A Treatise on Cosmic Fire
1. p. 288: What actually is a Heavenly Man? Are there more than one type of Heavenly Man? What pertinent references in TCF can you cite to support your definition?
2. p. 288: What actually is a cell? If human and deva units are cells within the body of a Heavenly Man, what might be their function? Refer, if possible, analogically to the human physical body.
3. p. 289: How, in your opinion, can knowledge be transmuted into applied Love?
4. p. 289: In paragraph a. do you believe that the Tibetan is saying that the first initiation marks the period of "entrance upon the Path". If so, please justify the idea.
5. p. 289: To what sort of center within the body of a planetary Logos might the Tibetan be referring in paragraph b. ? Give a good reason for your answer.
6. p. 289: Why are the numbers 3, 5 and 7 significant in the developmental progression described by the Tibetan in paragraphs a., b., and c.?
7. p. 290: What is the difference between a chain round and a scheme round? Are the rounds referred to on this page (in relation to the unfoldment of a planetary Logos) chain rounds or scheme rounds?
8. p. 290: If during phase two (paragraph b.) a Heavenly Man has to achieve "accurate vibratory relationship with the other Heavenly Men Who form the other centres" of the Solar Logos, what is the analogous relationship in terms of the human unit?
9. p. 290: We are told that "the solar Logos holds an analogous position in the body of a cosmic Entity to that held by a Heavenly Man in the body of a solar Logos". Who or What might be this "cosmic Entity"? Why do you think so? Can you justify you assertion with any references in TCF?
10. p. 290-291: Point out two references on these pages which indicate that a Heavenly Man is, in fact, a planetary Logos. Is there any reference on p. 291 which indicates that a Heavenly man may not be a planetary Logos but something else?
11. p. 291: How actually does lack of astral control affect the vehicle of a human being?
12. p. 291: In the first paragraph on p. 291 the Tibetan writes of the "Venus chain" and not the Venus scheme? Do you think He has a good reason for doing so, or do you think this reference is occultly "blinded"?
13. p. 291: What, to you, is the significance of the fact that our planetary Logos has nearly complete control of the fourth subplane of the cosmic astral plane and is working on the control of the fifth subplane.
14. p. 291: We are told that the planetary Logos "is beginning to work at the control of the fifth subplane——a control which will be perfected in the fifth round". Do you sense anything problematic about this statement? On the basis of this statement, do you believe that chain rounds in the various chains of a planetary scheme are sequential or simultaneous?
15. p. 291: By learning that the planetary Logos is perfecting, working upon or sensing the 4th, 5th, and 6th subplanes respectively of the cosmic astral plane, and that humanity is perfecting, developing and sensing, respectively, the 4th, 5th and 6th principles, what do we learn about the overlapping of developmental phases? How can this overlapping be applied to clarifying humanity's orientation towards the subconscious, the conscious and the superconscious?
16. p. 292: What information is given on this page which proves that our solar Logos cannot be the heart center in the ONE ABOUT WHOM NAUGHT CAN BE SAID? Please bear in mind that the Tibetan often says that our Solar Logos is the heart center in this great Being?
17. p. 292: Do you think there is a difference between a cosmic Logos and THE ONE ABOUT WHOM NAUGHT MAY BE SAID? Please describe this difference as you understand it.
18. p. 292: What might the Tibetan be referring to when He speaks of "the cosmic group of which He [the solar Logos] is a part"?
19. ** p. 293: As you study the Tabulation on p. 293, what are the main learnings or realizations you extract from it? Are there any implications that surprise you? If so, what and why?
20. p. 293: What justification is there for thinking that the proper vehicle of manifestation for a cosmic Logos may be a constellation rather than a solar system?
21. p. 293: If it can be accurately said that a cosmic Logos is manifesting through a constellation, through what is "the Unknown" manifesting? Can you name any of the Unknown's centers or chakras?
22. p. 292: In what way does the causal body act "as a synthesizer of the energy of the Quaternary or lower Self?
23. p. 294: Consider that the monadic sheath acts as the synthesizer of the seven principles? What, then, are "the three, the seven and the ten"?
24. p. 294: If there is an analogous correspondence between an etheric center in man, a chain in a heavenly man, and a scheme within the system of a solar Logos, what classifications would you give to a globe within a chain?
25. p. 294: What in your opinion is the difference between the synthesis of form and the synthesis of "principles or the qualitating energies"?
26. p. p. 295: In what way is it justifiable to relate synthesis to spirit?
27. p. 295: Why is man referred to a "the lowest type of coherent consciousness?
28. p. 295: Explain how the true connotation of consciousness is "One who knows".
29. p. 295: Do you think that the Tibetan does not differentiate between the words "cell" and "atom" in relation to man? Are you aware of any references within TCF or elsewhere, where there is a differentiation between these two terms?
30. p. 295: Consider the following: "When the place of the solar planes within the cosmic scheme is duly apprehended it will be recognised that on cosmic levels of a very high order the solar Logos is an Intelligence as relatively low in the order of cosmic consciousness as man is in relation to solar consciousness. He is but a cell in the body of the ONE ABOUT WHOM NAUGHT MAY BE SAID". Do you believe that the ONE ABOUT WHOM NAUGHT MAY BE SAID ON P. 292 is the same ONE ABOUT WHOM NAUGHT MAY BE SAID Who is referred to in this paragraph? What is the difference between being a center (or a minor center) in an entity and being a cell in that entity? If there is a difference between the two type of Entity or "ONEs...", what do you suppose is the nature or identity of the greater of these "ONEs"? In answering this, consider the number of cells within the human physical body.
31. p. 295: Considering the sequence of atom/molecule/cell, to what type of Entity might our solar Logos be a molecule? An atom? Can you give good or convincing reasons for your choice?
32. p. 295: We are told there seven cosmic planes and perhaps ten. From what you read here can you justify the possibility of super-cosmic planes? Think about the relationship between 100 and 10 when you seek to respond.
33. p. 296: What do you know about Saturn and its possible esoteric influence that might be related to the relationship existing between the cosmic physical planes and the solar physical planes?
34. p. 296: What is Akasha? Are there several meanings to this term?
35. p. 296: We learn in "2." of a cosmic Being of Whom the solar Logos is a "reflection". Note that the word "reflection" is not the same as "center" or "cell". Who or What might this Being be?
36. p. 296: We are told that the Heavenly Men, when considered in relation to this cosmic Being, are analogous to "the seven centres in the physical body of a human being". Do you think that the Tibetan actually means "in the physical body" or does He mean etheric body? What are the reasons for your answer?
37. p. 296-297: What do you learn about the nature and 'planar[sic] placements' of the Heavenly Men by studying paragraphs a. through g.?
38. p. 297: Focus on paragraph e. What does the Tibetan mean when, in speaking of certain Heavenly Men, He refers to :Their etheric analogies on the three higher etheric levels of the cosmic physical plane"? To what structures might these "etheric analogies" refer?
39. p.297: What Heavenly Man do you believe embodies the "logoic solar plexus"?
40. p. 297: Do you find it surprising that our Heavenly Man must direct His attention to the solar plexus center?
41. p. 298: What does the Tibetan mean by the statements: "Venus is the Earth's primary" and "Venus is the Earth's alter ego"?†††††††††
42. p. 298: Elaborate upon the following relationship: "Venus is to the Earth what the higher Self is to man".
43. p. 298: Elaborate upon the relationship existing between Venus and the Earth on one hand, and the manasic permanent atom and the mental unit on the other.
44. p. 298: Does the impermanence of the mental unit within the constitution of man tell us something about the impermanence of the Earth within the solar system?
45. p. 299: Do all permanent atoms persist throughout the entire development of the human being? If not, why not? Is there an analogy between the stability of the permanent atoms during the various stages of human development, and those planets which persist throughout the mahamanvantara and those which do not? What do we learn from this enquiry about the spiritual Triad in relation to the causal body and the personality from? Do you think that Venus, from one perspective, represents a constituent of the solar logoic Triad? (Please bear in mind that in other references, Venus is said to have plane in the solar logoic quaternary). What planets do you believe as likely constituents of the solar logoic triad?
46. p. 299: If Venus, Jupiter and Saturn "might be considered as the vehicles of the three super-principles at this time" which of these three super-principles does each represent? Why is the term "super-principles" used rather than principles? How might a clue to the answer lie in the soul rays of these planetary beings? Does Saturn necessarily have a ray three soul?
47. p. 299: If Mercury, the Earth and Mars are closely related to Venus, Jupiter and Saturn, what do you think is a possible relationship? Which is related to which and why?
48. p. 299: Do you think that all of the solar Logos' permanent atoms are represented by the non-sacred planets? Or are some permanent atoms (which?) represented by some sacred planets? In other words, does it seem correct to you that the highest of the permanent atoms of the solar Logos would be represented by non-sacred planets?
49. p. 299: What is the difference between centers of force and permanent? Which are greater? How can planets be said to represent both permanent atoms (embodying principles) and, also, centers of force within the body logoic?
50. p. 299: If certain planets within the solar Logos are analogous to permanent atoms, what entities within the planetary Logos are analogous to permanent atoms?
51. p. 299: What are the implications of the statement that "between the number of a globe in a chain and its corresponding chain lies a method of communication. The same is true likewise of the correspondence between a chain of globes and a scheme of analogous number"?
52. p. 300: What are some implications which dawn upon you when you realize that the fourth chain in the Venus scheme and the fourth globe in that chain were involved in the transaction which brought the Lords of the Flame to the fourth globe in the fourth chain of the Earth Scheme? Have you read or realized that the second globe and second chain of the Earth scheme were also involved?
53. p. 300: If Venus is in the fifth round of its fifth chain and focused upon its fifth globe, what are the implications (in terms of chain simultaneity) of the fact that the fourth globe or the fourth chain of the Venus scheme were involved in the coming of the Lords of the Flame just eighteen million years ago?
54. p. 300: What is the "Logoic quaternary"? Can you find any references within Esoteric Astrology where the Logoic quaternary is discussed? Is Venus mentioned?
55. p. 300: How is it possible for the Lord of Venus to hold place within the Logoic quaternary and still persist throughout the mahamanvantara?
56. p. 300: If both Venus and Earth hold place in the Logoic Quaternary, which places, do you think, are held?
57. p. 300: What might be the greater and lesser cycles in the in the evolution of a human being? Find a possible fourfold analogy (in relation to a human being) as have schemes, chains, rounds and races in relation to a Heavenly Man. What kind of "incarnation" might we be talking about? Bear in mind that there are in the course of human evolution, individual incarnations, personality cycles of (keyed to the number 4 and 28), soul cycles (keyed to the numbers 3 and 21) and monadic cycles as well.
58. p. 300: D.K. speaks of "the evolution of all these Entities from a man up to a cosmic Logos, via a Heavenly Man and a solar Logos". What do these words suggest to you re the path of development open to aspiring man?
59. p. 301: Do you believe the time periods given at the top of p. 301 refer to symbolic/analogic time or to real time which can be correlated with the real earth year? What are your reasons?
60. p. 301: Is there significance to the idea of a "Week of Brahma"? Given the figures on pp. 39-40, TCF, what would be the duration in earth years of such a week? What, in terms of planetary rounds, would be a the period of a week in the life of a Heavenly Man?
61. p. 301: What actually is a "branch race"? Please research the matter to be sure, and give examples?
62. p. 301: What thoughts come to you when you learn that "the sumtotal of human and deva units upon a planet make up the body vital of a planetary Logos"? What is the meaning of the word "units" in this sentence? Are units material or immaterial?
63. p. 302: Enlarge upon the following: "All the involutionary lives...form the vehicles for the spirit of the planet, or the planetary entity, who is the sumtotal of the elemental essences in process of involution".
64. p. 302: Enlarge upon the following: "Therefore, man and the devas (differentiating the devas from the lesser Builders) form the SOUL of the Heavenly Man. Other lives form his BODY.
65. p. 302: Give your explanation of the following: "...the devas are the personification of the active universal mind, even though man is considered manasic in a different sense. Man bridges in essence; the devas bridge in matter".
66. p. 302: Find the analogy to a life time (100 years) a year and a day within the cycles of man. Do you think there are 100 egoic cycles within a monadic cycle, and 360 X 100 or 36,000 personality cycles within the same monadic cycle? Or are these numbers symbolic? In such a format what place, do you suppose, is played by a monadic cycle of 250,000 years?
67. p. 302: In what manner might the monadic, egoic and personality cycles be related to the scheme, chain, round, globe, root-race, sub-race, and branch race cycles of the planetary Logos?
68. p. 303: What do you make of the statement that "the cycles in a man's personality manifestation demonstrate in groups of fours and sevens...". Do you think there are alternating fours and sevens, or that perhaps there are four cycles each with seven sub-cycles or seven cycles, each with four sub cycles? What are some of the possibilities and what might be their importance?
69. p. 303: Give your interpretation of Differentiation, Balance, Synthesis/Spiritualization, and Obscuration in relation to personality cycles (both intra-incarnationally and inter-incarnationally). Does each incarnation reflect these stages? Or do you think if might take four incarnations to run through the stages, or perhaps twenty eight incarnations?
70. p. 303: We are given four words ——Differentiation, Balance, Synthesis/Spiritualization, and Obscuration—— to describe a personality cycle. Look at a typical single incarnation and designate the number of years which could be delegated (archetypally) to each of these stages.
71. p. 303: Consider the possibility of important and unimportant incarnations for the human being. What sorts of conditions would make an incarnation important or unimportant?
72. p. 303: Develop a sense of proportion. Why would the incarnation of a planetary Logos in a globe be important while the incarnation of a Heavenly Man (planetary Logos) in a branch race would be unimportant? What kind of numbers or proportions might be involved?
73. p. 303: What does D.K. mean by the "astral incarnations" and why might they be of greater importance than the physical?
74. p. 303: What to you is the reason why the fifth subplane of the astral plane is the kama-manasic plane? Link this up with the psychic power particularly available on this subplane. What do you learn thereby?
75. p. 304: What are the implications of the fact that "the causal cycles or the egoic cycles, which include all the groups of lesser cycles in the three worlds correspond to a complete round in the cycles of the Heavenly Man". Do you think this is a chain-round or a scheme-round? Is the type of round here discussed the same as that discussed on p. 301, or is it different? How so, if so?
76. p. 304: Do you think it is possible that there are seven complete scheme-rounds in the entire history of a particular incarnation of a planetary Logos/Heavenly Man? If that is the case, by analogy, how many major egoic cycles are there in a single complete incarnational period of a human monad, and what are the implications of these cycles? Tie this in with the statements made in TWM, p. 111, that "the ray of the ego varies from round to round, and in more evolved souls, from race to race".
77. p. 304: What ideas come to you when you consider that monadic cycles proceed in groups of ones and threes, egoic cycles in sevens and threes and personality cycles in fours and sevens. Do you believe that there is any significance to the order of the numbers (one before three, seven before three and four before seven).
78. p. 304: What if any connection could there be between the concept that a rising sign may be the same for from one to seven lives, and the concept of egoic cycles based upon sevens and threes?
79. p. 304: Given that there are personality cycles based upon fours and sevens, what might be their nature and purpose?
80. p. 304: Given that there are egoic cycles based upon sevens and threes, what might be their nature and purpose? Do you think the three decanates are in any way involved in these cycles?
81. p. 304: Given that there are monadic cycles based upon ones and threes, what might be their nature and purpose?
82. p. 304: Remember that in Esoteric Astrology, p. 410, a monadic cycle is correlated (analogically) to the duration of 250,000 years, and is greater than the number associated with an egoic cycle (25,0000 years) by a factor of ten. Can these thoughts be correlated in any meaningful way with the figures and proportions presented on p. 302 and, in general, throughout these pages? Remember that the factor differentiating the monadic from the egoic cycle is archetypally set out as 100 years to 1 year, i.e., a factor of 100.
83. p. 305: How can it be said that the "monadic source" of man is a Heavenly Man when in IHS (Rule V for Applicants) the following statement is made: "Thus the solar Lord, the inner Reality, the Son of the Father, and the Thinker on his own plane becomes the intermediary between that which is of the earth, earthy, and that which finds its home within the sun" (i.e., the monad)?
84. p. 305: Do you believe that all men aim "at becoming a Divine Manasaputra, or perfected Son of Mind showing forth all the powers inherent in mind, and thus becoming like unto his monadic source, a Heavenly Man"? If this is so, why are not all men upon the Path of the Planetary Logoi?
85. p. 305: Is a Son of Wisdom the same as a Dragon of Wisdom?
86. p. 306: Is a solar Logos already a Lion of Cosmic Will, or only a Dragon of Wisdom? If a solar Logos is not yet a Lion of Cosmic Will, what Entity or Entities that you can think of might already be so?
87. p. 306: If 777 is the number associated with our planetary Logos, to which planetary Logoi can 666 and 888 be properly assigned and why?
88. p. 306: Within the number 777, find the proportions 100/10/1. What are the significance of these proportions?
89. p. 306: The three major cycles with which we have been dealing relate to each other in the ratio of 36,000/360/1. How can 777 (or 700/70/7) be related?
90. p. 306: What reasons occur to you for the fact that 777 is the number of transmutation. How does this fact relate to the art and science of Alchemy?
91. p. 306: What relation has the beginning of the Probationary Path to the beginning of responsiveness to the Heavenly Man by the cells in his body? Why is the period of time before the Probationary Path a time of non-responsiveness? In answering this consider the constitution of the planetary Logos and the various planes and subplanes upon which the principles and vehicles of the planetary Logos are to be found.
92. p. 306: For what reason is it conceivable that the work of "transmuting cell activity" was begun on this planet during that last root-race?
93. p. 307: What relation can you conceive between the application of the Rod of Initiation and the finding of (or creation of) the Philosopher's Stone?
94. Section 2
96. p. 308: What does it mean that "manasic fire...is the animating principle of consciousness itself"?
97. p. 309: Comment on the following: "Lower manas is only a ray of the higher manas let into the fleshly tabernacle for illuminating its being and giving it thought, desire and memory".
98. p. 310: What, in general, is the relation of the deva kingdom to the principle of coherency? Refer to the idea that "a mighty deva Entity, the Raja Lord of the mental plane" holds the spheroidal form of the mental plane in coherent shape.
99. p. 310: Is a plane as contained within the body of manifestation of an entity spheroidal?
100. p. 310: Why are our solar Logoi (?) and His group considered relatively unimportant Beings in relation to the ONE ABOUT WHOM NAUGHT MAY BE SAID?
101. ** p. 310: What is electricity?
102. p. 310: Elucidate the following: "The fire of Mind is fundamentally electricity shown in its higher workings, and not considered so much as force in matter".
103. p. 311: Enlarge upon the implications of the following statement: "...The sun is neither a Solid nor a Liquid, nor yet a gaseous glow but a gigantic ball of electro-magnetic Forces, the store-house of universal Life and Motion, from which the latter pulsate in all directions, feeding the smallest atom as the greatest genius with the same material unto the end of the Maha Yug".
104. p. 311: Upon what plane and subplane is the solar logoic causal body found? Can you find a reference for you opinion?
105. p. 311: Can it be said that the highest form of electricity of which humanity can be at all aware emanates from the solar logoic causal body? If so, from what aspect of that "body" do you think its emanates? Relate this first type of electricity to the constellation Leo.
106. p. 311: Why is it appropriate that the first manifestation of form occurs on the monadic plane? What has the constellation Virgo to do with this first manifestation? What is the name of the Creative Hierarchy active in relation to this second form of electricity? Why is Their name appropriate to their function?
107. p. 311: Consider the ordinary meanings of akasha with the definition here given: "burning etheric matter"? How or why is the latter definition justified?
108. p. 311: Compare the two phrases, "Dynamic electrical manifestation" and "Burning electrical manifestation". Does the idea of "burning" seem appropriately related to the second or monadic plane? Does "burning" in any way seem appropriately related to the energy of Virgo? What has Virgo to do with the "birth of the Son" upon the monadic plane?
109. p. 311: In what way can we justify the idea that akasha, as here defined, is connected with the second aspect of divinity?
110. p. 311: Please explain the relationship between Will and Desire with reference to the following: "Form is the result of the desire for existence, hence the dynamic fire of Will is transmuted into the burning fire of Desire".
111. p. 311: When you think about the contrasts between "the sea of electrical fire"
112. and "burning etheric matter", wherein appear the main differences? What different sorts of ideas or images arise in your consciousness when you contrast the "fire mist" with the "flaming sun"?
113. p. 312: Why is "heat or flaming radiation" not seen in the stage of the fire mist?
114. p. 312: What planetary association(s) with the second plane explain the fact that upon the second plane "the spheroidal shape of all existence originates"?
115. p. 312: What has the number "2" to do with differentiation? Why is it fitting that "duality in all things [and] differentiation in motion" appear upon the second plane?
116. p. 312: Does it seem unusual to you that upon the second or monadic plane there begins that "curious downward pull into matter that results in evolution itself"?
117. p. 312: What does the following statement anent the monadic plane tell us about monadic rays: "The primary seven manifestations of logoic existence find expression and the three, with the four, commence Their work"?
118. p. 312: What sorts of etheric centers exist upon the systemic monadic plane? To what kind or magnitude of entity are these centers connected?
119. p. 312: Elucidate and justify the following: "...all that can be seen in manifestation is fundamentally physical electricity".
120. p. 313: What is the justification for naming vitality, magnetism and activity as three demonstrations of electricity within the human being? What is the justification for calling activity by the name of "fohatic impulse"?
121. p. 313: What, to you, are the nature of Mahadeva, Vishnu and Brahma? What are the implications of the facts that there three are resident upon the first three systemic planes?
122. p. 314: What do you suppose is meant by a synthesizing process which takes place on all solar planes (and is here described in relation to the mental, buddhic and physical planes)?
123. p. 314: What is the justification for designating synthesis as "the balancing of electrical phenomena"?
124. p. 314: Offer some illuminating thoughts in relation to three types of synthesis: 1) synthesis upon the three higher levels of the mental plane in relation to man; 2) synthesis upon the three higher levels of the monadic plane in relation to the Heavenly Man; 3) synthesis upon the higher three subplanes of the logoic plane, in relation to a solar Logos.
125. p. 314: Why is cosmic etheric substance called "electrical matter"?
126. p. 315: Elucidate the following: "This electrical interplay between two units [of different polarity] causes that which we call light, and thereby objectivity".
127. p. 316: Relate 1) activity as electrical manifestation of matter to fire by friction; 2) magnetism as electrical manifestation of form to solar fire; 3) and vitality as electrical manifestation of existence to electric fire.
128. p. 316: Notice the three categories listed under fire by friction, solar fire and electric fire. Why do you believe it is correct to say each fires produces the three results listed?
129. p. 316: What is the difference between forms and atoms of matter? Are not atoms forms?
130. p. 316: What does it meant to you when the Tibetan writes that vitality is "the will-to-be of some Entity"? What is the relation between vitality and will?
131. p. 316: We are frequently told that the buddhic plane is the plane of archetypes. In what sense is it still more fundamentally correct to say that upon the second plane is to be found the "archetypal form of all manifestation from a God to man, and an atom"?
132. p. 316: What do you know about the third systemic plane, the planet of Atma, which connects it with "intelligent purpose" rather than intelligence alone? What Ray mantram or word of power suggests this union of intelligence and purpose?
133. p. 316: Why does the Tibetan call "the distinction between will and desire" "that most difficult of all metaphysical problems"? Can you truly distinguish between these two, not only theoretically, but in your daily life?
134. p. 317: What might the Tibetan mean that "in both will and desire, intelligence or manas is a fundamental factor, and must be recognized"?
135. p. 317: What, to you, are the implications of the Tibetan's statement "that all manifestation emanates or is electrified from the cosmic mental plane"? Can you think of any analogies in relation to the systemic planes with which you are more factually familiar which would tend to make D.K.'s statement seem reasonable?
136. p. 317: Consider the interesting equivalence given by D.K. when He equates Desire with Love-of-Being. What does this interesting formulation of words mean to you?
137. p. 317: Why is Vishnu called "the manifested 'Son of Necessity'? What really is a Son of Necessity?
138. p. 317: In what sense does the causal body contain the three permanent atoms or "the three spheres which embody the principle of intelligence, of desire and of physical objectivity"?
139. p. 317: Give your understanding of why the will aspect is equated with the mental body, and the wisdom aspect with the desire body?
140. p. 317: Think of the following terms in relation either to the integrated personality or the soul-infused personality and elaborate: "coherency of action, simultaneity of purpose, and synthetic endeavor".
141.p. 318: Consider the following function of the manasic principle and elucidate: "...the Manasic principle intelligently reduces matter to form, and utilises that form for the fulfillment of the will desire and purpose of the indwelling Existence; this principle can be seen underlying all three aspects".
142. p. 318: Why does D.K. "seek to emphasize that INTELLIGENCE is the main quality of the Logos"? What do you know about our solar Logos which justifies His statement? Why is not purpose the main quality, or is manas/intelligence somehow equivalent to purpose?
143. p. 318: In what ways can manas, broadly considered, bring about synthesis upon each plane of the solar system?
144. p. 318: What does in mean that the threefold Sacred Word is "electricity manifesting as sound"? Is there a special connection between the third systemic plane and the factor of sound? If so, why so?
145. p. 318: Does it make sense to you that all electricity (as we know it) emanates from the cosmic mental plane?
146. p. 318-9: The syllables of the Sacred Word can be considered from varying points of view. Consider them from the point of view of the manifestation of electricity.
147. p. 319: Elucidate the following ideas: "Electricity as Light, causing spheroidal objectivity. This is the birth of the Son. It covers the enunciation of the Sacred Word".
148. p. 319: Relate the following concepts: light, spheroidal objectivity, cohesion, Jupiter.
149. p. 319: In what ways does it make sense that vibration, light, sound and color are "the fundamental concepts of all manifestation"? How and in what way is it helpful to remember that these four "have an electrical dynamic origin"?
150. p. 320: What are the implications of an understanding that vibration pertains to the first systemic ether, light to the second, sound to the third and color to the fourth?
151. p. 320: What are some parallels between the buddhic plane (the fourth ether, cosmically considered) and the fourth systemic ether (the fourth subplane of the systemic physical plane)?
152. p. 321: If the electrical force of the fourth systemic ether works out for mechanical uses, for transportation, for illumination and in healing, what are the higher correspondences relating to the utilization of buddhic electrical force?
153. p. 321: Explain the idea that color is the buddhic manifestation of electricity.
154.p. 321: In what way does color veil?
155. p. 321: Clarify why the Tibetan refers to "that apparent congestion in matter that we call the dense physical planes (the three lower subplanes).
156. p. 321: Why is it considered that the real body of the Logos is in etheric matter? What then is the real body of the human being?
157. p. 321-322: Judging from D.K.'s descriptions and hints, what exactly are the negative and positive atoms? One hint exists in the idea that positive atoms are capable of keeping the mass of negative atoms coherent.
158. p. 322: What, in relation to the human system, is meant by the idea that "due to the action of manas, these negative atoms become stimulated and either dissipate back to the central electrical reservoir, or merge in their opposite pole..."?
159.p. 322: What are the implications of the fact that the fourth cosmic ether, the buddhic plane, is the plane of air?
160. p. 323: What in practical terms does it mean that "the generative organs are the negative pole to the throat center as is the solar plexus to the heart"?
161. p. 323: What are the implications of the following: "...certain of the planetary schemes are positive and others negative; three of the schemes are dual, both negative and positive"? Do you think there are human beings who function analogously to the planetary schemes with respect to polarity?
162. p. 323: Why do you suppose that within the human energy system there is a constant shifting of the polarity of the various centers?
163. p. 323: What to you are the implications of the idea that the Heavenly Man of our particular planet is temporarily undergoing a masculine incarnation?
164. p. 323: How does energy flow between the positive pole and the negative pole. For instance, if one planet is positively polarized and another negatively, how will energy flow?
165. p. 323: Is the Tibetan suggesting that the Heavenly Man informing the Earth is in a masculine incarnation and the Heavenly Man informing Venus is in a feminine one? If this were so, what are the implications?
166. p. 323: Relate the concept of debt to energy flows.
167. p. 324: Relating what is said here to other references concerning the coming of the Lords of the Flame, is the Venus scheme or is it not directly involved in the advent of these Lords? It has sometimes been said that only the Venus Globe (second) of the Venus Chain (second) of the Earth Scheme (fourth) were involved in this advent? What do you think and why?
168. p. 324: If the majority of men function consciously on the fifth subplane of the three planes of the three worlds, what kind of functioning is it? Is it the fifth counting up or the fifth counting down? Consult the tabulations on TCF pp. 188 for information.
169. p. 324: Please give your understanding of the implications of the following: "It must ever be born in mind that each plane and each subplane which is numerically allied, is embodying the same type of force, and is consequently of the same polarity".
170. p. 324: Give reasons why you believe the following prophecy may be correct: "When the polarity of the different planes is known, when the polarity of the subplanes is comprehended, and when the interaction between them and the corresponding cosmic planes is grasped, then will man be free, but not before". What effects will this knowledge have upon the manipulation of energy?
171. p. 324: What are your thoughts on the following: "A Master has solved the problem of electrical phenomena in the three worlds, hence his freedom".
172. p. 325: Analyze the following thought in relation to the process of dying after bringing a single incarnation to fruition: "When he [man] has merged and blended the two poles, and produced light of a definite magnitude during any particular incarnation (which magnitude is settled by the Ego prior to incarnation) then obscuration takes place".
173. p. 325: What is the nature of the relationship existing between a positive nucleus and a number of negative cells? What is given by each to each?
174. p. 325: Comment intelligently upon the following description of the four higher subplanes of the solar system which the Tibetan repeats because of its importance: "those four planes which are the four cosmic ethers, and therefore form the body of objectivity of a Heavenly Man in exactly the same sense as the four physical ethers of the solar system form the etheric body of a man". How, in your opinion, would understanding of this relationship serve "in a wonderful way to clarify the whole subject of planetary evolution"?
175. p. 326-327: Consider carefully the eight points (a. to h.) regarding the functioning of the fourth ether. Using the Law of Analogy, what thoughts come to you about the functioning of the fourth cosmic ether, the buddhic plane?
176. p. 326: Why should the fourth ether be the sphere of individualization? Remember in this connection the fact that the human kingdom is the fourth.
177. p. 327: What does the Tibetan mean by the statement that the fourth ether "is the sphere wherein the initiations of the threshold are undergone, and the fivefold initiations of the physical plane are entered upon".
178. p. 327: What planets in your opinion are correlated with each ether (whether systemic or cosmic) and why do you think so? What signs of the zodiac are thus correlated? What are the implications of this correlation?
179. p. 327: What is the quality or nature of gaseousness and why is gaesouness rightly correlated with the qualities of the mental plane? What of liquidity and density in relation to the astral and physical planes?
180. p. 328: Elaborate upon the following: "Ian both the cosmic and solar physical planes, the plane of buddhi is ever the plane of at-one-ment, or the meeting ground of diversities, and of their blending——not into a fundamental unity——but into group unity". What is the major difference between a fundamental unity and group unity? Upon what plane, and why, will a fundamental unity appear?
181. p. 328: What are one or two reasons why the buddhic plane is the plane most concerned with the evolution of the Heavenly Man?
182. p. 328: Why is it convincing to say that "the place of violet in the spectrum...marks the end of a cycle and the beginning of a new one"?
183. p. 328: What do you know that could lead you to confirm the idea that the buddhic plane is peculiarly the plane of violet? Why would it be natural for all colors to find their place upon the buddhic plane?
184. p. 328: What, to you, are some convincing reasons that the Lord of the Ray of Ceremonial Magic has a special relationship to the buddhic plane?
185.p. 328: What does the Tibetan mean when He calls a ray a hierarchy?
186. • p. 328: We are told that each planetary Logos works primarily on one or other of the seven planes where His influence finds its "line of least resistance"? What, from all you know of occultism, is a line of least resistance , actually?
187. p. 328: We are told that four of the Heavenly Men have Their etheric vehicles composed of matter of the fourth cosmic ether (buddhic matter). Which four Heavenly Men are the likely candidates and why? What does it tell you about the nature and functioning of a Heavenly Man if His etheric body is primarily buddhic?
188. p. 328: Think for a moment about the meaning of the blending and merging of portions of the deva and human hierarchies. What do think is the real meaning of this blending and merging?
189. p. 328: According to the description on the bottom of p. 328, what is the Divine Hermaphrodite?
190. p. 329: Note the use of the term "devas of the shadows". Does this term represent the greater builders or the lesser builders or both? Consult the tabulation on p. 326.
191. p. 329: Is there a distinction between the Law of Resemblance, the Law of Analogy and the Law of Correspondences? If so, what?
192. p. 329: What, to you, is the meaning of an analogy of a psychic nature as opposed to a literal or formal analogy?
193. p. 329: Please give your interpretation of the statement that "Science is the handmaiden of wisdom...".
194. p. 329: Give your understanding of the implications of the following pithy summary: "Vibration or initial activity, light or activity taking form and animating form, sound or the basis of differentiation and the source of the evolutionary process, and colour the sevenfold differentiation——thus is the work carried on. Think deeply and focus particularly upon the idea that soul is the source of differentiation and the source of the evolutionary process? In what way(s)?
195. p. 330: Why is the division of the subplanes of any plane according the system of a higher three and a lower four the most purely metaphysical?
196.p. 330: Does it make sense to you that the Intelligence is the intermediary between the Self and the Not-Self? How can you tie this idea to the study of the Sacred Word, A U M, as explained in Initiation Human and Solar?
197. p. 330: Why does dividing the seven subplanes according to the system 3/1/3 primarily concern man?
198. p. 330: Consider the seven systemic planes, and show how and why they act under the cosmic laws of Economy, Attraction and Synthesis. Which planes act under which laws and why?
199. p. 330: Contrast Dispersion, Repulsion and Differentiation, which Economy, Attraction and Synthesis. Why, during evolution, are the first three found strongly demonstrating?
200. p. 330: As D.K. uses the word akasha on the bottom of p. 330 (in relation to the threefold division of planes, the sevenfold and the forty-ninefold division) what does akasha mean?
201. p. 331: Give your understanding of how the forty-nine fires can come, at different times, under different "spheres of influence". What might be these spheres of influence? What might be three characteristic phases (according to the laws of Economy, Attraction and Synthesis) of the forty-nine fires?
202. p. 331: Consider well the tabulation on p. 331 and offer your thoughts. Does the electrical/planar energy relationship of man parallel more the relationship as given for a Heavenly Man or that given for a solar Logos? Which and why? What do you learn any of these three entities (man, the planetary Logos or the solar Logos) by studying these tabulations?
203. p. 331: Why, do you suppose, there is no entity whose electrical/planar impulses originate on the atmic plane? Note the chart on p. 344 for a similar absence of entities upon the cosmic atmic plane. Search what you know about entities within our system, and see if you can discover the type of entity whose electrical vibration impulse would originate upon the plane of atma.
204. p. 331: What are the implications for man that the same plane can be host to a number of different electrical impulses originating from different types of entities? In what way might this make a practical difference in dealing with a plane? Might it have something to do with the fact that it seems (from a practical angle) impossible to assign only one of the four modes (vibration, light, sound, color) to any one plane.
205. p. 332: In what way can color (the fourth impulse) be connected with denseness, concreteness and physicality? In this consideration how do we learn more about color as a veil?
206. p. 332: What sense does it make to you that the lowest point of objectivity for man is the fifth subplane of the physical plane? Are there any practical effects in man's life resulting from the fact that the liquid and dense subplanes are not counted as principles?
207. p. 332: What thoughts come to you when you contemplate the nature of the Law of Being, of which the Law of Synthesis, the Law of Attraction and the Law of Economy are simply partial expressions?
208. p. 332: Think about manas and offer reasons for its connection with the factor of cohesion. In doing so, consider the following definition: "The manasic principle is above all else that cohesive something which enables an Entity (whether Logos, Heavenly Man, or man) to work..."
209. p. 332-333: Consider the four means (a. through d.) by which manas works. Relate each of these means to one of the first four aspects of divinity.
210. p. 333: How can manas be both a discriminative faculty and cohesive faculty?
211. p. 333: If manas is so prominent in relation to cohesion does this mean that manas is directly related to the second aspect of divinity? Or is manas related to all the aspects of divinity considered as sub aspects of its nature? To which aspect of divinity do you think manas is most related?
212. p. 333: Give your understanding of the following important statement: "A solar Logos achieves through Will what a planetary Logos does through wisdom or buddhi, and man (on his tiny scale) through manas". Discuss the different means by which these three beings achieve coherency.
213. p. 334: Why would man's cycles of manifestation be far longer if he worked through wisdom rather than through manas?
214. p.334: Give your understanding of the following: The Life of the planetary Logos "is the basis of the comparative permanence of the egoic cycles of man".
215. p. 334: Complete the following analogy and explain: Manas is to a planetary Logos as "x" is to a human being and "y" is to the solar Logos.
216. p. 334: Give your understanding of the following: "Manas or intelligence is the basis of the separative manifestation of man; Wisdom or buddhi is the basis of the group manifestation of a Heavenly Man; Will is the basis of the One Life which synthesizes all groups". Why do you suppose the factor of relative duration is so different among the three?
217. p. 334: Why, do you suppose, manas is stated to be the "key to the door through which entrance is made into the fifth kingdom of nature, the spiritual kingdom"?
218.p. 335: By what means, do you suppose, instinct is transmuted into mentality or embryo mind?
219. p. 335: Give your thoughts on the following: "...embryo mind which is latent in animal-man...simply needed the stimulating vibration which emanated from the Earth's Primary to be fanned into something definitely human".
220. p. 335: Give your understanding of what it would mean to individualize "normally, and through the driving force of evolution itself"? What would the two signs Cancer and Leo have to do with the preparation and consummation of this individualization?
221. p. 335: Read carefully the material on this page. Do you think that the forming of a causal body is entirely dependent upon the intervention of solar angels in the life of animal man? Or is there another way? What way?
222. p. 335: Do you think that the Tibetan is defining the human being as "the union of the three fires in the causal vehicle"?
223. p. 335: Please give your understanding of the following: "A Group-soul is a collection of permanent Triads in a triple envelope of monadic essence. The permanent Triads are a reflection upon the lower planes of the spiritual Triads on the higher. This description is true of all group-souls functioning on the physical plane..."
224. p. 335: What might be meant by the "transmutation of the discriminative faculty of mind"?
225. p. 335: What exactly is "spiritual individualization" and how is it different from and yet parallel to the type of individualization which created the fourth kingdom in nature?
226. p. 335: In your own words, what are the principle ways through which manas aids in the transition from the human to the spiritual kingdom of nature.
227.p. 336: Give your interpretation of the following important statement: "Manas is the united faculty of four of the Heavenly Men, synthesized through a fifth Heavenly Man on the third plane of the system".
228. p. 336: Is Brahma a singular, threefold or fivefold Being? Can you justify each of these possibilities?
229. p. 336: In what respect can it be said that the five Kumaras are the life of the five lower planes? Are these five Kumaras different from the five Deva Lords Who rule the five lower planes?
230. p. 336: What is a "Mind-born Son of Brahma"? In what way are They "Mind-born"?
231. p. 336: Why should the number "5" be associated with Brahma? What numbers, then, would be associated with Vishnu and Mahadeva? Seven and nine? Why or why not?
232. p. 337: Which initiations are the "major initiations of manas"? Why are they called initiations of manas?
233. p. 337: Give your understanding of the following: "Manas might finally be defined as the intelligent will and ordered purpose of every self-conscious entity".
234. p. 338: Explain why manas should be particularly allied with the throat and head centers.
235. p. 338: Examine the list (a. through j.) which describes the effects of manas as an intelligent factor. Do you think there is any numerological, rayological or astrological coding in this list? Do any of these ten effects strike you as particularly interesting? Why?
236. p. 338: In this list of the effects of manas (a. through j.), how, in brief, does manas make possible the accomplishment of each item on the list?
237. p. 338: Focus particularly upon item "j." in the list of the effects of manas: Manas enables the man to "co-ordinate the different grades of matter, and synthesise the utilised forms till each and all show a unanimous line of action and express simultaneously the will of the Indweller". Why the emphasis upon the factor of simultaneity?
238. p. p. 338-9: Consider the three different ways in which the spirit employs manas, buddhi and atma, in relation to the words differentiation, unification, direction.
239.p. 339-340: Give your understanding of the manasic processes followed in the three Halls: the Hall of Ignorance, the Hall of Learning and the Hall of Wisdom. Relate these processes to acquisition, discrimination, and illumination.
240. p. 340: Explain how and why the Brahma aspect is perfectly developed after the conclusion of the fourth initiation. Or should one say the sixth initiation? When D.K. speaks of the four major initiations, do you think He is referring to initiations one through four, or initiations three through six?
241. p. 340: Consider the following intriguing piece of information: "by the time he [the man] has taken the four major initiations he has: achieved the point of development at which a Heavenly Man, the Divine Manasaputra, commenced this circle of manifestation we call a solar system". Assuming this point is the degree of Planetary Spirit (chohan or sixth degree initiate) do you think the starting point is the beginning of this incarnation of our solar Logos, or four solar systems ago, when our solar Logos, apparently, first begin incarnating in His present solar manifestation? Link your thoughts with those on the top of TCF p. 272, where we learn that at the fifth initiation (not the sixth) man will arrive at "a stage of consciousness achieved by a Heavenly Man in a much earlier mahamanvantara". How long ago was this "much earlier mahamanvantara"? Is a mahamanvantara to be defined as on TCF p. 743 (one Year of Brahma), or as on TCF p. 145 (a day of Brahma), or p. 299 (100 years of Brahma)
242.p. 340: Give your interpretation of the following point of consummation: "The fire of matter has blazed out perfectly, and the vibratory activity of the man has been keyed up to synchronise with that of a Heavenly Man, thus enabling a man to function consciously, or be vitally active on the buddhic plane".
243. p. 340: Discuss the method of obscuration or the manner in which the fire "goes out" when the fire of mind blends with the fires of matter.
246. p. 342: After considering the pages in this section, how would you define manas in the broadest possible way?
247. p. 343: Does the Tibetan here imply that Cosmic Manas is a "vital heat or vibratory activity"? Why do you think He uses such terms?
248. p. 344: Please examine carefully Chart V called Evolution of a Solar Logos, and discuss the major learnings which occur to you from this examination. This is one of the most important charts in the book and is filled with hints, blinds and unexpected revelations.
249. p. 344-5: In you own works please describe the essence of INDIVIDUALIZATION "intelligent self-realization". What do you think is the major differentiation of man from the animals? Please describe this difference in a way that makes real sense to you.
250. p. 345: The Tibetan lists in tabulated form six results of individualization. Please explain why individualization should result in the appearance of these six developments or faculties.
251. p. 345: Why are "selves" called "spheres"? Of what is a sphere symbolic? What is the relation of sphericity to perfection? Why do all forms of life approximate a sphere? Is this true of man, as well?
252. p. 345: Please elucidate the following: "We should note and distinguish the words light, heat,† and radiance which are the distinctive features of all individualised entities from Gods to men.
253. p. 346: Describe in your own words the process by which individualization took place both on the moon-chain, and during the solar system previous to our own. What have you learned by considering this earlier method of individualization?
254. p. 346: When the Tibetan speaks of the moon-chain as "the planetary manifestation previous to ours" what does it mean? If chains are chakras in the planetary manifestation, in what sense can any of them be considered previous or subsequent to one another?
255. p. 346: What does the Tibetan mean by "the latent presence of the fiery spark of mind"?
256. p 346: Using your imagination can you conceive of what the Tibetan might mean by the following: "This spark of mind, working through the instinct, drove the material form or substance, into such activity that is was enabled to reach up to heights where its opposite pole could be contacted". In general, how can it be said that aspiration leads to awakening?
257. p. 346: What principle could lie behind the Tibetan's statement that "the earlier solar system was much longer in duration that this one will be..."
258. p. 346: If the earlier solar system "...was the period of the vitalisation of the spirillae in the physical permanent atom of the Logos" what can be reasonably said of this solar system, and why?
259. p. 347: Does cosmic manas originate upon the cosmic mental plane, really? What do you think? Why does the Tibetan say that it does?
260. p. 347: When the Tibetan says that "this fire of mind has its source in a constellation until recently unrecognized by exoteric science as having any relation of an intimate nature to our solar system, owing to its tremendous distance away" do you think He is speaking of Sirius? If He is, why does He call it, Sirius, a constellation? Is this an example of a blind?
261. p. 347: Give your understanding and elaborate upon the following: "The sun 'Sirius' is the source of logoic manas in the same sense as the Pleiades are connected with the evolution of manas in the seven Heavenly Men, and Venus was responsible for the coming in of mind in the Earth chain. Each was the primary of the other, or was the agent which produced the first flicker of consciousness in the particular groups involved". Do you notice, in this threefold analogy, anything peculiar in the way the Tibetan speaks of the Pleiades (note the words 'connected with', as opposed to the way he speaks of Sirius and Venus? Which do you suppose is a greater Entity?— the Being informing the Sun Sirius or the Being informing the Pleaides and why? Scientifically compare the size and magnitude of the seven or eight of the Pleiades with which we as students of occultism are directly concerned with the size and magnitude of Sirius. What do you learn from so doing? Does this learning have any bearing upon the triple analogy? (This is not an easy question.)
262. p. 347: When the Tibetan discusses Sirius do you think he means only the single star, Sirius, or could He mean a sevenfold constellation? Why do you think as you do?
263. p. 347: From the use of the word "mahamanvantara" on this page, what type of duration for such a period is implied and why? Research the other meanings of "mahamanvantara", cite the pages in TCF upon which these other references appear and give your conclusions.
264. p. 347: Consider the Law of Repetition. What examples of it can you suggest? Can you find anything in the domain of biology, for instance, which is an example of this cosmic law? In what way can you relate the science of astrology to the Law of Repetition? Do you believe that repetition is actually possible? If so why? If not, why not?
265. p. 348: Think of your studies in The Secret Doctrine. In what way is the Tibetan justified in saying that "the fourth round reproduces briefly the earlier three"? Can you think of anything in relation to the root races of man which justifies this statement?
266. p. 348: What is, actually, a "rod of initiation"? Why is it so called? Consult p. 126 of Initiation Human and Solar. Are there any parts of the human anatomy which could conceivably be called a rod of initiation?
267. p. 348: Who are the "three major planetary Logoi"? Consider p. 299 as you answer, and then consider other pages which might give a different point of view. Can you explain the discrepancy?
268. p. 348: What do you suppose is the major similarity between the Solar Logos and the three major planetary Logoi? Consult the chart on p. 344 for some assistance.
269. p. 348: The Tibetan tells us that the individualization of man in Lemurian days resulted from the application of the Rod of Initiation to the Logos of our Earth chain. Does He mean "chain" or "scheme"? Why? Do we have another blind here, or is this a statement of fact?
270. p. 348: How would you describe in words meaningful to you the consciousness of an entity which was conscious only upon the physical and astral planes? How would this description change when consciousness of the mental plane was added?
271. p. 349: Consider the four effects of all Rods of Initiation, and give your understanding of the meaning and value or importance of each of the four effects.
272. p. 349: Note that the Tibetan says that the Heavenly Man of our scheme took initiation about eighteen million years ago. But on the previous page He discusses the application of the Rod to the Logos of the Earth chain. What do you think is going on here? Is the Tibetan talking about the same or different initiation process? Are the Entities involved the same or different?
273. p. 349: According to your reasoning, what is the location of the planetary manasic permanent atom?
274. p. 349: What do you know about the nature of a planetary Logos which justifies the fact that the antaskarana already exists in the case of this great Entity and does not have to be built as is the case with man.
275. p. 349: Explain "juxtaposition" or "alignment" as opportunity.
276. p. 349: Consider the following: "Along with this juxtaposition came a similar alignment with one of the Pleiades, permitting of manasic influence from that source". With which Pleiad and why, do you think? Do you think the Tibetan is speaking of a literal alignment or a subjective alignment, or both?
277. p. 349: Consider the following footnote: "The Secret of the Pleiades and of their relation to the Seven Rishis of the Great Bear, and therefore to our Seven Heavenly Men, is not yet to be revealed. It is known only in detail to the Chohans of the Seventh Initiation, though the fact that there is such a relation is now exoteric". What do you make of the phrase "and therefore to our Seven Heavenly Men"?† Why do you suppose this relation is so mysterious? Pondering deeply, what thoughts come to you based upon what the Tibetan has here written? Consult the appropriate Secret Doctrine references for further clarification, or look up the Pleiades in the Secret Doctrine index.
278. p. 349: Give your understanding of the term abstraction as "the drawing out of essence". Is there any factor in your life or experience by means of which you can relate to this idea? Please explain.
279. p. 350: Why does the Tibetan call the second method of individualization "purely electrical"? In what way does this second method work under the Law of Attraction?
280. p. 350: Give your understanding of the following definition of individualization: "We saw that individualisation is the conscious apprehension of the Self of its relation to all that constitutes the Not-Self...".
281. p. 350: Use your imagination to describe the instantaneous moment of Self-Realisation. What do you suppose is the content of this moment? Has it any analogs to higher moments with which we, at our stage of evolution, are now concerned?
282. p. 350: How would you contrast "initiation into conscious existence" with "initiation into spiritual existence or group identification"?
283. p. 350: Give your understanding of how the triplicity of solar systems through which the Solar Logos is manifesting constitutes for Him the "Eternal Now", and yet from a man's point of view constitute for him the past, present and future. What is going on here?
284. p. 350: When the Tibetan tells us that "a planetary Logos individualised in a previous system", do you think it was one the one of the three solar systems which immediately preceded present solar system? Are there alternative interpretations? If so, which and why?
285. p. 350: When the Tibetan speaks of "the planetary entities, now involutionary..." which entities does He mean?
286.p. 350-1: What principle emerges for you when you think of the concept that the "faculty of acquiring knowledge must be realized as paralleling the development of the sense of sight or vision..."? Give you interpretation of the following: "The relationship between sight and mind is a very close one, and must not be lost from sight". In what way does intelligence link? In what way does sight link?
287. p. 351: Consider the statements on the top of p. 348 with the statements on p. 351 which relate to the rounds and root-races. What do you learn about the rounds and root-races in question? In what way, if at all, is it significant to learn that hearing is associated with the Adamic Root-race and the sense of touch with the Hyperborean Root-race?
288. p. 351: What is interpretation and how is it related to the degree of development of the manasic principle? Is mind the Interpreter or is the Interpreter something else?
289. p. 351: What has the vibration of matter to do with "fire by friction"?
290. p. 351: Give your sense of the relationship existing between Pure Spirit, the will to be, electrical impulse and "electric fire".
291. p. 351: In what way is the capacity to know oneself to be "one with and yet apart from all" related to the state called Solar Fire? When you think of MIND, do you usually think of Solar Fire? The Tibetan does so. Why is this justified?
292. p. 351: From the description on the bottom of p. 351, what do you suppose the Tibetan is referring to with the terms "universal mind or manas"? What has "universal mind" to do with what are called the "seven solar systems"?
293. p. 352: Can you imagine the bodies of Solar Logoi being etheric centers of force for a super-solar Logos in the same way that the bodies of the Seven Heavenly Men are the etheric centers for a solar Logos? What kind of Being are we talking about here? In answering, consult the Tabulation on p. 293.
294. p. 352; Why does the Tibetan say the following and what does He mean?: "To express the origin of manas apart from manifestation through a congery of systems, a solar system, or a man is for us impossible".
295.p. 352: How is the Tibetan justified in calling a scheme an atom?
296. p. 352: What is meant by the idea that manas is "the active discriminating faculty which every atom in that scheme evinces"? What is, actually, an active discriminating faculty?
297. p. 352: Give you understanding of how you think the Tibetan is using the terms atom and cell? Is there a difference? If so, what kind?
298. p. 352: In what sense might we be justified in saying that electrical force is the force which holds all matter in relation?
299. p. 352: If globes are vehicles for a Heavenly Man, what are globes for a human being? Why? Since most globes are doubled, i.e. occurring in matter of the same kind, as globes A and G, or B and F, or C and E, how can globes be vehicles, since the vehicles are not, as far as we know, doubled?
300. p. 352: Do you think that globes contain matter superior to the level of matter on which they are 'placed', or only matter pertaining to the level on which they are found?
301. p. 352: Given what you understand of globes and their arrangement in a planetary scheme, how can there be three principle globes in atmic, buddhic and mental matter?
302. p. 352: What implications (for man) regarding what might be called "living within the Spiritual Triad" can be intuited from the last two paragraphs on p. 352?
303. p. 352-3: Considering the analogy between a man, a planetary Logos and a solar Logos, is there any justification for saying that a Heavenly Man should be working through three major chains and not through three major globes? Explain. Could another definition for Heavenly Man be here involved?
304. p. 353: We are given the analogy that human beings are cells in the body of a Heavenly Man. What does this mean to you? If human beings are such to a Heavenly Man, what are they to a Solar Logos?
305. p. 352-3: In what way is the principle of ten-ness suggested from the analogies between the three kinds of lives—human, planetary and solar? Give your explanation of how, for all these Entities, three work through seven. Does each one of the three contain a seven, for instance, as a physical/etheric body contains a seven, and as an astral body contains its own seven chakras, etc. Can this analogy be rightly extended to a Heavenly Man and a Solar Logos?
306. p. 353: What argument can be made for a Cosmic Logos being a tenfold system? Our solar system has been called a heart center in "the One about Whom naught may be said". Let us assume that this "One" is not a Cosmic Parabrahm (c.f. p. 344) but rather a Cosmic Logos. Is not the heart a major center? Then why is our Solar Logos and his system, not one of the three major systems? Any ideas here? Is the heart center, in whatever system in may be included, really a major center? Is it possible that major centers are only associated with the head, and are not to be found in the torso? What to you think?
307. p. 353: Contrast the man as cell, groups as cells, and myriads of sevenfold groups as cells. What levels do you think are being discussed? What entities, do you think, are involved as cells in the life of a Solar Logos and a Cosmic Logos?
308. p. 353: Give your interpretation of the following anent manas: "Thus all that we can really predicate anent the origin of manas is that it is a unified will-activity, or the purposeful expression of the realised Identity of some great Self which colours the life and swings into intelligent co-operation all the lesser units included in its sphere of influence".
309.p. 353: What "light on the question of karma, of free-will and of responsibility" comes to you as you consider manas as will?ó"Manas is, really Will working itself out on the physical plane".
310. p. 353: What is the relationship in magnitude between an atom, a cell and a center? Consider the following progression of beings: atom, man, Heavenly Man, Solar Logos, Cosmic Logos, One About Whom Naught May Be Said, and the UNKNOWNóthis is a sevenfold progression of Beings. What speculations can you make regarding these entities concerning 'atomship', 'cellship' and 'centership'. Which is what to whom? Let your mind go where it will in answering this question.
311. p. 353: When the Tibetan uses a phrase like "an Entity inconceivably greater than our Logos" what do we think "inconceivably" means? How much greater?
312. p. 354: Although the following questions are, for us, insoluble, and serve only to develop abstract thought and to expand the consciousness (no mean results) address yourself to each of them and offer some intelligent thought concerning themóthought which will at least alert us to what you think some of the important issues and apparent contradictions concerning these questions may be:
313. ∞∞ 1. Who is the cosmic Entity in Whose scheme our Logos plays his little part? Why is the term "scheme" used here in relation to the Solar Logos?
314. ∞∞ 2. What is the nature of the great purpose He is working out?
315. ∞∞ 3. Which center in His body is represented by our solar system? Remember that our Solar Logos is polarized upon the cosmic astral plane, is undergoing a king of crucifixion, and is not one of the three major centers in a Cosmic Logos.
316. ∞∞ 4. What is the nature of the incarnation He is now undergoing? Remember that this solar system is either the second of three, or the fourth of five. This may have a bearing upon the nature of the incarnation.
317. ∞∞ 5. What are the ten systems—the three and the seven—of which our solar system is one?
318. Must we look for the major three within the seven, or extraneously? (This is a tough one, and has general application to all threes, sevens and tens. Again consult the Chart on p. 344 and look to the logoic and monadic planes. What do you see?
319. ∞∞ 6. What is the coloring or basic quality of this cosmic Entity?
320. ∞∞ 7. Is the colouring of the fourth cosmic ether (the buddhic plane), blue, or it is violet to correspond with our fourth physical ether? Why is buddhi exoterically regarded as yellow in color? (Consult Letters on Occult Meditation). (At least come up with a good reason why buddhi might be considered blue? But is there any planet with which buddhi correlates which also correlates with the color blue?
321. ∞∞ 8. Which are the primary three centres in the body of our solar Logos and which are the minor four? (Why are ten †centers not here discussed?)
322. ∞∞ 9. What is the karma of the different schemes? (Hints can be found in Greek and Hindu Mythology. The relationship between the gods is therein discussed. Perhaps karma can best be analyzed in terms of relationship)
323. ∞∞ 10: What is the over-balancing karma of the Logos Himself as it affects the ten schemes within His system? (A virtually impossible question, I'm afraid. It's hard even to gather meaningful thoughts about it).
324. p. 354: Why does the Tibetan use the phrase "Logos of our chain"? Does He really mean Logos of our scheme? Or does He mean that in the fifth round we will learn of the karma of the Lord which rules our fourth chain, the earth chain? Do you see the work of in these various references?
325. p. 354-5: Please give a summary explanation of the Tibetan's summary statement anent the meaning of manas: "...this quality of manas may be somewhat apprehended if the student regards it as the intelligent will, the active purpose, and the fixed idea of some Entity which brings about existence, utilises form, and works out the effects from causes through discrimination in matter, separation into form, and the driving of all units within His sphere of influence to the fulfillment of that set purpose".
326. p. 355: What do you learn from the idea that each entity "expands gradually (its) self-realization till it includes the ring-pass-not of the Entity through Whom the fifth principle comes to him...". In that case what is the goal of the expansion of the Solar Logos, of the planetary Logoi, of our particular planetary Logos, or of man?
327. p. 355: What is the justification for constantly relating manas to will. Can you find anything in the chart of the planes of our solar system to justify this relationship?
328. p. 355: When we learn of "man on this chain" that "he is but expressing the purpose and the will in action of the planetary Logos in Whose body he is a cell or lesser life", do you think the planetary Logos in question is the planetary Logos of the Earth Scheme or could it be a different planetary Logos. Please explain your reasoning.
329. p. 356: Is our Earth globe merely a dense physical planet with its principles represented by other spheres ( other globes, etc.) or is the Earth a dense physical planet and a number of higher principles which are directly associated with the Earth globe. Give reasons for your thoughts.
330. p. 356: Please give your interpretation of the following: "The human and deva units on the upward arc, who are the cells in His body, go to the formation of the centres, and not to the remainder of the cellular vital substance of His vehicles". Tie this in with the information on pp. 166-7 anent the centres. Does the Tibetan mean all human beings or simply those who are on the upward arc? Or are human beings considered to be on the upward arc, i.e., evolving lives.
331. p. 356: When the Tibetan writes that "the two great Hierarchies—deva and human—are the force centres in the body of a planetary Logos" do you think He refers only to our Earth humanity? Or might our Earth humanity be related only to certain kinds of centers, i.e., etheric centers rather than their astral or mental counterparts?
332. p. 357: The Tibetan writes: "The ten schemes are the seven, and the synthesizing three—not the seven and a lower three". Why does he write this? What do you know about atoms, spirillae, or non-sacred planets which can throw light upon why the Tibetan feels it necessary to make this distinction of higher and lower? What are these lower centers of which the Tibetan speaks? Within man's system, to which chakras might they correspond?
333. p. 357: If each Heavenly Man or planetary Logos embodies some outstanding characteristic or quality, what do you think is the characteristic quality of characteristic of planetary Logos? Why do you think so? What sources in the Tibetan's writings shed light on this question?
334. p. 357: What is a "key"? What does it mean to "vibrate to some one key"?
335. p. 357: Consider points a. - f. Can you offer any ideas in regard to the key, coloring, lotus form or number, geometry, stage of activation etc. which may relate to our planetary Logos? Feel free to speculate—it develops the abstract mind.
336. p. 357: Why might the Logos (the Solar Logos) be turning His attention to the Earth Scheme and to Saturn. Is there anything about His stage of development or His present undertakings (as far as we may know them) which would make this kind of attention timely. What might be the relation between the triangle Earth, Saturn, Uranus? What might this relationship mean within the system of the Solar Logos? Feel free to consult the very interesting mythology surrounding these three.
337. p. 357: Consult Letters on Occult Meditation and seek our discussion on the triangle of force discussed in the footnote. What do you learn? What is suggested?
338. p. 358: Do you think it is a mystery which logoic center our scheme represents, or has the Tibetan given us analogies which clarify its position? Which references can you cite?
339. p. 358: Who are the Seven Brothers here discussed. Are they different from, greater than, or the same as the planetary Logoi? It sounds like one of the Seven Brothers or "seven types of fohatic force" is animating our scheme. Is our planetary Logos really one of seven, or a subsidiary Being?
340. p. 358: Please note the way the Tibetan gives hints. Notice that He discusses, firstly, the "Heavenly Man Who stands for the kundalini centre" and the different ways of working compared with Heavenly Men Who stand for other centers? Is it interesting to you that the kundalini center is mentioned in this context? What might it have to do with the Earth? Why?
341. p. 358: Give your interpretation of the following: "It is by knowledge of the nature and quality of the electrical force of our centre, and by realisation of the place our centre holds in the body logoic, that the Hierarchy achieves the aims of evolution". Why might this be so?
342. p. 358: What does the phrase "the dual and triangular interaction" (with respect to the Heavenly Men) mean to you? With respect to our own planetary Logos, have you any idea of what this dual and triangular action might be?
343. p. 359: What thoughts or realizations occur to you when you read the following: "Suffice it to say that in all the schemes, on some globe in the scheme, human beings or self-conscious units, are to be found"? Do you think that the human hierarchy is limited to one globe per scheme? With respect to the Earth Scheme, do you think that humanity is limited only to the Earth globe? Why or why not? Can you cite references supporting your thought?
344. p. 359: What do you know about the structure of a solar system or a planetary scheme which would justify the Tibetan's statements that "a scheme is but a replica of a system"?
345. p. 359: It is said that the seven Heavenly Men are "under the influence of seven solar Logoi". Which solar Logoi are these? Can you cite references? Might it be said that the seven Heavenly Men are under the influence of twenty-one solar Logoi? Why might this justifiably said? Which twenty-one might these be?
346. p. 359: What is the correspondence in man to the spirillae of the atom? If the fifth spirillae in certain atoms of our system is being awakened, what correspondence in man is the planetary Logos awakening?
347. p. 359: What does it mean that the Heavenly Men are not "psychically unified"? Take the analogy from human beings? What does it mean when they are psychically unified?
348. p. 359: Why is it said that the "secret of the cycles" have to do with "periods of stimulation or obscuration"?
349. p. 359: What might the Tibetan mean by the "name of the centre they stand within"? Name in what sense of the word?
350. p. 359: What do you believe is "the centre or Heavenly Man with Whom the Logos of [our] scheme is allied"? Why? Which do you think are "the two schemes [which] form with [our] own, a triangle for logoic force..."?
351. . p. 360: A future cosmic initiation is herein described. Which do you think it is a why? Bear in mind that a sacred planet is one Whose Logos has taken a certain initiation, and that even now, our planetary Logos is apparently struggling with a particular cosmic initiation. In this connection, what is "perfected glory"? What would perfected glory mean for a human being?
352. p. 360: Why should mysteries related to the specific Identity, number and scope of consciousness of our planetary Logos be reserved for those who are "pledged to keep silent"? Has the Tibetan given any hints about these factors? Can you cite references?
353. p. 360: The Tibetan defends the value of the apparently abstract information He is giving out under law. One suggestion for consideration is that "much advantage will be felt when men in large numbers conceive of the purpose of specific manifestations, when they realise that all forms are but the modes of expression of certain Entities or Beings...etc.", and that "the general outline...bring(s) order to the thoughts of men as they view the apparent chaos of the moment". Do you agree or disagree? Why or why not?
354. p. 361: In what way, then, is it conceivable that the Tibetan is writing TCF in order to, among other reasons, to restore order upon the physical plane? Does this seem too far fetched to you? Why or why not?
355. p. 361: Is a planetary Logos the same as a "Ray"?
356. p. 361: Here it is said that the planetary Logos of this scheme is among those Who are "specifically concerned....with the development of one attribute of manas". Elsewhere, p. 352, it is said that "A Heavenly Man ...[represents] "the Thinker or Knower, the manasic or mind principle plus the buddhic or Christ principle...". Reconcile these two ideas.
357. p. 361: What does the synthesizing and absorption of one ray into another mean to you? Do you see any illustrative examples in human functioning?
358. p. 361: In what way does it seem justified to you that there are five Rays associated with manas?
359. p 361: How can it be said that the individualization of the four Mind-born Sons of Brahma led to the individualization of Brahma Himself?
360. p. 361: Who are the "five Kumaras Who obeyed the Law and took human form"? Is Sanat Kumara One of these? Why is the term "human form" used? Are the Buddhas of Activity among the five Kumaras? Why or why not? Usually, three Kumaras plus Sanat Kumara are named. Can you find the names in The Secret Doctrine? Can you find the names of the five Kumaras? Which name applies to which Being?
361. p. 361: Why should our particular planetary scheme be considered the fourth? Do you suppose this numbering has anything to do with planetary order from the sun? If this were so, then Venus would be the third and Mercury the second? Correct? Would there be any psychological justification for such a numbering?
362. p. 362: What does it mean that our solar system is of the "fourth order"? Can you find references which speak of other kinds of stars or systems which are of different orders? What does an "order" mean? Does it define the different dimensions of Cosmos, or does it differentiate between types and qualities of entities within the order? Why or why not? Examine references to Betelgeuse and Sirius in this connection.
363. p. 362: What is the meaning of the fact that the base of the spine center has four petals and our Earth Scheme is the fourth?
364. p. 362: There is an alignment between our solar system which is of the fourth order, our Earth Scheme which is the fourth in order, and our Earth Chain which is the fourth chain of the Earth Scheme. This alignment produces the possibility of an entrance of force from cosmic sources. What sources (presumably resonant to the number four ) might these be? Could you see any reason why Scorpio, Antares, Taurus, Cancer or Capricorn might be involved? What about Sirius and why? (Use the principle of numerical resonance when answering this question.
365. p. 362. Do you think that cataclysms and tremendous shatterings of form have to do with the fact that there is a super-alignment and a super-stimulation, or with the fact that this alignment is characterized by the number four? †Are there any suggestions here of the fourth initiation? If so, how so?
366. p. 362: The Tibetan describes a sixfold alignment resonant to the number four which existed during the fourth root-race. Now the alignment is only fivefold. Why should the sixfold alignment based on the number four been so influential in opening the door of initiation?
367. p. 362: Why do you suppose that the fivefold alignment based on the number four should hold the key for some comprehension of manas and of planetary evolution? What comprehension does this alignment suggest to you?
368. p. 363: Compare the fivefold alignment of fours with the eleven correspondences of found in the footnote, and elaborate upon the learnings which emerge to you. This comparison is a fertile ground for revelation.
369. p. 363: What might the "heart of our scheme" have to do with the number four? Consider the position of the heart chakra? What might be the "cosmic correspondence, found outside the solar sphere"? Does it mean anything to you, in this connection, that the Path to Sirius is the fourth?
370. p. 363: Justify or explain the Tibetan's statement that "the fourth Creative Hierarchy is essentially the Hierarchy of manas. This is no plan on words, but a statement of deep occult significance"
371. p. 363: What significance occurs to you when you realize that by adding the two number of our Human Hierarchy (number four and number nine) you arrive at the number thirteen? What has this number to do with us and with the theme of human redemption?
372. p. 363-4: Please attempt to relate the five Kumaras or Heavenly men who "passed out of the wave of manasic influence" to the five liberated Hierarchies. There is a profound connection here. What might it be? What does it mean, in terms of the various cosmic planes, to pass out of the wave of manasic influence?
373. p. 364: Consider the ways in which the term Kumara is used. It can refer to Planetary Logoi and as well to Beings of the caliber of Sanat Kumara and the Buddhas of Activity. Is there a difference in status here? Remember that it is mentioned in that the Buddhas of Activity were Planetary Logoi in a previous solar system!
374. p. 364: What does it mean that man may become a "perfect Nine"? Will it take three solar systems to accomplish this. Consider in this regard the initiations number five, number seven and number nine in relation to the three solar systems. Would you say that initiations number eight and nine are initiations of the will and pertain more to the next solar system that to our present one. If you said so, why might you say so?
375. p. 364: What might be the justification of considering the number of man as four from the standpoint of the present solar system?
376. p. 364: Why can we say that this particular incarnation of the planetary Logos is of great importance, not only to Him, but to the entire solar system?
377. p. 364: What actually is an incarnation of a planetary Logos? Are there different varieties of incarnations? What kind?
378. p. 364: Do you think that the Creative Hierarchy of human monads is known by the same name as the planetary Logos of the Earth Scheme? What might this mean? If we study the key, color, number and name of humanity might we then find the key to the higher correspondence in our planetary Logos?
379. p. 364: Please give your interpretation of the following: "all Monads pass at different times under the influence of the different planetary Logoi, and all are found at some time in each scheme".
380. p. 364: What are the implications, do you think, of the fact that many of our present advanced humanity "individualised on the moon chain, and only took physical bodies in the earth chain during the fourth root-face, thus escaping incarnation during the first three rounds, and the first two races of the fourth round". How might this relate to the earthy or non-earthy orientation human beings?
381. p. 364: These moon-chain individualizers came during their period of non-incarnation on Earth under the influence of another Logos and were at that vast time involved "fanning the manasic flame". Which Logos do you think this was and why?
382. p. 365: Describe the rounding-out process which human units may undergo in relation to their scheme and the chains and globes within that scheme.
383. p. 365: Consider carefully what the Tibetan says about the linkages between Globe 2, Chain 2, and Scheme 2 during Round 2, etc. Consider in any scheme Globe 2, in Chain 2, during Round 2 and see how linkages might be established. What might be the result of such intricate linkages? Could you draw of map of such linkages and affix a time table to them? What is the net result of such linkages?
384. p. 365: Consider the method of direct transference of the units in one scheme to another. Why must this occur during "interludes"? What is the significance of the fact that such transferences are "the transference of individualised lives and not the transference of the forms which they occupy" . What does it mean that this kind of transference is "psychic and based on the unity of the anima mundi"? In this case what is the "anima mundi"? Does it mean something more than it usually does when connected strictly with the Earth?
385. p. 365: If this kind of transference can only occur when two Heavenly Men are "finding each other" under the Law of Attraction, what correspondence exists when two human beings are finding each other under the Law of Attraction? What kind of transferences might then occur on this lower level?
386. p. 366: How is it that the initiate might freely transfer from one scheme to another but virtue of the fact that he is initiate?
387. p. 366: What thoughts come to you when you read that "the fourth method of transference of consciousness, and the bringing of the life units under the focal power of a Lord of a Ray, can be brought about through knowledge of certain mantrams and formulae". Do you think that this means movement to another scheme, or focalization and alignment? Do you think these mantra can be used by human beings or would they more likely be used by souls? What have our present mantra concerning Ray Lords and Astrological Lords to do with this fourth method?
388. p. 366: Is the planetary Logos of this scheme the First Kumara? Is Sanat Kumara the First Kumara? Is the planetary Logos the same as Sanat Kumara?
389. p. 366: What does it mean that Venus is "the Earth's primary"?
390. p. 366: What do you suppose is the "world cycle" herein discussed? There are many kinds of world cycles and world periods. Which do you think is herein meant?
391. p. 366: What, practically speaking, does it mean that the Ego "takes hold" at seven years, at adolescence and at twenty-one?
392.p. 367: Consider the top of page 367 and explain the meaning of the number 117649! Does it mean anything to you that the sum of this figure is 1?
393. p. 367: Again, how many incarnations does a planetary Logos have, and does He live any of these simultaneously? If so, in what manner?
394. p. 367: Why do you think the Tibetan specifically uses the word "degradingly" when He talks about how the Law of Mutual Attraction manifests upon the physical plane in relation to the human unit? What is the specific occultism behind His use of this disparaging word?
395. p. 367: Consider the matter of cycles and of timing. Why was the Lemurian root-race, the third of our round, a time propitious for the linking up of Venus with our Earth. Consider in this regard the number three and the number five. Consider also the order of the planets. Do you think the number four is resonant to Venus? If not, why was the door to initiation (Venus inspired) opened widely during the fourth root-race?
396. p. 368: How can a scheme be said to be in a round of a particular number? Are not rounds cycles of time which pertain to chains and not schemes? Attempt to explain the reference.
397. p. 368: What are the implications of the idea that there is a chain in our scheme which is composed primarily of "buddhic matter"? Can a chain be so composed? Why may there be a mystery here concealed? What hints concerning the structure of chains and globes may be concealed here?
398. p. 368-9: Do you think the Tibetan is giving a hint when He gives us the Triangle—Base of the spine/Solar Plexus/ Heart, and then discusses the two other centres with which the Earth Scheme (considered as a center) was linked during the important alignment in Lemurian days? Can you see how the triangles Earth/Mars/Venus and Mars/Venus/Mercury could be interrelated in this drama? Please explain. Remember than in the human being, Mars rules kundalini latent and Mercury kundalini active.
399. p. 369: The Tibetan warns us against attaching any importance to the numbering of planetary schemes given on this page. But why does He present them in this order? Can you make any sense of it? Can you associate the numbers meaningfully with the planet?
400. p. 369: It can easily be seen that the Earth Scheme is the fourth scheme. But why should Venus be considered the second? Does this not violate the principle of sequential order from the Sun, or is Vulcan not counted?
401. p. 369: If Venus is either the second or the sixth scheme depending upon whether one is counting mystically or occultly, which is which? Is it the second scheme mystically or occultly? Or the sixth scheme mystically or occultly? What do the terms "mystically" or "occultly" really mean in this context. Consider in this regard the most important reference on p. 595. Does the mystery deepen?
402. p. 369: Can you think of any good reason for associating the number six with Jupiter?
403. p. 369: In what ways do you think that Jupiter and Venus are related to each other? Do you think that Vulcan and Saturn are also related? How so? Please cite references to be found in The Secret Doctrine section of Esoteric Astrology. What about Mercury and Mars? Especially in relation to the Earth? Can we now begin to see some sense in the manner of numbering given here? Do you think this numbering is just nonsense, or a penetrable blind or an impenetrable blind? Why?
404. p. 370: If Venus and Jupiter are so closely connected with the Earth, what do you suppose is the nature of the connection? Consider especially from an esoteric or occult point of view.
405. p. 370: Which of the planets arranged in the six-pointed star are the ones that embody manas pure and simply and are hence the "minor four"? Why? We often hear that Saturn (or the Third Ray) synthesizes four (either planets or rays), but how is it justifiable that it should be the synthesizer "for all seven"? Why does it not say "for all six"? How can a planet synthesize itself? Could it be that we are dealing here with what has been implied as the esoteric and exoteric Saturn?
406. p. 370: If in the six-pointed star, with Saturn in the center, the seven are really the five, which two doublings do you think should occur to make the seven into the five?
407. p. 370: Look closely at this six-pointed star. What does it mean that Vulcan is opposite Earth? Consider in this regard the name of the graduates of these two planetary schools. Many triangles are here implied. In what way is the relationship of Jupiter to Mercury significant? Is it as significant as the relationship between Venus and Mars. Please extract all the possible meaning you see from this configuration——it is loaded!
408. p. 370: Consider the following: "Mercury, the star of the intuition, or of transmuted manas, is, at this stage , considered as the fifth scheme". Do you think this is a justifiable statement, even though the Tibetan, on the previous page, said to pay no attention to how the schemes were numbered? What is there about Mercury which, justifiably, could be related to the number five? Why should Mercury be considered "the star of the intuition"? Why not Venus? Justify. What really is "transmuted manas"?
409. p. 370: If a scheme such as Mercury is considered the "fifth scheme" what are the implications? Note the words "at this stage". "At this stage" of what? On the previous page, similarly, we read the qualifier—"at this stage and in this round". :How can the numbering of schemes be dependent upon the happenings within a single planetary scheme such as that of the Earth?
410. p. 370: Consider again the six-pointed star and the statement, "Therefore, the Heavenly Men of Venus and Jupiter are magnetically linked with the Heavenly Man of our scheme" If this is so, can it not also be said that the Heavenly Men of the Mars and Mercury Schemes are linked with the Heavenly Man of the Vulcan Scheme? Explain.
411. p. 370: What does the six-pointed star tell you about mid-points esoterically considered. What is the nature of the six little triangles within the big six-pointed star, and of the hexagon which results from the interaction of the various lines of force?
412. p. 371: Why would the influence of the Logos of Jupiter "not be realized or felt until the sixth round in full force"? What developments in the sixth root-race or in the sixth sub-race of the fifth root-race would correlate with the influence of Jupiter?
413. p. 371: What might be the meaning of the triangle of Earth/Venus/Mercury which will form temporarily during the fifth round? How might this triangle hold the mystery of the fourth round? Or is the fifth round to which the triangle holds the mystery? Can you see why Gemini would be especially important during the fifth round? How are both the numbers four and five involved in the triangle Earth/Venus/Mercury? Tie this triangle to the areas of aspiration upon the cosmic astral plane which are the foci of attention of the planetary Logoi of Earth and Venus. What do you think is the relation of the Logos of Mercury to the cosmic astral plane? Do you think He has entirely mastered the various subplanes of this cosmic plane? If so why?
414. p. 371: Give your interpretation of the following: "...the One Initiator cam to this planet from Venus...in so far as....He came to this dense planet (the fourth) in the fourth chain from that chain in our scheme which is called the 'Venus' chain, and which is the second chain". Why is this statement so important for an understanding of occultism?
415. p. 371: Why was it, do you suppose, that only during the "third root-race of the fourth round did conditions permit of His [the great Kumara's] physical incarnation and of His coming as the Avatar". Refer to ideas of numerical resonance. What has the number four to do with physicality?
416. p. 371: Rounds last a long time. Consult The Secret Doctrine, Vol. II, †to find out approximately how long. Now if the influence of the Avatar, the great Kumara, Sanat Kumara, could be felt during the second round, is there justification for thinking that the initial stage of His "coming" occurred much earlier than eighteen million years ago?
417. p. 371: What is the occult meaning that 3 2/7 is to 7 (approximately) as 4 is to 9?
418. p. 371: Is there an important analogy between the awakening of manas in the human units and the "awakening of the life principle in the unborn infant at the fourth month"? What has manas to do with the heart? Remember Solar Fire!
419.p. 371: What hints are given at the bottom of this page which help to correlate the system of seven with the system of nine?
420. p. 371: Is nine the number of birth or is ten? Please explain.
421. p. 371: How are the seven rounds (during which a Heavenly Man reaches maturity) and the two subsequent periods of "rounding out and perfecting" related to the nine initiations?
422. p. 371: How are rebirth and ascent equivalent? Into which higher world do you suppose our Heavenly Man is to be reborn after the completion of the nine cycles? Into which higher world will the Solar Logos be reborn after nine cycles. Can you trace the higher structure of rounds, synthesization and resolution on the level of a Solar Logos? How?
423. p. 372: Give your understanding of the "final Avatar". When will the final Avatar manifest fully?
424. p. 372: Is there justification on this page for thinking that the three higher units (whether schemes, chains or globes) in any system are always found within the head? Into which of the head centers will the earth be synthesized? What hint is to be found in the idea that the base of the spine center the alta major center both have four petals?
425. p. 372: What may the esoteric and exoteric Saturn have to do with the alta major center and the throat center? Explain.
426. p. 372-4: Two centers, the center related to kundalini and "some other center" are mentioned on p. 372. Which center is this "other center". Bear in mind that these two centers are related to the third and second aspects. Remember that our planetary Logos may be passing through the Fourth Initiation? What centers especially would be associated with that stage of evolution?
427. p. 373: Consider the extraordinary Chart on p. 373. Analyze as many factors in it as deeply as you can. Pay special attention to similarities and differences in geometry. Especially examine the geometry of scheme opposite each other. Be very careful as sometimes structures which appear similar are different in small, specific particulars. These differences are significant. Why do you suppose the Mercury and Venus Schemes are so different from the others? Wherein are they different from each other?
428. p. 374: What is there in the tabulation concerning the three kinds of stimulation which leads you to suspect that a planetary chain is a major incarnation of a planetary Logos? Can a particular chain in a particular scheme represent both a major planetary center and a major planetary incarnation? How?
429. p 374: Relate the idea that a major incarnation of a planetary Logos is one in which He takes a vehicle of etheric matter, with the idea that Shamballa is etheric.
430. p. 374: In what way could the seven chains of a planetary logos be related to the seven cosmic initiations of that planetary Logos? What structures could be related to the eighth and the ninth initiations and then the subsequent rebirth of the planetary Logos into an altogether higher world?
431. p. 374: What are some of the many incarnations through which a planetary Logos might pass without taking initiation?
432. p. 374: Is there some justification for thinking that the initiation appropriate to a particular planetary chain is taken on the globe of the corresponding number within that chain. For instance, is there justification for thinking that the fourth cosmic initiation of the planetary Logos is being taken especially upon the fourth globe of the fourth chain and in the fourth round. In this case, when and where will the fifth cosmic initiation of our planetary Logos be taken?
433. p. 374: Given the diagrams of chains and globes as usually conceived, does it seem logical that during every kind of chain a vehicle of etheric matter can be taken? Are not the "highest" chains too high for an etheric vehicle to be taken?
434. p. 374: Is there any sense in which the fourth cosmic initiation can be considered a minor initiation? If a human being is not a sacred human being until the third initiation is taken, and a planet is not a sacred planet until the fifth initiation is taken, and if, further, the third initiation is considered the first major initiation, can we see why, planetarily, the fourth initiation may be considered minor? Please explain.
435. p. 374: Given the tremendous alignment of fours relative to our planetary Logos, can it be rationally be said that the fourth initiation is for Him a strong possibility? Or are there other interpretations? Can you find any references which indicate that the planetary Logos is undergoing the "Crucifixion".
436. p. 374: If the human being is not sacred until the third initiation, and the planetary Logos not until the fifth, then at what point do you suppose will the Solar Logos achieve sacredness? Do you think our Solar Logos is yet sacred from the cosmic point of view? Why or why not? Please find a reference or two.
437. p. 374: From the statements on this page, what are the esoteric implications of the "Judgment Day"?
438. p. 374: Which center, do we suppose, is the focus of the attention of the planetary Logosóthe center which will have been adequately stimulated by the middle of the fifth round?
439. p. 374: Is there some justification for thinking that a planetary Logos takes an initiation (whether major or minor) during every round, each time on a different globe? The question of chain rounds and scheme rounds comes up here. Do you think there are such things as scheme rounds? What do you think they are (if they exist) and how do you think they work?
440. p. 375: To which center might we suppose the planetary Logos will turn His attention after "the judgment day"?
441. p. 375: Consider the triangle Sirius/Pleiades/Sun. Enlarge upon the nature of this triangle as you see it? Which do you suppose in the positive pole, which the negative, and which the equilibrizer (the point of equilibrium)?
442. p. 376: What does it mean to you that the seven chains of a planetary Logos are His seven centers?
443. p. 376: Do you think that the incarnations of a planetary Logos in a chain are sequential or simultaneous? Why?
444. p. 376-377: Consider the statements made about the seven globes and their functions? Now apply these same ideas to the seven chains. What are the implications of this analogy?
445. p. 377: In relation to the division 1-2/3-4-5/5-6 which can be applied to both globes and chains, the Tibetan says, "an interesting correspondence of a very occult nature can be worked out by the advanced student in connection also with the seven schemes". Given the hints the Tibetan offers anent Venus, how would you apportion the seven schemes so they fit into this structure?
446. p. 377: In relation to the seven schemes, would you say that the "five schemes of the five Kumaras" 3-4-5-6-7 or 1-2-3-4-5?
447. p. 377: Of the seven schemes here discussed, would you say that the three synthesizing planets are included, not included or partially included? Why?
448. p. 377: Give your interpretation of the following footnote: "Students must carefully differentiate between the five Mind born Sons of Brahma, the five true Kumaras and their representatives on our earth planet, Those Who stand around Sanat Kumara Who may be stated (esoterically understood) to represent Himself".
449. p. 377: Explain the following enigmatical statement: "Just as Venus is negatively polarised to our Earth scheme, so the seven stars of the Pleiades are negatively polarised to our seven schemes". What is negative polarization?
450. p. 377-8: There are profound implications to the statement, "Venus may have had much to do with the impartation of the stimulation which resulted in great events on Earth via the Venus chain of our scheme, but our scheme gave, in a mysterious manner, more than was received..." Please explain.
451. p. 378: What are the implications for the theory of the simultaneity of chains, and the simultaneity of globes of the fact that a reciprocal stimulation directed towards Venus emanated from either our sixth or second chain (depending upon the angle of vision)?
452. p. 378: If only one globe of our Earth Chain was affected by the coming of Sanat Kumara and the other Kumaras, how does this fact help us resolve the question of whether our Earth Globe is purely material , i.e., made of the densest matter, or, instead, has its own principles and higher levels of substance?
453. p. 378: Do you think that the reciprocal stimulation emanating from our scheme towards Venus, emanated from the same chain (the second) which was originally stimulated by Venus, or from the sixth chain? Did the stimulate emanate from our Venus chain or our Jupiter chain?
454. p. 378: This reciprocity was brought about "through the positive polarity of the Heavenly Man of the Earth scheme". Does this make sense to you? Do you think that polarity is permanent or relative to the various cycles through which the planetary Logos may be passing? If polarity is permanent how would you explain the idea of "Mother Earth" and the suggestion that Venus and Earth are "twin sisters"?
455. p. 378: Considering the discussion of positive and negative polarity, in what way does it make sense to say that Sirius, the seven Heavenly Men and the Earth are the greatest donors and the our solar system, the Pleiades and Venus are the greatest receivers? Consider these two triangles and see if you can interpret them.
456. p. 378: Do you think that Saturn, Neptune and Uranus are more related to Sirius or to the Pleiades. Please explain. Consult Esoteric Astrology.
457. p. 378: What can you say that would support the idea that "Saturn [is] the focal point for the transmission of cosmic manas to the entire seven schemes"?
458. p. 378: What sort of gift do you think was (is) given by the seven Heavenly Men to the Seven Sisters of the Pleiades?