Fellowship of Cosmic Fire
Commentary Semester I Section XII
TCF 111-121: S1S12
Version 5September05
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IV. MACROCOSMIC AND MICROCOSMIC ETHERS
1. The Planetary Logos and the Ethers
Man, the indwelling thinker, passes at night
from out of his etheric ring-pass-not and functions elsewhere.
1.
At night, at least, the etheric ring-pass-not does not act as a barrier to the
escaping consciousness. During day (symbolically ruled by the Sun) it does
(unless
Therefore, under the law, the
planetary Logos likewise can pass His ring-pass-not at stated seasons which
correspond in the planet to the hours of man's
temporary repose, or pralaya.
2.
What are such “stated seasons”? Are they confined to the period of obscuration
which is as a temporary ‘death’ of the Planetary Logos? Perhaps they occur more
frequently.
3.
For a Planetary Logos, a “Day of Brahma” is not a day. A shorter cycle
will have to be found to equate to a day, for a “Day of Brahma” is a “day” in
the life of a Solar Logos.
The solar Logos likewise does the same
during stated cycles, which are
not the cycles succeeding those which we term solar pralaya, but lesser cycles
succeeding the 'days of Brahma' or periods of lesser activity, periodically
viewed.
4.
The escape of the Solar Logos through His own etheric web occurs more
frequently than once every occult century (100 Year of Brahma). “Days of Brahma”
are manvantaras and, as previously calculated, there are 36,000 of them in an
occult century.
5.
Will this mean that a Solar Logos (having a span of some 36,000 manvantaras in
His life cycle) has 36,000 opportunities for exit through his etheric web?
6.
Probably, this is not at all the case, as of the 100 Years of Brahma given as
the duration of the life cycle of a Solar Logos (one solar system), a much shorter cycle is spent in physical incarnation in
possession of an etheric body.
7.
Probably some approximation of the duration of the physical manifestation of a
Solar Logos could be worked out, but it would be shear speculation.
8.
If, however, a Solar Logos does not have to wait until the end of His physical
life cycle to pass from out His etheric body and function elsewhere, then
neither should a Planetary Logos have to wait until the end of His life cycle.
9.
What we have to discover is the durations of the three kinds of days. We know
the duration of a day in the life of a human being—about 1/360th of
a human year. We are also given (in human years) the duration of a day (and
night) in the life of a Solar Logos (one manvantara or 4,320,000,000 years,
which we double to create the duration of a Day and Night of Brahma—8,
640,000,000 years).
10.
But what is the duration of a day is the physical plane life of a Planetary
Logos?
11.
We do not know the entire life span of a Planetary Logos. Some Logoi, we are
told, last throughout the Mahamanvantara.
Certain planets
afford only temporary homes to these principles.
Others persist throughout the mahamanvantara. Of these Venus is one. (TCF
298-299)
12.
Perhaps, then, the span of a “day” varies for different types of Planetary
Logoi.
13.
Probably, the period of obscuration for planetary globes and planetary chains
coincide with such periods.
14.
In any case, there is no way we can at present trace the truth of these cycles.
We can only hold the analogies in mind.
15.
Unfortunately, we cannot even extrapolate from the probable duration of a human
life cycle from incarnation to incarnation, because there is no constancy in
such figures. We could choose 100 years, 500 years, or a 1000
years, and in each case the probability of being incorrect is overwhelming.
16.
Are such changing durations of the periods between incarnations also present in
the life of Planetary Logoi and Solar Logoi? There is no way we can tell. We are simply told
that the duration of the cycle of a Solar Logos is one occult century,
consisting of 100 Years of Brahma. Are previous incarnations of the Solar Logos shorter or longer?
Will the succeeding incarnation of the Solar Logos be shorter or longer? We have no way to answer.
All these are governed by karma, and
just as the true Man himself applies the law of karma to his vehicles,
and in his tiny system is the correspondence to that fourth group of karmic
entities whom we call the Lipika Lords; He applies the law to his
threefold lower nature.
17.
It is hinted that the stated periods for withdrawal are “governed by karma”. We
might as well say that each day in the tiny life of man is governed by karma,
and some days are, as we know, longer and some shorter. Sometimes we “go to
sleep” earlier and sometimes later. What might be the analogy to “staying up all night”?!
18.
The “true Man” who applies the law of karma to his vehicles is ‘man-as-soul’
(man—the extension of the monad—in the presence of, or in consultation with,
the overshadowing Solar Angel).
19.
A still truer Man is the monad itself. There has been little or no
indication in the teaching that the monad is involved in determining the
duration of the incarnation of its ‘shadow man’, the personality. Still less
would the monad be involved in determining the duration of days in the life of
personal man. Remember, that we are talking about days (i.e.,
manvantaras) as periods signaling the possibility of withdrawal and escape
through the etheric web.
20.
It has often been suggested that the Solar Angel (essentially from Sirius) is a
kind of minor Lord of Karma in relation to the human being it supervises. What
a Lipika Lord is to a much larger range of living entities, a Solar Angel
(considered as “the true Man himself”) is to the human personality.
21.
We know there are four Lipika Lords (at least major ones). We might
wonder how the number four applies to the Solar Angel. Such Angels are
involved with the fourth systemic law—the Law of Magnetic Control.
The fourth group of extra-cosmic
Entities Who have Their place subsidiary to the three
cosmic Logoi Who are the threefold sumtotal of the logoic nature, can pass the
bounds of the solar ring-pass-not in Their stated cycles.
22.
DK is now talking about profound mysteries. We are dealing with seven Entities Who are subsidiary to the Solar Logos (the presumed
ring-pass-not of this discussion).
23.
When dealing with the “Lipika Lords”, they are sometimes designated as numbering
four. They are also delineated as occurring in groups of four and
three.
24.
In our solar system we can find a preeminent group of four Lipikas, and two
subsidiary groups.
25.
Just as the three Cosmic Logoi are each threefold, so
there are three divisions of Lipika Lords within our system, and each division
is fourfold. The two lower fourfold groups of Lipikas may be considered as
aspects of the highest fourfold group of Lipikas.
26.
The “three cosmic Logoi” are those we have been discussing; they are
responsible for the Three Outpourings and are the Trinity subservient to a
Solar Logos.
27.
But for every three there are always a subsidiary
four, just as the four Rays of Attribute are subsidiary to the three
Rays of Aspect.
28.
Is the fourfoldness of the Lipikas to be related to the three Cosmic Logoi,
making an exalted systemic seven? We will remain alert to an answer to this question.
29.
We do learn of the Lipikas that their role is superior to that of the Planetary
Logoi, acting as karmic mediators between the Solar Logos (expressing through
His three logoic aspects, the three “cosmic Logoi”) and the Planetary Logoi. We
will try to establish where they fit within the solar systemic Hierarchy.
30.
We must not become confused when we use a term like “cosmic Logoi”. As we are
considering such Logoi here, they are aspects of the Solar Logos and are
not cosmic in the sense of operating beyond the ring-pass-not of the
Solar Logos.
31.
There are other ways to consider the term “cosmic Logoi”—ways which refer to
beings greater than our Solar Logos. As the term is used here, the
beings mentioned are subsidiary to the Logos.
32.
The main point to gather from all this is that all entities in the solar system
(and, presumably, in cosmos, can pass from and through their etheric
ring-pass-not at stated times according to karmically determined
cycles. We do not know the times and seasons, nor is it really our business
(especially when thinking of the greater Entities). But we understand the
principle. When ‘night’ comes, escape is naturally and easily made.
33.
If the Lipika Lords (which are subsidiary to the three “cosmic Logoi”) can pass
beyond the bounds of the solar ring-pass-not, then so can the three “cosmic
Logoi”, even as the Solar Logos does at stated times and seasons.
This is a profound mystery and its
complexity is increased by the recollection that the fourth Creative Hierarchy
of human Monads, and the Lipika Lords in Their three groups (the first
[Page 112] group, the second, and the four Maharajahs, making the totality of
the threefold karmic rulers who stand between the solar Logos and the seven
planetary Logoi), are more closely allied than the other Hierarchies,
and their destinies are intimately interwoven.
34.
The profundity of what is here said staggers the imagination.
35.
We come to the important statement that there are three groups of Lipika
Lords.
a.
First group
b. Second Group
c. The Four Maharajas
36.
The Law of Karma is called the “Intermediate Law of Karma” and, so, it is no
surprise to find the three groups of Lipika Lords occupying an intermediary
position between the Solar Logos/three Cosmic Logoi and the Planetary Logoi.
37.
We find a special connection between the Fourth Creative Hierarchy of human
monads and the three groups of Lipika Lords. We remember the origin of the
Lipika on Sirius and the fact that the majority of human beings (members of the
fourth Creative Hierarchy) take the Fourth Cosmic Path (to
Sirius). This may hint at the close connection between the Lipika Lords
and the Fourth Creative Hierarchy.
A further link in this chain which is offered
for consideration lies in the fact that the four rays of mind (which
concern the karma of the four planetary Logoi) in their totality hold in their
keeping the present evolutionary process for Man, viewing him as the Thinker. These
four, with the karmic four, work in the closest co-operation. Therefore,
we have the following groups interacting:
38.
What does the Tibetan mean by “the four rays of mind”? It is probable that He
means the four Rays of Aspect. These four will, by numerological resonance,
be related to the Human Creative Hierarchy, and by similar resonance to the Four
Lords of Karma (or to the three groups of four each).
39.
And indeed, as is seen immediately below, the four Rays of Aspect are
considered the four rays of mind:
The four
planetary Logoi50 of Harmony, Knowledge, Abstract Thought and
Ceremonial, who are in Their totality the
Quaternary of Manas while in process of evolution, and who pass under Their
influence all the sons of men. (TCF 112-113)
First. The four Maharajahs, the lesser Lipika Lords,49 who apply past karma and work it out in the
present.
40.
The past is always related to the third aspect of divinity. Thus, these
four “lesser Lipika Lords” (“who apply past karma”) must also be related to the
third aspect.
41.
In our present solar system the third ray and the third aspect are “primordial”
and no longer considered focal, and, thus, may be deemed “lesser”.
Footnote 49: The
four Lipika Lords stand between the first and second plane.—S. D., I, 155.
42.
As there are three groups of four, to which of the groups does DK here refer?
43.
If they stand between the first and second plane (between the “
44.
If the highest of the three groups of Lipikas are ‘positioned’ between the
first and second plane, then the members of the lower
two groups must have lower positions—correlating with tasks focussed on soul
and personality instead of spirit.
a. They can pass
the ring-pass-not.—S. D., I, 157.
45.
As previously discussed. Training to become a Lipika occurs on the cosmic
astral plane, even though the Path of Absolute Sonship (also involved in this
training) leads to the cosmic mental plane.
46.
In any case, these Lipika are Sirian Beings, and must necessarily have a great
deal of flexibility.
b. They are
connected with karma.—S. D., I, 153.
c. They are concerned with the Hereafter.—S. D., I, 151.
47.
This sentence may refer specifically to the second group of Lipika.
d. They are in
three groups.—S. D., I, 153.
e. They are the spirits of the Universe.—S. D., I, 153.)
48.
In this case, the term “universe” must mean “solar system”. Surprisingly, the
solar system is referred to in this way on a number of occasions.
Second. The four Lipikas of the second group, referred to by H. P. B. as
occupied in applying future karma, and wielding the future destiny of the
races.
49.
Thus their possible connection with “the Hereafter” immediately above.
The work of the first group of four
cosmic Lipika Lords is occult and is only revealed somewhat at the fourth
Initiation (and even then but slightly) so it will not be touched upon here.
50.
At the fourth initiation,
51.
May it be presumed that the Maharajas and their workers deal with the karma of
the personality? That the second group of Lipikas deal
with the karma of the soul? And the first group with the karma of the
monad/spirit? At least, we
should find these three groups associated with the three aspects of divinity
which personality, soul and spirit represent.
Third. The fourth Creative Hierarchy of human Monads,
held by a fourfold karmic law under the guidance of the Lipikas.
52.
It seems that Lords of Karma often come in fours. The following quotation is
most interesting in this regard and may reference certain planets as Lords of
Karma, for, indeed, Saturn (a Planetary Logos) is
considered a Lord of Karma.
The names of the
Lords of Karma signify, symbolically and from the angle of their inner meaning,
Relationship, Enlightenment, Pain and Return. Ponder on this. They are all
peculiarly active at this time, and in their activity lies
the hope of humanity. (EXH, 116-117)
53.
May these four Lords also be connected with the four Rays of Attribute? If so,
“Pain” would be associated with the fourth ray, and
“Enlightenment” with the fifth. “Relationship” can be understood in relation to
the magnetic, desirous sixth ray and “Return” to the ritualistic seventh.
54.
The four planets to associate with these four rays are Mercury (4th),
Venus (5th), Neptune (6th) and Uranus (7th),
and, indeed, each of them can be rather convincingly (but not dogmatically)
related to the names “Relationship, Enlightenment, Pain, and Return”).
Different interpreters may see the relationships differently.
Fourth. The four planetary Logoi50 of
Harmony, Knowledge, Abstract Thought and Ceremonial, who [Page 113] are in
Their totality the Quaternary of Manas while in process of evolution, and who
pass under Their influence all the sons of men.
55.
The implication is that these “four planetary Logoi” are not the
“totality [of] the Quaternary of Manas” when they are out of the process
of evolution.
Footnote 50: The
four rays of mind are the four minor rays which form the logoic Quaternary and
which are synthesised eventually into a fifth ray, the third major ray of
active intelligence, or adaptability. The names of the rays are as
follows:
56.
We immediately see the connection between the five and the three, for the third
major ray (into which the lower four are synthesized) is considered as a
fifth ray).
The three major rays:
1. The Ray of
Will or Power.
2. The Ray of Love or Wisdom.
3. The Ray of Active Intelligence.
The four minor Rays:
4. The Ray of
Beauty, Harmony, Art or Rhythm.
5. The Ray of Concrete Knowledge or Science.
6. The Ray of Abstract Idealism.
7. The Ray of Ceremonial Order or Organisation.
57.
There are only a couple of surprises in the names of these rays. That the sixth
ray is the ray of Abstract Idealism is perhaps realized by many, but it
is unusual to see the fourth ray called, in effect, the ‘Ray of Rhythm’. Also
the order of the terms in the name is changed. It is usually called the Ray of
Harmony, Beauty and Art. Here is it called the Ray of “Beauty, Harmony, Art”,
but the reordering is probably inconsequential.
Fifth. The Deva Lords of the four planes of Buddhi,
or the plane of spiritual Intuition, Manas, or the mental plane, Desire, and
the Physical, who are likewise allied to the human evolution in a closer sense
than the higher three.
58.
Four Deva Lords are here referenced: Buddhi (the Lord Indra), Manas (the Lord
Agni), Desire (the Lord Varuna), and Physical (the Lord Kshiti).
59.
Apparently the Lords of the higher three planes are not so allied to human
evolution.
60.
We remember that the Fourth Creative Hierarchy of Human Monads is most
expressive on the fourth or buddhic plane.
A further interesting correspondence is
found in the following facts that are even now in process of development:
The fourth plane of Buddhi is the one on
which the planetary Logoi begin to make Their escape
from Their planetary ring-pass-not, or from the etheric web that has its
counterpart on all the planes.
61.
The fourth planet of Buddhi is, for Planetary Logoi an etheric plane. We
are speaking here of the escape of the Planetary Logoi from their “etheric
web”.
62.
“Their planetary ring-pass-not”, as considered here, is physical-etheric.
63.
The buddhic plane is much ruled by the planet
When man begins in a small sense to
co-ordinate the buddhic vehicle or, to express it otherwise, when he has
developed the power to contact ever so slightly the buddhic plane, then he
begins simultaneously and consciously to achieve the ability to escape from the
etheric web on the physical plane.
64.
This is a most important occult thought. Why should this escape be related to
the contact with buddhi? Again, Neptune comes into play, for no individual
begins to “coordinate the buddhi vehicle” until
"No man
begins to coordinate the buddhic vehicle until he comes under the influence of
65.
We note that the Tibetan discusses a beginning. Presumably, development
of the ability to “escape” is a process requiring time.
66.
Neptune is a predominant ruler of the buddhic plane (the fourth), and
67.
We must also not forget that “escape” from the etheric web is conscious escape
onto the astral plane which, again,
68.
In any case, conscious, controlled escape from the etheric web may be looked
for around the time of the second initiation, relating as it does to the astral
plane.
69.
In fact, however, escape can begin much earlier, even before the first
initiation, for many people who are only beginning their spiritual quest are increasingly able to leave their physical body and
be aware on the astral plane. This would suggest that buddhic contact (in a
slight degree) can occur rather early in the process of aspiration. This
buddhic contact may be the key to reorienting desire during the early stages of
“reversing the wheel”.
Later he escapes from its
correspondence on the astral plane, and finally from the correspondence on the
fourth subplane of the mental plane this time via the mental unit.
70.
Different types of “escape” are here discussed, and must be explored as little
is given and much hinted.
71.
We learn that the etheric web has a correspondence on the astral plane. Are the four higher subplanes of the
astral plane, the astral correspondence to the physical etheric web? Or is the
fourth subplane considered the correspondence to the four etheric subplanes as
seems to be the case in relation to the mental plane?
72.
The escape from the correspondence to the etheric web on the astral plane may
be into the level of mind, and Venus/Mercury may be involved.
73.
Perhaps two escapes may be conceived in relation to the mental unit—one into the
soul, and the other (via the antahkarana) into the spiritual triad (for which
the mental unit is the ‘staging point’ or ‘point of projection’).
74.
If we ‘fold over’ the four lower mental subplanes onto the dense plane, we can
see a correspondence to the four ethers of the physical plane. Interestingly,
the fourth subplane of the mental plane would be reflected in the fourth
subplane of the physical, and the seventh mental subplane in the first or
atomic etheric plane.
This leads eventually to causal
functioning, or to the ability to dwell, and to be active in, the vehicle of
the Ego, who is the embodiment of the love and wisdom aspect of the Monad.
75.
So, in fact, it is the case that escape via the mental unit leads into the soul
(i.e., into the causal body).
76.
The capacity to dwell within or be active within the causal body,
is the prerogative of the third degree and beyond.
77.
Because the escape from the mental unit leads into the causal body, it seems to
confirm that escape from the astral plane leads into the lower mind.
Note here the correspondence to that
proved fact, that many can even now escape from the etheric body, and function
in their [Page 114] astral sheath, which is the personality reflection of that
same second aspect.
78.
The many who can do this are not necessarily highly
advanced spiritually. Astral consciousness will soon be the norm for the
average individual.
79.
Below we have a summary of the process of “escape”.
When a man takes the fourth Initiation, he
functions in the fourth plane vehicle, the buddhic, and has escaped permanently
from the personality ring-pass-not, on the fourth subplane of the mental.
There is naught to hold him to the three worlds.
80.
What began with the possibility of escape from the etheric web onto the astral
plane due to at least a slight relation to the buddhic plane, ends with escape
onto the buddhic plane which is an arupa plane (beyond form, as we know it).
81.
We cannot help but notice how much the number four is involved in this
process of “escape”, which, astrologically, seems to confirm a fourth ray for
Neptune on some level of its expression.
82.
The fourth degree focuses a man in buddhi, permanently beyond the lower number
four which the personality (focussed on the fourth mental subplane) represents.
At the first Initiation he escapes
from the ring-pass-not in a more temporary sense, but he has yet to escape from
the three higher mental levels, which are the mental correspondences to the
higher ethers, and to develop full consciousness on these three higher
subplanes.
83.
A true escape begins at the first degree. We can correlate this with the
thought that the first Initiator is the Christ who is Neptune/Varuna. The
quality of heart and aspiration related to the astral plane undergoes a great
change.
84.
Escape from the three higher subplanes of the mental plane would seem to occur
respectively at the second, third and fourth initiations. However, the causal
body is surely refocused on the second subplane of the mental plane even at the
first initiation and probably before (in the case of advanced man).
85.
Is full consciousness on the three higher mental levels developed at the
second, third and fourth initiations? We can ponder this. Perhaps it is the case.
We have here a correspondence to the
work to be done by the initiate after he has achieved the fourth solar plane,
the buddhic. There yet remains the development of full
consciousness on the three higher planes of spirit before he can escape from
the solar ring-pass-not, which is achieved at the seventh Initiation, taken somewhere in the system, or in its cosmic
correspondence reached by the cosmic sutratma, or cosmic thread of life51
86.
DK extends the analogy. The escape from the three higher subplanes of the
mental plane is analogous to the escape from the three higher subplanes of the
cosmic physical plane, respectively at the fifth, sixth and seventh
initiations.
87.
Complete escape from the cosmic physical plane, however, or repolarization upon
the cosmic astral plane is not achieved until the ninth initiation.
88.
It is hinted that the seventh initiation need not be taken on planet Earth, but
may be “taken somewhere in the system”.
89.
It is also hinted that the seventh initiation may be taken in the “cosmic
correspondence” to this system.
90. This is a powerful and unusual thought
and needs much intuitive exploration. Our solar system is a heart center. Could the seventh initiation
be taken in another system representing a heart center, though within another
cosmic context (i.e., another constellation, related to the constellation of
our “Seven Suns”)? The
thoughts generated are startling.
Footnote 51:
Sutratma. The "silver thread" which incarnates from
the beginning of a period of manifestation until the end, stringing upon itself
the pearls of human existence. It is the line of energy which
connects the lower personal man with his Father in Heaven via the ego, the
mediating middle principle. Upon it are found those focal points of
energy we call the permanent atoms.)
91.
A definition of the “Sutratma” is interpolated.
92.
This “silver thread” can be related to the “silver cord” earlier studied in
relation to the “golden bowl” (i.e., the etheric body)
93.
The “silver thread” is, so it seems, an extension of the monad and is a ‘life
thread’. Ultimately, it is an extension of the One Life by means of which all
entities in cosmos live.
94.
The silver thread is permanent during monadic manifestation in the lower five
worlds or planes.
This fourth earth chain is in this
connection one of the most important, for it is the appointed place for
the domination of the etheric body by the human monad, with the aim in view of
both human and planetary escape from limitations.
95.
The “major” chains are given as follows (TCF 600): “7 Chains Major 1-4-7”.
96.
At our particular point in planetary history the number four is
dominant: Earth is the fourth planetary scheme; the Planetary Logos of Earth is
focussed on His fourth chain, which is in its fourth round; there
is a still more minute focus on the fourth globe of the fourth
chain, in which chain He is taking His fourth initiation, and in all
this Man, the Fourth Creative Hierarchy manifesting as the fourth
kingdom plays a significant role.
97.
We see now why Master DK has been discussing the dynamics of “escape”: such
escape is on the ‘agenda’ of accomplishments for our planetary Logos during
this fourth chain. The number four being one of the numbers of matter
can be considered, from a certain perspective, a number of limitation.
98.
Since there are four ethers, and the human monads are meant to express on the
fourth or buddhi plane, and since buddhi is the energy which (from the first)
engineers escape (from form), we can see why this fourth chain should be the
“appointed place for the domination of the etheric body”.
99.
As the human monad (with certain deva monads) goes to form the chakras of our
Planetary Logos, we can see why the achievement of such monads would also mean
the achievement of the Planetary Logos.
100.
And, we have already seen how human achievement leads to Planetary Logoic
achievement, which leads to Solar Logoic achievement.
This earth chain, though not
one of the seven sacred planetary chains, is of vital importance at
this time to the planetary Logos, who temporarily employs it as a
medium of incarnation, and of expression.
101.
This is a startling statement, for it suggests that the number ten is
important, just as in our present enumeration of planets in our solar system,
there are seven sacred and three non-sacred (Earth, Mars and Pluto).
102.
At various points in TCF, DK discusses the ten planetary chains of our Earth
Scheme, but often lists or diagrams only seven. It may be that chains come and
go. It must be explored whether there are ten chains in manifestation at any
one time, or whether only seven.
103.
The following selection, points to the possibility that ten chains may manifest
simultaneously even though there is constant reference to seven chains.
In due course of
time another merging in the scheme will eventuate and then Uranus (the chain of
that name in our scheme) will flash into objectivity. Forget not that the
schemes manifest as seven, as ten, as three from the angle of the
Eternal Now, or—from the point of view of a Heavenly Man—the manifestation may
be written as (3|7) [with a circle around the
3|7—comment.]. In time and space the order might be stated to be
7-3-10, and at certain stages 10-7-3. As [Page 415] the opposites merge
the ten become the seven and the three, and it is during this process that
entire chains and globes, and eventually schemes, will apparently vanish from
objectivity, and drop out of sight. They will be simply absorbed.
During the twofold process of evolution, it might be numerically expressed as:
During involution
the sequence is seen as three, then seven and finally ten.
During evolution
the sequence is ten, then seven and finally three. (TCF 414-415)
104.
The following statement is also important when considering the sacredness or
otherwise of planetary chains:
a. A solar Logos, the Grand Man of the
Heavens, is equally spheroidal in shape. His ring-pass-not comprises the
entire circumference of the solar system, and all that is included within the
sphere of influence of the Sun. The Sun holds a position analogous to the
nucleus of life at the centre of the atom. This sphere comprises
within its periphery the seven planetary chains with the synthesising three,
making the ten of logoic manifestation. The Sun is the physical
body of the solar Logos, His body of manifestation, and His life sweeps cycling
through the seven schemes in the same sense as the life of a planetary Logos
sweeps seven times around His scheme of seven chains. Each chain holds a
position analogous to a globe in a planetary chain. Note the beauty of
the correspondence, yet withal the lack of detailed analogy.4 (TCF
255)
105.
The whole question of chains is most intricate and we cannot state the facts
with any certainty. Words like “chains” and “schemes” are sometimes subject to
occult blinds, as seems to be the case above. In any case, not only are there
likely to be three ‘lower’ chains, but also three ‘higher’—synthesizing
chains. Such a structure is also reflected in an atom of substance, which seems
to have a central seven, with three lower and three higher divisions (whorls)
106.
We will have to be alert to see which of the planetary chains of the Planetary
Logos are the “seven sacred planetary chains”. We have
been told that chains 1—4—7 are at this time “major”. But there are various
ways to consider “sacredness”. Sometimes it supervenes after the number four
is passed, dividing the seven chains (seven, at least, from one enumeration)
into a lower four and higher three. Interestingly, a sacred planet is one whose Logos has passed the fifth initiation, and our
Planetary Logos is working on His fourth through our fourth chain.
107.
If chains are chakras in the Logos of a Planetary Scheme, it would seem that
they are always media of incarnation and expression. But it would seem that at
different times Planetary Logoi are specifically focussed through one chain or
another—perhaps in sequence (but this cannot be a foregone conclusion, just as
it is not in the case of man).
This fourth round finds the solution
of its strenuous and chaotic life in the very simple fact of the shattering of
[Page 115] the etheric web in order to effect
liberation, and permit a later and more adequate form to be employed.
108.
In this description of the fourth round as “strenuous and chaotic”, we are also
being given a description of the fourth ray.
109.
Liberation from form (i.e., from the rupa levels of the Solar Logos’
expression—the three lower systemic planes) occurs at the fourth degree.
110.
Some of the dynamics occurring at the fourth degree are hinted in the section
above. Not only is the causal body destroyed, but, it would seem, the etheric
body is shattered, breaking the connection between the physical plane and the
previously incarnating unit of consciousness. If there is to be further
incarnation, a Mayavirupa must be created, which certainly involves using the
etheric field as the main field for a ‘projected body-form’ to which physical
atoms can be gathered. “A later and more adequate form” may be considered the
Mayavirupa—or “will-created body”.
111.
What are the implications to Earth’s physical body when it undergoes the fourth
degree?
A further chain of ideas may be followed up
in the remembrance that the fourth ether is even now being studied and
developed by the average scientist, and is already somewhat harnessed to the
service of man;
112.
The modern physicist is penetrating the fourth ether. If the fourth ether is
already “somewhat harnessed to the service of man”, we must be discussing
electricity (as presently applied) as an energy/force linked to this ether. Is the fourth ether a specific frequency
range or the entire electro-magnetic spectrum of light?
113.
The harnessing of the “energy of the atom” is another and more vivid example.
that
the fourth subplane of the astral plane is the normal functioning ground of the
average man and that in this
round escape from the etheric vehicle is being achieved;
114.
This statement concerning the fourth subplane of the astral plane is important. Any time we can locate human functioning in terms of the
subplanes of the systemic planes, we are given important clues both as to the
nature of that functioning and the nature of the subplanes.
that the
fourth subplane of the mental plane is the present goal of endeavor of
one-fourth of the human family;
115.
Another important statement of a similar kind. If only one fourth of humanity
have the fourth subplane of the mental plane as
their present goal of endeavor, then only one fourth of humanity are aspiring
towards personality expression.
We are reminded that the
“personality ring-pass-not, [is] on the fourth subplane of the mental.” (TCF
114)
116.
This confirms the thought that one fourth of humanity is aspiring towards
personality expression (if not total personality integration)
that the
fourth manvantara will see the solar ring-pass-not offering avenues of escape
to those who have reached the necessary point;
117.
This is a most occult statement and could be easily overlooked in the flow of
information given. The statement concerns the Solar Logos and the timing of His
cycles.
118.
Are we presently in a fourth solar logoic manvantara, even as
(planetarily) we are focussed on the fourth chain (of the present seven chains
through which the Planetary Logos is expressing).
119.
Earlier we spoke of the term “manvantara” being elastic and having a number of
meanings. In this case it cannot mean a “Day of Brahma” by usual measure
(4,320,000,000 Earth years). That would be far too short a period.
120.
In short, we do not know the meaning of “manvantara” as used in this context.
We do know, however, that is as solar systemic context.
121.
We are referred to TCF 384 to note the parallelism in the processes of our
Planetary Logos and our Solar Logos. They are both midway through their careers
on the cosmic Path of Initiation.
122.
Who is it that escapes from
the “solar ring-pass-not”?
All of those who are treading one of the Seven Paths of Higher Evolution would,
eventually, have to escape and follow paths to other extra-systemic
destinations, some of them constellations.
that the four planetary Logoi will perfect Their
escape from Their planetary environment, and will function with greater
ease on the cosmic astral plane, paralleling on cosmic levels the achievement
of the human units who are the cells in Their bodies.
123.
Who are these particular “four
planetary Logoi”? All of them
are probably even now functioning on the cosmic astral plane (as the Planetary
Logos of our Earth—as yet, a non-sacred Logos {non-sacred in manifestation} is
said to do). But He is struggling on the cosmic astral plane, whereas others,
like the Logos of Venus, are not.
124.
So are these four planetary
Logoi the members of a solar logoic quaternary? Are they sacred
planets, non-sacred planets or a mixture? Is the Logos of Earth one of them? It would seem so.
125.
We could, along this line, look at the four as Venus, Mars, Earth and Pluto, if
we wish to include the three presently named non-sacred planets, with Venus
representing the solar plexus, Mars the sacral center, Earth the spleen and
Pluto the base of the spine.
126.
Or we could attempt to determine which planets are members of what is usually
called “the logoic quaternary”—presumably the fourfold personality nature of
the Solar Logos. The four planets associated with this quaternary have not been
definitely stated. This much has been given: “The Lord of Venus holds place in the logoic quaternary, as
does the Lord of Earth.” (TCF 300)
127.
Or we could consider the four planets which represent the four Rays of
Attribute: Mercury—fourth ray, Venus—fifth ray,
128. A
note from TCF 112 does associate the four Rays of Attribute with the “logoic
Quaternary” 50: “The four rays of mind
are the four minor rays which form the logoic Quaternary and which are
synthesised eventually into a fifth ray, the third major ray of active
intelligence, or adaptability.”
129.
We will have to suspend judgment on this matter until more is known.
Speculations can be offered and have been.
Our solar Logos, being a Logos of the
fourth order, will begin to co-ordinate His cosmic buddhic body, and as He
develops cosmic mind He will gradually achieve, by the aid of that mind, the
ability to touch the cosmic buddhic plane.
130.
The statement is given that our Solar Logos is of the fourth order, but the
meaning is nowhere entirely clarified. Our Logos is a heart center, and the
heart center is the fourth. Our Logos is yellow or golden in hue,
and yellow is associated with the fourth ray. Other speculations along these
lines are possible, but the meaning of the term “order” (in this context) still
eludes specification. We are told however that “Betelgeuse from the occult
standpoint is a system of the second order”, so we have the impression that the
lower the order number, the more advanced the being (as the Logos of Betelgeuse
is undoubtedly more advanced than the Logos of our Sun).
131.
Man coordinates his buddhic vehicle when
132.
The Solar Logos has for his “goal” the third cosmic initiation, so He is
definitely developing what is here called “cosmic mind”.
133.
By the end of this Mahamanvantara, He is to take the cosmic fourth initiation,
which will mean release onto the cosmic buddhic plane. For now, through
developing mind, He is simply seeking the “ability to touch the cosmic buddhic
plane”.
These possibilities and correspondences have
been somewhat dwelt upon, as it is necessary for us to realise the work to be
done in connection with the etheric web before we take up the matter of the
various causes which may hinder the desired progress, and prevent the appointed
escape and destined liberation.
134.
From all these amazing correspondences we can gather a number of practical
suggestions. One is that buddhi is involved in ‘etheric escape’ and the
“destined liberation”. Buddhi is the principle of love, pure reason and
harmony, and is, essentially, the energy of the Christ.
135.
Therefore, for man, escape from the confines of materiality, depend upon the
cultivation of the energy of the Christ, which, in another way, is the energy
of the soul (emanating from the members of the Fifth Creative Hierarchy—the
Solar Angels—very buddhic beings).
Later we will take up the consideration of
the etheric web, and its static condition. This will entail
the recollection of two things:
First, that this static condition is only so when viewed from the
standpoint of man at the present time, and is [Page 116] only termed so
in order to make plainer the changes that must be effected and the dangers that
must be offset. Evolution moves so slowly from man's point of view that
it seems to be almost stationary, especially where etheric evolution is
concerned.
136.
We come to understand that the term “static” in relation to the etheric body is
not literally true. To call this body “static” is an expedient used to convey
the necessary teaching (concerning dangers and necessary changes) more clearly.
137.
Man’s slow evolutionary development makes the etheric evolutionary process seem
“almost stationary”.
Second, that we are only concerning ourselves with the physical etheric body
and not with its correspondences on all planes. This is because our
system is on the cosmic etheric levels, and hence is of prime importance to us.
138.
We must constantly bear in mind the level of etheric functioning under
discussion. Our present focus is on the “physical etheric body”, but the lowest
etheric body has higher correspondences on all planes.
139.
Usually when thinking of the cosmic physical plane, we think of the four
systemic ethers (on the systemic physical plane) and of the cosmic ethers (on
the logoic, monadic, atmic and buddhic planes). Now DK alerts us to search for
correspondences to the four ethers on all systemic planes, and
presumably, on all cosmic planes.
140.
It is interesting to read that “our system is on the cosmic etheric levels”.
Our system is the vehicle of expression for our Solar Logos. For this Logos,
His etheric body is considered His real body, and the four cosmic ethers are
His physical focus—not the three lower systemic planes which are
considered dense and not a principle.
2. Cosmic and Systemic Ethers
For the sake of those who read this
treatise, and because the sequential repetition of fact makes for clarity, let
us here briefly tabulate certain fundamental hypotheses that have a definite
bearing upon the matter in hand, and which may serve to clear up the present
existing confusion concerning the matter of the solar system.
141.
DK is revealing some of His teaching methods. We can be grateful for the
orderly, sequential repetition.
Some of the facts stated are already
well known, others are inferential, while some are the expression of old and
true correspondences couched in a more modern form.
142.
The facts to be imparted are divided into three categories:
a.
Those already well known
b. Those which are inferential
c. Those which are old and true correspondences
143.
We are now speaking of the matter aspect of our solar system
a. The lowest cosmic plane is the cosmic physical, and it is the only one
which the finite mind of man can in any way comprehend.
144.
The most spiritual states we can in any way conceive are still confined to the cosmic
physical plane.
b. This cosmic physical plane exists in matter differentiated into seven
qualities, groups, grades, or vibrations.
145.
This is the work of the Third Logos during the First Outpouring.
c. These seven differentiations are the seven major planes of our solar
system.
146.
Planes are here to be understood as material differentiations. Planes have also
been equated with states of consciousness.
For purposes of clarity, we might here
tabulate under the headings physical, systemic, and cosmic, so that the
relationship and the correspondences may be apparent, and the connection to
that which is above, and to that which is below, or included, may be plainly
seen.
[Page 117]
CHART III — THE SEVEN PLANES OF OUR SOLAR
SYSTEM
[Page 118]
THE PLANES
Physical
Plane
Systemic
Planes
Cosmic
Planes
1.
Atomic
plane
Divine. Adi.
Atomic plane
1st
ether
Primordial
matter
1st ether
2.
Sub-atomic
Monadic. Anupadaka
Sub-atomic
The Akasha
2nd ether
3.
Super-etheric Spiritual.
Atmic
3rd ether
Ether
147.
Note the term used for the matter of the first systemic plane. The matter of the
“
148.
Another trinity of terms is worth noting: “Divine” (first systemic plane);
“Monadic” (second systemic plane); “Spiritual” (third systemic plane).
149.
We note also the contrast between the systemic terminology and the cosmic
terminology.
PLANE OF
4.
Etheric
Intuitional. Buddhic
4th Cosmic ether
Ether
150.
There are a number of names for the buddhic plane, and it would be well to
tabulate them
a.
Plane of Union
b. Plane of At-one-ment
c. Intuitional plane
d. Plane of Pure Reason
e. Plane of Harmony
f. First cosmic ether
THE LOWER THREE WORLDS
5.
Gaseous
Mental. Fire
Gaseous Sub-etheric
6.
Liquid
Astral.
Emotional Liquid
7. Dense
physical Physical
plane
Dense physical
151.
We note that the planes are divided according to the method: 3—1—3. There are
other ways of dividing the seven planes and these will be discussed later.
152.
The present mode of division resembles the hour-glass.
d. These major seven planes of our solar system being but the seven
subplanes of the cosmic physical plane, we can consequently see the reason for
the emphasis laid by H. P. B.52,53 [52: S.
D., I, 136, 354. See also note page No. 8.], [53: S. D., I, 87, 136, 731,
732] upon the fact that matter and ether are synonymous terms
and that this ether is found in some form or other on all the planes, and is
but a gradation of cosmic atomic matter, called when undifferentiated
mulaprakriti or primordial pre-genetic substance, and when differentiated by
Fohat (or the energising Life, the third Logos or Brahma) it is termed
prakriti, or matter.54
54:
Mulaprakriti. The Parabrahmic root, the abstract deific feminine
principle—undifferentiated substance. Akasa.
Literally, "the root of Nature" (Prakriti), or
matter.
153.
In the section above, we are given a more generalized understanding of “ether”.
Ether and matter are said to be synonymous or equivalent. All forms of
matter/ether are “but a gradation of cosmic atomic matter”.
154.
A very specific and localized understanding of “Mulaprakriti” is given. It is
suggested that Mulaprakriti is undifferentiated cosmic atomic matter, or
“primordial pre-genetic substance”. This is mulaprakriti as it applies
particularly to this solar system or systems like which resemble it.
155.
Some synonyms for Fohat are also given. Let us tabulate some meanings of both
terms: Mulaprakriti and Fohat.
156.
Mulaprakriti:
a.
Primordial pre-genetic substance
b. Undifferentiated cosmic atomic matter
c. The Parabrahmic root
d. The abstract deific feminine principle
e. “Akasha” in the largest and most general sense
f. Undifferentiated substance
g. “The root of Nature” (Prakriti), or matter.
157.
Some Meanings of Fohat:
a.
The Energising Life
b. The Third Logos
c. Brahma
d. “Cosmic electricity plus intelligence”.
e. Divine thought or energy
f. “Eros”
g. “Fohat. Cosmic electricity; primordial light;
the ever-present electrical energy; the universal propelling vital forces the
ceaseless destructive and formative power; the synthesis of the many forms of
electrical phenomena.” (IHS 218)
h. “Fiery Whirlwind”
i. “Cosmic Lord of Fire”
j. Primordial electrical energy
158.
Here is a repetition of the footnote on Fohat:
Footnote(23
Fohat, or electricity, is an Entity.
He is the
primordial electric Entity S. D., I, 105.
He is Will
S. D., I, 136.
He is Love-Wisdom
S. D., I, 100,144,155.
He is Active
Intelligence
S. D., I, 136.
Therefore He is
God
S. D., I, 167.
He is the sumtotal of the energy of the seven Spirits, Who are the sumtotal of
the Logos.—S. D., I, 169.)
159.
A compilation on Fohat can be found on FellowshipCosmicFire@Yahoogroups.com
and www.makara.us, reference pages.
e. Our solar system is what is called a system of the fourth order; that
is, it has its location on the fourth cosmic etheric plane, counting, as
always, from above downwards.
160.
Therefore, is it to be inferred that Betelgeuse, being a system of the second
order, has its location on the second cosmic etheric plane?
161.
By studying the spectral properties and magnitudes of stars, hints concerning
the “orders” can be gathered.
162.
We usually count from above to below, but it is not always the case.
[Page 119]
f. Hence this fourth cosmic etheric plane forms the meeting ground for
the past and the future, and is the present.
163.
The central position of the buddhic plane (with respect to the seven planes)
designates it as the “meeting ground”.
164.
That which combines the past, present and future is called the “Eternal Now”.
It is well known that the buddhic energy (the energy of the fourth cosmic etheric
plane) conduces to the realization of the Eternal Now.
165.
When buddhi is contacted, the meditator gathers a sense of “The Presence”. The
relationship between the word “Present” and “Presence” is to be fathomed.
g. Therefore, also, the buddhic or intuitional plane (the correspondence
in the system of this fourth cosmic ether) is the meeting ground, or plane of
union, for that which is man and for that which will be superman, and links the
past with that which is to be.
166.
DK expands the idea of the “meeting ground”. The buddhic plane is synthetic and
summarizes all that man (the fourth kingdom in nature) has been. Its energies
also suggest that which man can become (an intuitive, loving, wise, harmonious
being—functioning under the second and fourth rays).
167.
Just as the fourth ray links the past with the future (in the present), so does
the buddhic plane (which is largely expressive of the higher aspects of the
fourth ray).
h. The following correspondences in
time would repay careful meditation. They are based on a realisation of the relationship between this
fourth cosmic ether, the buddhic plane, and the fourth physical etheric
subplane.
168.
One of the principal evolutionary tasks before man is the linking of the cosmic
and systemic ethers and the eventual substitution of cosmic ethers for systemic
ethers.
169.
We can see that in this section, Master DK has launched into a series of
correspondences which are meant broaden our understanding.
170.
He is suggesting that we meditate upon the correspondences He is
proposing.
The fourth subplane of mind, the
correspondence on the mental plane of the physical etheric, is likewise a point
of transition from out of a lower into a higher, and is the transferring
locality into a higher body.
171.
The fourth subplanes on the mental and physical planes correspond to each
other.
172.
This we have earlier noted. The fourth ether (etheric subplane) is a point of
transition towards the astral plane, just as the fourth subplane of the mind is
a “transferring locality into a higher body” (the soul body). From the fourth
subplane of the mind, the transference of the polarization of consciousness
into the causal body becomes possible.
The fourth subplane of the monadic
plane is in a very real sense the place of transition from off the egoic ray
(whichever that ray may be) on to the monadic ray; these three major rays are organised on the three
higher subplanes of the monadic plane in the same way that the three abstract
subplanes of the mental are the group of transference from off the personality
ray on to the egoic.
173.
Immediately above are most powerful correspondences.
174.
There is also an implied correspondence not mentioned. The fourth subplane of
the mental plane has a correspondence to the fourth subplane of the monadic
plane. Movement into the egoic ray is launched from the fourth subplane of the
mental plane. Movement into the monadic ray is launched from the fourth
subplane of the monadic plane.
175.
The three monadic rays of aspect are correlated to the three highest monadic
subplanes as the three egoic rays of aspect are correlated to the three highest
mental subplanes.
176.
One of the consequences of the organization of the three major rays upon the
three higher subplanes of the monadic plane is the point of origin of the three
major monadic types which are focussed as one would expect—third ray monads
upon the third monadic subplane; second ray monads upon the second; and first
ray monads upon the first (at least that will be their primary point of focus
in the next solar system which will function predominantly upon the first ray).
Ray Two and Law
Two are closely allied, and it is interesting to realise that it is on the
second subplane of the monadic plane that the majority of the 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 the 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
not as many as the Monads of love. They are the failures of
177.
We are also told that the three higher subplanes of the mental plane are the
“group of transference from off the personality ray on to the egoic”. This is a
strange wording and must be significant. We might say that the energy emanating
from these three subplanes (this “group”) tilts the polarization of the human
soul from the personality ray into the egoic ray.
178.
It is probable that third ray egos have a special relationship with the third
mental subplane (as may seventh ray egos); that second, fourth and sixth ray
egos are related to the second subplane; and the first and fifth ray egos are
related to the first subplane. These relationships are chosen because the Three
Techniques of Fusion (by means of which soul and personality are fused) treat
the seven rays according to these three groupings. The place of the seventh ray
is ambiguous, as it relates strongly to both the third ray and the first.
Relationships to the second ray can also be found.
179.
By analogy, it can be presumed that the three abstract subplanes of the monadic
plane form the “group of transference” from off the egoic ray on to the
monadic.
180.
When does a man begin to transfer from his egoic ray to his monadic ray? At the third initiation where a beginning
in this process (and only a beginning) is made. The monadic ray, however, is felt
at the second initiation and following, when will begins to take the place of
desire, and when preparation for the third initiation begins (an initiation,
which from some references, is said to take place on the ray of the monad).
Probably the third initiation takes place, in a way, on both the ray of
the soul and the ray of the monad.
181.
May it be said that the fourth subplane of the monadic plane is in some way
activated at the time of the third initiation? This is when the transference from egoic to monadic ray
effectively begins.
182.
Or would the activation of the fourth subplane occur at some point between the
second and third degrees (for instance, once the “Temptation in the Desert” is
past)?
183.
There is also reason to believe that at the third degree, stimulation from the
third monadic subplane can be felt. The numbers (the third subplane and
the third initiation) correspond.
184.
The fourth subplane of the mental plane and of
the monadic plane are subplanes of preparation for processes that necessarily
involve the three higher subplanes in each case.
The four lesser rays blend with the third
major ray of active intelligence on the mental plane and on the atmic
plane. The four Logoi or planetary Spirits work as one, on the atmic
plane.
185.
We have two planes of mind functioning as planes of blending.
186.
We remember that the third Ray/Logos of Active Intelligence is equipped with
“blending power” (TCF 433).
187.
The first blending on the mental plane represents the acme of personality
development. The blending upon the atmic plane represents the acme of soul/triad
development. The lower mental plane represents the doorway to soul life. The
atmic plane represents the doorway to monadic life.
188.
We have been speaking so much of fourth subplanes, that one wonders whether the blending here discussed occurs
on the fourth subplanes of both the mental and atmic planes. The fourth
subplane is always the point of passage to the three higher rays, principles or
aspects of divinity.
189.
The “four Logoi” here mentioned seem, again, to be the Rays of Attribute. It
would be fitting that they blend upon the atmic plane and, there, work as one,
because the atmic plane is ruled by the Third Logos or Third Ray (the Ray of
Brahma which subsumes the “four lesser rays” or four lesser Logoi).
190.
The numbers five and three of the mental and atmic planes,
respectively, are numbers directly associated with the intelligence aspect, and
the four rays here discussed are “rays of mind” (TCF 112)
i. Another synthesis takes place on
the synthetic second ray on the second subplane of the buddhic plane and the
monadic plane, while the
comparatively few Monads of will or power are synthesised on the atomic
subplane of the atmic.
191.
A higher synthesis is now discussed, and attention is drawn to second
subplanes—on the buddhic plane and the monadic.
192.
Are we dealing with three subplanes of synthesis: the second subplane of the
buddhi, the first subplane of the atmic and the second subplane of the monadic?
193.
What does it really mean for a monad to be “synthesised”? This will not be easy to answer and a
couple of possibilities (at least) exist.
194.
It would seem that second ray monads would be “synthesised” on the second
subplane of the buddhic plane and their position on the second subplane of the
monadic plane would be affirmed and empowered.
195.
We remember that third ray monads (now focussed on the third subplane of the
monadic plane) have eventually to move to, or focus upon, the second subplane.
The third ray monads achieving this could be synthesized upon the second ray
and on the second subplane of the buddhic plane.
196.
So the second subplane of the monadic plane is the destination for both monads
of love and monads of activity:
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. (TCF 578)
197.
Perhaps a monad which is “synthesised” gathers into a unity all that has been
experienced in the lower worlds. All lower experience
is then synthesized into the monad. This would be an initial way of
looking at what it means for a monad to be “synthesised”. A higher meaning may
also exist, as discussed below.
198.
The synthesizing of first ray monads is said to occur on the atomic subplane of
the atmic plane, which has a natural resonance with the atomic subplane of the
monadic plane on which first ray monads are located.
199.
If we extend the analogy, can we say that third ray monads experience an
initial synthesis on the third subplane of the mental plane? If this were true, a later synthesis would
await them for their goal is to develop the love aspect which would relate them
to the buddhic plane and the synthesis which occurs there.
200.
In considering synthesis in relation to the monad, we must ask, “How is
experience under the influence of the spiritual triad eventually synthesized
into the monad?” Perhaps the
two syntheses we have been discussing, occurring respectively on the second
subplane of the buddhic plane and the first subplane of the
atmic represent this higher type of synthesis.
201.
We must remember that monads of the first, second and third rays have fundamental
triadal focus which is either atmic, buddhic or
manasic. (cf. R&I 310-311 for an excellent discussion of monadic focus
within the triad.)
All three groups of Monads work in triple
form on the mental plane under the Mahachohan, the Manu, and the Bodhisattva,
or the Christ; on the second or monadic plane they work as a unit, only
demonstrating [Page 120] their dual work on the atmic plane, and their
essential triplicity on the buddhic plane.55
202.
Another amazing statement. The implications may be considered as follows:
a.
On the mental plane the three types of monads each work in triple form, making
a ninefold demonstration
b.
On the buddhic plane they demonstrate as a triplicity
c.
On the atmic plane they demonstrate as a duality (the third aspect probably
having been gathered into the second).
d.
Only on the monadic plane do the three monadic types work as a unit, or a
unity.
203.
Is it possible that the subray of the monad will demonstrate particularly in
the work done for the Three Great Lords on the mental plane?
204.
Is it possible to correlate this information concerning all three groups of
monads working in triple form on the mental plane with the ninefold division of
atma/buddhi/manas to be found on TCF 177?
Atmic
aspect.
1. atmic-atmic
2. atmic-buddhic
3. atmic-manasic.
Buddhic
aspect.
1. buddhic-atmic
2. buddhic-buddhic
3. buddhic-manasic.
Manasic
aspect.
1. manasic-atmic
2. manasic-buddhic
3. manasic-manasic
205.
The first term is each of these threefold triplicities
depends directly upon the major ray of the monad—rays one, two or three.
Footnote 55: The
monads of the fourth Creative Hierarchy, the human Monads, exist in three main
groups:
a. The Monads of
Will.
b. The Monads of Love.
c. The Monads of Activity.
206.
The “main” groups of monads are here given. These groups correspond to the
“major” ray of the monad:
“In connection
with the use by the initiate of what we might call pure will, it should be
remembered that this pure will works into manifestation through one or other of
the three aspects of the Spiritual Triad. This activity is determined by the
major ray upon which the initiate finds himself, from the angle of his monadic
ray. Every spiritual man is upon one or another of the three
major rays, for the minor four rays of attribute are
all eventually absorbed into the third Ray of Active Intelligence.” (R&I
310)
Mahachohan. The officer in our planetary Hierarchy who
presides over the activities carried on in the four minor rays and their
synthesising third ray. He has to do with civilisation, with the
intellectual culture of the races, and with intelligent energy. He is the
head of all the Adepts.
207.
An important idea is given in addition to the more familiar ones about the
Mahachohan. He is “the head of all the Adepts”. “Adepts” presumably are at
least initiates of the fifth degree.
208.
The post of Mahachohan is now held by Master R., and His assumption of this
post may be presumed to have occurred near the year 1925, at or following the
Centennial Conclave of Hierarchy/Shamballa.
Bodhisattva. The exponent of second ray
force, the Teacher of the Adepts of men and of Angels. This
office was originally held by the Buddha, but His place was taken (after His
Illumination) by the Christ. The work of the Bodhisattva is with the
religions of the world, and with the spiritual Essence in Man.
209.
Since the Bodhisattva is the Teacher of Adepts, the term “Adepts” must mean
“Master”, for the Bodhisattva is the head of all the Masters.
210.
We note that the Christ became the Bodhisattva after the Illumination of the
Buddha. This is confirmation of the beginning of an important cycle.
The Manu. The One Who presides over the evolution of the
races. He is the ideal man. He has to work with the forms through
which Spirit is to manifest; he destroys, and builds up again. These
three Individuals preside over the three Departments into which the Hierarchy
is divided, and therefore represent in their particular sphere the three
Aspects of divine manifestation.)
211.
We note the important statement that the Manu is the “ideal man”. This must
mean the man expressing perfectly through the lower forms.
212.
We note that the Manu is both a builder and destroyer of forms. In Him,
the “Highest and the Lowest Meet”.
The fourth etheric plane holds the key
to the dominance of matter, and it might be noted that:
213.
This is another very practical statement. Matter is to be dominated from the etheric
plane, and the fourth etheric plane is closest to the sphere of dense matter.
This is so whether we are considering dense systemic matter (gaseous, liquid
and dense physical) or dense cosmic matter (the systemic mental, astral and
physical planes).
[i.] On the fourth physical ether man
begins to co-ordinate his astral, or emotional body,
and to escape at ever more frequent intervals into that vehicle. Continuity of consciousness is achieved when a man
has mastered the four ethers.
214.
We remember that the majority of human beings today are to be found focussed on
the fourth subplane of the astral plane. Conscious astralism is, therefore,
soon to be expected.
215.
This first statement has to be compared with the following:
When man begins
in a small sense to co-ordinate the buddhic vehicle or, to express it
otherwise, when he has developed the power to contact ever so slightly the
buddhic plane, then he begins simultaneously and consciously to achieve the
ability to escape from the etheric web on the physical plane. (TCF 113)
Note here the
correspondence to that proved fact, that many can even now escape from the
etheric body, and function in their astral sheath, which is the personality
reflection of that same second aspect. (TCF 113-114)
216.
So the coordination of the astral body begins with contacting “ever so slightly
the buddhic plane”.
217.
218.
“Continuity of consciousness”, in its fullest sense, demands uninterrupted
contact not only with the astral plane, but with the mental and soul fields and
beyond. This fuller type of continuity can be presumed to occur, beginning at
the fourth initiation.
219.
The four ethers, in general, present an electrical barrier to the inflow of
astral energy and to the memory of experiences upon the astral plane.
220.
If we wish to speculate on the matter of continuity of consciousness in
relation to the four etheric subplanes, we might say that mastery of the fourth
ether facilitates continuity in relation to the astral plane; the third ether
facilitates in relation to the mental plane; the second ether facilitates in
relation to the level of soul, with some buddhic impression; and the first
ether with respect to the spiritual triad allowing impression from the atmic
plane.
[ii.]On the
fourth subplane of the mental plane, man begins to control his causal or egoic body, and to polarise his
consciousness therein until the polarisation is complete. He functions then consciously on it when he has
mastered the correspondences to the ethers on the mental plane.
221.
We note that all these processes (whether astral, mental or buddhic) are
referred to as beginnings.
222.
We note that the “control” or coordination extends from a lower plane to a
higher. From the fourth ether, coordination of the astral (a higher plane)
begins. From the fourth subplane of the mental plane, “control” of the causal
body (situated on higher subplanes than the fourth mental subplane) begins.
223.
What does it meant to “control his causal or egoic body”? Perhaps we might think of it as ‘wielding
one’s accumulated qualities and capacities’.
224.
It must be said that while one can “control” one’s causal body, one cannot
“control” one’s Solar Angel. Why would this be the case? The causal body is part and parcel of oneself and is (in terms of its quality) self-generated by
means of life in the three lower worlds. The Solar Angel is an autonomous
entity, and autonomous being with its own center of will. It is more the Solar
Angel that controls the man rather than the reverse.
225.
What are the “correspondences to the ethers on the mental plane”? Perhaps the
three higher subplanes? Since
density settles, the etheric correspondences should be found on the higher
subplanes of any planes. But,
on the mental plane are there only three subplanes corresponding to the ethers,
or does the Law of Correspondences demand that we include the fourth subplane?
226.
When one looks at the cosmic ethers, one finds three primary ethers and one ether (the buddhic plane) which is, as it were, the antechamber
to these higher ethers. Perhaps it can be considered so on
all the planes, even those like the mental, atmic and monadic on the
three higher planes of which a special vehicle is either said to exist or the
existence of which is hinted.
227.
We know that the causal body is found at different times on two of the higher
mental subplanes (and, perhaps, so some say, on the very highest as well). Where is the “
[iii.] On the buddhic plane (the fourth cosmic ether) the Heavenly Men (or the
grouped consciousness of the human and deva Monads) begin to function, and to
escape eventually from the cosmic etheric planes. When these three cosmic
ethers are mastered, the functioning is perfected, polarisation is centred in
the monadic vehicles, and the seven Heavenly Men have achieved Their goal.
228.
We note that Heavenly Men are, as it were, ‘composite consciousnesses. They are
“the grouped consciousness of the human and deva Monads”. So, are they anything in themselves? If we are to answer this with accuracy,
we must be free of the usual illusions of separation.
229.
One might ask, “Which three cosmic ethers?” None are specifically mentioned in the foregoing discussion.
230. Following
the analogy that the etheric plane (the fourth ether) is the antechamber to the
higher three, shall we say that the “three cosmic ethers” here mentioned are
the atmic, monadic and logoic ethers?
231.
In order for a heavenly man to escape completely from the cosmic etheric
planes, He must be an initiate of the fourth degree, cosmically considered, for
at that degree the ethers are disrupted and destroyed.
232.
But the “escape” as here proposed seems to be gradual. It is not, apparently,
an escape from all ethers simultaneously, but from lower ethers to higher.
233.
Even if the three higher ethers are mastered, it appears that polarisation will
be centered in the monadic vehicles (found on various levels of the second
ether).
234.
The other alternative would be to consider the “three cosmic ethers” as the
buddhic, atmic and monadic planes—but then the correspondence to activity on
all the other planes (such as the systemic etheric planes and the systemic
higher mental planes) would break down.
235.
What is the “goal” of the Heavenly Men? Shall we say it is escape? Or is it
more modest? Such as the
redemption and regathering of the monads (in full consciousness) on the second
of the systemic planes, the monadic.
j. On these etheric levels, therefore, the Logos of our [Page 121] system
repeats, as a grand totality, the experiences of His tiny reflections on the physical
planes; He co-ordinates His cosmic astral body, and attains continuity of
consciousness when He has mastered the three cosmic ethers.
236.
We are presented with a great analogy; the Logos of our solar system (for we
are now talking of our Solar Logos and not of Heavenly Men) does on His own
level what his tiny reflections (such as man) do.
237.
If, for man, the coordination of the astral body is related to attenuating and
mastering and escaping from the fourth etheric subplane, so it must be for the
“Divine Heavenly Man” or “Grand Heavenly Man” (other names for the Solar
Logos).
238.
Extrapolating from the example of man, cosmic continuity of consciousness for a
Solar Logos will relate not only to the cosmic astral plane, but to receiving
still higher impression with continuity—impressions from the cosmic mental
plane (higher and lower) and perhaps beyond.
239.
Mastery of the three higher cosmic ethers will certainly guarantee a continuity
of cosmic astral impression, but will also facilitate increasing continuity of
impression from the cosmic mental planes and even (by analogy) the cosmic
buddhi plane. It may be that our Solar Logos also receives some impression from
the cosmic atmic plane as He is working upon His third cosmic initiation (cf.
TCF 384).
k. It is to be observed that just as in man the dense physical body in its
three grades—dense, liquid and gaseous—is not recognised as a principle, so in
the cosmic sense the physical (dense) astral (liquid) and mental (gaseous)
levels are likewise regarded as non-existing, and the solar system has its
location on the fourth ether.
240.
This is a repetition of an idea earlier discussed. For the Solar Logos, no part
of the systemic physical, astral or mental planes are considered a principle
(not even the higher mental).
241.
Therefore, the solar system is not said to be located within those lower
planes, but only within the cosmic ethers, and more specifically “on the fourth
ether”.
242.
Where, then, is the tiny ‘system’ of man located. For initiates it could be
said that they (as-a-system) are also located on their fourth ether. As
initiates they have begun to live, and the buddhi plane (to which the
fourth ether corresponds) is the first cosmic subplane of life.
The seven sacred planets are composed
of matter of this fourth ether, and the seven Heavenly Men, whose bodies they
are, function normally on the fourth plane of the system, the buddhic or the
fourth cosmic ether.
243.
DK locates not only the system of the Solar Logos on the fourth cosmic ether,
but the systems of the seven sacred Heavenly Men (Vulcan, Jupiter,
Saturn, Mercury, Venus, Neptune, Uranus).
244.
We remember the story of the Sun (Martanda) and His seven Brothers.
245.
Apparently the non-sacred planets cannot be said to be located on the fourth
cosmic ether in the same way.
246.
We do have to question however: “In what way are the bodies of the seven sacred
planets composed of matter of this fourth ether?” For, it would appear that they also ‘have’ bodies composed
of normal matter (either dense or gaseous).
247.
Of course it is possible to ‘have’ bodies composed also of denser matter and
still function on the fourth cosmic ether.
248.
The enigmatic statement, however, is that the “seven sacred planets are composed
of matter of this fourth ether”, when we know that lower types of matter also
participate in their constitution.
When man has attained the
consciousness of the buddhic plane, he has raised his consciousness to that of
the Heavenly Man in whose body he is a cell. This is achieved at the
fourth Initiation, the liberating initiation.
249.
We cannot say that at the fourth initiation the initiate’s consciousness
contains all that is within the consciousness of a Planetary Logos—far
from it. But in some way, not experienced before that time, the fourth degree
admits into an aspect of planetary logoic consciousness.
250.
Note the naming of the fourth initiation as “the liberating initiation”.
251.
The fourth degree initiate is not yet a member of the
At the fifth Initiation he ascends
with the Heavenly Man on to the fifth plane (from the human standpoint), the
atmic, and at the sixth he has dominated the second cosmic ether and has
monadic consciousness and continuity of function.
252.
We are discussing the higher initiations in relation to the higher systemic
planes (or the cosmic ethers).
253.
The word “ascends” is used in relation to the fifth initiation, but we should
not imagine this initiation to be the “Ascension” (which is, in fact, the
sixth).
254.
The correspondence holds good, however, for the atmic plane is the fifth
from the human standpoint and the Initiation of Mastership is the fifth.
255.
If the initiate dominates the second cosmic ether at the sixth degree,
then, by analogy, it can be said that he dominates the third cosmic ether at
the fifth degree.
256.
The term “monadic consciousness” is used in relation to this domination of the
second cosmic ether. Sometimes it is said that the term “consciousness” is not
applicable in relation to the monad, but consciousness is a generic term and
can be applied even to the greatest beings. Often the term “monadic awareness”
is used to designate the consciousness characteristic of life within the
monadic sphere of expression.
257.
At the sixth degree, the initiate has achieved “continuity of function” which
may mean that he can function from the highest plane of his particular being,
to the lowest, with complete awareness and complete control.
258.
A little thought on our present condition will reveal that we do not
have “continuity of function” and that what ever our monadic functioning may
presently be, it is ‘split-in-consciousness from our functioning in the three
worlds. The same might even be said of our egoic functioning.
At the seventh Initiation he
dominates the entire sphere of matter contained in the lowest cosmic plane,
escapes from all etheric contact, and functions on the cosmic astral plane.
259.
The escape ‘towards’ the cosmic astral plane may have begun on the fourth
cosmic ether, the buddhic plane, but the escape is not complete until the
seventh initiation.
260.
However, it is only at the Initiation of Refusal (the ninth initiation) that
real escape from, and repudiation of, the cosmic physical plane becomes a fact.
At the seventh degree one may, perhaps, function on the cosmic astral plane,
but the cosmic physical plane, would be, it seems, still very much a part of
one’s life.
The past solar system saw the surmounting of
the three lowest cosmic physical planes viewed from the matter standpoint and
the co-ordination of the dense threefold physical form in which all life is
found, dense matter, liquid matter, gaseous
matter. A correspondence may be seen here in the work achieved in the
first three rootraces.56,57
261.
The past solar system was a very material, intellectual system.
Correspondingly, it is the three densest planes (physical, astral and mental)
from which escape was achieved.
262.
The first three rootraces are here to be considered the Lemurian, Atlantean and
Aryan, which correspond to the physical, astral and mental bodies respectively.
The earlier two rootraces are not relevant in this discussion because man had
not yet achieved self-consciousness, nor was he entirely densified.
263.
We are now in the second or fifth (by one enumeration, cf. TCF 605)
solar system, and escape is to be engineered from the cosmic etheric subplanes.
264. With
respect to man, the first three initiations see the possibility of escape from
the lower three worlds (the dense aspect of the logos) and the fourth from the
higher mental plane. Initiations five, six and seven continue to offer still
higher liberations, until there is complete freedom from the cosmic etheric
subplanes at the seventh degree (made final and irrevocable at the ninth).
Footnote 56: Rootrace.
The Secret Doctrine teaches us that in this evolution or Round on this planet
the Jivatma—the human soul—passes through seven main types or “rootraces.”
In the case of the two earliest of these, known as the “Adamic” and the “Hyperborean,”
the forms ensouled were astral and etheric respectively: “huge and
indefinite” they were with a low state or outward-going consciousness exercised
through the one sense (hearing) possessed by the first race, or through the two
senses (hearing and touch) possessed by the second. But
with the third race the Lemurian, a denser and more human type was evolved,
this being perfected in the fourth or Atlantean race. The fifth
race, the Aryan, is now running its course on this globe concurrently with a
large part of the fourth race and a few remnants of the third. For it
must be noted that, although each race gives birth to the succeeding race, the
two will overlap in time, coexisting for many ages. Of existing peoples
the Tartars, Chinese and Mongolians belong to the fourth race, the Australian
aborigines and Hottentots to the third.)
Footnote 57:
In the co-ordination of the Monadic, Atmic and Buddhic
vehicles of the Heavenly Man, the vehicles of spiritual life, the higher
esoteric correspondence to the prana flowing through the lower reflection, the
etheric physical body, the point of synthesis is always on the atomic
subplane, and the six merge and become the seventh. In this solar system
the plane of synthesis is not included in the evolutionary scheme. It is
the plane of gathering in and of pralaya. In the earlier system the
fourth aetheric was in this position; it was to the evolving units of that
period what the atomic plane is now, the highest point of achievement.
The goal for all was the buddhic plane or the fourth cosmic aether. Three
other planes are the goal now,—the buddhic, atmic and monadic, each time three
planes and their eventual synthesis. In the future solar system the
cosmic physical atomic aether (the plane of Adi in the system now) will be the
starting point and the three planes to be dominated will be the three lowest
cosmic astral planes. Man starts in where he leaves off, with cosmic
physical matter perfected. His lowest body, therefore, will be the
monadic or the body of the second cosmic aether. This will not be then
counted as a principle any more than the threefold lower physical body of
present day man is recognised as a principle.
The present solar
system will see the surmounting of the three next cosmic physical planes, the
fourth, third, and the second aethers, and the coordination of the cosmic
etheric body.)