadic group conditions.

79.         We may remember from Letters on Occult Meditation that there are seven “great groups” of “Egos” on the monadic plane. (LOM 38-39)

brought about through the evolutionary processes of the past kalpas.

80.         At least one “refusal” involving Solar Angels occurred in Lemurian times. Did the monadic refusal occur simultaneously?

81.         Did the refusal to incarnate involve a number of third ray Monads from the previous solar system? Did this refusal also involve a large number of third ray Monads from the Moon-chain?

It will, therefore, be apparent that the question of what constitutes sin and evil is far more intricate than even appears upon the surface.

82.         DK is encouraging us to take a deep occult perspective in relation to some of our most problematic moral dilemmas.

83.         He is referencing the “sin” involved in refusing to incarnate.

 From our [Page 1090] limited vision, it appears to be "sin" to fall into incarnation, and equally sin or self-will, self-satisfaction, to remain unevolved upon the higher planes.

84.         We have a double-bind here. Perhaps only in the “middle way” is sin to be avoided.

85.         This second type of “sin” seems to involve an act of self-will which refuses compliance with a required planetary rhythm to which the self-willing unit is meant to conform.

86.         The first type of “sin” arises from the thought that that which is subject to matter is sinful and that which is free of matter or ‘above’ matter is pure and sinless.

87.         If “sin” is really a term describing the energies of the lower eighteen subplanes, one can understand this perspective.

  Yet both groups followed the law of their being,

88.         Something about the ray nature or the developmental nature of the Monads who either “fell” or “refused to incarnate” determined their actions. DK is saying that they must not be blamed for “sin”.

89.         Was it the second ray Monads who came in, in this second solar system? Was it the third ray Monads (already somewhat developed) who held back, refusing to incarnate until presented with appropriate vehicles?

90.         In this latter case, however, they would already have had egoic lotuses, either from the previous solar system or from the previous chain, the Moon-chain.

and the solution of the mystery lies in that which is to come.

91.         That which is to come is the sixth and final solar system (perhaps numbered the seventh in certain systems). DK may be speaking of first ray Monads who are the nucleus of “that which is to come”. They “day” will occur in the next solar system though some few may achieve in this solar system.

If the student will with care meditate upon the fact that the three lower planes—the mental, the astral, and the physical—form the dense physical body of the planetary Logos and are, therefore, no principle, it will become apparent to him that through necessity certain units or cells in the body are more active in space and time than others.

92.         This could be a hint indicating, most likely, third ray Monads—the “Monads of Activity”. It is they who would be most likely to be “more active in space and time” than others who had less affinity with the lower three levels of the cosmic physical plane.

93.         Of course, this would represent a perspective which would be the reverse of that just proposed above.

94.         We might think, however, that the third ray Monads who had not individualized in the previous solar system, were the first to engage in a “pilgrimage” within this particular solar system. Meanwhile, the third ray Monads who had individualize in the previous solar system, would be ‘waiting’ for their proper time to enter.

95.         The second ray Monads would enter after the third ray Monads who individualized in this solar system, but before the second ray Monads who belong to this system. Those second ray Monads would have to develop vehicles making egoic individualization possible, whereas the third ray Monads of the previous system would already have such vehicles.

96.         Relative few second ray Monads individualized on the Moon-chain where as many third ray Monads did so.

97.         Probably involvement in the Moon-chain was the first ‘descent’ (in this solar system) of those Monads who individualized in the previous solar system, yet it is likely that the majority of those third ray Monads from the previous system did not incarnate on the Moon-chain, but only in early Lemurian days before individualization had occurred.

He must also bear in mind that groups of Monads come into incarnation according to which centre in a Heavenly Man of a particular planetary scheme,

98.         We can judge that human Monads are found in at least three centers of a Planetary Logos—the head, heart and throat centers. Perhaps they are found in all seven. This has not yet been established but references do exist which seem to indicate that all seven centers may be ‘home’ to human Monads.

99.         If the center in which the Monad is a part is undergoing vivification, the appearance of the Monad in incarnation is more likely during that period of vivification.

100.      We can see that the cycles of chakric stimulation in a particular Planetary Logos will have much to do with the appearance of certain Monads in incarnation.

101.      Of course, it should be remember that the centers in which Monads (as Monads and not as individualized Egos) are found are upon the monadic plane.

102.       By the way, in the above, we could note that the term “Heavenly Man” seems to be differentiated from “planetary scheme”. The “planetary scheme”, in this case, seems to be the vehicle of the Heavenly Man.

or which centre of the solar Logos, is in process of vivification or cyclic activity,

103.      Planetary schemes are “centres” in a Solar Logos.

104.      Certain planetary schemes are, as a whole, undergoing vivification or cyclic emphasis. During such periods, the Monads involved in the entire planetary scheme will be in some more active form of manifestation or demonstration.

105.      If, for instance, the Earth-scheme and the Venus-scheme are presently undergoing vivification by the Solar Logos, then the Monads found within the Earth-scheme and the Venus-scheme will be more active and more likely to be in incarnation than, for instance, the Monads found within a planetary scheme which is not undergoing solar logoic vivification.

106.      We see, then, that monadic cycles are intimately related to the cycles of the Planetary Logoi and Solar Logoi.

107.      It should be said that the Earth, Venus, Saturn and perhaps Uranus are in process of kundalinic activation. Are Monads from these particular planets in incarnation more than the Monads from other planets? Yet Venus is entering a state of absorption so one would anticipate that Venusian Monads, too, would be entering a state of abstraction from incarnation (at least in the lower three worlds).

108.      The solar systemic ‘rounds’ will have to be considered. There may be seven such or perhaps nine. When the solar systemic ‘round’ reaches a particular planetary scheme it enters a stage of activation. Its chakras are activated and presumably, its monadic chakras as well, leading to the activation of a chakra’s constituent Monads.

109.      Thus, there may be at least two forms of activation with regard to a planetary scheme: round activation and kundalinic activation.

110.      The activation of a planetary scheme also has much to do with the particular initiation or sub-initiation through which the Solar Logos is passing.

 and that certain of the centres of a solar Logos and this particular solar system are in a condition of partial pralaya through the process of the absorption of the lower solar life forces by the centres of higher vitality.

111.      We have a very interesting statement here. Venus and Mercury have entered stages of obscuration we are told. Even the Earth is headed in that direction. Does DK mean these particular planets?

112.      There are also planets which do not yet seem to have entered a stage of full activation. Though highly advanced planetary Entities express through these planets, the degree of planetary unfoldment seems to be delayed when compared with planets through which lesser planetary Entities express. For instance, it appears the Uranus and Neptune (and even Saturn and Jupiter) have not entered their fullest stages of activation.

113.      There is also a most interesting hint—that our present solar system is in a state of “partial pralaya”. Does this have something to do with the cycles of ‘systemic rounds’ which are moving from planetary scheme to planetary scheme?

114.      A type of absorption of lower into higher is now occurring and this, it seems, signals a type of systemic pralaya during the period of absorption.

Again, he must remember that the entire aspect of the Divine Life is not intended to reach its full unfoldment at any time in this solar system but must wait for the vitalising impulses of a later.

115.      Some Monads will remain in a relatively abstracted state in this solar system, as they are intended to reach full expression in the next solar system. This is especially true of first ray Monads. Third ray Monads should have much of their final expression in this solar system. Will such Monads even be carried over into the next solar system?

116.      DK is being purposefully vague, it seems, when speaking of “a later”. In some references, it seems that the next solar system will be the last, and supposedly the next is the sixth! In one other reference, the thought that there will be seven solar systems is explicitly stated. There may be a resolution in the idea that, as for the Monad, there may be a primary, primitive solar system in which all the “spokes” of the solar systemic Wheel are gathered to the center and undifferentiated.

 This is due to the fact that there exist in this solar system effects of causes originating in earlier kalpas or—to word it otherwise—the karmic seeds of earlier logoic activities.

117.      Apparently, some causes from a previous solar system act as retardants in this solar system. We cannot assume that the Solar Logos was ever meant to achieve His full development in this solar system, but probably some aspects of His development in this solar system are delayed by the coming to fruition of “the karmic seeks of earlier logoic activities”.

118.      One can infer that it is the third ray influence (that of the “Primordial Ray”) which acts as a retardant in this solar system. In the next solar system, we have reason to believe that the second ray influence will act as a retardant.

Our solar Logos has not yet attained true rhythm, but for millenia of cycles the equilibrising process must go on.

119.      Our Solar Logos is not yet a fully soul-infused Solar Logos. His cosmic soul is not yet in full expression just as the soul of a human being who has taken the second initiation, but not the third, is not fully soul-infused.

120.      When DK speaks of “the equilibrising process”, is He speaking of the applied energy of Libra?

121.      We remember that the second type of electricity has a particular equilibrizing function. Our Solar Logos is dealing, especially, with that type of electricity in this solar system—solar fire.

122.      Libra has a close relation to solar fire, even though the third ray is said to be the ray manifesting through it at this time.

123.      The achievement of equilibrium may be another way of speaking of having taken the fourth initiation. We must remember that one of thirteen types of Monads was called “The Equilibrised Atoms”. (TCF 1081) When interpreting the meaning of that name for the Monads of a certain type, we suggested that it could indicate those human beings who had taken the fourth initiation.

 Nor has our planetary Logos achieved equilibrium,

124.      Just as our Solar Logos has not yet taken the fourth cosmic initiation (but is expected to in this solar system), our Planetary Logos has not taken His cosmic fourth. The two types of ‘cosmic fourths’ are, one would suspect, of a different order.

125.      Our Planetary Logos is, however, taking a minor fourth initiation and thus some degree of equilibrization is imminent—perhaps this equilibrization of our particular planetary chain.

 and the even balancing of forces,

126.      We may remember that the constellation Libra is particularly influential in our planetary scheme at this time.

therefore until His point in evolution and His objective vision is known

127.      Our Planetary Logos has yet to fully develop cosmic vision.

128.      It seems that a Logos or a man can be graded according to the quality of his vision.

and it is known also which centre in the solar body is vitalised by His life,

129.      In some respects, this center is now known—the base of the spine center.

130.      In Esoteric Astrology the following is said, clearly indicating, it would seem, the center in the solar body which is vitalized by the life of our Planetary Logos:

It relates finally the lowest centre at the base of the spine to the highest centre, the head centre. This is a correspondence to the relation of the Earth to the Sun. Think this out. (EA 25)

131.      Esoteric Astrology however was written almost a decade after A Treatise on Cosmic Fire was published, and so it is clear that the Tibetan had not yet revealed the chakric function of the Earth-scheme in that earlier and larger book.

it will be the part of wisdom to refrain from dogmatic assertion, and a too free utterance in connection with incarnating, and non-incarnating, Monads. 

132.      We are told that some sixty billion Monads are to be found in this solar system. It is presumably the case that among these are to be found both incarnating Monads and those presently out of incarnation. Many first ray Monads are presently out of incarnation, though in manifestation.

133.      DK is asking us to show some restraint when speaking of these matters.

134.      The truth is, that although Master DK has presented us with so much, we really know so little.

All are turning upon the monadic cosmic wheel;

135.      DK seems to be telling us that each Monad is part not only of a systemic wheel but is even more essentially a part of a “monadic cosmic wheel”.

136.      We may say that the Monad is “that which finds its place within the sun” but if this is the case, it even more essentially finds its place within that ‘Sun’ which is a Cosmic Logos.

137.      The lowest of the many types of cosmic wheels is that wheel for which seven suns are as chakras.

each is being [Page 1091] swept into some form of activity upon the lesser revolution of this particular systemic wheel, but not all in any particular cycle are to be found revolving upon a specific planetary wheel.

138.      Above the level of a planetary scheme—at least above the aspects of a planetary scheme which are in incarnation within the dense physical body of a Planetary Logos—are Monads which are refraining from taking incarnation.

139.      DK seems to be saying that although Monads are definitely associated with a particular systemic wheel, they are not necessarily, in all systemic cycles, associated with a particular planetary wheel. In what ‘location’, then, are such Monads to be found?

 Many wait for development and for more appropriate seasons in interplanetary spaces,

140.      The term “interplanetary” has been appearing with some frequency and makes us wonder whether between the spheres of various planetary schemes there might not occur developmental opportunities for Monads.

141.      A Logos, like our Solar Logos, is the ‘home’ for a Monad. Can Master DK be saying that a Planetary Logos is not necessarily a ‘home’ for a Monad but, rather, simply an arena of expression?

142.      To “wait to development” is to be in a kind of pralaya.

143.      The word “seasons” is not chosen randomly, but for the sake of its cyclic implications.

 and some must wait until the entering in of a new mahamanvantara.

144.      DK is telling us that some Monads will not incarnate until the next mahamanvantara. Yet, it seems that presently they are in our solar system—though probably, on its very highest levels and far from those levels of precipitation which we call areas of monadic “incarnation”.

Students should bear carefully in mind the words of H. P. B. where he

145.      Again, H.P.B. is referred to as “he”. Again, this is not merely a typo or an oversight.

146.      DK is always dropping subtle hints which, if detected, can reveal a number of levels of the Teaching beneath the more obvious Teaching.

tells students of the Secret Doctrine that the stanzas and their Commentary deal primarily with our particular planetary Logos.  This is oft forgotten.

147.      Perhaps primarily, but there are surely initial stanzas which are far more cosmic in their scope. One can very reasonably interpret these stanzas as universal while always being ready to see their planetary-logoic application.

It may interest students to know that there are certain colours, veiling these groups of non-incarnating Monads,

148.      From what we have been able to gather, there are “non-incarnating Monads” both within planetary schemes and also in “interplanetary spaces”.

149.      Simply because a Monad is within a planetary scheme does not necessarily mean that it is an “incarnating Monad”.

150.      It seems more likely that these “true” colours veil Monads which are “non-incarnating”.

 at present totally unknown to humanity.

151.      “Colour” we have often been told is a “veil”. Could red be one such color? Occultly, it seems that the colour red is, to a degree, repulsed by our second ray solar system.

  These will sweep into the consciousness of the human being in another solar system,

152.      Presumably, the next and final solar system.

 or after the taking of the sixth Initiation.

153.      At which time the Monad is a fully liberated Entity—an Entity fully liberated from any of the five lower worlds.

154.      Are we being told that these Monads, veiled by certain colours, can take the sixth initiation without incarnating? Or that only the human being who has taken the sixth initiation can become aware of them?

155.      While many Monads may take the sixth initiation in this solar system (and thus register these deeply recessed, “true colours”), far more will take this initiation in the next system—a system in which our Solar Logos is to take the sixth initiation.

  All that we have on earth are reflections of the true colours,

156.      The occult colors of which we usually speak are simply reflections of deeply esoteric “true colours”.

and likewise the reflection of the lowest aspect.

157.      Is DK speaking of the reflection of the “lowest aspect” of these “true colours”—the Brahmic aspect of such colours?

158.      It would seem that there are three types of colours to be correlated with one of the divine aspects—Spirit, soul or body (i.e., personality).

Every colour in the cosmos exists in three forms:

1. The true colour.

2. The illusory appearance of the colour.

3. Its reflection. [Presumably, the reflection of the “true colour”]

159.      The three aspects of divinity are here implied. The “true color” corresponds to the first aspect of divinity; the “illusory appearance of the colour”, to the second aspect; the “reflection” of the colour to the third aspect.

160.      VSK Suggests: “This is a key suggestion as to why there are three colours, not just two (exoteric and esoteric), but three, perhaps similar to the manner in which astrological signs have three rulers: hierarchical (true), esoteric (illusory appearance) and exoteric (reflection). Does this mean that there is a true colour, and the esoteric would be illusory, and exoteric the reflection? I’m not sure. We have the earlier reference in regard to rays: the same ray, the complementary ray, and the antagonistic one. If we can overlay this trinity, then I’d say true is ‘the same’; complementary is the illusion, and antagonistic is the reflection. This is very obscure, and knowing exoteric colour optics does not help (especially in this case, as the illusion and the reflection would be the same things), and there is no colour ‘in the cosmos’ (as it is a physiological event and not something that has existence independent of perceiver).

161.      When attempting to overlay the trinity of a planet, its polar-opposite and its complementary, there may not be an exact fit with the trinity of “true”, “illusory” and “reflection”. In the planetary trinity, the planet which is the polar opposite may be higher in the scale of development than the complementary planet, as Venus, the polar opposite of the Earth is higher in the scale of development than Mar, the inferred complementary planet of Earth.

162.      Of course, if we begin with Venus, then Earth may be correlated with the “illusory appearance” and Mars with the reflection. Yet, Earth is definitely the polar-opposite of Venus. Is Mars, then, to be considered the complementary planet of Venus just as it is of Earth?

163.      Thus, the three trinities, while offering interesting comparisons, may not offer exact analogies.

164.      I would also suggest that we consider the three fundamental musical relationships: the tonic, the dominant and the sub-dominant notes. The opposites are found in the tonic and dominant. The sub-dominant is reasonably to be correlated with the function called “complementary”.

165.      Thus we have four trinities which, when compared, may provide illumination:

a.            True, illusory and reflected colours

b.            Hierarchical, esoteric and exoteric planetary rulers

c.            A planet, its polar opposite and its complement

d.            The musical tonic, dominant and sub-dominant

166.      Other trinities could no doubt be added and provide additional illumination.

The reflection is that with which we are familiar;

167.      This is color as perceived by the personality consciousness.

168.      The reflection definitely correlates with the Brahmic aspect of divinity.

 the appearance, or that which veils the reality, is contacted and known when we see with the eye of the soul, the Eye of Shiva,

169.      Here the "Eye of the Soul" is presented as the same as the "Eye of Shiva". In other contexts, these two are differentiated.

170.      Usually the third aspect of divinity is considered the “veil”, but in this case, the second aspects serves this function, just as the soul or egoic lotus veils the Monad.

and the true colour14 is contacted after the fifth kingdom has been passed through,

171.      The sixth kingdom is being entered—the Kingdom of Planetary Lives.

172.      This means that the “true colour” is only registered when a man has become more than a Master.

and group consciousness is merging in that of the divine.

173.      This is movement from the “spiritual” to the “divine”, from the soul to the Monad.

174.      The three colors must have a mathematical relationship, and as VSK suggests, there must be a relationship of complementarity to the true color and also a relationship of opposition. Whether we should use the term “antagonistic” in relation to that which is the polar opposite should be pondered.

175.      As stated above, when considering the colour trinity, we are inclined to consider the following planetary trinity: the Earth, the planet which is its polar opposite and the planet which is it complement.

176.      However, Venus is almost certainly to be considered the polar opposite of Earth, and Mars is lower in its vibration than both of them, so in this case the “opposite” could not easily be considered the “reflection” (which is the lowest member of the colour trinity).

177.      So perhaps there is not a complete parallel between the model for the true color, its reflection and its illusory appearance, and Venus (let us say as the analogue to the true color) Earth and Mars..

178.      There may be another useful parallel: the Monad; the soul as its reflection; and the personality as its “shadow”. In this case the term “reflection” is equivalent to “illusory appearance”.

179.      If there are so many trinities in occult relationship, it seems logical that there should be a trinity in the realm of color.

180.      Looking again at the three notes of the chord—fundamental, subdominant and dominant—the subdominant (or the fourth) would be analogous to the “reflection” in terms of color, and the dominant would be the “illusory appearance”. In other words, the dominant would ‘veil’ the tonic, just as the illusory appearance veils the true color. The subdominant or fourth is associated with green, with matter and, thus, with Brahma and is, consequently, a suitable correspondence to the “reflection” of the “true colour” whereas the dominant or fifth always corresponds to the soul and thus to the “illusory appearance”, remembering that the soul veils the Monad.

181.      We should remember that the tonic can be positioned (vibratorily) ‘above’ the dominant and not only below it.

182.      Musicians will recognize that in the chord progression from subdominant to dominant to tonic, there is a gradual ‘unveiling’ and a sense of having reached the true and fundamental tone when the tonic is reached.

183.      Until the mathematical relationship between the three colours is solved, the true relationship will not be understood.

184.      DK’s statements concerning “true colour” alert us to how little we know about the nature of colour and why we must be cautious in creating tables of correspondences concerning colour.

Footnote 14:
Colour.—Originally meant a "covering."  From root "celare" to cover or hide.  Also Occultare, to hide.

185.      We are to understand that colour both conceals that which stands behind it and reveals something of its hidden nature as well.

Symbology of colours.  The language of the prism, of which "the seven mother colours have each seven sons," that is to say, forty-nine shades or "sons" between the seven, which graduated tints are so many letters or alphabetical characters.

186.      If the language were Sanskrit with its forty-nine letters there could be an important correlation. Every letter in Sanskrit is a mantram, thus every shade of color could be correlated with one of these forty-nine mantrams or Words of Power. There are also some who divide the musical octave according to ratios using the number forty-nine. All these “spiritual numerals” can be correlated—colours, notes, syllables.

187.      With regard to Sanskrit, are there seven letters/sounds which are to be considered fundamental?

 The language of colours has, therefore, fifty-six letters for the initiate.

188.      The seven “mother colours” and the forty-nine “sons” or graduated shades of each colour.

189.      We must wonder whether one of the subsidiary, “son” colours, is not the same as the original ‘Mother colour’, just as one of the seven subsidiary Ashrams is identical in quality with the quality of the major Ashram of which it is a part.

 Of these letters each septenary is absorbed by the mother colour as each of the seven mother colours is absorbed finally in the white ray, Divine Unity symbolised by these colours.

190.      The “Divine Unity” is symbolized by the “white ray”. The model here presented is useful when considering the absorption of the planets into still higher planets and these into synthesizing planets.

Students will, therefore, note that the monadic cosmic wheel can be [Page 1092] visioned in terms of "true colour,"

191.      The “monadic cosmic wheel” is seven times greater (whether understood in terms of time or space) than the monadic solar systemic wheel.

192.      Seven cycles of the humanity Monad are analogous to the “monadic cosmic wheel” and one cycle of the human Monad is analogous to a solar systemic wheel.

193.      This “true colour” is really the “primary colour” in the sense that the monadic ray is the “primary ray”.

and is seen by the illumined seer as the combined blending of the primary colours of the three solar systems.

194.      Will this “blending of the primary colours” yield the ‘colour’ white?

195.      It seems that we will find seven demonstrations within the greater three and all subsidiary colours within the three primaries.

196.      VSK relates: “Primaries of pigment are yellow, blue, and red and the primaries of light are green, blue, and red.  (Primaries of photo-sensitive material are magenta, cyan, and yellow.)”

197.      We have definitely been told that the colour of the previous solar system (a major solar system) was green. As well we are informed that our present solar system is the blue system. It can be inferred that the next solar system will be the red system.

Yet—at some distant time—red will be the basis of a solar system, and in the perfect merging of red, green and blue will come eventually the completed [Page 221] work of the Logos and the consummation of the pure white light.

The activity system was green.

The love system is blue.

The power system will be red. (LOM 220-221)

198.      It is clear that a ‘consummation in white’ will exist for our Solar Logos. Does this imply the existence of a seventh solar system or a consummation to occur above the solar systemic level?

199.      With respect to the solar systems, the primaries of light are used.

200.      We may infer that ‘consummation in white’ also awaits the human Monad.

The monadic systemic wheel, which concerns this solar system alone,

201.      Yet one human monadic cycle occurs in one solar system.

is distinguished by being the totality of the seven colours of the seven Heavenly Men,

202.      Compared to colour as demonstrated on the monadic plane, these seven colours could be “illusory appearances” rather than “true colours”.

203.      We note that the “monadic cosmic wheel” is represented by three primary colours and the monadic systemic wheel by seven other colours (perhaps illusory appearances).

204.      Thus we have the important number ten when combining the monadic cosmic wheel and one monadic systemic wheel.

205.      If we consider the three solar systems, we will have the number twenty-one. Adding the three of the monadic cosmic wheel, we will have a significant number of completion—twenty-four (the number of Shamballa, and perhaps the number of the prototype of Shamballa).

 and from the vision of the adept of the fifth Initiation

206.      Who, let us remember, cannot yet see “true colours”…

 is the sumtotal of the primary colours of the egoic groups of the differing planetary schemes.

207.      Whatever the context we may be considering, there are only three primary colours.

208.      The egoic groups (though one can estimate that there are seven such in each planetary scheme) are designated in terms of three primary colors. Presumably, these colours are “appearances” rather than “true” colours.

The monadic planetary wheel,

209.      We see that DK is simply extending the analogy which He used when dealing with macrocosmic matters in the material covered in the previous commentary.

210.      We are still however, dealing with the Monad within large contexts—cosmic, systemic and planetary.

211.       The individual Monad, per se, is not yet the primary focus, but rather the placement of the Monad within the greater wheels.

which concerns the particular group of Monads incarnating in a particular scheme,

212.      We have traced the Monad from its cosmic context in foregoing solar systems; we have examined the Monad within our present solar system; now we examine the Monad within the context of a particular planetary scheme.

213.      Though the sumtotal of Monads incarnating in any one planetary scheme can be differentiated into three great types and twenty-one lesser types, they, as a whole, share a unifying factor—that factor which directed them into incarnation in the same planetary scheme.

is seen by the seer as the blending of egoic groups, but with the difference that the colour is a dual one, and the colouring of the personality ray of the incarnating Ego is also seen.

214.      When the planetary scheme is brought into the picture the dimension of personality enters. A single solar system reflects the egoic expression of the Monad, and three major solar systems taken together suggest the dynamics of the Monad on its own plane and throughout its seven (or major three) incarnations.

215.      The “cosmic monadic wheel” is purely monadic.

216.      The “systemic monadic wheel” is both monadic and egoic.

217.      The “planetary monadic wheel” is monadic, egoic and includes the personality dimension.

218.      Thus far we have the following:

a.            The cosmic wheel of the Monad consisting, presumably, of seven demonstrations including three major demonstrations. (The relationship between seven possible demonstrations and six such demonstrations remains to be worked out.)

b.            That systemic wheel of the Monad dealing with a single demonstration in a single solar system.

c.            The planetary wheel of the Monad focusing on its expression in one solar system and through a particular planetary scheme.

219.      The human Monad turns on three great wheels. Turning on the greatest wheel, the “cosmic monadic wheel” it need not have an egoic expression. Turning on the “systemic monadic wheel” some Monads waiting in “interplanetary spaces” and “not in incarnation” also need not have an egoic expression. And certainly they need not have a personality expression. Turning on a “monadic planetary wheel” they are in a cycle in which they will have (during various egoic cycles) a personality expression.

220.      The threefold colour of the Monad is the combination of its “true colour”, its egoic expression (which is an “illusory appearance”) and its personality expression (which is a “reflection” of the “true colour”).