1. p. 505: What is “the true psychology”? What is the meaning of “the evolution of the psyche”?

2. p. 505: What has coming in touch with the Ego to do with the “Path”? What is the “Path” in relation to the Ego?

3. p. 505: What would it mean to “work scientifically with the problem of one’s own evolution”? Are you doing so? In what ways, yes; in what ways, no?

4. p. 505: Why does the Tibetan state that all that a human unit can understand is “the manifestation of the solar Logos in a physical body”? In what way do we receive information anent the solar Logos which relates to His manifestation in other than his physical body?

5. p. 505: In your own words, what does it mean that spirit meets matter and produces “the Son, or the Ego, the consciousness aspect”? This is, by now, so trite a truism that it may fail to mean much through constant repetition. In what way can you throw any further light upon it?

6. pp. 505-506: Why is the egoic manifestation called “the place of at-one-ment, and (after due evolutionary cycles) the place of balance, or of equilibrium”? What is being at-oned? What is being balanced? In what ways do you experience this at-onement or balancing?

7. p. 506: Discuss man as “the perfect six-pointed star”? What stage of evolution is indicated when man achieves the status of the six-pointed star? Why? In what way can the threefold personality and the threefold Triad be “perfectly produced” through the causal body? How does the six-pointed star become a five-pointed star? What has elimination of the physical body to do with producing a “perfected manasaputra”?

8. p. 506: How, in terms of fire, would you characterized the difference between the three fires: fire by friction, solar fire and electric fire?

9. p. 506: Give your interpretation of the following anent solar fire: “This central blaze inevitably in due course burns up the third fire, or absorbs its essence, and is itself eventually blended with the fire of the Spirit and passes out of objective display.” What, really, is the burning up of the third fire? In what way is the essence of the third fire absorbed into the second fire? What do you think is happening when solar fire is blended with the fire of Spirit? Give your answers to these questions both in terms of form and of consciousness.

10. p. 506: What, do you suppose are the “old” ways of dealing with the subject of the causal body? How do they differ from the method of discussing the causal body in terms of “occult electrical phenomena”?

11. p. 506: What is the “moment of individualisation.”?

12. p. 507: Interpret the following: “The force or energy that pours through from the higher planes (the breath of the Monad, if you care so to term it) produces a vacuum, or something analogous to a bubble in koilon, and the sheath of the causal body—the ring-pass-not of the central Life is formed”. What, in your own words is the “breath of the Monad”? Why a breath? What is “koilon” and a “bubble in koilon”? What, do you suppose, has the production of a “vacuum” to do with the creation of the causal body?

13. p. 507: Why is the mental unit numbered among the three permanent atoms included within the causal periphery, and not the manasic permanent atom?

14. p. 507: What does it meant that the permanent atoms “correspond individually to the seventh principle of each of the three persons of the microcosmic triad ...”? In answering this, focus upon the function of the seventh principle, and how, in the microcosm, the permanent atom possibly fulfills this function.

15. p. 507: Is the physical sun the “physical permanent atom of the Logos”? What references support this idea? What reference in A Treatise on Cosmic Fire seem to contradict this concept?

16. p. 507: What might H.P.B. mean when she suggests that the visible sun is “the seventh principle of the Brahma aspect ... ”?

17. p. 507: Give your interpretation of the following: “The three permanent atoms are in themselves centres of force, or those aspects of the personality which hold hid the fires of substance, or of objectivity.” What is, actually, a “center of force”? How is it that a permanent atom holds hid the fires of substance or of objectivity? What is the meaning of the hiddenness?

18. p. 507: In what way does it seem correct to you to consider the systemic mental plane as the gaseous body in the physical body or the planetary Logos? What are the definitive qualities of gaseousness? What qualities do the mental plane and gaseousness have in common?

19. p. 507: Consider the flammability of gas in relation to the destruction of the causal body at the fourth initiation.

20. p. 507: Can one unit of egoic consciousness be separated from another? How yes? How no? Consult Initiation Human and Solar for descriptions of the egoic body touching on this question? When you are in soul consciousness, describe the degree of separation from other egoic consciousnesses which you feel.

21. p. 507: What is the relation between a planetary Logos and the Monad? Consider, here, that a Monad is that which has its home within the Sun. Consult Rule I in the Rules for Applicants in Initiation Human and Solar. If a Monad is a cell to a Heavenly Man what is it to the Logos?

22. p. 508: What are the “spiritual potentialities” hidden within the causal body? What does it mean that the “life within” the causal body “steadily develops these potentialities and produces certain definite results by the utilisation of the three permanent atoms”?

23. p. 508: From the perspective of the Monad, what is the purpose of the vivification and awakening of the permanent atoms?

24. p. 508: Discuss the permanent atoms in relation to their fourfold purpose:

They are the distributors of a certain type of force. They are the conservers of faculty or ability to respond to a particular vibration. They are the assimilators of experience and the transmuters of that experience into quality. This is the direct result of the work of the egoic Ray as it plays upon the atom. They hold hid the memory of the unit of consciousness. When fully vibrant they are the raison d'etre for the continuity of the consciousness of the man functioning in the causal body. This distinction must be carefully made.

25. p. 508: Why should the condition of full vibrancy of these atoms be the raison d’être for the continuity of consciousness?

26. p. 508: Why, when studying the permanent atoms, does the Tibetan insist that we remember that we are “dealing with the logoic dense physical body”?

27. p. 508: Is there or is there not such a thing as etheric consciousness? If not, what happens when a man “achieves the consciousness of the Spirit Triad, and transfers his polarisation into the three triadal permanent atoms” and “is simply able to function consciously in the etheric body of his particular planetary Logos”?

28. p. 509: In relation to man’s triadal functioning the Tibetan says the following: “Work out the analogy in the microcosmic development and note how in order to function consciously in his individual etheric body a man has to burn though what has been called the etheric web, and study how the fires of initiation produce something analogous in the planetary etheric body, and eventually in the etheric.” What ideas come to you as you follow the lines indicated by the Tibetan?

29. p. 509: Discuss the idea of the “burning ground” in relation to the burning of etheric webs—both planetary and individual. What on the micro-energy level do you suppose it means that the etheric web is consumed by fire? Discuss the relationship existing between planetary achievement and the achievement of the individual man.

30. p. 509: Comment on the following with respect to the planetary Logos and the cells in his body: “When all the units or cells in His body have achieved, He too is set free from dense manifestation and physically dies”. Realize that only human and deva units are considered as cells within the body of a planetary Logos, but there are many other forms of life within such a Logos? Why is planetary logoic liberation focussed so much upon human and deva units? Consider in this respect, the “death” of the Moon, and find references which point to the reason for this death.

31. p. 509: What, do you suppose, would be the nature of planetary “etheric existence”?

32. p. 509: Compare the post-mortem states of man and the logoi (both planetary and solar). What phases do they share in common? From this consideration, what do we learn about the condition of the planetary and solar logoi following what we call obscuration?

33. p. 509: Does the term “Chohan” apply only to initiates of the sixth degree? Can you find a reference in A Treatise on Cosmic Fire to support your answer? How high do you suppose the ken of the highest chohan reaches?

34. p. 509: Is the Brahma aspect the most important aspect of the Solar Logos? Why or why not?

35. p. 509: Give your interpretation of the following statement by T. Subba Row, from Some Thoughts on the Gita: “Each human centre is a crystallized ray of the Absolute One that has worked through the processes of evolution into what is known as a human being.” What is probably meant by “a crystallized ray”? Moreover, what thoughts come to you when you think of a ray of the Absolute?

36. p. 510: Interpret the following: Each of the seven Rays—viewed in connection with the causal bodies of men demonstrates as a unity on the first subplane, as a triplicity on the second and as seven on the third, forming there the forty-nine groups which most concern evolving man”. Why this method of division in relation to the three subplanes of the systemic mental plane? What implications have these numbers for the way in which we number the various ashrams? The ashrams were moved to the buddhic plane, probably some time after the writing of this text. In your opinion, is the present information, therefore, accurate? What does it actually mean that the ashrams were moved to the buddhic plane? What impact does this move have upon causal bodies? Did they too move, or not? Why or why not? Refer to Letters on Occult Meditation, pp. 38-39, enumerations of groups of egos on the mental, buddhic, atmic and monadic planes. Interpret the way this information relates to that just studied in A Treatise on Cosmic Fire. Is the information further explanatory or seemingly contradictory? Consider the following statement by the Tibetan in TCF in this regard: “According to the angle of vision, this numbering of groups may be increased or lessened, but for purpose of studying the aspects of mind, the above enumeration suffices.”

37. p. 510: Can you see any connection between the movement from unity to triplicity to a septenary structure with regard to the three subplanes of the higher mental plane and the idea that the focus of the egoic lotus changes subplanes as evolution proceeds and initiation is undertaken?

38. p. 510: Does the following refer to the egoic or monadic ray?: “In the course of his many septenary lives, and as the cyclic sevens pass over him, man passes under the influence of the seven sub-rays of his own Ray. Then he begins to synthesize and merge the seven into the major three sub-rays, returning to unity on his own egoic Ray.” What, in terms of a given egoic ray, does it mean to synthesize and merge the seven into the major three sub-rays? Are we talking here of personality rays as sub-rays of the egoic ray? If so, what is being said? If the egoic ray is meant, does this mean that as the third initiation is approached, personalities are found only upon the Rays of Aspect? Or what? What does it mean to return to unity on one’s own egoic Ray? What is this returning to unity?

39. p. 510: Can the idea of achieving “the unity of his Ray” be related to Monadic consciousness? Are there other possible interpretations? If so, what?

40. p. 510: Why is a man not consciously a part of the body of his Heavenly Man until the fifth initiation. Why do the third and fourth initiations, focussed respectively upon the manasic and buddhic planes, not qualify him for this kind of consciousness?

41. p. 510: Study the tabulation on p. 510 and work out the idea presented “in connection with the awakening of life forces within the permanent atoms, viewing each atom as the seventh principle in each of the three aspects of the personality.” In answering this, offer ideas concerning the vitalization of the spirillae at different stages of evolution.

42. p. 510: Discuss in general the reasons for the importance of the astral permanent atom in our present solar system.

43. p. 511: Why do you suppose the center of polarisation for the fourth or human kingdom is the astral consciousness? What are the implications of this polarisation? Describe the meaning of the connection existing between the monadic the buddhic and the astral planes.

44. p. 511: Is the goal set before humanity that of becoming Masters of the Wisdom, or Lords of Compassion? Why? What is the difference between the two?

45. p. 511: What does it mean to be a conscious unit “in the body of a Dragon of Wisdom”?

46. p. 511: At what point can a man “function consciously in the buddhic vehicle”? What would this type of awareness be like? What actually does it mean in terms of consciousness and behavior that “the astral permanent atom is superseded by the buddhic permanent atom”?

47. p. 511: What is the possible analogy in the life of a human unit to the idea that “the second aspect of the Logos (that of love or the manifestation of the love nature of the Logos through the medium of the Son) is the one demonstrated in this system”?

48. p. 511: Describe our Solar Logos as a “Son of Necessity, or of desire”. What is a “Son of Necessity”? Is there a difference between being a Son of Necessity and a “Son of Desire”? What difference, if any?

49. p. 511: What might the Tibetan mean by the “key of the cosmic Ray of Love”? To what extent is He speaking in musical terms? From whence, do you suppose, does this “cosmic Ray of Love” emanate?

50. p. 511: The Tibetan says, ostensibly of the Monads within our solar system, that “the monads of love are the dominating quality. I choose this word ‘quality’ specifically”. What do you suppose, is here meant by “dominating quality”, and why is the word “quality” chosen specifically?

51. p. 511: Give your interpretation of the following oft quoted sentence: “The centre in the cosmic body of the ONE ABOUT WHOM NOUGHT MAY BE SAID of which our solar Logos is the embodied force is the heart centre.” Which ONE ABOUT WHOM NOUGHT MAY BE SAID are we talking about, or do you think there is only one? Why is the sentence quoted one of the clues to the mystery of electricity?

52. p. 511: The following sentence has a number of esoteric implications. What do you think they are? “The sacred planets, with certain allied etheric spheres with the ring-pass-not, are parts of that heart centre, and are ‘petals in the Lotus,’ or in the heart centre of that great unknown Existence.” What may be meant by “certain allied etheric spheres”? How many do you think there might be? What might be the specific meaning of the word ‘in’ as “in the heart centre”?

53. p. 511: Discuss the implications of the idea that planets can be considered as ‘petals’ in a Lotus? If this is the case, what more advanced interpretation can we give to the idea of a petal?

54. p. 511-512: A fascinating analogy is here presented. We learn of a “great unknown Existence, Who stands tot he solar Logos as He in His turn stands to the Heavenly Men Who are His centres, and specifically as He stands to the particular Heavenly Man Who is the embodied force of the logoic Heart centre”. Which particular Heavenly Man do you believe stands for the heart center of our solar Logos and why? Is this Heavenly Man connected not only with our solar Logos but with the “great Existence”? If so, how so?

55. p. 512: Why, at this point, is the Tibetan at particular pains to stress that the word LOVE is both handicapping and misleading?

56. p. 512: Can you point to any evidence that LOVE is the paramount force found in the manifestation of a solar Logos and of a Heavenly Man? Why does the Tibetan use here the word “a” instead of “our” with reference to the solar Logos in question? Note that the word “force” is used. Can you tie this use to the usual distinction made between “energy” and “force”, or do you think these words are sometimes used by the Tibetan in a more exacting manner than at other times?

57. p. 512: Give your understanding of why the Tibetan calls a planetary Logos a “Dragon of Wisdom-Love”? Why is the word “Dragon” used at all?

58. p. 512: What are the implications of the idea that the astral permanent atom is in direct alignment with the “the cosmic existence”? This means, does it not, that astral responses within our solar system are strengthened by extra-systemic power?

59. p. 512: How or why is it that “this force” emanating from “the great existence” will “when rightly directed and properly controlled” act as “the great transmuting agency, which eventually will make of the human unit a Master of the Wisdom, a Lord of Love, a Dragon of Wisdom in lesser degree”?

60. p. 512: What are the implications of the fact that our solar Logos “is polarised in His cosmic astral sheath and has not yet attained cosmic mental polarisation ...”? What would it mean for Him to attain “cosmic mental polarisation”? Which cosmic initiation would this represent and why? Which initiation is He currently working upon?

61. p. 512: The Tibetan states that a careful pondering of the five points listed on pp. 511-512 will offer clues to a number of problems. From pondering these points, what clues do you receive? For instance: What may be the “causes of heat within our solar system”? How are the methods of the cosmic Law of Attraction and Repulsion revealed somewhat by the “five facts”? How do these facts contain clues to the “question of SEX”? What is the “Divine Hermaphrodite”? Is this Hermaphrodite on a planetary or solar level?

62. p. 513: The Tibetan states the force coming through the astral permanent atom may be considered “as bearing upon [man’s] physical manifestation in a manner twice as strong as that reaching him through the other two”? Do you believe that this is an accurate assessment? If so, why?

63. p. 513: Why should the second Ray be called the “Divine Ray”? What does it mean that “ ... this Ray is the sumtotal of the radiation of the Lords of Wisdom, the Heavenly Men, the Dragons Who are unity and Who are Love”?

64. p. 513: Why is the Divine Ray called “ ... the swan with the seven young ones”? Has swan imagery anything to do with the second Ray?

65. p. 513: Interpret the following statement anent the Heavenly Men: “Their life animates every atom of substance when built into form, and Their life is the sumtotal of Logoic magnetism, or the great desire nature of the Logos going out after the Not-Self, producing the cosmic Marriage; it is the logoic demonstration of the sex appeal, His search for His polar opposite, and their mystic union”? How can such statements be attributed to the Heavenly Men collectively? Do not many of these attributes belong more specifically to the great second Ray?

66. p. 513: Give your interpretation of the following: “Love-Wisdom is the manifestation of the astral (or desire) nature of the Solar Logos.” Do you believe that the astral or desire nature of this great Logos is the ultimate source of His Love-Wisdom? What other aspects of His constitution might wisely be considered the source of the Love-Wisdom which animates Him? In answering this question, consider both His soul and personality Rays.

67. p. 514: In what way can the permanent atoms be seen as analogous to electrons in the atom?

68. p. 514: At the heart of the causal vehicle is said to exist “a central blaze of light, emitting rays; these Rays are given sevenfold in number, and play upon ... ” the permanent atoms. What are these rays?

69. p. 514: What is the implication of the fact that the physical permanent atom “has a position relatively close to the positive centre” [of the causal vehicle]?

70. p. 514: Discuss the relationship between the Egoic Ray and the permanent atoms. Use information found on this page and also upon p. 508. What is the significance of the fact that force from the positive center is passed through the physical permanent atom to the astral permanent atom “in the form of five rays of parti-coloured light”? Why five, do you think?

71. p. 514: What is the analogy in the consciousness of the human unit to the phenomenal blending and merging of the physical and astral permanent atoms under of the influence of the force from the positive center?

72. p. 514: What is the significance of the fact that the mental unit has a position within the causal body farthest from the positive nucleus? To what phase in human development does the interaction of the blended physical and astral permanent atoms with the mental unit correspond?

73. p. 514: D.K. suggests that the blended points (astral and physical permanent atoms) are seen “circulating around their positive centre.” What thoughts come to you in this regard?

74. p. 514: Does it seem to you that D.K. is suggesting that the three points enclosed within the causal periphery are the “three fires of the personality”?

75. p. 514: At what point in the evolutionary history of the human being will the three points coalesce into a single “blazing unit”? What factors in consciousness correspond with this merging into one?

76. p. 514: We read of the “blazing unit” (the three points combined into one and greatly vitalized) that “this blazing unit, through the combined heat of its being, burns up the causal body, and escapes back on to the planes of abstraction”. Does this mean that the activity of the blazing unit is entirely responsible for the destruction of the causal body? If not, what other factors are involved. Try to find and cite references.

77. p. 514: What does it mean that “man is the Path itself”? How is it that man burns but is also the burning ground?

78. pp. 514-515: The Tibetan informs us that, as concerns the Path and the burning ground (just described in relation to man and his Egoic Lotus) the analogy, in terms of process, holds good all the way up the scale of being, including even THE ONE ABOUT WHOM NOUGHT MAY BE SAID. What thoughts come to you as you being to consider the analogy and think of the Path and burning ground in relation to an ascending scale of greater beings? Do all of these great beings have causal bodies? If so, are such causal bodies all located upon the cosmic mental plane? If not, what are some other possibilities. Speculate!

79. p. 515: Give your interpretation of the following definition of a permanent atom: “ ... the interior economy of the life germ on the three planes which concern man in the three worlds.”

80. p. 515: Why must a permanent atom be composed of atomic matter? Relate this to the idea that the permanent atom is “the seventh principle in each of the three sheaths”. Bring in, as well, the relationship between will and the permanent atoms.

81. p. 515: Discuss the inherent responsiveness of the permanent atom. How might the various Heavenly Men relate to the various permanent atoms? How does the influence of a particular Heavenly Man reach the permanent atom?

82. pp. 515-516: Discuss the form building power of the permanent atom. What, in your opinion, is the “threefold microcosmic word”? What is the relationship existing between substance and form (on the one hand) and matter and objectivity (on the other). Describe the implications of the fact that astral sound can reverberate upon the physical plane. What, in this case, does reverberation mean? How is it that seven centers can appear suddenly as the result of one sound? Consider in this regard the functioning of the prism. What does it really mean that man’s dense physical body is “below the threshold” and is not considered a principle?

83. p. 516: Discuss the relative permanency of the permanent atom. Consider the following: “In the seventh principle of all manifesting entities is stored up and developed capacity, acquired ability, and the atomic memory, or in other words the heredity of the Thinker ... ” What is the seventh principle of man? (Remember that the seventh principle of the sheaths is not the seventh principle of the entire human unit). How might the foregoing statement by the Tibetan apply to that which is man’s seventh principle? Speculate upon the manner of experience-storage within the various aspects of man’s constitution. Is such storage sequential or simultaneous?

84. p. 516: Give your interpretation of the concept of “plane impulse at each fresh cycle of manifestation”.

85. p. 516: What effects (other than eventual destruction) do “the external fires of the ego or solar fire” have upon the permanent atom as they “beat upon it with ever increasing intensity”?

86. p. 516: Discuss the heat of the permanent atom. Seek to describe the differences “between the permanent atoms on all planes, and the atomic matter of which they form a part”. Why should these differences or distinctions be one of the guarded secrets of initiation?

87. pp. 516-517: Consider the distinctions between permanent atoms and atomic matter in general. It is said that “the permanent atom is one that has been appropriated by one of the lives that form the centres in the body of a solar Lord ... ”. What kind of life or lives form the centers in the body of a solar Lord? What is meant here by the term “solar Lord”? What may be the nature of the “centres” here noted? Bear in mind that the centers are directly related to the will aspect (see p. 166). What is the significance to the fact that “a permanent atom is one which has come under the attractive power of the second aspect ... ”? Relate this statement to the foregoing thought that a permanent atom has been appropriated by a life which is included in a center of a solar Lord. What is the significance of the fact that “a permanent atom ... is passing out of the control of the Deva Lord and coming under the control of positive life”? In light of the foregoing, what, do you suppose, is the relationship existing between the permanent atom and the Monad? Enlarge upon the idea of the permanent atom as an agency for the imposition of Karma. What would it mean that the Lipika Lords have “exhausted the vibratory capacity of any particular atom”? From the perspectives of life, consciousness and matter, what happens when a permanent atom passes into obscuration? Relate the blazing of the permanent atom to the exhaustion of its vibratory capacity.

88. p. 517: If there are three groups of Lipika Lords, what are their duties and jurisdictions? Do all Lipikas work with the permanent atoms of man? If so, what are the implications of work with the higher permanent atoms? Do all Lipikas necessarily work with the matter aspect? Why yes or no? Look beyond this particular page for your answer.

89. pp. 517-518: Why is but one permanent atom of the solar Logos to be found upon the cosmic physical plane? What has knowledge of the permanent atoms to do with understanding the “fundamental being” of the entity utilizing them? The Tibetan discusses this point in relation to the solar Logos. Apply it to the human being.

90. p. 518: Discuss the mystery of the mental unit in relation to the nature of the Heavenly Man. What is the relation between the solar Logoic etheric centers upon the buddhi plane and the collection of causal bodies upon the higher mental planes? What thoughts occur to you when you realize that the aspects of a Heavenly Man are focussed (so it would seem) one systemic plane lower than the aspects of the a solar Logos? Is is the Tibetan saying that the mental unit is the unifier of the four mental centers found upon the fourth mental subplane? Or that the mental unit is the unifier of the lower mental body in general? Discuss the difference in origin and purpose of the permanent atoms as compared with the chakras within the sheaths.

91. p. 518: Is the etheric manifestation of both the solar Logos and the Heavenly Man found upon the buddhic plane (the cosmic etheric plane)? Why or why not? Use various references including p. 522. If so, is there a division of the buddhic subplanes with respect to Their manifestation? Please note the reference on this page (518) that the “third aspect” of the Heavenly Men is found upon the buddhic plane.

92. p. 518: Consider the higher three subplanes of the logoic plane in relation to the higher three subplanes of the monadic plane in relation to the higher three subplanes of the mental plane in relation to the solar Logos, the Heavenly Man and the human being. What might you learn from this comparison? While references to the importance of the higher three subplanes of the systemic mental plane are abundant, can you find any references to the importance of the higher three subplanes of the monadic and logoic planes in relation to the functioning of the Heavenly Men and the solar Logos?

93. p. 519: What does it mean that “the seventh logoic principle is on the first plane”? When discussing logoic principles here, are we speaking in terms of matter or of consciousness?

94. p. 519: In what specific way is the solar Logos found upon the first systemic plane (the logoic plane) and the Heavenly Man found upon the second systemic plane (the monadic plane)?

95. p. 519: Why is the third systemic plane called “the Spiritual plane”? Why is the “Holy Ghost” associated with this plane? What is Aether in distinction to Akasha? Why should air be associated with the buddhic or intuitional plane? What is the “Astral Light” and how is it related to desire and the plane of desire?

96. p. 519: Consider footnote three. Discuss why the number of planes given for the evolution of each of the four beings listed (Logos, Son, Monad, Human Being) is the correct and appropriate number.

97. p. 519: Why should seven be “the number of the totality of manifestation”? Why should three be “the number of consciousness”?

98. pp. 519-520: Discuss the kinds of “centres of force” to be found upon the second systemic plane? What of centers which are not “principle centers”? Of what nature might they be? Speculate as to the various methods of enumeration referencing the following: “Under another enumeration they make the ten of esoteric life, and can also be enumerated as twelve, thus forming the twelve-petalled Lotus, or the heart center in the Body of the ONE ABOUT WHOM NOUGHT MAY BE SAID. How might such enumeration be organized? What is the meaning of the phrase—“the ten of the esoteric life”? Is there any hint concealed? Do you think that the Heavenly Man manifesting through the Earth Scheme can also be found upon the second systemic plane?

99. p. 520: On the buddhic plane the etheric centers of the Logos are found. Of what do these centers consist?

100. p. 520: We read that upon the buddhic plane are to be found “the esoteric planets and the Sun, viewed as the centre of the buddhic principles ... ”. What does the Tibetan mean by the “esoteric planets”? The sacred planets? The influence of the sacred planets? Other kinds of planets—for instance, “etheric” planets? What do you think? Also, why is the term “principles” used instead of principle (singular)? Is this a misprint? In what manner can the Sun be found upon the buddhic plane? Why should the Sun be connected with the buddhic plane? There are probably several reasons.

101. p. 520: Give your interpretation of the Trinity in relation to the aspects of the solar Logos to be found upon the three higher systemic planes.

102. p. 520: If most ashrams are to be found upon the buddhic plane, must full ashramic members be free of causal bodies? Why or why not?

103. p. 520: In the section on “The Logoic Plane” we learn that “the first, second, and the third subplanes of the first cosmic ether respond specifically to the vibration of one of the three aspects, or to those cosmic Entities Whose influence reaches the matter of the planes from without the system altogether.” Which Entities might these be and why?

104. p. 520: Interpret: “On the fourth subplane comes a primary blending of the three fiery Lives, producing archetypally that force manifestation of electricity which eventually causes the blazing forth of the Sons of Light on the next plane”? Who are “the three fiery Lives”? Who are the “Sons of Light”?

105. p. 521: Discuss the buddhic plane as “a plane of at-one-ment whereon an approximation is made which, on the path of return, marks the moment of achievement, and the point of triumph.” What is the reason for this triumph and why should it be associated with the buddhic plane? How is the number four associated with obscuration?

106. p. 521: Using the Law of Correspondences, discuss the buddhic plane as the place of triumph for man, the battle-ground for the Heavenly Man and the burning-ground for the solar Logos. What has a burning-ground to do with the ethers? If the buddhic plane is the battle ground for the Heavenly Man what is the significance of the fact that the majority of ashrams are now located upon the buddhic plane?

107. p. 521: Give your interpretation of the following very occult statements: “This differentiation of the subplanes of the systemic planes into a higher three, a lower three, and a central plane of harmony is only so from the standpoint of electrical phenomena, and not from the standpoint of either pure Spirit, or pure substance, viewed apart from each other. It concerns the mystery of electricity, and the production of light.”

108. p. 521: In your own words, seek to shed light upon the following: “ ... to the occultist there is no such thing as substance, but only Force in varying degrees, only Energy of differentiated quality, only Lives emanating from different sources, each distinctive and apart, and only Consciousness producing intelligent effect through the medium of space.”

109. p. 521: Who is “Lord Agni”? What are the implications of the fact that He “shows forth His fiery life on the atomic subplane of each plane; He shows forth as solar fire on the second, third and fourth, and as ‘fire by friction’ on the fifth, sixth and seventh”? How does this disposition of forces relate Lord Agni to the Solar Logos?

110. pp. 521-522: Note that man shows forth as solar fire on the “third, fourth and the three higher subplanes of the fifth plane”. What hints about the nature and value of the Spiritual Triad are hereby conveyed? How, do you suppose, the Heavenly Man shows forth?

111. p. 522: What may be the implications of the idea that on every plane we have the division 3—1—3? (Electric Fire, Solar Fire, Fire by Friction).

112. p. 522: Enlarge upon the idea that thought to the Heavenly Men the ashrams of the Masters may be vital to the solar Logos these same ashrams may be considered as material.

113. p. 522: Explain how it is that the number four in relation to the planes may usually be considered solar.

114. p. 522: Discuss the unique place of the fourth subplane of the systemic mental plane? What is accomplished upon this plane and in what ways may it be related to the buddhic plane?

115. p. 522: In relation to our solar Logos and solar system, Who or What is “Brahma”? What are the “forty-nine fires of matter” or of Brahma? What are the implications of the ways that the Spirit, Soul and Substance Aspects of Brahma functions on the forty-nine systemic planes?

116. p. 523: Discuss the manner in which the second aspect of the logoic Trinity functions. Compare the division of planes through which Brahma functions with the division through which Vishnu functions. What do you learn from this comparison? Who is more advanced, Brahma or Vishnu? Who is more influential in the solar system—Brahma or Vishnu? Why do you say so? In what ways is Brahma’s influence more pervasive and less localized? What are the implications that each of the “three Persons of the Trinity” has three aspects focussed through different groupings of subplanes?

117. p. 523: What are the Brahma, Vishnu and Shiva aspects of the human Monad? In what way is each aspect threefold and upon what planes do these aspects manifest?

118. p. 523: Give your interpretation of the following: “Brahma is the positive life of matter; He is the revelation of substance and the blaze that can be seen.”

119. p. 523: Why does the Tibetan treat the manifestation of Brahma in terms of “The Planes” and the manifestation of Vishnu or the second divine Aspect in terms of “Vibration”?

120. p. 523: What thoughts come to you as you realize that seven words represent the second aspect of divinity? What are “vibrations of consciousness” in this context? What might be the meaning of “the major three words which are the sumtotal of egoic life”? What are the solar systemic implications of the fact that “the chord of at-one-ment ... is that which is sounding forth now”?

121. p. 523: What does it meant that “the three aspects of Spirit as they are seen can only be expressed in terms of the other two in this solar system”?

122. p. 523: Is all that is of a ninefold or a sevenfold nature?

123. p. 524: What, in the light of the foregoing anent Brahma, would it mean to study the substance aspect in its triple nature?

124. p. 524: What is the one aspect of electricity which is at present utilized by man? Why is this presently utilized aspect called “the negative electricity of the planet”?

125. p. 524: Give your interpretation of the following: “When man has found out how to contact and utilise positive solar electricity, we shall have a very dangerous condition brought about, and one of the factors which will eventually manifest in the destruction of the fifth root race by fire.” Why, do you think, will the situation be so dangerous? Do you think that the term electricity can be applied in some manner to all the fires of the cosmic physical plane? What thoughts come to you when you read that the fifth rootrace will be destroyed by fire? Can you speculate what the nature of this destruction by fire will be? Review the references which refer to the wide-spread destruction of the forms of animal-man at the time of individualization.

126. p. 524: What, do you anticipate, will be the nature of the great liberation and purification to occur in the fifth round? What do we learn anent group progress by realizing that in the fifth round humanity must be purified of “elements which would tend to hinder the evolutionary progress”?

127. p. 524: What do you think the Tibetan means when he mentions “harmonious man”? Discuss “harmonious man” in terms of the relationship between the various human principles.

128. p. 524: In light of the discussion anent the various aspects of substance and consciousness, in what way does the six-pointed star describe the evolutionary goal of modern man?

129. p. 524: What is the threefold essential nature of the soul aspect? What might be the “three magnetic groups” which the Tibetan discusses in this section?

130. p. 525: It is often said that humanity is preparing to take the first initiation. And yet, on this page, the widespread preparation for the first initiation is discussed only as a fairly distant eventuality, “in due course of time”? How can we reconcile these two points of view?

131. p. 525: Speculate upon the modus operandi of the following process which will occur in the fifth round: “The KNOWERS and the students of Knowledge—actuated by group consciousness and working consciously—will separate themselves in group formation from those who know not, and from those who care not.” What role has the fifth ray in inducing and encouraging this process?

132. p. 525: Discuss the Law of Cleavage and its positive and negative effects?

133. p. 525: We learn of the Judgment to occur in the fifth round that “it will mark primarily the line of demarcation between the lower four Rays of consciousness and the higher three.” What might this mean and why might this be so? Elucidate the following anent the Judgment: “It is also a mystery hid in the relationship between the four exoteric Kumaras, and the esoteric three, and from the point of view of man separate those who are developing the consciousness of the Triad from those who as yet are living the life of the Quaternary.” Is Sanat Kumara included among the three esoteric Kumaras? What of the Buddhas of Activity? Is there a fundamental relationship between the four Rays of Attribute and the quaternary, and the three Rays of Aspect and the Triad? If so, of what nature?

134. p. 525: Discuss the relative strength of the lunar Lords in the fourth and fifth rounds.

135. p. 525: What is the meaning of the word “cavern” as here used? How is the cavern different from the “cave of initiation”?

136. p. 525: Have you any slightest inkling of the nature of the “three aspects of Spirit”? Is there any way to associate these three aspects with the three aspects of the Will?

137. p. 526: Give your interpretation of the following from the Old Commentary: “The Blessed Ones hide Their threefold nature, but reveal Their triple essence by means of the three great groups of atoms. Three are the atoms, and threefold the radiation. The inner core of fire hides itself and is known only through radiation and that which radiates. Only after the blaze dies out and the heat is no longer felt can the fire be known.” Who, in this case, are the “Blessed Ones”? How are they different from the Blessed Ones Who appear in Esoteric Psychology, Vol. II? What are the “three great groups of atoms”? What is the meaning of the “inner core of fire”?

138. p. 526: What is the gist of D.K.’s explanation of why the mental unit has four spirillae instead of seven?

139. p. 526: During man’s transference from the human kingdom into the spiritual kingdom, describe how you think the following takes place: “His polarisation shifts from out of the lower three atoms into the Triadal atoms; the force which these atoms generate and embody is merged and blended into the higher force points.” Is this a process which is meaningful to you? What evidences of it have you seen in your own life and in the lives of those around you?

140. p. 527: On the top of this page is one of the best and most concise descriptions of the nature of the permanent atom. Read it carefully and then offer what you learn. What is “germ substance”? Why does the permanent atom emanate from the second aspect of the Monad? What is the second aspect of the Monad? What are the implications of this? We learn that the permanent atom is a representative of the “feminine aspect of the second Person”. What does this mean and what are its implications?

141. p. 527: Give your interpretation of the following anent the spirillae: “The spirillae therefore are but streams of force, or second aspect vitality which circulate geometrically within the circumscribing wall of substance, composed of third aspect force or substance”.

142. p. 527: The following sentences are to be seriously pondered. What does your pondering yield?: “The primordial ray is the vehicle of the divine Ray” “Negative force forms a receptacle for positive force. Atoms are but force centres, and the centres as we know of them are but aggregates of force points which have reached a specific point in evolution, and are responding to the first great aspect in some degree, or to electric fire”. What is a “force point”? What is the magnitude of a force point compared to a physical plane atom? Do “force points” evolve or only atoms? Are these ultimate and non-ultimate force points? Discuss an atom as an aggregate of force points. Why must the first great aspect or electric fire be involved in the manifestation of an atom? Consider Babbitt’s atom and indicate in the diagram the point of impact of the first aspect.

143. p 527: The Tibetan tells us of the importance of the above italicized section. He tells us that “it contains the secret of the position of the different kingdoms of nature within the logoic body, and their place and part, for all depends upon the type of force which animates, upon the interplay of that force in substance, upon the dual, triple, or united aspect of force, and upon its septenary demonstration in form-building”. From your reading, did you gather any of the above? If so, what?

144. p. 527: What cosmic Entity “is to the Logos the negative aspect of electricity”?

145. pp. 528-529: Give your interpretation of the following: “Every form and aggregate of atoms, is simply a force centre produced by the action of positive force and its interaction with negative energy. It is the vitality of the second aspect working in conjunction with the third, and producing—in time and space—that illusion or maya which temporarily blazes forth, and attracts attention, creating the impression that matter is a concrete something. There is no such thing as concretion in reality; there is only force of different kinds, and the effect produced on consciousness by their interplay.” Why are these statements so important to occultists? Why are they important to you? Discuss concretion as an effect upon consciousness of the interplay of forces.

146. p. 528: What is “Divine Ideation”? Interpret: “Impulse is spirit energy causing objectivity.”

147. p. 528: Discuss the relationship between the three things which are required before any form of energy can become objective—Privation, Form and Matter.

148. p. 528: Elucidate: “Force of life is the transformation into energy of the thought of the Logos”.

149. p. 528: What does it mean that “spirit has to acquire full self-consciousness”? Can it be said that spirit lacks knowledge of limitation?

150. p. 528: In what way can it be accurately said that “the devas are the origin of form”? Distinguish practically between the Ahi and the Army of the Voice. Relate these two groups to the four higher systemic planes and the three lower.

151. p. 528: Discuss form as the principle of limitation.

152. p. 528: What is the form which combines all forms? Discuss this in reference to the Bhagavad Gita.

153. p. 529: Discuss the relation of the first aspect of divinity to the principle of harmony. Discuss the appropriateness of the following names for the “third type of force” which, presumably, is first aspect force: a) The one synthesising Life; b) Electric fire; c) The point of equilibrium; d) Unity or harmony; e) Pure Spirit; f) Dynamic Will; g) Existence. Note the order in which they are presented. Does this order connect at all to the seven Rays? If so, howso? Why is it said that this third type of force “is itself on its own plane the sumtotal of the second”?

154. p. 529: FOHAT is discussed here. Does FOHAT refer to a triple Force behind matter, form and spirit, or does FOHAT refer the to the “third type of force”? Asked in another way, on the cosmic physical plane, are all three aspects of divinity really aspects of FOHAT? Why yes or no?

155. p. 529: What are the implications of the idea that “each of the streams of force in the permanent atoms vibrates to the note of a particular subplane ... ”

156. p. 529: What does the Tibetan mean that “from the point of view of the microcosm, the aspect of pure Spirit or of Electric Fire remains in the solar system as an abstraction”? If the true nature of Spirit remains unrevealed in this mahamanvantara, what, then, in relation to Spirit is revealed?

157. p. 530: Which, of the entire range of vibrations, are missing from the response capabilities of the mental unit?

158. p. 530: What inferences can you draw from the following: “From the standpoint of the average man in physical incarnation, the egoic consciousness, within the causal periphery, is as abstract as is the Logos viewed as the Dweller within the system”? Is this promising?

159. p. 530: What are the implications of the fact that the solar Logos is turning His attention away from the two and one half systemic planes which we know as the three world of human evolution? To what degree is the solar Logos conscious of these worlds?

160. p. 530: What thoughts come to you as you read that “the four lower spirillae are definitely under the influence of the personality Ray”?

161. p. 530: While it is easy to see why the fifth spirilla should be under the influence of the Egoic Ray, why should the sixth spirillae be so also?

162. p. 530: If the fifth spirilla vibrates to five types of force, to how many types of force do all spirillae within a full permanent atom vibrate? Why? In light of these numbers, why may we expect the perfection of the Brahma Aspect in the fifth round? How is the fifth spirilla related to entrance into the Kingdom of God?

163. p. 531: The following is profoundly occult. See if you can grasp its meaning and some of its implications and ramifications: “The spirillae are literally ten in number, three major and seven minor. But from the unit point of view, they are the four and the major three, the remaining lesser three being counted as one with their major, inasmuch as they are direct reflections.” From these sentences, what of potential value do you learn about our planetary system—sacred, non-sacred and synthesizing planets? What do you learn about the seven colors? What might you learn about the system of schemes, chains and globes? What might you learn about the sevenfoldness or tenfoldness of the planes of manifestation?

164. p. 531: Why should the following be necessary: “The arrangement of these tiny force vortices and their internal economy on each plane is one of the secrets of initiation and may not be revealed”?

165. p. 531: Give your impression of the implications of the following hints: “The astral permanent atom has its internal streams of force arranged so that the spirals do approach quite closely the conformation of a heart, through the pointed end is eliminated. The buddhic permanent atom has its spirillae arranged so as to form approximately a figure eight with a central stream bisecting the double spiral.” Why the appropriateness of the heart? Why the appropriateness of the figure eight? In what other occult structures or energy movements does the figure eight appear and how could you link these appearances to the geometry within the buddhic permanent atom?

166. p. 532: What implications suggest themselves to you as you realize that the higher three permanent atoms “contain but three spirillae—the major three”. Is this an elimination of four or seven, considering that the lower permanent atoms have, literally, ten spirillae?

167. p. 532: When a man becomes a pentagram instead of a six-pointed star, how many permanent atoms will he have? Which and why? At what point does a man become a triangle?

168. p. 532: Can the lower two permanent atoms (with the mental unit) be retained after the fourth initiation? Is such retention either necessary or possible?

169. p. 532: What thoughts come to you when you read that: “The mystery of a planet and its central life has not yet been revealed. It is connected with another manifestation of which as yet nought is known.”

170. p. 532: What is the particular meaning which the Tibetan gives to the adjective “extra-systemic” in point number nine?

171. p. 532: The implications of the following are great. What is suggested to your thought: “The causal body of the Heavenly Men is upon the third subplane of the comic mental plane, while that of the solar Logos and those of the three Persons of the logoic Trinity are upon the first subplane.” What anent the initiatory status of these great Beings is herein revealed? Us the Law of Analogy. Are the three Persons of the logoic Trinity planetary? What might it mean that They are not solar but are super-planetary? Consult p. 99 of Esoteric Psychology, Vol. II. Do you think the three Persons of the logoic Trinity are related exclusively to the three synthesizing planets?

172. p. 532: Point 11 is profoundly provocative and difficult to decipher. What thoughts come to you as you ponder it? What possible relation between man and mineral emerges from this paragraph? Remember that men are to become “living stones”. Try to shed light on the following: “There is, therefore, a close analogy between these focal points of force of the group—human or otherwise—and a chain, a globe, and a round ... ”. Remember the progression of life from kingdom to kingdom with the onset of each round. Who or What might be the solar entities and lunar entities discussed? Consult p. 844 for possible indications. Within what kind of centre might “the sumtotal of the permanent atoms of man in the spiritual kingdom (the three triadal atoms, atma-buddhi-manas) form the spiral streams of force ... ”?

173. p. 532: Consider the following: “The permanent atoms concern solar entities when they are found on or above the higher mental. They concern lunar entities on the lower mental, the astral and the physical plane.” How many different types of solar entities can you think of? Of these which type is most likely to be a center in which all the higher permanent atoms of man form spirillae?

174. p. 532: It is fairly easy to conceive of chakras within chakras within chakras as wheels within wheels within wheels, etc. Can you explain a similar structure demonstrating permanent atoms within permanent atoms within permanent atoms, etc., with the lesser permanent atoms serving as streams of force or spirillae to the greater permanent atoms?

175. p. 533: Often the terms “scheme” and “chain” are used interchangeably by the Tibetan. What, in the section under Roman numeral I, tells you that schemes and chains are fundamentally different?

176. p. 533: What type of being uses only one permanent atom within the solar system, i.e., upon the cosmic physical plane? From the tabulation, what do you learn about the status of these beings?

177. p. 533: What significance do you gather when you realize that the solar Logos; Brahma, Vishnu and Shiva; the three synthesizing planets; and the seven sacred planets number together fourteen? If the five presently acknowledged non-sacred planets are added, the sum comes to nineteen, which sums to ten and then one. What do you think?

178. p. 533: What, in your estimation, is the function of a Lord of a globe in a chain? What do you think may be the status of a Lord of a globe compared, for instance, to Sanat Kumara or the Buddhas of Activity? Why do you say so?

179. p. 533: What is a “Root Manu” and what is its function?

180. p. 533: What is suggested to your thought by the fact that there are seventy-seven Embodiers of form? How would these beings be related to the various Manus? Why related to various Manus?

181. p. 533: How can the bodies of certain Entities be “made up of animal souls”? What, in this case, are “animal souls”? In what way might “Triads” be involved in this process? Why should there be seven such Entities? Are these Entities all found within the Earth Scheme or are They distributed among various schemes?

182. p. 533: How does point 2 in tabulation III support the relationship of Mercury to the number five?

183. pp. 533-534: From reading tabulation IV, what new information do you gather about the nature and status of the “seven Sons of Fohat”? Should the seven Sons here discussed be considered cosmic or systemic? Why?

184. p. 534: We read in tabulation IV of “that Entity Who works through the FORM of a planetary occult Hierarchy, using it as His body of manifestation, and regarding it as a centre through which all His force can flow”. In terms of the occult Hierarchy of the planet Earth, Who or What might this Entity be? Why?

185. p. 534: Focus on point 4, tabulation IV. Which constellation is the “lesser Dragon”? What is the “sixth principle in the solar system” and why should it be associated with Neptune? Give your interpretation of the “Halls of Wisdom”.

186. p. 534: Examine all six tabulations from pp. 533-535. Realizing that all entities listed are listed in descending order of status, what do you learn about the structure of our solar system and the entities who manage it?

187. p. 534: Examine all six tabulations carefully. Can you detect any distinctive quality which distinguishes all entities listed under each of the tabulations? For instance, do the entities listed under tabulation IV have any quality that unites them, or that distinguishes them particularly from the entities listed in tabulation V?

188. p. 534: In tabulation V., point 2, we are told of “the lesser Heavenly Men on the buddhi level”. From this reference, what do we learn about the use of the term “Heavenly Men”? Note that the term Heavenly Man may be applied not only to a Regent of a chain, but perhaps, even to a Lord of a globe. Why can these lesser Heavenly Men not be considered planetary logoi of any kind, even minor, non-sacred planetary logoi? If it is possible that such a being as Sanat Kumara can find His place in tabulation IV, is it possible that a Master of the Wisdom could find His place in tabulation V? If so, why so? Or why not? Where might that entity which is an ashram be found?

189. p. 534: What might be the nature of a “lesser solar Deity” the body of which is comprised of 343 egoic vehicles? If a single human unit can be considered a cell within a Heavenly Man, what sort of aggregation might be considered a cell within a solar Logos?

190. pp. 533-535: From a thorough study of the six tabulations, which are the major learnings to emerge for you? What hitherto unknown realizations have emerged for you? What unsuspected implications have also emerged?

191. p. 535: What is the value to you or to intelligent humanity in general, to realize that “many diverse lives (all embodying lesser lives, or embodied in greater ones themselves) are to be found within the various schemes”?

192. p. 535: From what is said about superhuman, human and subhuman lives, do you believe that subhuman lives have permanent atoms? Why or why not?

193. p. 535: What are the implications and ramifications of the following statements by the Tibetan: “All the permanent atoms concern physical matter and manifestation”?

194. p. 535: What are the implications of the statement that “the highest permanent atom of man, the atmic, is, after all, an atom of the third cosmic ether ... ”?

195. p. 535: Why is it justifiable to use the term personality in relation to the many beings listed in the six tabulations?

196. p. 535: Discuss permanent atoms as points of contact with “the force of a plane, of a planet, of a chain, or a scheme or of a system.” Elaborate upon how these points of contact may interplay with these different types and magnitudes of units (i.e., planets, chains, schemes or systems).

(End of Section 1)

1. p. 536: Interpret: “ ... the laws of karma are adjusted, the clue being found in the mastery of the sixteen rays of the Ego, for which sixteen rays sixteen mantras or words are given, the real pronunciation being however reserved for initiates only.” Note the relation of the number sixteen to seven. See also p. 514, where the Rays emanating from the heart of the sphere are considered seven. Is there any way to number the contents of the causal body such that sixteen is derived when all factors are summed? What is your solution to this problem? How can Formula II from DINA II be connected to the sixteen rays of the Ego?

2. p. 536: Give your interpretation of the following occult statement: “The mystery of the sixteen rays of the Ego will be revealed when the force of the Sacred Tetraktys is merged with that of the Holy Twelve.” What, do you suppose, are the “Holy Twelve”? There are a number of ways to derive the number sixteen in relation to the Egoic Lotus. What are some of them?

3. p. 536: In what way can it be said that the mental unit “embodies the first aspect in manifestation, and ... is analogous to the first logoic aspect”? Discuss the idea analogy that just as the first aspect of divinity cannot come into full demonstration in our solar system, neither can the mental unit demonstrate all the powers with which it is allied.

4. p. 536: If the two lower permanent atoms and mental unit of the human being are contained with the causal periphery upon the higher mental plane, how can they also be located upon the atomic subplane of the systemic physical and astral planes, and the fourth subplane of the mental plane, respectively?

5. pp. 536-537: Analyze the following and give your interpretation: We are investigating “the seven types of force, or the seven logoic spirillae within that permanent atom [the physical logoic permanent atom]; this, if realised, gives a new outlook upon the subject of plane vibration”. Discuss the relationship between activation and awakening of the various spirillae and the activation of the corresponding systemic planes.

6. p. 537: If by some calculations man has ten centers of force, how would you enumerate these ten?

7. p. 537: What are the dynamics of obscuration, the absorption of the energy of one center by another and greater? How might this really work? Microcosmically (i.e., within your own system) are there presently any dynamics occurring which are analogous to the dynamics of obscuration?

8. p. 537: Why does the Tibetan list the three major centers as Head, Heart and Throat? What else might He have said in other contexts?

9. p. 538: What justification is there for calling the causal body the monadic heart centre?

10. p. 538: We are told that the causal body “is a flaming wheel of fire within the monadic auric egg, which embraces the five planes of monadic manifestation.” If the causal body is to be found upon the higher levels of the systemic mental plane, in what way can it be said to embrace the five planes of monadic manifestation? The answer to this question is important.

11. p. 538: Why are the innermost three petals of the causal body considered unrevealed and embryonic?

12. p. 538: Discuss the equivalence of petals, spokes or whorls in relation to the causal body.

13. p. 538: Given the meaning of the inner three petals of the egoic lotus, why should they be especially related to and responsive to monadic vibration?

14. p. 538: Are the nine petals completely unfolded by the time the third initiation is reached?

15. p. 538: We read the following: “it is the stimulation or revelation of these inner petals, but the One Initiator at the third and fourth Initiations which brings about the final conflagration and blazing up of the causal body with the subsequent liberation of the central positive Life or Fire.” Compare this statement to one earlier made anent the two lower permanent atoms and mental unit, to the heightened stimulation of which is also attributed the destruction of the causal body. From what is written here, can one gather that the inner petals are relatively unstimulated and unrevealed before the third initiation? Is there anything here to suggest that the process of fiery destruction has its inception at the third degree?

16. p. 538: Consider the following: “Solar Fire is dual. It is the fire of matter or substance and the fire of mind blended.” Why does the Tibetan say this? Is not Solar Fire something unto itself, existing before any blending with Fire by Friction? Could the Tibetan mean that Solar Fire when manifesting through the substance of the third aspect is dual? What do you think?

17. p. 538: Describe the nature of two possible six-pointed stars which could be conceived by consideration of the bottom paragraph on p. 538.

18. p. 538: Attempt to enumerate the nine fires which D.K. here discusses. This may be accomplished with reference to the collection of human principles. Or is there another way to succeed in the enumeration? What do you think? Remember that every aspect of deity (Brahma, Vishnu or Shiva) has three sub-aspects.

19. p. 538: Discuss the duality of the fires of mind. Whereas the fires related to higher mind are easily conceivable, what the three fires related to lower mind? Or does the duality suggested have nothing to do with higher and lower mind?

20. p. 538: What is the “electric spark of [one’s] own particular Heavenly Man”? See p. 539 and draw the appropriate analogy.

21. p. 539: Share your thoughts on the following: The inner three [petals] which complete the twelve, and which are concerned with the final, and essentially spiritual stages of his evolution are really related more intimately to the evolution of the Heavenly Man, and are connected with the stimulus which He receives in contacting the logoic electric spark, or the pure Spirit aspect of the Logos.”

22. p. 539: How is the term Kumara used on this page? To what sort of Entity does it refer?

23. p. 539: Do you think the number of petals associated with the causal manifestation of each Heavenly Man of our system varies or is regular? These Heavenly Men, seen psychically, appear as Lotuses. Do you think this psychic vision is focusing upon their causal appearance or some other? What references in TCF can you marshal to support your position?

24. p. 539: In what way does the egoic lotus unfold its petals in groups of three upon the three planes of the higher mental? Is there any regular system to this unfoldment as regards the location or focusing of the lotus upon the three planes, or, really, sub planes?

25. p. 539: What is the relation of the three lower systemic planes to the three Halls of Ignorance, of Learning and of Wisdom? Can one enter the Hall of Wisdom if there is no conscious contact between the higher and lower mental planes. Return to p. 534, tabulation IV, point 4, and use the information there found (or hinted) to enrich your understanding of the nature of the Hall of Wisdom. In which Hall are you presently focussed and why?

26. p. 539: Regarding the Petal of Knowledge for the physical plane what is the major psychological result of the unfoldment of this petal? What rays, planets and astrological signs do you believe might contribute to the unfoldment of this petal and why? What sort of “Law” is broken and why is it broken? What sorts of human beings have one petal unfolded?

27. p. 539: Regarding the Petal of Love for the physical plane what is the major psychological result of the unfoldment of this petal? What rays, planets and astrological signs do you believe might contribute to the unfoldment of this petal and why? How does the sort of love associated with this petal unfold through relationships? What sorts of human beings have two petals unfolded?

28. p. 540: Regarding the Petal of Sacrifice for the physical plane what is the major psychological result of the unfoldment of this petal? What rays, planets and astrological signs do you believe might contribute to the unfoldment of this petal and why? What are the “driving force of circumstances” and how can this bring about sacrifice? What does it mean to offer up the physical body upon the “altar of desire”? What sorts of human beings have three petals unfolded?

29. p. 540: What results within the three worlds of evolution can be expected when the physical permanent atom becomes radioactive?

30. p. 540: Why, even with the unfoldment of the first three petals, is a man considered still to be working within the Hall of Ignorance?

31. p. 540: Regarding the Petal of Knowledge for the astral plane what is the major psychological result of the unfoldment of this petal? What rays, planets and astrological signs do you believe might contribute to the unfoldment of this petal and why? What does it mean to consciously balance the pairs of opposites, especially at the stage of evolution here designated? In what manner is the Law of Attraction and Repulsion gradually utilized? What does it mean to begin to comprehend causes by means of one’s essential duality? What sorts of human beings have four petals unfolded?

32. p. 540: Regarding the Petal of Love for the astral plane, what is the major psychological result of the unfoldment of this petal? What rays, planets and astrological signs do you believe might contribute to the unfoldment of this petal and why? Interpret: “unfoldment is brought about through the process of gradual transmuting the love of the subjective nature or of the Self within”. In what way, at this stage, does the individual seek to “turn his attention to the Love of the Real”? Why should this process work out in many live of “turmoil, of endeavour and or failure ... ”? What stage of aspiration, discipleship or initiation might the unfoldment of this petal represent? What sorts of human beings have five petals unfolded?

33. pp. 540-541: Regarding the Petal of Sacrifice for the astral plane what is the major psychological result of the unfoldment of this petal? What rays, planets and astrological signs do you believe might contribute to the unfoldment of this petal and why? What is the meaning of giving up one’s own desires for the sake of one’s group? Why, at this point of evolution, is the sacrificial motive still “somewhat a blind one and still coloured by the desire for a return of that which he gives and for love from those he seeks to serve”? What stage of aspiration, discipleship or initiation might the unfoldment of this petal represent? What sorts of human beings have six petals unfolded?

34. pp. 540-541: What results within the three worlds of evolution can be expected when the astral permanent atom “comes into full activity and radiance, as regards five of its spirillae”? Why, at this point, five spirillae?

35. p. 541: Regarding the Petal of Knowledge for the mental plane, what is the major psychological result of the unfoldment of this petal? What rays, planets and astrological signs do you believe might contribute to the unfoldment of this petal and why? What stage discipleship or initiation might the unfoldment of this petal represent? What psychological conditions are necessary when the man comes to the point where he “consciously utilises all that he has gained or is gaining under the law for the definite benefit of humanity”? What is the relationship of such an individual to the Divine Plan? What sorts of human beings have seven petals unfolded?

36. p. 541: Why is each tier of petals somewhat colored by the quality of the other two tiers?

37. p. 541: In relation to the tier of Love Petals, why should the light of sacrifice be weaker in tone than the other two tones or qualities? Explain the following: “On the mental plane, the light of sacrifice comes to its full display, and all that is seen is coloured by that light.” What are some reasons why sacrifice is so closely related to the mental plane?

38. pp. 541-542: Regarding the Petal of Love for the mental plane what is the major psychological result of the unfoldment of this petal? What rays, planets and astrological signs do you believe might contribute to the unfoldment of this petal and why? What sorts of human beings have eight petals unfolded? What stage discipleship or initiation might the unfoldment of this petal represent? What sorts of qualities are necessarily present in an individual capable of and determined to carry forward a “conscious steady application of all the powers of the soul to the service of humanity within no thought of return nor any desire for reward for the immense sacrifice involved”?

39. p. 542: Regarding the Petal of Sacrifice for the mental plane what is the major psychological result of the unfoldment of this petal? What rays, planets and astrological signs do you believe might contribute to the unfoldment of this petal and why? What sorts of human beings have nine petals unfolded? What stage discipleship or initiation might the unfoldment of this petal represent? Interpret the following: The unfoldment of the ninth petal “demonstrates as the predominant bias of the soul as seen in a series of many lives spent by the initiate prior to his final emancipation. He becomes in his sphere the ‘Great Sacrifice’”. What is meant by the “predominant bias of the soul”? What, in this case, is the meaning of the “final emancipation”? Is the Tibetan suggesting that the unfoldment of this petal necessitates many lives of endeavor, or that the unfoldment of this petal demonstrates the fulfillment of the predominant bias of the soul which has been evident during many previous lives of endeavor?

40. p. 542: Is D.K. suggesting full unfoldment of all three petals in each tier is consummated at the time of the unfoldment of the last petal in the tier? If this is so, what does one learn from the dynamics of the process?

41. p. 542: Examine the following sentence carefully: After the ninth petal has been unfolded, “the causal body is then (expressed in terms of fire ) a blazing centre of heat, radiating to its group warmth and vitality.” What is the meaning of the group emphasis?

42. p. 542: What might be the meaning of the fourth dimensional rotation of the spokes of the causal wheel after the third initiation? Imagine the wheels turning upon themselves. What sort of understanding (especially with respect to past, present and future does this kind of turning suggest?

43. p. 542: The following thought is extremely occult. What ideas come to you as you attempt to interpret it?: In the midst [of the forth dimensional rotation of the spokes within the causal body] forming a certain geometrical triangle (differing according to the ray of the Monad) can be seen three points of fire, or the permanent atoms and the mental unit, in all their glory.” Assuming here three principal monadic rays, what sorts of triangle do you think would be seen in relation to each type of monadic ray and why? Refer to p. 89 of Esoteric Astrology, anent the ray which issues from the many-petalled lotus. Do you think that this ray is the monadic ray or the egoic ray?

44. pp. 542-543: Share your thoughts anent the following occult statements: “Then the fire of matter, of ‘fire by friction’, becomes sufficiently intense; when the fire of mind of solar fire (which vitalises the nine petals) becomes equally fierce, and when the electric spark at the innermost centre blazes out and can be seen, the entire causal body becomes radioactive.” Is solar fire seen only in relation to the nine petals and not to the inmost three? This series of sentences seems to suggest that all three fires contribute rather equally to the destruction of the causal vehicle, does it not?

45. p. 543: The vitality of the permanent atoms are only, it seems, temporarily contained within the atomic spheres. To what “great sphere” does that vitality return? We are told that at the liberation “the fire of mind blends with its emanating source, and the central life escapes”. What, in your opinion, is that “emanating source”? What is actually going on in this process with respect to the fire of mind?

46. p. 543: At what point does participation in the Hall of Wisdom terminate and become something higher? Remember that Neptunian lives which dispense Love-Wisdom within certain of the Halls of Wisdom.

47. p. 543: A very important series of sentences here occurs giving an idea of how long it takes for the various tiers of petals to open, and the initiation with which the unfoldment of these tiers is connected. The unfoldment of the first tier “involves a process covering a vast period of time.” “Then the second series of petals are opened, during a period of time covering his participation intelligently in world affairs until he enters the spiritual kingdom at the first Initiation; and a final and briefer period wherein the three higher or inner ring of petals are developed and opened.” From these words, it appears that the first second and third initiations would be rather closely correlated with the opening of the seventh, eighth and ninth petals respectively? Does this thought seem correct to you? Why or why not? If correct, what sorts of developments could be expected with the opening of the fifth and sixth petals? Where, particularly, would the aspirant be found? Where the true disciple?

48. p. 543: Discuss the following: “ ... the order of the development of the petals and the stimulation of the fires depends upon the Ray of the Monad, and the subray upon which the causal body finds itself. This thought would be expansion, and would prove a fruitful source of study to the occult investigator.” How would you expand this thought? Why is the Ray of the Monad so important in the order of unfoldment, not only of the petals of the egoic lotus but of the chakras in the etheric body? What is the “subray” here referred to? Is it the ray of the causal body considered as a subray of the monadic ray? If so, why would this ray also be important in the order of unfoldment? What ideas to you have about the order in which petals unfold according to monadic ray and the subray upon which the causal body is found?

49. p. 543: In what way does consciousness contribute to rapidity of unfoldment?

50. p. 543: What are the important implications of the following statement? “The Ego takes no active interest in the development until the second petal in the second series is beginning to open”. What, do you suppose, is the reason for the Ego’s (i.e., Solar Angel’s) lack of interest before this time?

51. p. 544: What is the second Logos? Why or how is the “inherent life of the second Logos ... the life of the petals of the lotus”? What is the first Logos? What does it mean that the first Logos works through the SELF? Why does the first Logos only respond at the point of the opening of the fifth petal? Can you think of any important astrological or numerological correspondences in this relationship?

52. p. 544: What degree of petal unfoldment indicates that the “causal body is in a condition to respond to the Will aspect of the Heavenly Man ... ”?

53. p. 544: In the foregoing pages, the Tibetan has said that He has given information, which “if followed, will lead the student to much of practical value and application”. As you read pp. 536-544, what information do you consider the most practical and how would you apply it?

54. p. 544: How can you best define an elemental? What, specifically, is an elemental of the mental plane?

55. p. 545: As clearly as you can, how would you explain the nature of spirillae?

56. p. 545: Discuss the following: “The internal life of the permanent atom, and that which animates it, is the life of the third aspect; the force playing upon it and through it is the life of the second aspect”. How, specifically in relation to the permanent atoms, do the influences of these aspects of divinity differ?

57. p. 545: What thoughts come to you as you ponder the following summary statement: “ ... the permanent atoms are concerned with the substance aspect of Existence or Becoming, while the petals or the lotus, or the fiery spokes of the wheel, deal specifically with the psychical aspect, or the development of consciousness; the central nucleus, or the three inner petals, embodies the aspect of pure Spirit.”

58. p. 545: We learn that all three aspects of divinity have a reflex action upon each other. Describe how, in terms of Will, Love and Activity, the nature of this reflex action, this mutual stimulation and interplay?

59. p. 545: The following, touches on the importance of the permanent atoms to the Ego: “It is ... through the permanent atoms that the Ego comes en rapport with his objective world; he works upon and through his environment successfully or blindly just in so far as he can energise his permanent atoms, and bring the spirillae out of latency into potency. This only becomes possible as he unfolds the petals of the lotus”. In your own words, what is the process here being described? What is the relationship between the unfolding petals of the egoic lotus and the awakening of the spirillae?

60. p. 546: The unfoldment of all three petals in the Knowledge Tier and the Love Tier result respectively in the strong stimulation of the three major spirillae of the physical and astral permanent atoms respectively. However, we learn, that “in the case of the mental unit ... the four spirillae of the mental unit are aroused to full activity when the knowledge petal of the final three opens”. What, then, do we learn about the condition of the individual at the time of the complete opening of the seventh petal? If this petal is associated with the first initiation, what does that tell us about the requirement of the first initiation? Refer to p. 541.

61. p. 546: We learn that “the opening of the remaining two [petals of the Sacrifice Tier] reveal the flowing threefold flower which lies at the centre of egoic manifestation.” What are the qualities of this threefold flower? Why is it appropriate that the synthesis petals be revealed at the time of this unfoldment? What has this unfoldment and revelation to do with the building of the antahkarana?

62. p. 546: Why does D.K. sound a note of warning in connection with the question of egoic unfoldment?

63. p. 546: Consider carefully: “ ... if the Ray of the Monad is the second Ray, the knowledge petal will be the first to open, but the second petal of love will almost parallel its development, being for that particular type of Ego the line of easiest unfoldment; the knowledge petal will be for it the most difficult to open.” Is there anything unusual in these statement? Why is the knowledge petal referred to in the singular? Is D.K. calling the entire first tier of petals the knowledge petal and the second tier of petals the love petal? Or is He speaking of the knowledge petal in each of the three tiers? Notice too, that the Ray of the Monad is here discussed as the major influencing factor, but then He uses the word “Ego”. What does this mean to you? When D.K. says that for the second Ray Monad the knowledge petal is the most difficult to open, why? Does He mean that (for that ray type of Monad) that the individual knowledge petal of all three tiers is the most difficult (of the petals in that tier) to open? Consider what is said of the Monad upon the second Ray, and suggest how petal unfoldment might proceed for those who have the third or first Rays as monadic Rays (counting the fourth, fifth, sixth and seventh ray monads as affiliated principally with the third ray).

64. p. 546: In your own words explain D.K.’s explanation for “the greater rapidity of the later stages of unfoldment as compared with the first”. Does His explanation make sense to you?

65. pp. 546-547: Discuss the problem of uneven petal unfoldment. How does it work? Give some hypothetical examples. Do you know of anyone who suffers from such uneven unfoldment? What is the apparent result? Do you, yourself, have in some measure this condition? If you say so, why do you say so? Note that the Tibetan says, “this is the explanation frequently of the power in service along certain lines displayed by some, coupled with a comparatively low stage of development or of consciousness (egoically speaking). What does He mean by this? Can a Mozart be somewhat explained in this way? What about “Idiot Savants”, or do you think such a phenomenon is different? How do you think such uneven development comes about? What are some possible scenarios?

66. p. 547: What alternatives lay before an ego which has developed unevenly? What courses of action would be advisable to take? How might the results of such actions be experienced within the personality?

67. p. 547: Review the Tibetan’s explanation of the possible genesis of uneven egoic petal development. What thoughts come to you in relation to these possibilities? What might the Tibetan mean by “the karma of the Monad itself on its high plane.” What, in terms of antecedent experience, might such karma suggest? We know, theoretically, somewhat about the grip of the ego upon the personality. Of what nature might be the grip of the Monad upon the ego? What role might personality decision play in the case of uneven development? Think of the condition of a number of fifth ray types in relation to the second petal—i.e., think of the Primary Lotuses. Do you think that such a condition might be one of those which the Tibetan refers to as “certain peculiar conditions hidden in the evolution of any particular Lord of a Ray”? What is a “congery of causal bodies” and how might such a congery be subject to group karma? Offer a scenario.

68. p. 547: Why do you believe the Tibetan states that “the whole subject [of egoic evolution] is of interest in that it is the next step ahead for the students of occult psychology”? Why, the next step?

69. p. 547: What do you think group karma is? What can you say to clarify the idea of the karma of an egoic group? In relation to the egoic group with which you feel yourself affiliated, do you sense any such karma?

70. p. 548: The Tibetan offers certain ideas here about a truly “occult psychology”. What are the most important things you would say about “the arousing of the Ego to full activity in manifestation”? What can you share about “the sound formulation of the laws of egoic unfoldment, of the methods whereby, petal by petal, the lotus may be brought to perfection ... ”?

71. p. 548: What does D.K. mean by “energy in its dual aspect—internal vibration and external radiation”?

72. p. 548: If the truly advanced student were to center his attention upon “the psychical centres, such as the Ego in the causal body and egoic groups” what would result? What would be the result in your life”?

73. p. 548: The Tibetan talks about the “effect of one consciousness upon another consciousness on the physical plane” and how knowledge of this can be “scientifically utilised to produce specific results in group evolution ... ”. Given your present knowledge, what sort of thing do you think He has in mind?

74. p. 548: How is “the study of vocational education, business efficiency, and the place of the human unit in any trade or enterprise” related to the interplay of fires and of different types of consciousnesses? What will continued attention to such practical matters eventually reveal?

75. p. 549: Discuss D.K.’s prophecy with respect to future training of the young. What are some specific advantages to human living to be derived from more easy and direct access to the energy of the higher self?

76. 549: Give your explanation of the following warning by the Tibetan: “Such a process must necessarily be slow. The powers of the ego are stupendous and if released now through the agency of an unready personality would lead to dire disaster.” We are talking here about the ego which all students of occultism are attempting to contact and integrate with. We are not specifically talking about kundalini or the power of the spirit and will aspect. Therefore, what sorts of dire disaster could the Tibetan mean?

(end of Section 2)

1. p. 550: How is it that the study of thought elementals and fire elementals “definitely concerns the evolution of man and his power eventually to create ...”?

2. p. 551: What actually is a Thought-Form?

3. p. 552: The Tibetan offers three functions for every thought form: 1) To respond to vibration; 2) To provide a body for an idea; 3) To carry out specific purpose. Discuss the meaning of each of these functions according to your understanding.

4. p. 552: The Tibetan speaks often of the Logos (the solar Logos). Do you believe that He is basing what He has to say upon a study of the physical manifestation of the Logos—the logoic “quality, psychic nature, aroma, emanation or magnetism ... ” as seen working out through form?

5. p. 552: Discuss the object of human evolution as a process which enables “the Thinker to respond to every contact fully and consciously, and thus to utilise his material sheath, or sheaths, as adequate transmitter of such contact”. Who, in this case, is “the Thinker”?

6. p. 552: The Tibetan states that “the most easily studied human thought-form is the one the Ego creates through which to function”? What does the Tibetan mean by this? Is He justified, in this instance, in the use of the term “thought-form”?

7. p. 552: D.K. says of the solar Logos, that “He builds by the power of his thought a body which can respond to that group of vibrations which are concerned with the cosmic physical plane (the only one we can study). It is not yet adequate, and does not fully express the logoic Thinker”. Why is it not yet adequate? When can it be expected to be adequate? What are the results of the fact that it is not yet adequate?

8. pp. 552-553: Consider carefully the vibrations to which the systemic thought-form must respond. What is the logoic ring-pass-not? Should it be considered related to the cosmic physical plane alone, or to higher planes? How do you think the vibrations of the cosmic astral plane affect the physical form of divine manifestation? Does it seem arresting to you that D.K. speaks of “the emotional quality of other cosmic entities ... ”? What might the Tibetan mean by “the logoic Higher Self”? Can you think of any constellations which might be particularly associated with the solar logoic Higher Self? When D.K. speaks of the vibrations from Sirius, do you think He is speaking of vibrations from the lower four subplanes of the cosmic mental plane or of the higher three subplanes? Why? Upon what cosmic level can the Rishis of the Great Bear be found? What does their being found on such a level mean? Which two stars are the “Prototypes of the Lords of the seventh and fifth Rays”? Why are these two Rays so important to the solar Logos? How is the seventh Ray work of thought-form building different from the fifth Ray work of concretion?

9. p. 553: In point 6, we learn that the systemic thought-form must become responsive to “certain very remote vibrations, as yet no more appreciable in the logoic Body than is monadic influence in that of average man, from the ONE ABOUT WHOM NAUGHT MAY BE SAID, that cosmic Existence Who is expressing Himself through seven centres of force, of which our solar system is one.” Do you see any occult blinds in the foregoing statement? This OAWNMBS cannot be Sirius, for Sirius is previously mentioned in point 4. And yet our solar Logos is too small a being to be one of the major seven centers in the OAWNMBS greater than the Sirian Logos. What is going on? Focus particularly on the phrase—“seven centres of force, of which our solar system is one” and give an alternative interpretation.

10. p. 554: In relation to the Logos, what might “Divine Maturity” mean? When speaking of the “polar opposite” of our Logos, why is the word “constellation” used instead of “solar system”. Would it not be reasonable to suspect that the polar opposite of our solar Logos would be another solar Logos? What thought do you have about Who or What might be the entity which is the polar opposite of our solar Logos? Do you think that polar opposite should be near or far (astronomically) from our solar system? Why?

11. p. 553: Consider the importance of the seventh and fifth rays to the magician? Why are these two rays so important? Considering this, what can be predicted anent the quality of magic in the Aquarian Age? What direction do you think it will take?

12. p. 554: As you consider the various influences to which the systemic thought-form must, in time, become responsive, what thoughts come to you? The Tibetan speaks of vibrations of various orders. Do you detect any pattern in the numerical listing of the seven vibrations to which the logoic thought-form must become responsive? To which, if any, of these vibrations are you or your group consciously responsive?

13. p. 554: The Tibetan sometimes speaks of solar systems of various orders—for instance: our solar Logos is a fourth order Logos; the Logos of Betelgeuse is a second order Logos. Perhaps there are other references as well, for instance, to Sirius. Do you think that any hints regarding this ordering can be found in the seven orders listed on pp. 553-554? If so, why? If not, why not?

14. p. 554: Our Logos is said to respond to vibrations of the first, second, third and fourth order quite fully at this time, though response is not the guarantee of utilization? Does this pattern of response tell us anything about the degree of His development, or the unfoldment of the logoic spirillae? What do you conjecture, as more than conjecture is not possible? Is it fair to say that vibrations of the fifth order are next to be mastered by Him? How does this correspond to the work of our particular Heavenly Man and to the work of the higher bra[hma? - check w/ MDR]?

15. p. 554: For our solar Logos, vibrations of the fifth order emanate from the seven Rishis of the Great Bear. Our solar Logos merely recognizes these vibrations (in only three of His centers [which, do you suppose]) though He cannot control these energies. If such is the nature of His response, what might be considered the response of the seven Heavenly Men for Whom the Seven Rishis are the prototypes? What can the human family do to appropriate the influence of the Seven Rishis? Discuss the difference between direct and mediated influence of the Rishis. What, do you suppose, are the agencies of mediation?

16. p. 554: A bit of mystery. If the ONE ABOUT WHOM NOUGHT MAY BE SAID has our solar Logos for His heart center (as is sometimes indicated, probably in an occult blind) why cannot our solar Logos sense His influence, for D.K. says that for our solar Logos, the OAWNMBS is “sensed, and felt, but so remotely as to be almost outside the range of His consciousness”? Certainly a heart center would be more sensitive. By analogy, the heart center of man is certainly sensitive to the soul of man. What, then, is an explanation.

17. p. 554: The Tibetan tells us much about the systemic thought-form of the solar Logos, then says, “in carrying out these ideas in connection with man and the thought forms which he fabricates (such as his material sheaths) the correspondence can be worked out within the system, and from the point of view of the planetary schemes in which man has his place.” Consider, then, what D.K. has said of the solar Logos, then apply some of the same considerations to man. What might be some of the correspondences to the seven orders when one considers a human being?

18. p. 555: Consider the three methods of bringing about or enhancing vibratory response: 1) Through the factor of time in evolution; 2) Through extra-systemic stimulation and intensive training, whether for a Logos or a man; 3) Through the process of Initiation and the application of the Rod of Initiation. Discuss the importance of the group idea in “extra-systemic stimulation”. As regards initiations, what is the difference between “the great initiations and ... the numerous expansions of consciousness which can be traced through all kingdoms and manifestations”?

19. p. 555: In the way that D.K. uses the word “Idea” on this page, is man an “Idea”? Why or why not?

20. p. 555: Explain in your own words the “complex reflex action” by means of which the material sheath responds to vibration. Show the role of the substance and the subjective life in impulsing the outer response. Draw the analogy in relation to “the nerve reactions of the physical frame” in relation to the brain consciousness.

21. p. 556: Elucidate the following: “ ... thought forms will be constructed of mental matter, chosen specifically because it vibrates to the same type of vibration as the Idea seeking embodiment ...”. When the Tibetan uses the word “Idea” here, does He mean a pure idea, such as may be found within the Spiritual Triad, or may He mean something other? If other, what?

22. p. 556: Consider the seven subplanes of the systemic mental plane, and give a brief indication as to the kind of ‘ideas’ which are likely to be embodied upon each level.

23. p. 556: Another major purpose of thought forms is “to provide a body for an idea”. Explain how, “in this statement we have latent the basic principle of incarnation, and of activity, and even of existence itself”.

24. p. 556: The Tibetan states, “one fundamental thought must here be given and pondered upon: This creative impulse, this tendency towards the concretion of the abstract, this inherent ability to ‘take form’ has its fullest expression as yet in physical matter. The ‘raison d’être’ being that—for man—all substances with which he creates, all forms which he builds, and all processes of concretion which he carries on, are created, built and carried on within the physical body of the Logos.” He further adds, that “herein can be found the reason for the emphasis laid in nature on the sex aspect, and on that of physical reproduction ... ” What does your pondering reveal?

25. p. 556: The Tibetan tells us that the emphasis upon the sex aspect “can be seen in all the kingdoms of nature, with the exception of the first and fifth.” Then He adds, “this is a most significant point and the exceptions should be studied in their widest connotation, for they contain the basic mystery of sex on the involutionary path and on the evolutionary.” What point is the Tibetan seeking to make. What is the significance of the lesser emphasis to be found in the first and fifth kingdoms? Are the two numbers, one and five, significant in this regard? Consider the factors of isolation and cleavage.

26. p. 557: What point of logoic systemic evolution is being discussed when the Tibetan states: “ ... in due course of time, as the Logos achieves liberation from the trammels of physical matter, the whole objective system will come to be regarded as an idea or concept, clothed in a veil or sheath of subtler matter than the physical, and the logoic body will be viewed as the product of will and desire, and physical matter in any of its grades will not enter into its composition.” As a hint, are there any planetary chains which have no physical vehicle? Which is the next such chain (a chain with no physical vehicle) to be emphasized within the system of our Heavenly Man? Draw the analogy to our solar Logos.

27. p. 557: Why will this advanced condition of manifestation within the life of the solar Logos only be “somewhat apprehended by the man who can function upon the systemic buddhic plane the fourth cosmic ether”?

28. p. 557: Why, do you suppose, does our astral plane provide us “with no real grounds from which to reason concerning the cosmic astral plane”? Give your interpretation of the following: “Only when the astral plane is a calm receiver of buddhic impulse, or a liquid reflector of that plane (which will not be till the close of the mahamanvantara) shall we be able to formulate any ideas anent the cosmic astral plane.” What sort of mahamanvantara is here meant—the entire duration of the solar systemic manifestation? Or some shorter cycle? If, for instance, the longer cycle is meant, what does this tell us about the status, goals and objectives of our solar Logos in His present incarnation—this second (or fifth) solar system?

29. p. 557: Discuss sex in all kingdoms as an example of the stimulation of the solar logoic sacral centre and generative organs. Which planetary scheme do you believe best corresponds to this center? Why?

30. p. 557: We are told that, “the desire of the Logos for physical incarnation is as yet the dominant note. Later His desire for that will be less and will become transmuted into desire for creation on mental levels only. This is what brings the Destroyer aspect into activity, leading to eventual obscuration, and the physical ‘death’ of the solar system.” Trace the analogy as closely as possible in the tiny life of man.

31. p. 558: Why should developments within the human and animal kingdoms relate so closely to the mental polarization of the Logos. For instance, when there has been achieved—a) “the ability of man consciously to create on mental levels, and the consequent transmutation of his lower sex impulses into higher”; and b), “the mental vitalisation of another large section of the animal kingdom”, then a “decided mental polarisation of the Logos” will be indicated? Do you suppose D.K. is speaking of the human and animal kingdoms upon our Earth only, for if this were the case, the next round on our globe would see these developments sufficiently accomplished. Or do you think, He is speaking of the human and animal kingdoms on all the schemes in the solar system?

32. p. 558: Have you noticed as you have been reading, the almost consistent use of the term “Heavenly Man” to mean planetary Logos, with occasional meanings of a lesser nature? Can you find at least five references in TCF in which the term Heavenly Man is used a equivalent with planetary Logos? Upon which pages can these references be found?

33. p. 558: We read that as the Heavenly Man develops a more cosmically mental polarisation “He will withdraw force from certain of His lower centres and globes.” Are “centres” the same as globes, or different? Is it possible that not only certain lower “chains” may disappear, but that certain globes in manifest chains may disappear? Must there always be a given number of chains in a scheme and globes in a chain? If not, what are the variables and possibilities? We also learn that “in due course of time the entire scheme will be obscured, and He [the Heavenly Man] will function only in His cosmic astral body”. From the information gathered from this statement, what definite limitation is placed upon all chains and globes within a planetary scheme? Do you think there is such a thing as form upon the cosmic astral or cosmic mental planes?

34. pp. 558-559: On these pages we read of the manner of withdrawal from physical incarnation of a solar Logos, a planetary Logos or Heavenly Man, and also of the “informing Life” of a chain (see p. 533). A mystery concerning the moon chain, and its informing Life is hear discussed. The desire of the moon chain Occupant was no longer for physical manifestation. Where did the two withdrawn aspects go? Do you think the Regent of the moon chain merely ceased to exist? Is there some way a Regent can subjectively merge with another Regent of another chain? One can see why, in relation to the moon chain, a great mystery is entailed!

35. p. 559: Share your impressions on how the entire aspect of the sex question may change. What does it mean that “emphasis will be laid upon the laws of mental creation, on the formulation of thought-forms in a scientific manner, and the dense physical form will be in abeyance ... ”? What will it mean for the fourth kingdom and the third to stand “distinct from each other”?

36. p. 559: The Tibetan prophesies that one day “creation will eventually be the result of thought impulses and not desire impulses.” What thoughts come to you in regard to this prophecy? D.K. states that the time for these developments will be far ahead? How far ahead? Do you think it will be accomplished in our root-race or a coming root-race of this fourth round? Why or why not? What have the processes of White Magic to do with this new form of reproduction? How are the fifth and seventh rays involved? Do you see any role for the Scientific Servers in this process? What?

37. p. 560: The Tibetan seems to think that changing the terminology with which the sex question is discussed will contribute to redemption and purification. Do you agree with Him? If so, why do you think He is correct? To what extent do you think we are now capable of discussing the sex question in terms of positive and negative energy?

38. p. 560: The following is a definition of an embodied idea. Please discuss it: “An embodied idea, therefore, is literally a positive impulse, emanating from mental levels and clothing itself in a veil of negative substance. These two factors in turn will be regarded as emanations from a still greater centre, which is expressing purpose through them both.” What is the nature of this “still greater force centre”? Is D.K. saying that ideas emanate from the mental plane?

39. p. 560: Discuss how the three major functions of a thought form are related to the three major aspects of divinity. How is it that when the function of carrying out a specific purpose is meditated upon it will be seen to include both response to vibration and the factor of providing a body for an idea?

40. p. 561: Discuss the importance of The Factor of Identity in relation to the “Specific Purpose” of a thought form.

41. p. 561: Discuss the importance of The Factor of Time in relation to the “Specific Purpose” of a thought form. Contrast the purposes of the three periods of construction, utilisation and dissolution. Given the long period of your incarnations, where do you think you stand (as a soul) with respect to these three periods? Why? With respect to your present incarnation, which period are you focused within? Why?

42. p. 562: A study of the kind of life that withdraws when the entity utilizing a thought form has fulfilled its purposes is most interesting. What is meant by the fact that the withdrawing objective life is “spiritual life where cosmic thoughtforms are concerned; manasic life when solar thoughtforms are constructed; and elemental life where human thought-forms are built”? What kinds of entities are denoted by the three words spiritual, manasic, and elemental?

43. p. 562: How is it that quality reveals purpose? In what ways will the purpose of a thoughtform reveal itself through color, vibration, direction and keynote?

44. p. 562: A fundamental statement is made in the following: “Every thought-form comes under the law of Karma through the effect it produces”. Please elucidate what is meant.

45. p. 562: Explain the present developments within the solar system as the transition between dense physical life and existence in the logoic etheric body. How, in general, will the Logos be affected by this transition? How will man be affected? We know the definition of a sacred planet, and of a sacred human being. Do you think that our solar Logos is sacred in the analogous sense? Why or why not?

46. p. 562: What are the implications of the following: “... only cosmic and solar lords formulate thoughts. The lunar Lords and all lesser Intelligences do not do so”? What does this tell us about the status of Man?

47. p. 562: Discuss the relationship between self-consciousness, responsibility and karma. Although animals are not held responsible, they nevertheless suffer on the physical plane. Is this fair? Why or why not?

48. p. 563: What, in your own words, are memory and anticipation? What role do memory and anticipation play in relation to the factor of Karma? How would stimulation of the spark of mind within animal man make memory and anticipation possible?

49. p. 563: What was the “sin of the mindless”? Why is there a “mystery” associated with this sin? Interpret the following from The Secret Doctrine: “They (the sexes) had already separated before the ray of divine reason had enlightened the dark region of their hitherto slumbering minds, and had sinned. That is to say, they had committed evil unconsciously by producing an effect which was unnatural.”

50. p. 563: After studying somewhat the nature of the “sin of the mindless” why do you think it was responsible for “the fearful karmic relationship which now exists between the third and the fourth kingdom in nature”? In attempting to answer this question, research the nature of the entity which ensouls the animal kingdom and its relationship with the entity which ensouls the human kingdom.

51. p. 563: Offer your ideas anent the following: “The specific purpose of a thought-form is connected very closely with the type of deva essence of which it is constructed, and (in connection with man on the mental plane), with the type of elemental which he can control and send forth as the occupier or vitalising agency of the thought-form.”

52. pp. 563-564: Three classes of creators work through different kinds of elemental essence. The solar Logoi work through the Manasaputras. In this case, what is a “Manasaputra”? Is the Tibetan speaking of manasaputras or of Divine Manasaputras? Why or why not? “The planetary Logos work primarily through the Builders of the next three planes (atma-buddhi-manas), who construct and control the work of the planetary schemes”. What is the nature of these Builders? Should they too be called greater builders? Are they sometimes so called? Men work through lesser builders—“builders of the lower mental planes and the astral plane ... ”. Are these various grades of builders related to the Creative Hierarchies found on pp. 34-35 of Esoteric Astrology? If so, how so? What are some of the various names of these builders? Where do the Ah-Hi and the Elohim fit? What other angelic or devic groups should be mentioned among them?

53. pp. 564-564: Study carefully Tabulation IV on THE BUILDING ENTITIES. Why is it that the mineral kingdom can in no way be considered a “principle”? A “principle” in relation to what sort of entity? What good reasons are there for the statement that the vegetable kingdom has “peculiar place in the economy of the system as the transmitter of vital pranic fluid”? Can you think of any way in which the vegetable kingdom “is definitely a bridge between the conscious and the unconscious”? Discuss the relationship between sensation and the second kingdom, the vegetable kingdom. Why is it said that the vegetable kingdom approximates “more generally the animal consciousness than the mineral ...”? Does this make sense to you? It is said that the vegetable kingdom has “a most esoteric relationship to the deva evolution”. Can you think of any reasons for this? What?

54. p. 565: Tabulation IV contains some surprising entries. Why is the Grand Heavenly Man listed as the personality of the solar Logos? Consult various references to the “Grand Heavenly Man” and see if this assignation always makes sense or if the term “Grand Heavenly Man” is used variously. Why is the term “Heavenly Man” listed here in connection with the personality of the Planetary Logos? What would the personality of the solar Logos comprise? What would the personality of the Planetary Logos comprise? Do you think that the terms Grand Heavenly Man and Heavenly Man refer to combinations of principles for the entities listed or to sub-entities ? (A personality considered as a whole would be a combination of principles whereas a chakra would be a sub-entity. What aspects of both these Logoi would exist beyond their personalities and upon what planes would these aspects be found?

55. p. 565: In relation to Tabulation IV, consider the discussion of the Kingdoms of Nature, both within this book, and within Esoteric Psychology, Vol. I. What do you understand by the fifth, sixth and seventh kingdoms of nature? What sorts of beings belong to these kingdoms? Are Masters of the Wisdom members of the fifth kingdom of nature? Why or why not? Are chohans members of the fifth or sixth kingdoms of nature? Why or why not? Do the human initiations as we know them (initiations such as the fifth, sixth and seventh) correspond to the kingdoms as listed here? Why or why not? How so, if so? Would you say that such entities as planetary Logoi and solar Logos are members of the sixth and seventh kingdoms respectively, or work through those entities who are members of these two kingdoms? What do you think? Why?

56. p. 565: In relation to Tabulation IV study the centres assigned to the various entities. Why are Heart and Throat but not Head assigned to the Planetary Logoi? Why are the Solar Plexus and Base of Spine assigned to the human kingdom? Why the Generative Organs (but, note, not the Sacral Center) to the animal kingdom? What has the vegetable kingdom to do with the Spleen? Why are no centers assigned to the mineral kingdom? There is much occultism hinted in these assignments. Assuming that the various entities express as chakras within one entity inclusive of all the entities listed, what sort of entity might this inclusive entity be? What might be its name? Do you note entries in this tabulation which appear to you inconsistent or contradictory? If so, which?

57. pp. 564-566: Give your interpretation of kingdoms of nature as “forms of thought”. This is a different way of considering a kingdom of nature. What do you think?

58. p. 566: There are four particular points which the Tibetan discusses in terms of the purpose of a thought-form: 1) The Factor of Identity; 2) The Factor of Time; 3) The Factor of Karma; 4) The Factor of the Lesser Builders. Give your summary of the importance of these four factors and of the way in which they (taken together) interact in influencing how a specific thought-form carries out the purpose of its originator.

59. p. 566: We are told that there is value, when considering the larger picture as it relates to a solar Logos, in expanding the concept and widening the horizon of the Thinker. Does this type of expanding and widening have anything that one might call “practical value”? Of what service is it to humanity, if any?

60. p. 566: Seven questions are formulated for us by the Tibetan in relation to the purpose of our solar Logos and His system. The revelation of the answers are left by the Tibetan to the future. However, it might be asked at this point, what sorts of illuminating thoughts come to you in relation to these questions? For Question 1, think of the number of the incarnation of the solar Logos; think of His relation to Sirius, the Pleiades, Taurus and Scorpio; think of the Cosmic Path He is upon, etc. For Question 2, think of the place which our planetary Logos may occupy as a center within the system of the Blue Logos; think of the other planets with which our planetary Logos is most affiliated; think of the synthesizing scheme with which our planetary Logos is most affiliated; think of His present point of polarization upon the cosmic astral plane; etc. For Question 3, consider some of the hints listed under Question 2; consider the chains, globes and rounds as listed in the tabulation on p. 693 of Esoteric Astrology; consider the schemes the physical globes of which are either in or entering obscuration; consider the rays of our planetary Logos—the first, second and third; etc. For Question 4, consider the centers which Earth and Venus are likely to represent, and what a relationship between such centers might mean for the development of the solar Logos; consider their respective polarizations upon the cosmic astral plane; consider the ascending dualities of Venus/Earth, Sirius/Sun, Pollux/Castor, etc. For Question 5, research the various centers in various greater entities which our earth’s animal kingdom is said to represent; also, consult the Chart on p. 844 in relation to the animal kingdom—system wide; consider the relationship of both Mars and the Moon in relation to the animal kingdom; consider why the human kingdom, at least upon our planet, still has an animal body; etc.. For Question 6, consider the relationship between the root races and the incarnations of our planetary Logos; consider the aggregation of “4’s” which are characteristic of this present “moment” in the life of our planetary Logos; consider the process by which our planet is to become sacred and the role of the human root-races in that process; consider the importance of the number “5” and the various types of entities with which that number connects the human family; etc. For Question 7, definitely consider the soul and personality rays of each nation for which such rays are given; review Formula II in the context of this question; consider the relationship of branch-races to nations; consider nationhood in relation to the Law of Synthesis; consider what a nation really is; etc.

61. p. 567: What do you learn numerologically from the fact that there are three great laws (cosmic ones) and seven subsidiary laws (solar systemic ones)?

62. p. 567: In your own words discuss the Law of Synthesis and its import. Why is the buddhic faculty necessary to understand the scope of this law. Why does the Tibetan say that this law demonstrates “the fact that all things—abstract and concrete—exist as one”. Explain the following: “it is the law governing the thought form of that One of the cosmic Logoi, in Whose consciousness both our system, and our greater centre, have a part”. In this instance, what is a cosmic Logos? What does the Tibetan mean by “our greater centre”? This is an important question within the Science of Relationships. Do you know how to regard “the sumtotal, the centre and the periphery, and the circle of manifestation ... as a unit”? What sign or signs of the zodiac have most to do with the Law of Synthesis and why? Which great constellation is associated with this law? To what extent do you believe you function under the Law of Synthesis?

63. p. 568: In your own words discuss the Law of Attraction and Repulsion and its import. Why does the Tibetan include the words “and Repulsion” in naming this law? Can you understand the factor of repulsion in relation to the third Divine Aspect? If so, how so? How do you think the Law of Attraction functions? (Discuss similarity, difference, harmony and indifference in this regard). Discuss the holding power of this manifests under this law. What sign or signs of the zodiac have most to do with the Law of Attraction and Repulsion and why? Which great constellation is associated with this law? To what extent do you believe you function under the Law of Attraction and Repulsion?

64. p. 568: In your own words discuss the Law of Economy and its import. Enlarge upon the following: “it is the law which adjusts all that concerns the material and spiritual evolution of the cosmos to the best possible advantage and with the least expenditure of force.” What do you think the Tibetan means by the interesting phrase “each atom of time”? What sign or signs of the zodiac have most to do with the Law of Economy and why? Which great constellation is associated with this law? To what extent do you believe you function under the Law of Economy?

65. p. 568: In relation the Law of Economy D.K. states: “Unevenness of rhythm is really an illusion of time, and does not exist in the cosmic centre. We need to ponder on this, for it holds the secret of peace ...”. Give your interpretation of these arresting words. What are the hints and implications you gather from analyzing the Tibetan’s words?

66. p. 568: The following prophesies a future development for humanity; how do you interpret the Tibetan’s words? “ ... we need to grasp the significance of that word through, for it describes the next racial expansion of consciousness, and has an occult meaning.” Discuss the word through in relation to transmutation, transfiguration and translation. What relation has the seventh Ray to these processes? How about Uranus? Do you see any connection between the concept of through and the qualities of Neptune, Vishnu and the number ‘6’?

67. p. 568: Think carefully and see if you can describe what happens when the attempt is made to “resolve abstractions into the terms of speech”. It is one thing to say that there is a loss of “inner sense” because of the process of resolving, but another to know why that loss occurs. Think of your own process and see what you can determine.

68. p. 569: The Tibetan states that “in each of these seven laws (of the solar system) we find an interesting correlation with the seven planes.” How would you describe this correlation in the case of each law?

69. p. 569: In your own words give a brief summary of the meaning and importance of each of the seven laws of the solar system. Why is each law named as it is? Explain what you believe to be the significance of each name.

70. p. 569: Why is the Law of Vibration the basis of manifestation? What does it mean that this law is the “atomic law” of the system? With what planetary force or forces would you connect this law and why? With what ray force or forces would you connect this law and why? With what star of the Great Bear would you link this law and why? Forget not that each of the stars of the Great Bear is considered a prototype of one of the seven Heavenly Men.

71. p. 569: The Law of Cohesion: What justification is there for saying that cohesion is first apparent upon the second plane of the system? Contrast the meaning of “molecular” with “atomic”. Is there a difference between coherency as found on the other systemic planes and the “divine coherency” which is found upon this plane? With what planetary force or forces would you connect this law and why? With what ray force or forces would you connect this law and why? With what star of the Great Bear would you link this law and why?

72. p. 569: The Law of Disintegration: What is the meaning of “the final casing-off, the ultimate shedding of the sheaths of the fivefold superman”? Why is it fitting and appropriate that this process occur on the third plane? What has the name of this law to do with the process of casting-off here described? Are there Chohans of initiations higher than the sixth? If so, can you find the reference? Why does a Chohan cast off the five forces and what, do you think, would be some of the results? With what planetary force or forces would you connect this law and why? What connection has the planetary force or forces with the specific casting-off process described in this paragraph? With what ray force or forces would you connect this law and why? With what star of the Great Bear would you link this law and why?

73. p. 569: The Law of Magnetic Control: Why should the buddhic plane be the plane on which this law predominantly hold sway? What is it about the buddhic plane which makes it an ideal focus for the working out of this law? What can be meant by the thought that “in the development of the control of this law lies hid the control of the personality by the Monad via the egoic body”? With what planetary force or forces would you connect this law and why? With what ray force or forces would you connect this law and why?

74. p. 569: The Law of Fixation: The name of this law is unusual. In what way is “fixation” involved in the working out of this law which brings control, stability and coherency by means of the mind? What is fixed and by what is it fixed? With what planetary force or forces would you connect this law and why? With what ray force or forces would you connect this law and why? With what star of the Great Bear would you link this law and why?

75. p. 569: The Law of Love: What is the meaning of “the transmutation of the desire nature”? What will be the result of linking the desire nature “with the greater magnetism of the love aspect on the buddhic plane”? With what planetary force or forces would you connect this law and why? With what ray force or forces would you connect this law and why? With what star of the Great Bear would you link this law and why?

76. p. 569: The Law of Sacrifice and Death: This law is apparently involved with “the destruction of form, in order that the evolving life may progress ... ”. With what planetary force or forces would you connect this law and why? With what ray force or forces would you connect this law and why? How do these planetary and ray forces contribute to the execution of the goal of this law? With what star of the Great Bear would you link this law and why?

77. p. 570: Why is the Law of Karma called “The Intermediate Law of Karma”? What is meant by the idea that the Law of Karma is the “synthetic” law of the system of Sirius? Think about Sirius as the source of planetary and solar systemic initiation. How do such thoughts accord with the fact that “the Law of Karma ... predicates the effect the Sirian system has on our solar system”? Why is the Sirian system called “our parent system”? Is the word “parent” used literally or more loosely, do you think? If the Earth has such a potent effect upon the Venus scheme, why should our solar system have such a negligible effect upon the Sirian system? It is relatively easy to associate the influence of Saturn with what we experience as karma. How, given the qualities we understand emanate from Sirius, can we associate Sirius with karma? What do you suppose the Tibetan means by “systemic karma”? Can you see the relationship between systemic karma and what is usually called Karma by man?

78. p. 570: Are the Lipika Lords Sirian in origin or do They originate within our solar system. Find other references to Them and see if you can throw light upon Their origin or Their differentiations? What significance occurs to you that the four Lipika Lords of our system are under the rule of “a greater corresponding Lord on Sirius”? Note that, apparently, four Lords are under the supervision of one Lord.

79. p. 570: The total number of laws discussed in this section comes to eleven: three cosmic laws, seven systemic laws and one intermediate law. What significance do you see in relation to this number? With what other structures or processes is the number eleven associated? What connections exist between the number eleven and the number two and the sign Aquarius and Gemini? What are the significances of these connections?

80. p. 570: What justification can you make for calling each of our seven systemic planes a subsidiary cosmic vibration? Is a plane a vibration or a state of consciousness, or a combination of the two? Explain.

81. p. 570: Discuss the similarity which exists in the polarization of the solar Logos and the tiny unit, Man.

82. p. 570: What significance do you attribute to the fact that “in this greater manvantara, the Logos [solar Logos] is to take the fourth cosmic initiation”? What relation has this fact to the status and development of the human kingdom, the fourth Creative Hierarchy? Find that section of the book in which the intended initiations of Sanat Kumara and of our planetary Logos are discussed. Tie this information to the initiatory process of our solar Logos. What do you learn by so doing, and what are the implications of what you learn?

83. p. 571: Why is this round, the fourth, considered the “astral round”? Do you think that, as regards all rounds on all chains, the fourth round would be considered the astral round? Why or why not?

84. p. 571: Give your interpretation of the following occultly significant sentence: “The system of the Sirian Logos is on the cosmic mental plane, and in a subtle way, incomprehensible to us, our Logos, with His system, forms a part of a still greater Logos”. To which entity does the term “His” refer—to our own Logos or to the Sirian Logos? Why? What do you think it means to be “on” a plane, such as the cosmic astral for our Logos and the cosmic mental for the Sirian Logos? The Tibetan further states, with reference to the sentence under examination that “it is in this analogy that the basic idea can be found of all teaching given out about the Grand Heavenly Man”. What do you think He means by this statement? Remember, that the Grand Heavenly man sometimes seems to refer to the solar Logos entire, and sometimes, as per Tabulation IV, to the personality aspect of the solar Logos? Is the Tibetan offering here still another possible interpretation, or not?

85. p. 571: We learn that the three cosmic laws are “the three laws of the cosmic higher planes”. This is a fact rarely stated elsewhere if at all. What does it mean? To which cosmic planes do you think that the three cosmic laws refer?: Cosmic Logoic, Cosmic Monadic and Cosmic Atmic; or, Cosmic Atmic, Cosmic Buddhic and Cosmic Manasic ( in other words, the Cosmic Triadic level). Why do you think so?

86. p. 571: We learn that the “great law of Sirius, Law of Karma has for its special point of focus the third subplane of the cosmic mental plane. Does this seem accurate to you under the Law of Correspondences? Why the third subplane? Is there a connection between the number “3” and the Law of Karma? What? What does it mean that the Law of Karma “ ... really controls our Logos, and His actions, in the same way as the ego—in due course of evolution—controls the human personality”? If Agni can be considered as the personality of the solar Logos, what is the relationship between the Sirian Logos wielding the Law of Karma and the great being Agni? (Remember that Agni is protean and has many meanings, greater and lesser).

87. p. 571: Can it be said that Sirius is the “soul” of our solar Logos? Why or why not? Can it be said that Venus is the “soul” of Earth? Why or why not? If yes, explain? If not, explain the relationship between Sirius and the soul of the solar Logos, and Venus and the soul of Earth.

88. p. 571: The Tibetan makes and fascinating and enigmatic statement after assuring us that we cannot possibly understand even the A B C’s of cosmic truth: “Of one thing we can be sure, and that is that identity ever remains”. What does He mean by this? Is He speaking intra-cosmically or inter-cosmically? In the light of what is given in the first part of Volume I of The Secret Doctrine, do you think the idea that “identity every remains” is consistent with what is said of the Days and Nights of Brahman? Could there be another interpretation of this idea regarding the continuity of identity which would be applicable not only for this universe but for the manifestation of all universes? Could there be still another interpretation of the idea which would be applicable also during those “times” when there is no universe?

89. pp. 571-572: These two pages are rich in examples of how a single term can be used to indicate different levels of entities. Which are the similar terms and which the different levels of entities?

90. p. 572: Our Logos is said to form “part of the Consciousness of the Logos of Sirius”. Note that it was not said that our Logos forms a center within the body of manifestation of the Logos of Sirius. Further, “in His turn, the Sirian Logos forms one of the seven Grand Heavenly Men, who are the centres in the body of the ONE OF WHOM NOUGHT MAY BE SAID”. Do you think the term “Logos of Sirius” applies here to an entity at the solar systemic level or to an entity at the constellational level? Why or why not? Usually the term “Grand Heavenly Man” refers to the Logos of a solar system. If this is so, we have seven solar Logoi among which both our Logos and the Logos of Sirius are numbered—all these forming the seven centers of a Being (at the constellational level) called the ONE OF WHOM NOUGHT MAY BE SAID. If, however, the term “Grand Heavenly Men” can be applied to Beings at the constellational level, then we will have seven such constellations forming the seven centers in a super-constellational entity called the ONE OF WHOM NOUGHT MAY BE SAID. Which way do you think is accurate?

91. pp. 571-572: Discuss (in terms of the Logos, the planetary Logos, and man) the analogy of the Builder, the material and the laws for choosing material and controlling the material chosen, and the process for fulfilling intention by means of the chosen material.

92. p. 572: Offer you interpretation of the following: “We must not forget that three great symbols stand, in the mind of the Logos, for each of His three systems, that the whole exists for Him as a concrete thought-form, for He is learning to manipulate the matter of the cosmic mental plane on concrete levels, in the same way that man is working on the laws of thought, and on the building of thought-forms.” Can you find the reference wherein it is discussed that really our Logos is manifesting through five systems? The Tibetan offers some inkling of two of the three symbols. For System I—”a swastika of ten arms revolving at right angles, of a radiant green colour, all the ten arms emanating from a central blazing sun ... ”. “The basic thought-form for the second system embodies the green swastika of the first manifestation, and adds to it concentric and interlaced circles in blue, in groups of three, linked by one large circle”. Why the swastika? Why green? Why ten? Why does the swastika emanate from a blazing sun? Why is the first symbol included within the second? Why circles (both concentric and interlaced) for the second symbol? Are groups of concentric circles interlaced, forming an “interference pattern” arising from the ripple effect? Why the color blue? Why in groups of three? How many circles in a concentric circle? How many groups of three, do you think? Why all linked by one large circle? Do you think the number ‘10’ may appear again in the symbol for System II, as in the symbol for System I, or perhaps a different number? How about the number “18”? (See p. 574.) Note that 10 + 18 = 28, the number associated with Capricorn (which itself indicates the union of the third and second aspects of divinity). Give yourself permission to speculate.

93. pp. 573-574: Examine the tabulation of many fours found on these two pages. What do you learn? Give your interpretation of the following physical manifestation of the Law of Magnetic Control as it operates upon the physical plane which, counting down from the buddhic plane, is also ruled by the number four: “Dense Physical Magnetism, controlling sex manifestation on the physical plane, and inspired by astral desire, the reflection of the buddhic.”

94. p. 574: In the more detailed presentation of the Law of Vibration, we are told that “it marks the beginning work of the Logos, the first setting in motion of mulaprakriti”. In relation to a solar Logos, do you think that the substance upon which and by means of which this great being works out its intended design should be called mulaprakriti? Why or why not?

95. p. 574: What is the meaning of “the key measure” of a particular plane? How would this key measure be expressed?

96. p. 574: Why is it correct to sum up the significance of the Law of Vibration in terms of “light” and “fire”? In what way does it seem justified to you to say that this Law of Vibration is the Law of Fire; that “it governs the transmutation of differentiated colours back to their synthesis. It controls the breaking up of the One into the seven, and then the reabsorption back into the One”. Discuss vibration as the common denominator of all differentiated kinds and qualities of energy.

97. p. 574: Do you think the Logos uttered His “threefold Sound” simultaneously or sequentially? Do you think the major cosmic chord has three notes or four notes? If there is one note for each of the three solar systems, from whence would the fourth note come? Do you think if there were a fourth note is would serve as the fundamental tone or the octave of the fundamental?

98. p. 574: We learn that each note in the major cosmic chord “has six subtones, which, with the first, make the seven”. Give your interpretation of the following profound occultism: “ ... the law of Vibration, therefore, comprises eighteen lesser vibrations and three major, making the twenty-one of our three systems. Two multiplied by none (2x9), makes the necessary eighteen, which is the key number of our love system. Twenty-seven holds hid the mystery of the third system”. In what way should the number twenty-one be associated with all our three systems taken together? Why should eighteen be the number appropriate to our second or love system? We often hear of the eighteen subplanes in relation to the personality elemental. What if one began counting upwards from the lowest subplane of the buddhic plane, what subplane would be reached? The threshold of the third subplane of the monadic plane? Discuss the Solar Angels as a bridge between the lunar life of the system and the truly vital life beginning upon the buddhic plane. Is the focus of our second system upon the cosmic dense physical planes or the cosmic etheric planes? What link has all this with the idea that the next solar system, the third, will begin upon the monadic plane? Is there any reason for considering the number of the first solar system to be nine? Do you see any connection between the number twenty-seven (which holds the mystery of the third system) and the number of members in the tenth seed group, the group of Creative Manifesters?

99. pp. 574-575: Consult both of these pages and try to determine whether the Logos uttered a threefold sound or a sevenfold sound. What is the justification for saying that each sevenfold sound (the “seven great Breaths or Sounds”) is a subdivision of one of the major three Sounds—one for each solar system? Are the seven great Sounds results of vibration or causes of vibration?

100. p. 575: In the context of the paragraph on top of p. 575, interpret the following: “We get the same correspondence here as we did in the matter of the Rays, for we shall find that the lines of vibration are 1-2-4-6. Logically this would be so, for involution is negative, receptive, and corresponds to the feminine pole, just as the abstract rays were 2-4-6. This truth requires meditation, and an attempt to think abstractly ... ”. What does the Tibetan mean by “lines of vibration”? Why does He not refer to planes 3-5-7? And yet the seven great Breaths drove to the atomic subplane of each plane, so 3-5-7 are not excluded? What point is He trying to make in connection with our second solar system?

101. p. 575: What is the result in the world of form when “all that evolves on each plane attains the vibration of the atomic subplane ...” ?

102. p. 575: In the light of what is discussed on this page, what would be the significance of summing 21+35+49=105? What is the special significance of 105 and to what grouping(s) does it refer? What is the significance of 108 (either in relation to the planetary manifestation or to the solar systemic) and how can one derive it from 105? What would it mean to add 3? What would the number 3 represent?

103. p. 575: Attempt to throw some light upon the following: “When, therefore, we have achieved the first main vibrations, and have perfected vehicles for all evolutions (not merely the human). of fivefold atomic subplane matter, then we have completed the round of evolution for this system”. What is meant by “fivefold atomic subplane matter”? What, analogically, might be said of the completion of the first solar system? What, analogically, might be said of the completion of the third solar system? Why is the number five so closely connected to this our second solar system? Which of the great constellations is particularly connected to the number five? The number seven will be particularly important in the third solar system. Which of the three great constellations is particularly connected with the number seven and will be particularly important then? Why?

104. p. 575: In our solar system, a seven great Breaths go forth, but there is completion only upon five systemic planes, correct? What influence do the other two Breaths have? Upon what planes are They influential?

105. p. 575: As these pages have unfolded various numbers have been associated with the three solar systems taken collectively and separately, what can one say about the relationships existing between the following numbers? 10, 21, 3, 6, 9, 18, 27, and then, some series—21-35-49, 3-5-7, 5-7-9 (the number of vibrations associated with each solar system respectively, remembering that ‘5’, as a beginning point, is the number of Brahma and, hence, Intelligence). Perhaps you can think of other numbers associated with these three systems?

106. p. 575: Discuss 6 and 7 as numbers of completion; 8 as the number of preliminary absorption into three synthesizing units; and 9 as the number of final absorption into synthesis—a unified trinity. Show also why the 9 must become a 10. As you do this, think of the process of absorption and obscuration in relation to planetary globes, chains and eventually schemes. Think of the Sun (10) as the “Great Resolver”.

107. p. 575: What does it mean to “vibrate positively” as contrasted with proceeding “along the line of least resistance”? What implications do you see in the following: “Only the human Monads, and only in the three worlds, follow the positive line, and by resistance, struggle, battle and strife learn the lesson of divine acquiescence”. On the basis of these thoughts, do you think a particular ray quality could be assigned to the human Monads collectively? (Remember the personality ray of humanity is the fifth, while the soul ray of humanity is the fourth). We also learn that “owing to the increase of friction through that very struggle, they [the fourth Creative Hierarchy] progress with a relatively greater rapidity than the devas. They have need to do this, for they have lost ground to make up”. How does friction contribute to more rapid progress? What do you think D.K. is referring to when he speaks of “lost ground”?

108. p. 575: In what way can the Law of Vibration be connected with rotation?

109. p. 576: Should the five planes be called the “five planes of human evolution” or the five planes of super-human evolution?

110. p. 576: Give your interpretation of the following: “The human race came into the chain at a point where it naturally took bodies of the fifth astral and physical subplanes, and we can see here an analogy to the coming into the fourth root-race of the more advanced Egos.” The lowest two subplanes on the systemic physical plane are the liquid and dense layers. Our bodies certainly have liquid and dense aspects and yet we are told that “the two lowest subplanes are too low for deva or human bodies”. How can we explain the apparent contradiction?

111. p. 576: Focus upon the Law of Attraction and discuss how it manifests upon the three planes—monadic, buddhic and astral.

112. p. 580: Seek to draw an analogy between the first systemic law, the Law of Vibration, and the first law of the soul, the Law of Sacrifice? Is there a connection other than numerological?

113. p. 576: Why is the Law of Cohesion called the “law of birth” upon the monadic plane? What astrological factors correlate with this designation? Note that the Monads appear “in their seven groups”. Do you think these groups are organized by ray quality or by some other method of organization?

114. p. 576: Discuss how the process of gathering the essence of all experience is “controlled throughout from the plane of buddhi”.

115. p. 576: Share your thoughts upon the following: “Magnetism and the capacity to show love, are occultly synonymous”.

116. p. 577: Discuss the implications of the following important statement on the Law of Attraction: “All branches of the law of attraction demonstrating in this system, show themselves as a force that ingathers, that tends to coherence, that results in adhesion, and leads to absorption”.

117. p. 577: Why can the Law of Cohesion also be called the “law of coalescence”? Elucidate the following: “The atomic subplane sets the rate of vibration; the Law of Cohesion might be said to fix the colouring of each plane”.

118. p. 577: What thoughts come to you in relation to the following?: “In manifestation the cosmic Law of Attraction controls all these subsidiary laws, just as the Law of Synthesis governs pralaya and obscuration, and the Law of Economy deals with the general working out, along the line of least resistance, of the logoic scheme”. What has the factor of synthesis to do with pralaya and obscuration?

119. p. 577: Work out through the planes and subplanes the idea that the “second law of the system governs specially the second plane, and the second subplane on each plane”. Consider the particular psychic ability present upon each subplane and correlate it with the Law of Cohesion—Taste, Imagination, Response to Group Vibration. The siddhis relating to the second subplane upon the buddhic and atmic planes are not given.

120. p. 578: As you ponder the following, what implications occur to you: “It is interesting to realise that it is on the second subplane of the monadic plane that the majority of Monads have their habitat; there are a few Monads of power or will on the atomic subplane, but their numbers are not many, and they simply form a nucleus in evolutionary preparation for System III, the power system. The majority of Monads are on the second subplane and they are the Monads of love; on the third subplane can be found quite a number of the Monads of activity, but numerically they are not as many as the Monads of love. They are the failures of System I”. D.K. speaks of “a few Monads of power or will”. Yet there are said to be “5 thousand million Monads of power”. Do you think that this great number is what He means by “a few”, or that not all of this great number is focussed upon the cosmic physical plane? Why do you suppose the Monads of Love are in the majority when elsewhere (Esoteric Psychology, Vol. II) D.K. states the majority of Monads which pass through the Earth, Mars and Saturn schemes are ray three Monads? For what reason, other than numerical resonance, do you think that each type of Monad is found focussed upon the subplane which corresponds to its ray number? What is a failure of System I? Can you think of any connection which System I failures have with the Moon chain? Do you think that all Monads upon the fourth, fifth, sixth and seventh rays are also failures of System I? Why or why not?

121. p. 578: We have often been told that there is a “direct channel ... between the atomic subplane on each plane”? What are the implications that there is “more or less” a direct channel between “each subplane and its corresponding higher subplane numerically ... ”. Consult Letters on Occult Meditation and seek to determine what developments must occur within the various personality vehicles in order for them to be composed of second subplane matter. If Monads of Love “link up with peculiar facility with all their vehicles when composed of second subplane matter” do you think the same is true of Monads of Activity when their vehicles are composed of third subplane matter and of Monads of Power when the vehicles are composed of atomic matter?

122. p. 578: The following statement is most occult and full of import. Please give your interpretation: “After initiation, the causal body is found on the second subplane of the mental plane, and monadic control then commences”. Which initiation—the first or third, and why? What is meant by “monadic control”? Full control or developing monadic control? To what extent does it seem justifiable that some degree of monadic influence may begin at the first initiation? To what extent does the beginning of the initiation process mark the point at which the “third Outpouring” begins to prevail over the “second Outpouring”?

123. p. 578: Do you think that the numbers of Monads given (sixty billion) pertains to our globe, our chain, our scheme or the entire solar system? Why or why not?

124. p. 578: We learn that the Monads of love return (after life in the three worlds and the attainment of the goal) to their originating second subplane, that being also the goal for the monads of activity who have to develop the love aspect”. Have the Monads ever really departed from their point of origin? Why yes or why no? Which type of petal within the Egoic Lotus do you believe is the most difficult for Monads of Activity to develop? Why? In what way do you think Monads of Activity develop the love aspect? Is such love developed within the three worlds of normal human evolution? Why is the will or power aspect needed if both groups of Monads (those on the second or third rays) are to successfully master the atomic and sub-atomic subplanes within the five worlds of super-human evolution?

125. p. 578: Give your interpretation of the Biblical statement—the “Kingdom of God suffereth violence and the violent take it by force.” Can you think of any higher interpretations of this adage? Why is will so needed in the Monads’ attempt to master the atomic subplane of each plane?

126. pp. 578-579: What are the implications of: “The Monads of Power have a much greater struggle, and hence the fact so often apparent that people on what we term the power Ray, have so often a hard time, and are so frequently unlovable. They have to build in on all the six planes the love aspect, which is not prominent in their development”? Why is the love aspect not prominent in their development? Note the use of the term “people” in describing those monadically upon the Ray of Power. Does this suggest to you that the monadic ray can be discernible in people, i.e., at the personality level? Why yes or no?

127. p. 579: What thoughts and associations come to you when you contemplate that there are 60 billion (American numerical system) human Monads?

128. p. 579: Analyze the following and give your interpretation of possible implications: “The Monads of power, though in manifestation, are as yet very rare in incarnation. They came in, in large numbers, at the close of the moon chain, and will come in again in full numerical strength in the last two rounds of the present chain.” What does D.K. mean by the word “manifestation”? Existence upon the cosmic physical plane? Is it possible that a Monad may not be in manifestation? What sort of location or state would this involve? What does D.K. mean by the word “incarnation”? Given what is offered here, should there be numbered among disciples those who monadically are upon the first Ray? Why or why not? Consult Esoteric Psychology, Vol. II, and seek to determine if there was any other time when a large number of the Monads of Power entered incarnation? If there was another such time, what was that time? Why will the last two rounds of the present chain offer particular opportunity to the Monads of Power? If the Monads of Power are not in incarnation, where within the planetary chain or scheme might they be?

129. p. 579: Contrast conditions in our chain as they existed in the first round and the second. If cohesion is the distinguishing feature of our second system, what sorts of conditions distinguished the first system?

130. p. 579: Share your thoughts anent the momentous implications of the following: “Well might we say that the At-one-ment of the many separated is the keynote of our system”.

131. p. 580: Discuss the functioning of the Law of Cohesion in relation to the evolutionary path. What is the relation of this law to the second Ray (the Ray of form building)? What are meaning and implications of the following: “ ... matter of the lowest subplane forms the basis of a new plane”? Discuss the factor of synthesis in relation to atomic planes and subplanes. How does synthesis provide a means of transition from one plane to the next higher?

132. p. 580: Seek to draw an analogy between the second systemic law, the Law of Cohesion, and the second law of the soul, the Law of Magnetic Impulse? Is there a connection?

133. p. 580: If the Law of Disintegration is “the law that governs the destruction of the form in order that the indwelling life may shine forth in fullness” why is it particularly associated with the third Ray and the number “3” and not the first ray?

134. p. 580: The Tibetan states that the Law of Disintegration is another aspect of the Law of Cohesion. How is this similar to saying that the Repulsion is an aspect of the Law of Attraction. After all, we have been told that the Law of Repulse is governed by the love of the soul.

135. p. 580: Does it seem reasonable to you that the Law of Disintegration ends with the solar system while the Laws of Attraction, Cohesion and Love last on into that which is to come? What has this to do with the relationship between the cosmic physical and cosmic astral planes?

136. p. 580: The Law of Attraction is the higher correspondence of the Law of Cohesion. Does the Law of Disintegration have its higher correspondence? The Law of Economy is not that higher correspondence, apparently. What do you think?

137. p. 580: Discuss the following as a key example of the functioning of the Law of Disintegration: “When the Monad has circled through all disintegrating forms, and has achieved the sixth Initiation, it is resolved into its primal monadic source, and the five lesser sheaths are destroyed”. Does the Monad, per se, achieve the sixth Initiation? What is it that is initiated?

138. p. 580: Discuss the concept that Monads are “synthesised, not disintegrated”. What, in this context is the “primal monadic source” into which the Monad is resolved?

139. p. 580: Discuss the path of involution as the path of construction. Does this mean that the path of evolution is the path of destruction? Why or why not?

140. p. 580: What is a group soul, and how, in general, does it function? Why must group souls be broken up? At what point does such a breaking up occur?

141. p. 580: What is a “permanent triad”? Discuss the process by which “the permanent triads are transferred from one form to another.” Why is this necessary? How are the kingdoms of nature involved?

142. p. 581: Why is it reasonable to associate this law with the onset of great world cataclysms? Using what you know of the physical plane catastrophes and their purposes, speculate upon the nature and purpose of cataclysms and catastrophes upon the astral and lower mental planes.

143. p. 581: From what the Tibetan tells us about the action of this law upon the physical, astral and lower mental planes, what planets would you associate with its working out, and why? What rays would be involved? Remember that the atmic plane upon which the Law of Disintegration is principally focussed is the first plane of Brahma even though it is the third systemic plane.

144. p. 581: Discuss the relationship between atma and the law of Disintegration.

145. p. 581: Discuss ways in which the Law of Disintegration and the Law of Attraction might interact. The Tibetan gives us one. Can you think of any others?

146. p. 581: Why is the Law of Disintegration so important for successful evolution?

147. p. 581: Discuss the possible relationship existing between the systemic law, the Law of Disintegration, and the soul law, the Law of Repulse.

148. p. 581: If the Law of Disintegration is prominent upon the atmic plane, and if Mastership means the control of the atmic plane, what role does the Law of Disintegration play in the life of the Master of the Wisdom?

149. pp. 581-582: The Tibetan tells us that the Law of Correspondences has been little studied. What sort of approach or program would be required to make Him change His opinion? Do you think in terms of the Law of Correspondences? How often?

150. p. 582: Give your thoughts about the implications of the following: “... on the third subplane of each plane this law [the Law of Disintegration] works in a special manner, causing a very definite breaking-up of something that is tending to separation”. Again, consult the siddhis that are to be found on each third subplane of our systemic planes, and see if the Tibetan’s statement makes sense to you: Sight, Clairvoyance, Spiritual Discernment, Idealism, and All Knowledge. How do these contribute to some significant form of breaking up obstacles tending to separation?

151. p. 582: What, practically, does it mean to you that the work of disintegration begins on the third subplane and is finished on the second? How does disintegration contribute to cohesion?

152. p. 582: On this page D.K. gives another way to understand the purpose of the fourth initiation: “ ... as a man becomes fit for merging into the Triad, [the] causal body has to be discarded and done away with.” Discuss this point, and what it means to merge into the Triad. Why would the causal body be an obstacle to such merging?

153. p. 582: What reasons can you give for the fact that the causal body of the average man is to be found upon the third subplane of the mental plane. Why does the process of initiation refocus the causal body upon the second subplane? Can you think of any process which would elevate the causal body to the first subplane? Why might this final elevation occur, if it does?

154. p. 582: Explain the following in terms of the fourth initiation: “Under the Law of Sacrifice and Death, the disintegration is begun on the third level and is consummated on the second, when the man merges with the Triad, preparatory to the final merging with the Monad.” Why is the Law of Sacrifice and Death mentioned here in connection with the Law of Disintegration? What relationship might these two laws have with each other? Are the laws most powerful upon the plane which corresponds to their number, or are they equally powerful on other systemic planes?

155. p. 582: Analyze the technicalities concerning the manner in which continuity of consciousness is achieved. Is the only etheric web that which is to be found between the third and second subplane of the systemic physical plane? Explain how it is that with the burning away of this web the man can merge with his astral vehicle. What does this merging really mean?

156. p. 582: Always, it seems there is a barrier between the third and second subplanes of each plane. The destruction of this subplane signifies the merging of Brahma into Vishnu. Pass in review the various systemic planes and give your understanding of how this process of disintegration might work on each of these planes. Remember, focus principally upon the third subplane and the transition, through destruction, to the second subplane.

157. pp. 582-583: Discuss the principle of adaptability or activity in relation to the Law of Disintegration. Demonstrate, through example, how the third ray skillfully applied over time necessitates the onset of destructive potencies. Discuss the role of Capricorn and Saturn in this process. In this solar system, do you believe we have achieved the point of the recapitulatory perfection of the Brahma aspect? What would be expected when such a point of perfection of the third aspect was reached?

158. p. 583: Discuss the manner in which the number “3” indicates a kind of fulfillment which must be broken.

159. p. 583: Does it seem reasonable to you that “on the moon chain the point of attainment for the individual was the arhat or fourth Initiation,—the initiation which marks the final breaking with the three worlds, and the disintegration of the egoic body.” Did any of our present humanity achieve arhatship on the moon chain? Why or why not? Did the Buddha achieve arhatship on the moon chain? Why or why not? On what level of unfoldment might those who achieved arhatship upon the moon chain now be found? Speculate intelligently.

160. p. 583: Of what nature was the great cataclysm which occurred at the end of the third root-race and broke the race form?

161. p. 583: Note that at the fulfillment of the number “3” the movement is usually towards a state or plan characterized by the number “2”. However, the movement from the third root-race is towards the fourth, and the movement from the third chain was to the fourth chain. How do you explain this?

162. p. 583: In relation to the following the Tibetan invites our speculation: “On the second plane we have the Law of Cohesion—love. On the second plane of the manifesting Triad, the Law of Magnetic Control—love. Again lower down on the second plane of the Personality, the Law of Love. The accuracy of the analogy is quite interesting, and provides room for speculation”. What does He mean? Let us speculate.

163. p. 583: Seek to draw an analogy between the third law of the system, the Law of Disintegration and the third law of the soul, the Law of Service. Is there a connection other than numerological?

164. p. 583: See if you can explain the following analysis of the Law of Magnetic Control: “This law is the basic law controlling the Spiritual Triad. Through this law, the force of evolution drives the Ego to progress through the cycle of reincarnation back to union with his kind”? Discuss the strength of the planes 2-4-6 relative to the strength of planes 1-3-5-7 in our present solar system. Discuss the analogy existing between the fact that the astral plane is the major controlling plane within the personality and the Law of Magnetic control (focusing upon the buddhic plane) is the basic law controlling the Spiritual Triad (the higher correspondence of the personality). What does the Tibetan mean here by the word “Ego”? Is He suggesting the Solar Angel? In this regard, what does He mean by “one of his kind”?

165. p. 583: The following is a beautiful summary of the relationship between the third and second aspects of divinity, and sheds much light upon the drama of the discovery of human identity. Share you response to reading it: “Through separation he finds himself, and then—driven by the indwelling buddhic or Christ principle—transcends himself, and finds himself again in all selves.”

166. p. 583: Seek to draw an analogy between the fourth systemic law, the Law of Magnetic Control, and the fourth law of the soul, the Law of Repulse? Is there a connection other than numerological? Can you see a connection between the Law of Magnetic Control and the second law of the soul, the Law of Magnetic Impulse? If there is a connection here, what is its basis?

167. p. 583: Give your interpretation of the following anent the Law of Magnetic Control: “This law holds the evolving lower self in a coherent form. It controls the Ego in the causal body, in the same way that the Logos controls the Monad on the second plane”. What is the meaning of the phrase, “the Ego in the causal body”? Is a structure being discussed or a state of consciousness? Why?

168. p. 583: What should the Law of Magnetic Control be considered the law of buddhic plane.

169. p. 584: Analyze the following definition of a Master and share your thoughts: “the Master is one Who can function on the buddhic levels, and Who has magnetic control in the three worlds.” What is the relationship between the Master and the atmic plane? Attempting to be practical, how would you identify the effect of the buddhic levels upon the three lower worlds?

170. p. 584: Analyze the Law of Magnetic Control as “the demonstration, in the Triad, of the Law of Attraction.”

171. p. 584: Attempt to explain the following: “It is the buddhic principle, and its relation with the lower permanent atom of the Triad [that] is the mainspring of the life of the Ego.” What does the Tibetan mean by the “lower permanent atom of the Triad”? Discuss buddhi as life-giver.

172. p. 584: Do any thoughts come to you when the Tibetan mentions “the placing of the permanent atoms”?

173. p. 584: Give your interpretation of: “ ... it was this Law of Magnetic Control that effected the juncture of astro-animal man, and the descending Monad, using the spark of mind as the method of at-one-ment.” Discuss the meaning of “astro-animal man”. Discuss the relationship between the energy of Venus and the Law of Magnetic Control. Do you think Mercury could be allied to this law? If so, in what way?

174. p. 584: Give reasons why the Law of Magnetic Control must be amazingly important at this juncture of the history of our planet.

175. p. 584: Analyze the lines of least resistance found in the three systems of our solar Logos. What ideas come to you?: 1) System I—Physical, mental, and atmic. The atmic was the highest point of achievement in that system; 2) System II—Astral, buddhic, monadic; 3) System III—Mental, atmic and logoic.

176. pp. 584-585: Discuss human evolution in terms of the following: “The aim of human endeavour is both to be controlled by this law, and like-wise to wield it in service.”

177. p. 585: Discuss the transmutation and elevation of sex expression through the wielding of the Law of Magnetic Control. What are the implications of the following? “The love of all that breathes, and the attraction that works out in service, is the same thing demonstrated in the Triad. Sex expression, the coming together of two, becomes transmuted into the coming together of many for acts of service, which will give birth to new ideas, and to a new race—the spiritual.”

178. p. 585: What is the justification for the following: “Nine is the number of initiation, the number of the adept, and of the man who functions in his buddhic vehicle.” Are there any other numbers associated with the adept? If a Master of the Wisdom is an adept, should nine be considered the number of the Master, or a number of the Master?

179. p. 585: Give your ideas anent the achieving of harmony through control, “that control entailing the knowledge of wisdom.”

180. p. 585: Expand upon the following anent harmony: “It is the harmony of similarity; it is the equilibrising of all through the realisation of the laws of magnetism that produce co-ordination of the many diverse into the one homogeneous; magnetism governs the synthesis of the many aspects into a form of unity.” Relate these words to the functioning of the principle of buddhi.

181. p. 585: Whar are some implications of the following provocative thoughts: “ ... many who world on the fifth Ray pass eventually to the fourth. In this system the fifth Ray is of paramount importance in the development of all egos. Each must pass some time on it before definitely remaining on his monadic Ray.” What does the Tibetan mean by—“each must pass some time on it”? Simply that much time will be spent by each ego upon the fifth subplane of the various lower planes? Or something else? Why does He jump to discussing the monadic Ray instead of speaking of remaining upon his egoic Ray? Could this mean that egoically all must spend time upon the fifth subray of the ego before stabilizing on the monadic Ray?

182. p. 586: What might the Tibetan mean by the following?: “ ... in this particular period of the fourth round in the fourth chain, more time is spent on the fourth subplane by evolving Egos than on any other”? Does this mean that the Ego can be focussed upon the fourth subplane of the mental? Or does it mean something more subtle?

183. p. 586: Does the following suggest the possession of a fourth ray mind?: “Many come into incarnation directly on to this plane [the fourth subplane] and it is here that they begin to think harmoniously”? Why or why not? Does coming into incarnation in this way suggest a certain degree of development? What does the word “directly” mean in this context?

184. p. 586: Discuss the implications of the idea that the three lower laws of the system “are all dominated and controlled eventually by the three higher laws in the system—the Laws of Magnetic Control, of Disintegration and of Cohesion”? From this listing do you have an idea of which higher law corresponds to which lower law and why? If we understood the three higher laws as corresponding to the Spiritual Triad and the three lower laws as corresponding to the human personality, how would we correlate these two sets of laws? Why is it that the Law of Vibration was left out?

185. p. 586: Give your interpretation of the following: “ ... the first law, that of Vibration, is the controlling law of the six, demonstrating through the second law, that of Cohesion, just as the solar Logos is at this time manifesting Himself through His second aspect in this the second solar system.”

186. p. 586: Note that although the third ray was most important during System I, our solar Logos has no third ray ruling the higher two of His three periodical vehicles. Note also, that although the first ray will be most important during our solar Logos’ third system, System III, the Logos has no first ray ruling the higher two of His periodical vehicles. What possibilities exist concerning the personality ray of the solar Logos in each of the three systems? How are such possibilities reflected in the personality ray of the our solar Logos during our present solar system?

187. pp. 586-587: Read the long footnote concerning the Three Outpourings. Refer to the chart on p. 94. Essentialize in your own words the information given and state what you have learned. What new implications, if any, dawn as you read? Why are the symbols of the three Aspects or three Logoi placed “outside of time and space, and only the streams of influence from them descend into our system of planes.” What do you think of the possibility of three super-cosmic/physical subplanes upon which these three aspects of the Logos are focussed essentially? Why do you suppose the First Outpouring proceeds vertically downwards? What is the meaning of this method of procedure? Although the First Outpouring relates most to the third aspect of divinity do you see anything of the first aspect in the method of procedure? What planet or planets may be involved in the dynamics of the First Outpouring? Why do you think the Second Outpouring proceeds in an oval manner and reascends after reaching the lowest point? Discuss the role of form builder in this descent and reascent. Why too, is the Third Outpouring pictured as pursuing an oval course? What is the rationale for saying that the Third Outpouring “is in no way clouded by the matter through which it passes, but retains its virgin purity and splendour untarnished”, unlike the other outpourings? Why does the Third Outpouring descend no lower than the buddhic plane? Can you find any tabulations concerning the solar Logos which demonstrate this halting? Interpret the following: “ ... the link between the two [the two outpourings] is formed by a triage in a circle, representing the individual soul or man—the reincarnating ego. Here the triangle is contributed by the third outpouring and the circle by the second.” What is the meaning of the circle and the triangle and the fact that they are contributed by different outpourings. In answering this dwell upon the structure and dynamics of the causal body.

188. p. 586: Do you think the term “All-self” on the bottom of this page refers to the Universal All-Self or to the solar Logos considered as the One Self of all contained within the bounds of a solar system, and upon still higher levels connected with the solar Logos? Why?

189. p. 587: In the following the Tibetan seems to offer information discrepant with that given in the footnote by Leadbeater. Is there a way to reconcile these two points of view: “The first ray of Will or Power is the first aspect of the All-self, and in the third outpouring, came down to the fifth plane, along with the other monads.” Did the Logos descend to the fifth subplane or only as far as the fourth? Why? Explain the descent of the monads along with the first aspect of the Logos during the Third Outpouring.

190. p. 587. What light can you throw upon the following: “A subtle correspondence exists between the monads of Will on the fifth plane, the fifth law, and the fifth Ray”. In what way are the Monads of Will associated with the fifth plane and with the Law of Fixation? Elucidate the important difference in relationship which the fifth Ray holds with the first Ray and with the second Ray.

191. p. 587: Can you explain the modus operandi of the following?” “The third Ray which is the Activity aspect, controls the Laws of Disintegration and of Death on the third and seventh planes”? How do these two laws form a group? What might be the dynamics of their interaction?

192. p. 587: Give your rationale for the following: “Ray 1, Planes 1 and 5, and the Laws of Fixation and Vibration, form one interlocking whole.” Can you explain the manner of the interlocking and the ways in which this whole might function?

193. pp. 587-588: The Tibetan offers an explanation for why the Power ray controls on only two planes; the Love Ray upon three planes, and the Activity Ray, again, upon two planes. Can you find any references in Esoteric Psychology, Vol. I, in which the three lower kingdoms of nature are discussed in relation to the rays ruling them and an important analogy can be found?

194. p. 588: How does the distribution of Rays and the planes they rule suggest both methods of Ray -transfer from Rays of Attribute to Rays of Aspect, but, as well, the ways in which the Techniques of Fusion (see Esoteric Psychology, Vol. II) should be used by those on the Rays of Attribute?

195. p. 588: Attempt to elucidate the following: “Ray three, the dominant Ray of the system which is past, its synthetic Ray, controls on two planes and on one that is little understood, for, just as the physical body is not considered a principle, so there is a sphere of activity that is not included in our enumeration, it is past and gone. Some explanation of this lies hid in the occult words, ‘The Eighth Sphere’”. As planes are sphere, do you think that the Eighth Sphere refers to a systemic plane, invisible to us, lower than even the dense physical plane? Or does this term refer to the dense physical plane, which in this solar system is considered a remnant and not a principle? Or does the term refer to the lower mental plane considered as a separated unit? What do you think?

196. p. 588: Why, do you suppose, are the four Rays of Attribute so influential in the three worlds of normal human evolution at this time? What can you say about the “subtle and peculiar manner” in which these four rays control the four lower kingdoms of nature—mineral, vegetable, animal and human ... ”? Is there any respect in which the four Rays of Attribute can be considered lunar while the three Rays of Aspect can be considered solar?

197. p. 588: What does it mean that “the fourth Ray and the fourth Kingdom form a point of harmony for the lower three, and all four then pass into the major or upper three”? Why does the Tibetan consider this so worthy of “serious thought”?

198. p. 588: What rationale can you give for the fact that the door into the fifth or spiritual kingdom (i.e., the Door of Initiation) was opened during the fourth rootrace?

199. p. 588: Give your thoughts about how the following happened: “the fourth rootrace also developed the astral capacity that made contact with the fourth or buddhic level possible.” What sort of astral capacity is needed for such contact? How can numerology help us understand this problem?

200. p. 589: It is easy to see the correlation between ray seven and the mineral world. What ideas come to you when you read that it also controls “ ... in the final stages of involutionary life at the point where the upward turn of evolution is made”? At what turns does modern human civilization find itself? How can the presence of the seventh ray assist in making such turns or, more generally, transitions?

201. p. 589: Why does the influence of the seventh Ray enter at all important points of transition? Is the atomic plane of each plane a point of transition? What is the significance of considering the atomic subplane the seventh subplane as well as the first?

202. p. 589: Discuss ray seven as “the reflection on the physical plane of the Power and Activity Aspects working in synthesis.”

203. p. 589: What will be the effect of the presence of the Avatar of Synthesis simultaneously with the growth in power of the seventh ray? How do Capricorn and the ray energies which pass through this constellation fit in with the present human and planetary situation?

204. p. 589: Give your rationale for the idea that the sixth Ray of Devotion “has a definite though little known connection with the vegetable kingdom.”

205. p. 589: The following presents a tremendously important description of the interactions between the human and deva kingdoms. What implications occur to you? “It is in the vegetable kingdom that we find one of the first and temporary approximations between the evolving human Monad, and the evolving deva Monad. The two parallel evolutions touch in that kingdom, and then again follow their own paths, finding their next point of contact on the fourth or buddhic level, and a final merging on the second.” What can be inferred anent human and deva contact during the third and fifth rootraces, as compared with the fourth and sixth? In what way would the seventh rootrace fit into a category all its own? In studying the vegetable kingdom do you notice anything to confirm what D.K. has said here? What do you suppose the “final merging” on the monadic plane will bring for devas and humans? What has the idea of the “Divine Hermaphrodite” to do with this merging? What is accomplished within a Heavenly Man when the merging occurs?

206. p. 590: Discuss the deva and human evolutions as the negative and positive poles respectively of “the divine hermaphroditic Man”. What beneficial effects do the deva and human hierarchies have upon each other? Discuss this in terms of the rays.

207. p. 590: What are the implications of the fact that humanity forms the masculine aspect of the Divine Hermaphrodite and the devas the feminine aspect? How might practical day to day life within the human family be affected by this situation?

208. p. 590: The devas are more associated with the abstract Rays and yet they work on concrete faculty. Human beings are more associated with the concrete Rays and yet they work on the abstract qualities. What thoughts come to you as you contemplate this situation?

209. p. 590: What are the “three points on the path of evolution at which the Monads of Love, working on the abstract qualities touch the devas of activity working on concrete faculty”?

210. p. 590: Offer your rationale for the following: “The perfection of the two evolutions [deva and human] marks the point of attainment of the divine Heavenly Man; it is the perfecting of the two major centres, creative activity and love, of the Logos”. Which two chakras may be indicated by the phrase “two major centres”? Does it make sense that Man is sometimes associated with the solar plexus center? (See Tabulation IV, p. 565.) What is the rationale for associating the devas with creative activity and man with love? Are there any apparent contradictions in this association? Contrast the combined relationship of man and deva as, first, solar plexus and sacral centers, and then, later, as heart and throat centers. Does it mean anything to you that the sum of petals for the first combination is 16 or 10+6, and sum of the petals for the second combination is 28 or 12+16? In System III, man and deva will combine to complete the head centers of the Logos. Will this involve crown center and ajna center, or some other combination, do you think? What is a good rationale for thinking that man and deva will work far more closely together in System III than in System II? (Remember that the two kingdoms merge upon the monadic plane).

211. p. 590: We learn that with the completion of the head centers in System III, “our Logos [will have] triumphed, and measured up to the sixth cosmic Initiation, just as He should measure up in this system to the fourth”. See if you can find the reference which states that our Logos develops though nine initiations and that the third cosmic Initiation is His present goal. What to you think the term “measure up” means? Will our Logos take His fourth cosmic Initiation in this solar system? What is the justification for thinking that He took the second cosmic Initiation (that which is the goal of our Heavenly Man) in System I?

212. p. 590: In what way does it make sense to you that the Ray of Concrete Science “is the Ray that governs the merging of [the animal] kingdom into the human”? Upon what chain and in what round of that chain was Venus when it stimulated the process which eventuated in the mentalization of Earth’s animal man?

213. p. 590: To what extent do you believe that some higher correspondence of the Law of Sacrifice governs the relationship of Venus to our Earth?

214. p. 590: What does the Tibetan expect us to gain if we study the analogy which exists between the fifth Ray, the fifth Law of Fixation, the fifth Venusian round, and the fifth root-race? What profit do you gather from such a consideration?

215. p. 590: Why is it justifiable to sum up the three laws of the personality as “The Law of Rebirth and Death in the three worlds”?

216. p. 590: Elucidate the following: “The fifth law governs a fixed point in the personality, that of the fifth principle.”

217. p. 591: Of what sorts of energies is the astral body meant, eventually, to be an expression? What type of alignment will make this possible?

218. p. 591: Why are the numbers 6-4-2 associated with “starting points for fresh endeavor in the life of the evolving Monad ...”? Connect this idea with the three initiations associated with these numbers—the second, fourth and sixth.

219. p. 591: Attempt to explain how it is that the Law of Fixation finds its greater correspondence in the Law of Karma on cosmic mental levels. Analyze in this respect the following: “‘As a man thinks, so is he’; according to his thoughts are his desires and acts, and so results the future. He fixes for himself the resultant karma.”

220. p. 591: Discuss the two reasons why the word “Fixation” is chosen in relation to this law. How does the first ray enter the process of shaping one’s destiny? What has this law to do with achieving stabilisation?

221. p. 591: Offer your interpretation of the implications and ramifications of the following: The Law of Fixation “is the law under which the evolving personality builds up, during the course of many lives, the causal body; it fixes the matter inhering in that body, placed there by the man as the ages slip away, and crystallizes it. Before the fourth Initiation the crystallization is complete, and the inevitable shattering that is the result of crystallisation in all forms, takes place, setting the indwelling life free for further progress”. What connection does the Law of Fixation have to the process of crystallization and why? What is the process, do you suppose, by which the matter which is meant to inhere within the causal body is fixed there? What connection have the combination of Vulcan, Venus and Saturn to the execution of this Law?

222. p. 592: Dwell upon the concept of the “causal body of the race”. Speculate upon the nature of such a structure. Is it simply an aggregate or does it have a synthesizing structure?

223. p. 592: Discuss the Law of Fixation as the law which “governs the crystallization of all forms prior to their shattering in the process of evolution”. How might this law cooperate with the Law of Disintegration?

224. p. 592: Discuss the Law of Fixation as the law which “governs the time of rebirth, being one of the subsidiary branches of the Law of Karma”. What rationale can you conceive for the Law of Fixation being a subsidiary of the Law of Karma? What rays and or stellar beings can link these two laws? Consider the Law of Karma as cosmic Law of Fixation at that which controls the lesser, systemic Law of Fixation.

225. p. 592: We learn from the Tibetan that “each of the seven subsidiary laws is linked to one of the cosmic laws, or with the Sirian Law of Karma”. If you were to undertake to link the seven, how would you do so and what would be your justification?

226. p. 592: Discuss the following fundamental analogy: We need always to remember that the consciousness of the cosmic mental plane is the logoic goal of attainment, and that the Sirian Logos is to our solar Logos what the human Ego is to the personality”.

227. p. 592: Discuss the Law of Fixation in relation to the Law of Cleavage. Consider these laws in relation to the Judgment Day during the fifth round.

228. p. 592: Discuss the manner in which Monads may pass from a state of being dominated by the Law of Fixation into a state in which the Law of Magnetic Control prevails. What would such a transition look like in the realm of normal human experience?

229. p. 592: Note the particular use of the word “mahamanvantara” on this page. What time period do you think it indicates in this context? Do you think those two fifths which are set back as incapable of further development on the Earth will have to wait until another globe, another round, another chain or another scheme is the focal interest of the planetary Logos? Which of these, do you think?

230. p. 592: Who, in this context, are the “Lords of the Flame”? What other names for these beings exist? How do the Lords of the Flame wield the Law of Fixation to control the three worlds?

231. pp. 592-593: There are some profoundly important implications in relation to the following statement. Which implications occur to you? “ ... Venus is the sixth planet (esoterically the second), and is in her fifth round, and hence is ahead of us along every line.” The direction of counting is all-important for one direction is occult and esoteric and the other is mystical. It is not easy to determine which is which, however. For instance, do you think that Venus holds place in relation to the logoic heart, or more in relation to the logoic quaternary, as the logoic solar plexus center, perhaps?

232. p. 593: What is meant by the idea that the Law of Fixation “demonstrates the static quality of love ... ”?

233. p. 593: Speculate upon how the Law of Fixation might function upon the involutionary path in relation to the permanent atoms.

234. p. 593: Contrast the roles of the building devas and the Jivas.

235. p. 593: Give the developmental essentials, as you see them, of “Love in the Personality, Love in the Ego and Love in the Monad”. Share your ideas upon the following: “Love in the Personality is love in the three worlds; love in the Ego is love in the solar system, and all that it contains; whilst love in the Monad demonstrates a measure of cosmic love, and embraces much that is outside the solar system altogether.”

236. p. 594: On this page we find an amazing paragraph discussing the powers of love. Read it carefully and share your ideas. What have you learned? Some particular questions to consider are: How is it that love keeps all in ordered sequence? How does love perfect all that is? Why is love the “key to the deva kingdom, and the reason of the blending of the two kingdoms eventually into the divine Hermaphrodite.” How does love work differently through the concrete rays and the abstract rays?

237. p. 594: Speculate upon the nature of a solar system (System I) in which “Desire for Expression and the Impulse to Move was the basic note”. What is at the root of this “Impulse to Move”? How does it work out in our present solar system? How does it work out in your own life?

238. pp. 594-595: Share what you believe to be the implications of the following: “Ordered Activity is the foundation of this system of ordered Love, and leads to system three, wherein ordered Activity, with ordered Love for its impulse, results in ordered loving Power”.

239. p. 595: The following statement deserves pondering. What ideas come to you as you do so?: “The astral plane is, at the present time, the most important for us, for in desire—not corrected or transmuted—lies the difference between the personal consciousness and that of the Ego.” What, in essence, are the characteristics of the personal consciousness which differentiate it so markedly from that of the Ego? What kind of planetary contrast is here implied?

240. p. 595. Consider the following: “In the sixth Scheme, that of Venus, this can be seen clearly; it is the scheme of love. Viewed from one angle, the Venusian Scheme is the second, and from another it is the sixth. It depends upon whether we reason from the circumference to the centre or the reverse.” What point is D.K. seeking to make? Why does He want us to consider Venus in relation to the number six? What are the two angles of vision here discussed? Assuming that one is occult and one is mystical, with which of these two does reasoning from the circumference to the center correlate? With which does reasoning from the center to the circumference correlate? The Tibetan is here using numbers according to some inner pattern, for Venus is the third planetary scheme from the Sun (literally the center to the periphery) if we include Vulcan, and we would have to begin with Uranus as the periphery and count towards the center in order to assign the number six to Venus. So obviously a pattern that is not strictly literal is being used. What do you think is the basis of this pattern which assigns the numbers six and two to Venus?

241. p. 595: Share your view on the following profoundly important statement anent Venus: “It is the home of the planetary Logos of the sixth Ray.” What, in this context, does the word “home” mean? Is there any way to escape the implication that one of the rays of Venus (whether of the personality, soul or monad) is the sixth Ray? If the sixth Ray is definitely influencing one of the periodical vehicles of Venus, what are the implications in terms of solar systemic structure? What do you think the Tibetan is hinting at when He says that “we must remember the interlocking, the gradual shifting and changing, that takes place in time on all Rays”. Is the Tibetan suggesting that a ray shift has been taking place in the Venus scheme?

242. p. 596: Along the same line, see if you can throw any light on the following: “ ... the Earth chain is the third if viewed from one aspect and the fifth viewed from another”. Note that the word being used here is chain and not scheme. Find the section in this book which discusses the appearance and disappearance of chains in a scheme (their objectification and obscuration) and see if these thoughts indicate a way that thought may proceed. We must find a way to avoid the obvious contradiction which comes when we realize that the Earth chain is constantly referred to as the fourth chain in the Earth scheme. There is also the possibility that the word chain and scheme are occasionally used interchangeably as an occult blind, just as the words solar system and constellation occasionally are. In attempting to answer this question check the tabulations and charts of chains and schemes for guidance.

243. p. 596: Consider all the many sixes discussed in the first paragraph, and share what new learnings or awarenesses come to you. Recollect that the sixth deva Hierarchy on Venus was deeply affected at the time of the individualisation of Man, and that a Venusian chain, probably the sixth, received an important gift from the Earth at that time.

244. p. 596: What can we expect anent the “shattered form of the fifth subrace of the fifth rootrace”? What sort of shattering? When?

245. p. 596: Recollect the decanate rulers of Aquarius and see if you can determine the approximate era when the sixth subrace of the fifth rootrace will truly emerge.

246. p. 596: How will the Law of Fixation aid in the emergence of the sixth subrace of the fifth root race?

247. p. 596: Give your ideas on “the connection that always exists between the atmic and the physical plane.”

248. p. 596: In what ways are the Law of Disintegration and the Law of Sacrifice and Death similar? In what was is one of them subsidiary to the other?

249. p. 596: With respect to the Law of Sacrifice and Death, note how the Tibetan divides this law into the Law of Sacrifice and the Law of Death. What does He mean by the following? “The Law of Sacrifice is the Law of Death in the subtle bodies, whilst what we call death is the analogous thing in the physical body.”

250. p. 596: Given our understanding of the Law of Sacrifice and Death, why should the seventh Ray, particularly, be associated with this law?

251. p. 597: What interpretation can you give to the following highly occult statements: “In a mysterious way this law [the Law of Sacrifice and Death] is the reverse side of the first, or the Law of Vibration. It is Vulcan and Neptune in opposition, which is as yet an almost incomprehensible thing for us.” Are Vulcan and Neptune to be taken literally here or qualitatively? Which planet is associated with which law and why? Discuss the two forms of synthesis represented by the two laws and by the two planets.

252. p. 597: Share your thoughts on the following: “ ... the rays, schemes, planets, chains, rounds, races and laws form a unit; seen from the angle of human vision the confusion seems unimaginable, and the key of its solution to be so hidden as to be useless; yet, seen from the angle of logoic sight, the whole moves in unison, and is geometrically accurate.”

253. p. 598: How would you discriminate between a round and a world period?

254. p. 598: On this page D.K. seeks to impress us with the “wonderful beauty” and “gorgeousness of the design”. Do you have any greater sense of what D.K. calls the “the divine magnitude of the scheme with its magnificent intricacies”? In what ways have you been impressed or not impressed? Have you been helped in any way?

255. p. 598: In what way is the Ray upon which we are found a limitation to the comprehensiveness of our sight?

256. p. 598: In your own words seek to explain the nature and purpose of the Principle of Mutation. What is the relationship between the Law of Cycles and the Principle of Mutation?

257. p. 598: D.K. states that “we can rest assured that there is some fundamental principle directing all the activities of the Logos in His system, and by wrestling to discover the basic principle on which our microcosmic lives rest, we may discover aspects of this inherent logoic principle.” What do you think He means by “the basic principle on which our microcosmic lives rest ... ”?

258. p. 599: Why are the fourth, fifth and seventh rounds considered major rounds?

259. p. 599: If the “seventh is a major round because it will mark the merging of the two evolutions, the human and the deva”, and we know as well that the deva and human evolutions merge upon the monadic plane, what can we hypothesize about the spiritual focus of human life in the seventh round? Why?

260. p. 599: What rationale is there for considering the third, fifth and seventh root-races to be more important than all the others? It is assumed that the choice of these three focusses on the present fourth round.

261. p. 599: When the term “Monads of Love” is used do you believe that it refers to all Monads or only to those focussed upon the second Ray?

262. p. 600: Why are the three major rays considered the first, second and seventh? Why not the third? In what sense can it be said that these three major rays are dual? What is the relationship between the Mahachohan and the seventh Ray? Does the move of Master R. from the seventh Ray to the third Ray (with a number of His disciples) seem worthy of consideration here? When did this transfer take place?

263. p. 600: Why, on a solar systemic level should the seventh Ray be important for the present?

264. p. 600: Study carefully the closing tabulation on p. 600? What do you learn? Why is it said of the four subsidiary rays that they are “converging on the fifth”? When the major Rays are given, is this equivalent to given the major planetary schemes? The planetary Lords are often considered Ray Lords, and further, nothing about the schemes is mentioned. From a study of the tabulation, what would you say about the criticalness or non-criticalness of humanity’s present position (in both time and space) within the solar system? Do you think that this tabulation applies to all planetary schemes within our solar system or only to the Earth scheme? Look carefully, and speculate as to why the tabulation might not, for instance, apply to Venus. Manvantaras are often considered equivalent to rounds, but in this tabulation we see that they are not equivalent. To what might the word “manvantara” refer in this tabulation? Why is the fourth initiation considered so major for humanity, but not seen of such great importance if viewed from a level of attainment higher than the human?

(end of Section 3)