Second
Semester - Section 1
A
Treatise on Cosmic Fire pp. 161-206
Note:
Please keep in mind that it is not necessary to
understand it all at first reading. The
sections are repeated and developed further along the book. Trust that as you read further the detailed
whole will become clear to you.
Motion and the Centers
1.
p.
162: Why are the three requirements to prepare for the awakening of the fires
and development of the centers necessary?
The
Nature of the Centers
2.
p.
163-5: What is the relation between the five kingdoms, the five planes, the
five senses and the five centers tabulated on these two pages?
3.
p.
163: What is the numerological significance of the superhuman kingdom being the
fifth?
4.
p.
165: What are the centers occultly considered?
How is this definition different from the usual one? How do the centers relate to the divine will?
5.
p.
166: What is the justification for calling the monadic plane "the plane of
the seven rays"?
6.
p.
166: What is the true "body of fire"?
When does it appear and what is its function?
7.
p.
168: As you contemplate the numbers of petals in each chakra, what
significances come to you? Why is each
chakra expressing through the specific number of petals designated in this
tabulation?
8.
p.
168: The head center "has within its sphere of influence seven other
centers with itself as synthesis".
How can this fact be related to our solar system, i.e. to the sun and planets?
9.
p.
169-170: Contemplate the interesting succession of triangles here listed. What is the essential meaning of each
triangle, and how does each member of the triangle contribute to that
meaning? Why should these particular
triangles be specifically related to the stages of evolution assigned to them
by the Tibetan?
10.
p.
171-2: Consider the five fundamental symbols in relation to the stages of
development of the centers. Why is each
symbol appropriate to and descriptive of one of the phases of the development
of the centers?
11.
p.
172-3: Contemplate deeply the phrases from the Old Commentary. What is its meaning to you? The Tibetan states that if these sentences
are meditated upon they will have a definite effect upon one of the centers. Which of these centers do you suppose He
means, and why?
The
Centers in connection with the Rays
12.
p.
174-178: Compare the three phases of development under the sway of the
Personality Ray, the Egoic Ray and the Monadic Ray respectively. What, in essence, is accomplished in
each? Why is there such a disparity in
their duration? Why do they accelerate
rather than become more prolonged?
13.
p.
177: What are the major profound implications for the study of the seven rays
to be found in the tabulation on this page?
Please interpret the cryptic statements on p. 177, and give your ideas
of what it means for there to be a "ninefold choice of rays for the
Ego". Is there significance, or
not, to the fact that the word ego is spelled both with a capital 'E' and with
a small 'e'?
14.
p.
178: Why are "the personality
triangles ... brought to full activity according to the ray of the Monad or
Spirit"?
15.
p.
178: How can the five triangles listed (pp. 169-170) be correlated with the
personality ray, the egoic ray and the monadic ray?
16.
p.
179: What is the significance of the fact that the permanent atoms are enclosed
within the periphery of the causal body?
17.
p.
180-1: What in essence is the relationship between the Heavenly Men and the
Grand Man of the Heavens?
18.
p.
181: What are the four exoteric and three esoteric Kumaras? Where does Sanat Kumara fit in this
classification?
19.
p.
181: As you contemplate the triangle of planets Earth/Mars/Mercury, what
strikes you as the significance of this triangle? How is it different from the meaning of the
triangle Venus/Earth/Saturn?
20.
p.
182: Can you think of any justification for the statement that "Venus corresponds to the heart center in
the body logoi"? What about Jupiter
and Neptune?
21.
p.
182: What are the implications of the following: "The seven stars in the constellation of
the Great Bear are the correspondences to the seven head centres in the body of
that Being, greater than our Logos"?
The
Centers and Kundalini
22.
p.
183: How can it be said that God is Fire?
What is fire? Is it fire as we
know it? What are some synonyms or terms
closely related to the concept of fire?
23.
p.
183-4: Consider the presented summary on the nature of Kundalini. Choose three points you absorb from reading
this summary.
The Centers and the Senses, Normal and
Supernormal
24.
p.
186-189: Define the nature of the senses.
Which are the higher senses and which the lower? Or are high and low relative? Why are the psychic capacities listed associated with specific senses by the
Tibetan? Define each of the higher
correspondences of the senses beginning with the mental planet and working
upwards to the buddhic and atmic planes.
25.
p.
190-202: Review the sense of hearing in in each of these pages. What of occult significance did you learn?
26.
p.
190-202: Review the sense of touch in in each of these pages. What of occult significance did you learn?
27.
p.
190-202: Review the sense of sight in in each of these pages. What of occult significance did you learn?
28.
p.
190-202: Review the sense of taste in in each of these pages. What of occult significance did you learn?
29.
p.
190-202: Review the sense of smell in in each of these pages. What of occult significance did you learn?
30.
p.
194: Please give your interpretation of the following: "...the whole object of the senses is to reveal
the not-self, and to enable the Self therefore to differentiate between the
real and the unreal".
31.
p.
199: Discuss the concept of separation in relation to Involution, Evolution and
Evolution on the Path?
32.
p.
200: Review the summation of the meanings of the senses. What, cumulatively, does this summation
reveal to you?
33.
p.
203-4: How does the awakening of the centers on the various planes correspond
to the different levels of the Path?
What is the reason for this correspondence?
34.
p.
204: Study the profound footnote. Do you
think that a Heavenly Man is the same Entity as a Planetary Logos? If so why?
If not, why not?
35.
p.
205: Describe the evolution of the human being from the point of view of fire.
What is meant by the statement: "... the Sons of Mind are
FLAME"?
Second
Semester - Section 2
A
Treatise on Cosmic Fire pp. 207-243
The Centers and Initiations
1.
p.
207-09: Review the process of the application of the Rod of Initiation. Give a
brief summary in sequence of the effect upon the centers and the human energy
system of the application of the Rod.
2.
p.
210-212: Compare the three Rods of Initiation wielded by the Bodhisattva, the
Lord of the World and the Solar Logos. What are the major distinctions between
these Rods and their effects?
3.
p.
212: What is the relationship between Fohat and the charging of the Rods of
Initiation? What do you understand
by: "This greatest Rod ... carries
a voltage of pure fohatic force from cosmic level."
The
Law of Economy
Its effects in matter
4.
p.
214-216: Review the major functions of the three aspects of divinity. Why is each aspect properly correlated with
the aspect of divinity under which it is listed?
5.
p.
215: Please explain the first aspect of divinity in terms of what the Tibetan
calls" the will to exist"?
6.
p.
216: Which cosmic Entities, do you suppose, stand behind the three great Cosmic
Laws: the Law of Economy, the Law of Attraction, and the Law of Synthesis?
7.
p.
217: Review the extensive footnote (92) from Some Thoughts on the Gita. What are two or three major points of
interest which emerged for you from the reading of this footnote?
8.
p.
217-219: Study carefully this profound section on the Sacred Word, cosmically
and systemically considered. What revelation comes to you through this study?
What significance do you detect in the assertion that seven letters of the
Divine Name are associated with the second aspect of divinity, and nine letters
are associated with the third aspect? Are three letters associated with the
first aspect? Does the word A U M spaced
thus mean something different from AUM?
Its subsidiary laws
9.
p.
219: Consider the four subsidiary laws placed under the law of Economy. What does the Law of Vibration mean to
you? What may be its practical
significance?
10.
p.
219: Consider the four subsidiary laws placed under the law of Economy. What does the Law of Adaptation mean to
you? What may be its practical
significance?
11.
p.
219: Consider the four subsidiary laws placed under the law of Economy. What does the Law of Repulsion mean to
you? What may be its practical
significance?
12.
p.
219: Consider the four subsidiary laws placed under the law of Economy. What does the Law of Friction mean to
you? What may be its practical
significance?
13.
p.
219-220: Consider the four ways in which every atom of substance can be
studied. What significance do these four ways of study have in relation to man,
the human atom?
Solar
fire (The Fire of Mind)
Introductory questions
Nine virtually
unanswerable questions are here posed.
Although the human mind cannot fathom the true answers to these
questions , attempt a guess as a stimulus to the process of the evocation of
the intuition.
14.
p.
223: Seek to formulate a response to question 1 in terms which are simple and
understandable.
15.
p.
223: Seek to formulate a response to question 2 in terms which are simple and
understandable.
16.
p.
223: Seek to formulate a response to question 3 in terms which are simple and
understandable.
17.
p.
223: Seek to formulate a response to question 4 in terms which are simple and
understandable.
18.
p.
223: Seek to formulate a response to question 5 in terms which are simple and
understandable.
19.
p.
223: Seek to formulate a response to question 6 in terms which are simple and
understandable.
20.
p.
223: Seek to formulate a response to question 7 in terms which are simple and
understandable.
21.
p.
223: Seek to formulate a response to question 8 in terms which are simple and
understandable.
22.
p.
223: Seek to formulate a response to question 9 for yourself in terms which are
simple and understandable to yourself.
23.
p.
226: What is the relationship of the Son to the Sun? Study the chart of the Pleroma according to
Valentinus. What is "the
Pleroma"? How would you interpret
each of the geometrical figures in the design?
24.
p.
227: Why are heat and light produced from the union of the two poles? What have heat and light to do with the
manifestation of that aspect of divinity known as the Son?
25.
p.
229-231: Study the meaning of the "Son"? Who or What is the Son? What
ideas impress you the most within this section? What is the relation of the Son
to the cosmic mental plane? Is He already polarized upon this plane or is He
destined to achieve its polarization on it?
26.
p.
232-233: What is evolution and how does it proceed? Consider the tabulation concerning that which
"Man, the Heavenly Man and the Cosmic Man have to do". What, principally,
is revealed to you through the study of this tabulation? Can you apply these
processes, expressed so technically as they are, to your individual
evolutionary development?
27.
p.
233 (footnote 94): Based upon a review of the names of the Seven Heavenly Men,
are They or are They not the same as the Seven Planetary Logoi?
28.
p.
234: Consider the parallelism between The
Son, the Grand Man of the Heavens; a Heavenly Man; and a Human Being. What are, to you, the most striking
structural and functional parallels between these three kinds of Existences?
29.
p.
236: What is a Dragon of Wisdom, why is this Dragon said to be "swallowing
its tail"?
Why
is the solar system evolving along the line of duality?
30.
p.
239: The duality of the solar system is said to be dependent upon four
factors. Do these factors make sense to
you? Express your understanding of each one clearly and briefly.
31.
p.
239: Why can the Solar Logos not be considered equivalent to the personal God
of the Christians?
32.
p.
241: How do you understand the following?: "Electric fire or Spirit, united to fire by friction (heat) produces
solar fire or light" . What is
the practical demonstration of this principle in your own individual
evolutionary process?
33.
p.
241: Explain the following: Humanity is that evolution through which the
Son aspect is to express itself most perfectly in this cosmic incarnation. Please explain "man" from this
cosmic perspective.
34.
p.
242: Why is the first aspect of divinity designated as "Mahadeva"?
35.
p.
242: How can our solar Logos be described as a "cosmic Arjuna"? What
does this say about His Rays, His point of cosmic evolution, and his
affiliation with the seven solar systems and with two reddish orange stars in
particular?
36.
p.
243: Explain in your own words how duality produces: a) objectivity, b)
evolution itself, c) the development of quality,
d) time and space. Be adventurous in your speculations.
Second
Semester - Section 3
A
Treatise on Cosmic Fire pp. 243-288
What is Consciousness? What is its place in the scheme of things?
1.
p.
243: Enlarge upon the following definition of consciousness: " Consciousness might be defined as the faculty
of apprehension, and concerns primarily the relation of the Self to the
no-self, of the Knower to the Known, and of the Thinker to that which is
thought about"?
2.
p.
243: We are often told that consciousness arises from the interaction between
spirit and matter. "It is produced
by the union of the two poles, and the process of interplay and of adaptation
that necessarily ensue". In your
own words, what does this really mean to you?
Can you explain this interplay— and the arising of consciousness from
it—in terms that make sense to you?
3.
p.
244: Explain the relationship between "Life" and
"Realization".
4.
p.
244: Give your interpretation of the following anent the Son of the Father and
the Mother: "This Son is objectively
the solar system, inherently will
or power, and subjectively He is
love-wisdom".
5.
p.
244: What are the "Heavenly Men"?
Are they Planetary Logoi, or a sub-division of Planetary Logoi? Can you support your answer with
documentation from the Tibetan?
6.
p.
244: What does it mean that the "units" in the bodies of the Heavenly
Men are composed of deva and human monads?
Into what kinds of groups do you think there units are formed? What might be the function of such groups?
7.
p.
245: Please differentiate between the three principles: 1) "I am"; 2)
"I am that"; 3) "I am that I am". Why are these particular word forms chosen to
describe the three stages of development?
What is the condition of the consciousness (whether microcosmic or
macrocosmic) in each of these stages?
8.
p.
245: Why, when comparing systems,
super-systems and sub-systems according to the Law of Analogy, is the analogy
"never exact in detail but only in certain broad basic
correspondence"?
9.
p.
246: Consider the following statement—paradoxical to those familiar with modern
scientific terminology—and explain: "An atom contains within itself
differentiated molecules, which in their totality form the atom itself". What is the meaning of"molecules" in
this statement and how is it different from the usual meaning?
10.
p.
246: Does the statement that a physical
atom contains 14,000,000,000 archetypal atoms hold, from the perspective of
numerical analysis, any important implications?
11.
p.
246: To what in larger systems are the"three major spirals and seven
lesser" of the atom analogous?
12.
p.
246: Explain the following statement from The
Secret Doctrine: "Atoms and souls are synonymous in the language of
Initiate".
13.
p.
246: Explain: "The atom belongs wholly to the domain of metaphysic".
14.
p.
246: Explain: "Atoms are vibration".
15.
p.
247: Is an atom a form? If so, how is it
justifiably said that"it is the aggregation of atoms that produces
form"?
16.
p.
247: Is the tenfoldness of the atom an actual structural description, or is the
tenfoldness symbolical of the "eventual synthesis internally from the
seven into the three "and not structural at all? Consult a picture of Babbitt's atom.
17.
p.
247: How does an atom's supposed tenfoldness relate to modern scientific
descriptions of the atom?
18.
p.
247: By what justification can a man be seen as "spheroidal in form"?
19.
p.
248: In what way, do you suppose, does the "will-to-be" prove a
factor of animation for the objective form of any system?
20.
p.
248: With what planet might one correlate the "persistent
will-to-be"?
21.
p.
248: Consider and comment upon the following view of man: "As seen from
the higher planes man demonstrates as a sphere (or spheres) of differentiated
matter, vibrating to a certain measure, tinctured by a certain color, and
rotating to a fixed key—the key of his life cycle"? Does the phrase "rotating to a fixed key
"strike you as mysterious?
22.
p.
248: What, in your estimation, is man's "egoic pole"? Do you suppose rotation around man's egoic
pole is at all correlated with certain astronomical measures, such as the daily
rotation of the Earth, the revolution of the Moon around the Earth, or the
revolution of the Earth around the Sun?
23.
p.
248: Do you suppose the point of evolution reached can be defined
mathematically?
24.
p.
248: What thoughts occur to you when you compare the development of man's
principles with the development of the spirillae of the atom?
25.
p.
249: Is there any difference between being an "atom" in the body of a
Heavenly Man and being a "cell"?
What, do you suppose, is the function of a cell?
26.
p.
249: Consider the nucleus of the causal body as bringing the whole "under
rule and government". What, then,
has this nucleus to do with the constellation Leo and the star, Regulus, and
why?
27.
p.
250: What does paragraph 'a' tell you about the nature of the Heavenly
Man? Is the Heavenly Man the Lord of a
Chain, or is He the Planetary Logos Himself?
28.
p.
250 (footnote): What does it mean that the Heavenly Men are "the polar
opposites to the Pleiades"?
29.
p.
250 (footnote): Does it surprise you to read that "our system is masculine
occultly and the Pleiades is feminine"?
Justify your answer.
30.
p.
251: From the following does it seem to you that the Heavenly Man is the
Planetary Logos Himself?: "... the entire planetary scheme is tinctured by
a certain color, is rotating to a fixed key which is the key of His [the
Heavenly Man's] life cycle within the still greater mahamanvantara or logoic
cycle".
31.
p.
251: Is it possible that the term"Heavenly Man" is being used as an
occult blind to indicate three different types of Entities—namely, a Planetary
Logos, or a Chain Lord, or the Lord of a Globe?
Is there any evidence for this hypothesis?
32.
p.
251: On what level do you suppose the Tibetan is speaking in the following:
"The action and the interaction between the life animating the groups or
the Heavenly Men, and the life animating the atoms or men who form the units in
groups is both mysterious and wonderful"?
33.
p.251:
What does the Tibetan mean in speaking of the Heavenly Man's "Rotary
motion, or His particular cycling activity around His life wheel, a planetary
scheme"? Is actual physical
rotation involved here, or are we dealing with the factor of rounds whether of a chain or of a
scheme?
34.
p.
252: In calling the Heavenly Men "Divine Manasaputra" what is
meant? Who are Those who are simply
called"manasaputra"?
35.
p.
252: Did you ever ponder on: "...
to merge eventually Their [our] separated identities in the One Identity
retaining simultaneously full consciousness or individualized self-apprehension"? If not do it now! And comment upon the above quote.
36.
p.
252: Is there an aspect of every entity which is not expressed as
principles?
37.
p.
252: Can it be that the three are one, and that the one manifests through
seven? Say what you can about this
interesting interplay between the 7, the 3, the 10, the 1, and the 8.
38.
p.
253: Consider the following: "Only four principles in the Heavenly Men are
as yet manifesting to any extent, though One of Them is rather in advance of
the others, and has the fifth principle vibrating adequately, while certain
others are in process of perfecting the fourth". Is that "One" the Planetary Logos
of Venus, or the Chain Lord of our Planetary Logos' second or Venus Chain? Can you find other references which make the
first option the preferred answer?
39.
p.
253: Give your interpretation of the following: "The dense physical body
is not a principle for a Heavenly Man, hence the Law of Economy is
transcended".
40.
p.
254-255: On these pages the Tibetan seems to link the Heavenly Man with the
"activity animating the planetary chain". From this context, then, is the Heavenly man
related to the planetary scheme or to a planetary chain? Do you sense that occult blinding is here in
process? Notice particularly the use of
"chain" (singular) and not "chains" (plural). As you read these pages do you suppose the
Tibetan is blinding us by a dual use of the word "chain"—in one case
meaning a complete planetary scheme, and in the other merely a planetary chain
within the scheme?
41.
p.
255: Consider the following enigmatic statement anent the Solar Logos, the
Grand Man of the Heavens: "The Sun holds a position analogous to the
nucleus of life at the centre of the atom.
This sphere comprises within its periphery the seven planetary chains [italics MDR] with the
synthesizing three, making the ten of logoic manifestation". Why is this statement enigmatic? Does it strike you as strange that the
Tibetan does not use the term planetary
schemes instead of planetary chains? Consider p. 250 on which are found the
words, "Each scheme of seven chains...".
42.
p.
256: What are the Heavenly Men from the perspective of the following?: "He [the Solar Logos] has (for the
animating centres of His body) the seven major groups or the seven Heavenly
Men, who ray forth Their influence to all parts of the logoic sphere...".
43.
p.
256: What is the "certain color" by which the life of the Logos (the
Solar Logos) is tinctured? He has many
names, and one of them gives the clue.
44.
p.
256: What, have we any idea, is the"central solar pole" around which
the Grand Man of the Heavens rotates?
For the Man it may well be the Monad.
For the Planet, the pole may well be Polaris (or any other pole star
within the 25,000 year cycle). For the
Grand Man of the Heavens.....What?
45.
p.
256: Is it justifiable to call a "Day of Brahma" a solar systemic
"round"? There are chain
rounds, we know, and scheme rounds, we infer.
Can any telling analogy be drawn between these various kind of rounds?
46.
p.
257: From all we have read about the "three", whether in relation to
an atom, a man, a Heavenly Man or a Grand Heavenly Man, can we say that the
"three" in their initial state are essentially undifferentiated?
47.
p.
257: As the word "primary" is used in all these descriptions of atom,
man, Heavenly Man and Grand Heavenly Man, does it always refer to the Monad of
the entity or Entity concerned? Why or
why not?
48.
p.
257: Explain the following: "This ultimate principle is His [the Solar
Logos'] primary coloring. Each principle
is embodied in one of the schemes, and is being worked out through one of the
Heavenly Men".
49.
p.
257-258: Consider the goal of the Solar Logos and draw its analogy to our
Planetary Logos (Heavenly Man) and to your own life: "He [the Grand
Heavenly Man] seeks first to find the secret of His own existence, and
to achieve full Self-Consciousness; secondly,
to ascertain the position and place
of His polar opposite; thirdly to merge and blend with that polar
opposite. This is the cosmic marriage of
the Logos".
50.
p.
258: What, do you suppose, are the "certain cosmic centers" from
which magnetic stimulation is received by the Solar Logos, acting upon His
subjective life? "These find their
sources on cosmic buddhic level".
Consult the chart of p. 344 of A
Treatise on Cosmic Fire. Why is the solar system called the"solar
scheme"? Is something about the
larger structure in which our solar system finds its place hereby implied?
51.
p.
258: If there are ten schemes animated by the Solar Logos, are there ten chains
animated by each Planetary Logos (i.e., Heavenly Man)?
52.
p.
259: Consider the process of"obscuration" and relate the numbers 1
and 9 to this process.
53.
p.
258-9: What are the implications of the following for man and his superiors in
the Hierarchy? "The solar Logos is distinguished...7. By His unfoldment of Consciousness, the time
factor being controlled by the measure of the unfoldment of all the conscious
units in His body". Is the greater
limited by the lesser?
What
is the mind aspect? Why is the manasic
principle of such importance? Who are
the manasaputras?
54.
p.
259: What is a "mystery"? What
makes a mystery a mystery? What thoughts
come to you as you read that "the mystery of electricity" is
"the profoundest mystery of the whole manifested solar system"?
55.
p.
259: Why, in your estimation, is the following true: "... the revelation of the close
connection between mind and fohat or energy, or between thought power and
electrical phenomena—the effect of fohatic impulse on matter—is fraught with
peril,... ".
56.
p.
259: Is the following another way of describing the period of and following the
third initiation?: "When the lower is under the control of the higher, or
when the quaternary is merging into the triad, then man can be trusted with the
remaining four fundamentals".
57.
p.
260: Why do you suppose "psychology" is related to the Fourth
Fundamental of the Secret Doctrine?
58.
p.
260: What does the following definition of man reveal to you: "Man, in
essential essence, is the higher triad demonstrating through a gradually evolving
form, the egoic or causal body, and utilising the lower threefold personality
as a means to contact the lower three planes.
All this has for purpose the development of perfect
self-consciousness".
59.
p.
261: Why is the causal body called "the shrine for the buddhic
principle"?
60.
p.
261: In the enumeration of the vehicles/principles of man, explain why there
are eight instead of seven, and how the ultimate seven will eventuate.
61.
p.
261: What, in your own words, does the
following mean?: "The ultimate seven
will be seen when buddhi and manas are merge".
62.
p.
261: Give your interpretation of the following: "When mind become unduly
developed and ceases to unite the higher and the lower, it forms a sphere of
its own. This is the greatest disaster that
can overtake a human unit". Relate
the idea of "the eighth sphere" to the foregoing assertion.
63.
p.
262: If vehicles are objective forms, what does it mean that there is "a
psychic development we call the seven principles"?
64.
p.
262 (footnote): Add your thought to the following anent Kamamanas:
"Kamamanas—that blending of the mental and the desire element that forms
the personality or common brain-intelligence of the man". "The energies that express themselves
through the lower kinds of mental matter are so changed by it into slower
vibrations that are responded to by astral matter that the two bodies are
continually vibrating together and become very closely interwoven".
65.
p.
262-3: What do you make of the idea that "the psychic nature of the Monad
is twofold": "Active intelligence" and "Latent
love-wisdom"?
66.
p.
263: Why in relation to Prakriti are "Active intelligence" and
"The Divine Manasaputra" linked?
67.
p.
263-4: What differences exist when considering man's principles "prior to
objectivity", as opposed to "in manifestation"?
68.
p.
264: Make three tabulations detailing and contrasting: 1) "sevenfold objectivity.......the
material form"; 2) "sevenfold subjectivity....the psychic
evolution"; 3) "sevenfold spirituality....the life of the
Entity".
69.
p.
264: Give first the fivefold and then the sevenfold tabulation relating to
"the spiritual life of the Monad".
70.
p.
265: Give your interpretation of why "the lowest enumeration [of
principles] for the little evolved man at the present time "should be as
presented.
71.
p.
266: What are "the three lines of development which must be remembered
when considering the evolution of the Manasaputra"? Why must these three lines of development be
remembered?
72.
p.
266: Please interpret the following: "The
Objective Development. This is sevenfold
in evolution and in time, ninefold during obscuration, and tenfold at
dissolution". Are only seven
spheres visible in evolution and in time?
73.
p.
266: In considering Macrocosmic Objective Development, which are "the two
[planets] which are hid"? Are they
really "hid"?
74.
p.
266: Give your understanding of the statement by H.P.B. that "the numbering of the principles is
a question of spiritual progress".
75.
p.
267: Consider the tabulations of the microcosm.
What justification can you give for considering the causal body and the
physical body as the "two synthesising bodies "in the microcosm?
76.
p.
266-7: Do you believe that the 10 centers in the Grand Heavenly Man, in the
Heavenly Man and in Man the Microcosm are simultaneously active and without
overlap?
77.
p.
267: Consider man's sevenfold psychic development. What do you learn from this enumeration?
78.
p.
268: Interpret the following: "... subjective
evolution is the main enterprise of the Logos, of a planetary Logos and of a man".
79.
p.
268: Interpret the following: "Just as objectivity is dual, life-form, so
subjectivity is dual, mind-love, and the blending of the two produces
consciousness".
80.
p.
269: Contrast the seven elements listed on this page. Why is the akasha called "The Light of
God"? Why is the aether called
"The heat of matter"?
81.
p.
270 (footnote 13): Consider the many definitions of the Divine Manasaputras and
give your interpretation. Can you
conclude that the Heavenly Men and the Divine Manasaputras are equivalent?
82.
p.
270: From the following can we be sure regarding the identity of the Heavenly
Men?: The Divine Manasaputras are "...the seven planetary Logoi, and are
the Lords of the Rays, the seven Heavenly Men"?
83.
p.
270-271: If the Tibetan says that consideration of "the relationship
between the cells in the human vehicles, and the cells in the bodies of a
Heavenly Man, will be productive of illumination if carefully
studied", what does He mean?
84.
p.
270: Consider the following terminology in footnote 14: "The Sons of Mind: are known by various terms, such as:——'The
Manasaputras, the Prajapatis, the Kumaras, the Primordial Seven, the Rudras,
the Heavenly Men, the Rishis, the Spirits before the Throne". It becomes clear, does it not, that the same
term can be used on a number of different levels, and that one must know the
level in order to interpret properly?
Please comment.
85.
p.
271: Share your insights upon reading the following: "Just as a human being has an originating source, the Monad, and a
semi-permanent vehicle, the causal body, but manifests through his lower
principles (of which the dense physical is not one) so a Heavenly Man has an
originating source, His Monad, a semi-permanent body on the monadic levels of
the solar system, but manifests through three lower sheaths, our atmic, buddhic
and manasic levels. He is extraneous to
the astral and physical planes just as a human being is to the physical".
86.
p.
271: What has the following to do with the third initiation at which the Lord
of the World (considered as the personality of the Planetary Logos) presides:
"The human being realizes his relationship (as a cell in the body) to a
Heavenly Man only when he is developing the consciousness of the Ego on its own
plane".
87.
p.
271: Comment on the following: "...the groups of causal bodies are the
lowest forms through which a Heavenly Man manifests, just as the physical body
is the lowest through which a human being manifests, and this in its etheric
connotation".
88.
p.
271-72: The following statements are of profound import when considering the
status of the Heavenly Man vis-a-vis the human Master of the Wisdom. What do these statements mean to you?:
"He [the Heavenly Man] developed consciousness on the three lower planes
of the three worlds during the first solar system, again in relation to the
cells of His body. 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". What is a
mahamanvantara? Is it the duration of
100 Years of Brahma, or it is of a duration as stated on p. 793. of A
Treatise On Cosmic Fire?
89.
p.
272: Compare and contrast the three focal points for expression of a man, a
Heavenly Man and a Solar Logos? Between
which two entities man/Heavenly Man or Heavenly Man/Solar Logos, is there a
greater discrepancy?
90.
p.
272: Between Whom and why is there a greater parallel: between man and the
Heavenly Man or between man and the Grand Man of the Heavens (the Solar Logos)?
91.
p.
272: What implications can you think of in relation to the following statement:
"The buddhic plane is consequently
the fourth cosmic ether".
92.
p.
272: Read carefully points 'd'. and
'e'. Can you discover an occult level blind?
93.
p.
273: What are "the forty-nine centres ... of the seven Heavenly Men"?
94.
p.
273: What does the Tibetan mean that "a centre may be made up of many
groups"?
95.
p.273:
What are 'centers' and what types of centers are groups?
96.
p.
273: Think of the following in trying to determine the intra-solar-systemic
origin of the human being: "Human beings therefore find their place within
one of the forty-nine centres....of the seven Heavenly Men". What might this tell us about Monadic Rays
and Triadal Rays? May it be that in
considering our planetary origin, we have also to consider the particular chain
within that planetary scheme from which we more specifically originated?
97.
p.
273: Interpret the following: "The
seven Rishis of the Great Bear are to Them [the Heavenly Men] what the Monad is
to the evolving human unit".
Why
is the progress of evolution cyclic?
98.
p.
273-274: Can you, in your own words, differentiate between the concepts: Repetition in time, Repetition in fact, and
Repetition in Space?
99.
273:
Interpret the following: "When the vitalising force is contacting at
stated periods a certain set of atoms, it will call forth from them a specific
sound which will demonstrate objectively as environing circumstances".
100.
p.
274: What is "Plane Repetition" and how does it work?
101.
p.
275: Elucidate the following: "The interplay between the two [the Self and
the not-self] by the aid of mind produces that which we call environment or
circumstance".
102.
p.
275: Share your impressions of the following statement: "The general law,
which produces cyclic effect, is the Law of Attraction and Repulsion, of which
the subsidiary law is the Law of Periodicity, and of Rebirth".
103.
p.
275: Interpret the following: "When Spirit and matter sound the same note
evolution will cease".
104.
p.
275: Apply the following to your life: "When the note sounded by the form
is stronger than that of Spirit, we have attraction between forms.
When the note sounded by Spirit is stronger than that of matter and
form, we have Spirit repelling form".
105.
p.
275: Consider the tabulation on "the battlefield of life" and locate
yourself.
106.
p.
275: Interpret these words: "To the synchronisation of the notes, or to
the lack of synchronisation, may be attributed all that occurs in the world
cycles".
107.
p.
275-276: Consider the process of evolutionary completion and abstraction in
musical terms.
108.
p.
276: What thoughts come to you in reading the following: "Primarily....it
may be posited that the Law of Attraction is the demonstration of the powers of
Spirit, whilst the Law of Repulsion governs the form. Spirit attracts Spirit throughout the greater
cycle. In lesser cycles, Spirit
temporarily attracts matter. The
tendency of Spirit is to merge and blend with Spirit. Form repulses form, and thus brings about
separation".
109.
p.
276: Consider rebirth as the means of exercizing acquired faculty.
110.
p.
277: Consider the factor of "rotation". What comes to your mind when you think, in
relation to the human being, of "the rotation of the various sheaths
around the central consciousness during any one incarnation"?
111.
p.
277: Do you suppose, with respect to the human being, that all sheaths or
fields of expression, rotate at the same speed around the central nucleus? If the rates of rotation are different do you
suppose they correlate to the cycles of the heavenly bodies?
112.
p.
277: What is meant, in relation to a Heavenly Man, by "the rotation of a
globe within a chain, or the period of one incarnation"?
113.
p.
277: When considering the rotation of the Sun in space, is one rotation of the
physical Sun upon its axis meant, or the rotation of the entire solar
system? How long are these respective
periods?
114.
p.
277-278: "... the ideas dealt with in conection with cyclc evolution
cannot be posited apart from the concept of consciousness. The ideas of time, of space and of activity
(from the point of view of the occultist), can only be conceived as relative to
some conscious entity, to some Thinker".
Explain why this is so.
115.
p.
278: Give your understanding of time "as a succession of states of
consicousness".
116.
p.
278: Elucidate the following from The Secret
Doctrine: "The Universe is in reality but a huge aggregation of states
of consciousness".
117.
p.
279: State in your own terms the difference you perceive between Causal consciousness and Human consciousness.
118.
p.
279: Elucidate the following: "Animal,
vegetable and mineral consciousness... differs
from the human consciousness...primarily in that it does not co-ordinate, or
deduce and recognise separate identity".
119.
p.
279: "... : Atomic consciousness, demonstrating
through successive states of repulsion and attraction. In this last definition lies the key to the
other states of consciousness". Why
is it so?
120.
p.
279: Apply the following idea, related to atomic attraction, to the human
being: "One thing to be borne in mind in the concept of mutual attraction is
the preservation of identity in cohesion".
121.
p.
279: Why is the Tibetan so insistent upon the idea that "even in cohesion
identity is preserved"?
122.
p.
280: Apply the following anent a Heavenly Man to the human being, to yourself:
"A planet repulses a planet similarly charged, for it is a known law that
like particles repel each other, but occultly it is a known law that they will
eventually attract each other as the vibration becomes sufficiently
strong".
123.
p.
280: How is SEX "the basis of activity"? How is radiatory activity "simply the
interplay between male and female"?
124.
p.
280: Consider and comment upon the following unusual definition of time: "Time [is] that process of
activity, or that progression in development, wherein the indwelling
Consciousness is seeking its opposite, and coming under the Law of Attraction,
which leads to atomic, human, planetary, spiritual, solar and cosmic
marriage".
125.
p.
280: What are the psychological implications of the following: "The
emotion of like or of dislike is nothing else but the realisation by the
conscious entity of the swinging into his magnetic radius of an atomic form
which he is led, by the very law of his own being, to either attract or
repulse".
126.
p.
280: Can the following be made practical in your life: "Only when the form
is transcended, and Spirit seeks out Spirit, will the phenomenon of repulsion
cease".
127.
p.
280: Here again, an unusual definition of time: "The duration of the interplay, the
period of the search of Spirit for Spirit, and the vibratory processes necessitated
by the utilisation of the form, this we call Time, whether in connection with a
man, a planetary Logos or the Deity".
128.
p.
281: Define space from the perspective of the Solar Logos, the
Planetary Logos, the man and the atom.
129.
p.
281: What sort of man would have a space so enlarged that it "may begin to
touch the periphery of the sphere of influence of the planetary Logos in Whose
body he is a cell"?
130.
p.
281: Discuss repulsion as a preventative from occupying space.
131.
p.
281: Discuss the psychological definition of time and space as "simply forms of ideas to express the cyclic
activity of an entity".
132.
p.
281-2: Interpret the following and apply it to your present life of
discipleship: "When more of the human family have their centre of
consciousness in the Ego and hence are busy with the work of repulsing matter,
and with the withdrawal of Spirit from from, then only will the transmutative
process be comprehended, then only will time (as known in the three worlds) be
transcended, and then only will space (as manifested to man through the three
lower planes or the eighteen subplanes) be found to be a barrier".
133.
p.
282: What do you learn about the cycle of the Solar Logos by reading that both
He and man "are at their point of deepest involution"?
134.
p.
282: Explain Karma as "the Law of Form".
135.
p.
282-3: Consider the many ways in which man and the Solar Logos are involved in
parallel processes. What do you learn
from this tabulation?
136.
p.
283: Contrast the "key measure" related to the mental vibration with
"the quality of tone" related to the astral vibration. In what manner is the physical vehicle
"the result produced by the union of the key measure and the quality of
tone"?
137.
p.
284: Consider time and space in relation to the following: "There are
cycles of activity in matter, due to some energising Will, and then Time and
Space are known. There are cycles of
non-being when Time and Space are not, and the energising Will is
withdrawn".
138.
p.
284: Why does the Tibetan insist that "all must be interpreted in terms of
consciousness".
139.
p.
284: Give your essential understanding of the three types of cycles based upon
rotation, revolution and bi-polar interplay.
How is the symbol of the triangle involved in this last type of cycle?
Why
is knowledge both esoteric and exoteric?
140.
p.
285: What is the essential difference between subjective and objective
knowledge? Are these terms
relative? If so, how so?
141.
p.
285: When you survey human achievement, do you agree with the Tibetan regarding
"the small evolutionary attainment of the race"?
142.
p.
285: Consult the tabulation in the footnote.
To which of the Six Schools of Indian Philosophy do you feel most
attracted, and why?
143.
p.
286: Does the rate of mastery of one subplane per human race seem slow to
you? Which are the two subplanes which
the Tibetan discusses here?
144.
p.
286: Why are the five senses and the method of experiment related to the
"Hall of Learning"?
145.
p.
286: Comment on the Tibetan's definition of instinct:
"...the habitual reaction of some type of consciousness to a given set
of circumstances".
146.
p.
286: What, according to the Tibetan, is the principle differentiation between
the human approach to experience and the animal's approach? What do they have in common? What is different and distinct?
147.
p.
287: Enlarge upon the solar plexus as "the organ of instinct".
148.
p.
287: Do you agree with the Tibetan's description of that which is
esoteric: "The esoteric aspects of
knowledge are really those zones of consciousness which are not yet conquered,
and brought within the radius of control of the indwelling entity"?
149.
p.
282-288: What is your reaction to the consequences of this "The endeavor of all KNOWERS will be to draw within the zone of
their knowledge other units who are ready for a similar expansion of
consciousness"?