Fellowship of Cosmic Fire
Commentary Semester III Section III
TCF 237-245
S3S3: Version 12May06
(Most
of the Tibetan’s text is put in font 16, to provide better legibility when
projected during classes. Footnotes and references from other AAB Books and from
other pages of TCF are put in font 14. Commentary appears in font 12.
Underlining, Bolding and Highlighting by MDR)
III. WHY IS THIS SOLAR SYSTEM
EVOLVING ALONG THE LINES OF DUALITY?
1.
Some
thoughts arise in this connection:
a.
This
solar system is the second major
solar system through which our Solar Logos has been developing. Because it is
the second, the method of duality is inescapable.
b.
In
our solar system the relationship between Spirit and Matter (the major cosmic
duality) is critical and balanced—again because this is the second major solar
system. The number two suggests equal
division. Spirit and Matter are very equally divided, just as are Rajas and
Tamas in relation to the fourth ray.
c.
Our
Sun is of the Fourth Order, and represents the heart chakra (in a Cosmic Logos)
The heart chakra is the is the fourth chakra. Because
the number four is so important in
our solar system, the conflict between opposites suggested by this number is
also prominent.
2.
VSK
would have us note energy of the Gemini Kumara, on the plane 6.6 (i.e., on the
sixth level of the cosmic astral plane) It is called “Desire for Duality” (cf.
EA 34).
1. The Problem of Existence.
The third
question involves one of the most difficult problems in metaphysics, and covers
in its consideration the whole perplexing mystery of the reason why there is objectivity at all.
3.
Metaphysics
is the study of abstract causes and patterns originating in vibratory realms
far interior to the three worlds. It is essentially an arupic study dealing
with questions concerning the nature and manifestation of being
It is one
that has been asked under different forms by men of every school of thought—by religious people who
enquire:—"Why did God create at all?
4.
The
problem with this question involves the meaning of the word “create”. If we
understood the process of Creation as the process of Emanation, some problems
related to objectivity and dualism would be solved, for through an
understanding of Emanation, the evident Many are understood to be the invisible
One.
Why is existence forced upon one and all?";
5.
May
we suggest that those upon whom existence is “forced” are, in essence, the
Entity which is doing the forcing?
by
scientists in their search for the ultimate truth and in their endeavor
to find out the motivation of all that is seen, and to account for sensuous
life;
6.
This
quest is evident in the thought of astrophysicists who are ever interested in
the origin of the universe—the current theory gaining the greatest adherence
being the “Big Bang” (though some current thinking questions is validity).
by
philosophers in their equally diligent
search for that animating
subjectivity that is expressing itself through all the moral and ethical
sciences in every civilisation and among every people;
7.
DK
seems to be saying that the philosophers are searching for Great Soul (“that
animating subjectivity”) which expresses itself through the Science of
Relations.
8.
If
philosophers love wisdom (for that is what the word philosophy suggests—i.e.,
the love of wisdom) then their discipline is especially a pursuit of the
dynamics of that cohesive energy we call Love-Wisdom. It is Love-Wisdom which
expresses itself through all the moral and ethical sciences (sciences ruled by
the planet Jupiter—the major second
ray planet).
by the
biologist in his persistent application to search for the discovery of
the source of life, and in his strenuous
endeavour to account for the principle of life that is seen ever to
evade his investigations;
9.
The
biological quest is not simply the study of living forms and their
interrelationship. The true biologist is searching for that which vitalizes the myriad evident forms.
by the
mathematician, who, dealing with the form side of manifestation in all
the grades of mathematics, decides that God geometrises, that law and rule
pervade universally, that the one exists by means of the many, and who yet is
unable to solve the problem as to who that geometrising [Page 238] identity may
be.
10.
The
true mathematician is in search of the Great Geometrician—His thoughts and
methods.
11.
DK is
emphasizing the idea that the quest for an understanding of why objectivity
exists is universal and arduous—shared
by serious thinkers who represent all the legitimate disciplines of human
thought.
12.
The
different disciplines voice the object of their quest in different terms, but
what they seek is identical—no matter how variously expressed.
13.
VSK
suggests that this paragraph shows the underlying symmetry in the root of
inquiry around this question.
So the
problems persist, and all the many lines of approach (in the endeavour to find
the solution) end in the cul-de-sac
of hypothesis, and in the
recognition of an ultimate something of such an elusive nature, that men are
forced seemingly to predicate a source of energy, of life, of intelligence, and
to call it by diverse names according to the trend (religious, scientific or
philosophical) of their minds.
14.
Men
have not solved the problem, but, if sincere and persevering in their thought,
are in agreement concerning the existence of an extraordinarily “ultimate
something” which is the source of energy, life, intelligence, etc.
15.
It is
here that division between the various types of thinkers enters because,
according to the nature and quality of their thought, so if their formulation
of this “ultimate something”. As a result of their differing trends of thought,
men fight over the correctness of the words by which they name this “ultimate
something”.
16.
Those
who have truly found the Ultimate do
not fight over formulations intended to indicate its nature.
God,
the Universal Mind, Energy, Force, the Absolute, the Unknown,—these
terms and many others are forced from the lips of those who, by means of the
form side, seek the Dweller within the form, and cannot find Him as yet.
17.
The
human mind is still much limited by the form. That which is behind the form is
sensed but not directly experienced by most.
18.
Master
DK brings before our consciousness a number of formulations by which the
“ultimate something” is known. We gather than it makes no difference by what
name this “something” is called. It is
what It is. “I
am That and That am I”.
This failure to find Him is due to the
limitations of the physical brain, and to the lack of development in the
mechanism whereby the spiritual may be known, and whereby He may, and
eventually will, be contacted.
19.
That
which is sought exists and is experienced by those who have the equipment to do
so. Our failure to find That which underlies all rests
with the limited development of our instruments of perception—i.e., with the
insufficiently developed apparatus of perception of the average human being.
20.
There
are, of course, those who can perceive, and they attest to the reality of That which is sought.
21.
VSK
calls our attention to the “Cul-de-sac of hypothesis which points to the dead
end side of intellectualism”. “Yet”, she says, “the
repartee continues. Why do we bother asking or proposing? Perhaps so that the
benefits of inquiry and recognition of the limits may be highlighted?”
22.
VSK
would remind us that “the brain is both a limitation and a necessary organ of perception.
We are evolving it.”
23.
We
note that the Tibetan uses the personal pronoun “Him” in (“cannot find Him as
yet”). That which is sought is both impersonal and personal. It can be
appreciated as both an Identity and an impersonal Principle.
The problem of duality is the
problem of existence itself, and cannot be solved by the man who refuses to recognise
the possibility of two occult facts:
24.
Some recognitions are offered by means of which the problem of
duality (another name of the problem of existence) may be solved.
25.
The
reason that the “problem of duality” is considered a “problem” is that it
bewilders and baffles the mind, leaving consciousness in a state of cognitive
dissonance.
1. That the entire solar system embodies the consciousness
of an Entity, who originates on planes entirely without the solar
ring-pass-not.
26.
The
Entity is the Solar Logos.
27.
The
“solar ring-pass-not” may, in this instance, be considered the cosmic physical
plane. The true focus of the Solar Logos is upon planes ‘higher’ than the
cosmic physical plane, just as the true focus of man is on levels higher than
his etheric-physical apparatus. Could the Solar Logos now be attending to His
etheric nature with renewed attention just as man is newly attending to his etheric
nature (because of the impending Aquarian Age).
28.
The
origin of the Solar Logos may be considered the cosmic monadic plane just as
the origin of the human being may be considered the systemic monadic plane (the
second subplane of the cosmic physical plane).
29.
VSK
states: “Again the Gemini Kumara is suggested, with the problem of desire and
necessity of duality being reflected in the two brothers, the waxing and waning,
‘day/night’, Love-Wisdom cycle”.
30.
DK
would seem to suggest that in the search for the “ultimate something”, man is,
in general, looking in a ‘place’ too ‘low’.
31.
The
Author of our existence is focussed on planes or vibratory levels entirely
inaccessible to perceptual apparatus of the average human being.
2. That manifestation is periodical and that the Law of
Rebirth is the method that evolution takes in dealing with a man, a planetary
Logos, and a solar Logos.
32.
In
the search for the “ultimate something” the Law of Rebirth is not generally
recognized. The cyclic nature of all in manifestation must be cognized if the
cause of that which exists is to be understood.
Hence, the emphasis
laid in the Proem of the Secret Doctrine on the three fundamentals [97: S. D., I, 42-44.]
a. The Boundless Immutable Principle and
b. The periodicity of the Universe.
c. The identity of all souls with the Oversoul.
33.
We
must be careful in our definition of the term “universe”. Usually, the term
“universe” means the entirety—all that is (other than that ABSOLUTE ALL-SELF).
34.
The term
“universe”, however, can be used in a special way in occultism, to mean a solar
system.
35.
DK
speaks of a man, a Planetary Logos and a Solar Logos. Then a huge jump is made
to the consideration of the “Boundless Immutable Principle”.
36.
In
relation to a Solar Logos we may speak of “the periodicity of the Universe”
(defining the Universe as the entirety of the Solar Logos’ manifestation), and
we may also speak of the “identity of all souls with the Oversoul” (considering
the Oversoul as the Soul of the Solar Logos), but we cannot speak of the Boundless Immutable Principle. In other
words, the Solar Logos is definitely not
the Boundless Immutable Principle.
37.
The
Solar Logos and its manifestation are bounded,
though it can be said of the essence of the Solar Logos (just as of the
essence of any entity) that it is one with the Boundless Immutable Principle.
38.
In
any case, DK is taking our search for the “ultimate something” to the deepest
possible level. He seems to be saying that if the search is to be productive of
discovery, it must be a far deeper search than anticipated.
When
scientists recognise these two facts then their explanations will take a
different line and the truth, as it is, will begin to illuminate their reason.
39.
This
is another way of saying that scientists will become occultists. Their minds
will be illumined by pure reason and they will grasp the true nature of
origins.
Few men are yet ready for illumination, which is simply the light of the
[Page 239] intuition breaking through
the barriers that the rational faculty has erected.
40.
Here
we contrast intuition with the rational faculty. This is interesting because another
name for intuition is pure reason, a term closely related to the rational
faculty.
41.
There
is difference, however, between pure reason (intuition) and reasoning (the
exercise of the rational faculty).
42.
DK is
telling us that our habitual thoughtforms prevent us from seeing reality as it
is. In this case, “the mind is the slayer of the real”.
43.
VSK
queries: “What might it look like if scientists accepted an ‘extra-systemic’
‘god? How could this be plausibly presented?”
44.
The
rational faculty is largely linear and mono-directional. It is as if we have to
replace this linearity with what we might call ‘sphericity of thought’—a type
of thinking which is thinking in all directions simultaneously. We might call
this ‘the overcoming of time in the process of thought’.
45.
Intuition
dissolves the rigid corridors of the mind. Intuition supplies the unexpected
and renders it visible everywhere. Intuition floods and overwhelms the rational
mechanism—but only after that mechanism has been well used.
The duality of the solar system will
eventually be recognised as dependent upon the following factors:
a. Existence itself.
46.
Existence
is mentioned, as opposed to Being. Existence may be
considered the objectivity emanating from Being.
b. Time and space.
47.
Time
and space represent a great duality with which all human beings must reckon
when under the spell of the Great Illusion.
48.
Imaginatively
collapsing the factor of extension to a point is an exercise for the overcoming
of the illusion of space. That is to say, one can imagine all ‘extended things’
as if they resided in a single point.
49.
Experiences
with the simultaneity inherent in every moment overwhelm the illusion of time.
c. The quality of desire or necessity.
50.
Desire
reaches for that which is, apparently, not itself. Implicit in the dynamic of
desire is duality—i.e., the Self and the not-Self.
51.
Necessity
concerns ‘that which must be’. It is
an internal compulsion leading to manifestation. Necessity suggest the duality
of that which compels and that which is compelled. Can THAT THAN WHICH THERE IS
NO OTHER, be under the compulsion of Necessity? It would seem not.
52.
When
DK said that the Problem of Existence was one of the most difficult in
metaphysics, we can see why.
d. The acquisitive
faculty inherent in life itself.
This faculty, by the means of motion, gathers to itself the material
whereby it achieves its desire, whereby it fabricates the form through which
expression is sought, and whereby it confines itself within the prison of the
sheath in order to gain experience.
53.
The
acquisitive faculty within any entity is that which reaches out to that which
is not itself and gathers that which is not itself towards itself.
54.
When
Spirit is involved in manifestation it is called “Life”. This we learned in an
early Commentary.
55.
We
can recognize this “acquisitive faculty” as akin to desire.
56.
It is
as if Spirit relates to Matter, or (in manifestation) Life relates to Form by
means of the dynamic of acquisition.
The Self wishes to acquire the not-Self, even thought the not-Self is really
the Self. This major acquisition is performed under the spell of the Great
Illusion.
57.
VSK
ponders on the “acquisitive faculty inherent in life itself”. She says, “It is
this which revolves around the zero point, the laya point of transition from
the life-cause of the Entity causing the phenomenal appearance beyond the
ring-pass-not; the quiet still point (ray three key) between the centripetal
and centrifugal force. Saturn”.
58.
If we
search very deeply for the origin of duality in our solar system (or, really,
anywhere in Cosmos) we shall find its origin as a function of perception. Duality
arises with a change from Self-identification-as-Self to Self-perception-as-Other.
When the Self registers itself perceptually (thus leaving the state of
Self-identification) then duality begins.
59.
Duality
arises when, through emanation (for that is how duality does arise—the One
becoming the Many), the Self ‘goes forth’ from itself
through an act of limited Self-cognition/perception.
60.
What
is being said is that the sense of duality is intimately related to a necessary
limitation of perception which occurs with every movement from subjectivity to
objectivity.
61.
On
all these things we must ponder deeply.
The
supposition is correct that this
theory takes for granted a mighty Intelligence who works thus through
an ordered plan, and Who consciously takes shape and
incarnates in order to carry out specific purposes of His own.
62.
The
“mighty Intelligence” here referenced is our Solar Logos.
63.
All
the following factors must be related to the Solar Logos:
a.
Existence
itself
b.
Time
and Space
c.
The
quality of desire or necessity
d.
The
acquisitive faculty inherent in life itself
But this hypothesis is but the rock bottom
fact underlying the eastern teaching, and is one that is largely accepted, though diversely expressed and viewed by thinkers
of all schools of thought throughout the globe.
64.
According
to DK, the eastern teaching has a preeminence even in the western world (and,
presumably, even if unrecognized in the western world as of eastern origin).
Even this conception is but a partial
presentation of the real Idea, but owing to the limitations of man at this
stage of evolution, it is sufficient as a working basis on which he may erect his temple of truth.
65.
VSK
muses: “Theory and hypothesis, is this not a ‘cul-de-sac’? How does one go
about creating a ‘temple of truth’ with partial presentations of real Ideas?”
66.
May
it be suggested that all temples are but ‘partialities’ and that, as
partialities, will have one day to be destroyed? No temple is a perfect
presentation of Truth; all are but approximations.
67.
We
see again that the limited development of man’s mind and understanding prevents
an apprehension of even deeper truths concerning the Solar Logos.
68.
I
suspect that the deeper truths would necessitate the idea of the “mighty
Intelligence” becoming His creation
rather than creating it.
This
Entity, Whom we call the solar Logos, is in no sense the same as the personal God of the Christian, who is no more nor less
than man himself, expanded into a being of awful power, and subject to the
virtues and vices of man himself.
69.
We
are reminded of the great truth that ‘man makes God in his own image’. This is
the ultimate psychological projection.
The
solar Logos is more than man, for He is the sumtotal of all the evolutions
within the entire solar system, including the human, which is an evolution
standing at a middle point in relation to the other evolutions.
70.
This
is another way of saying that the “Grand Heavenly Man” is a Being
inclusive of many orders of life, from the lowest, materially bounded lives, up
to and including those whose stature is almost that of a Solar Logos.
71.
DK is
attempting to disabuse our minds of the usual notion of a “personal God”. Yet,
the great Solar Logos is indeed a ‘Grand Man’.
On one side of him are ranged hosts of beings
who are more than human, and who, in [Page 240] past kalpas, reached and passed
the stage where man now is;
72.
Such
beings, for instance, are Solar Angels, the informing Lives of kingdoms of
nature, Globe Lords, Chain Lords, Scheme Lords, and members of the deva
evolution of development higher than man, such as the Raja Deva Lords of planes
and Lords of subplanes. No doubt there a many types of entities more highly
developed than man. The many rungs of the ‘Ladder of Creation’ are far from
fully specified.
on the other side are
hosts of the subhuman evolutions who in future kalpas will achieve the stage of
humanity.
73.
The
stone becomes the plant, the plant an animal, the animal a man, the man an
angel and the angel a god—to paraphrase the ancient Kabalistic doctrine.
74.
We
see that our Solar Logos is positioned in the same manner as Arjuna. He has His
own Kurukshetra.
75.
VSK
suggests: “We have the analogy of man to solar logos, and the distinction here
stated; man does not sum to the same extent – i.e., middle point vs. septenate
system”.
76.
The
factor of dualism is very strong in our Solar Logos because of His second
ray/fourth ray nature. His nature is specifically (at this time) astral/buddhic.
Man stands
midway between the two, and is at the point of balance; herein lies his problem.
77.
The
unique position of man (at the place of friction in the Life of the Solar
Logos) is suggested. Man could, apparently, shine forth as a harmony-inducing
factor in solar logoic life.
78.
The
number four is prominent in the life of man; the fourth ray is the middlemost
ray, and the ray involved in the greatest stress, friction and conflict.
He does not partake wholly of the material
side of evolution, nor is he wholly the expression of the third Logos, the Brahma aspect of the Deity, Who is
an expression of pure energy or intelligence, motivating that tenuous something
which we call substance.
79.
Is it
not interesting that the “material side of evolution” seems to be
differentiated from “the expression of the third Logos”?
80.
There
is always a problem when attempting to conceive whether the ‘First Family’
(cosmically considered) is a three or
a four. When the Mother (Matter) is
differentiated from God the Holy Spirit or Third Logos, then the ‘First Family’
is seen as a four rather than a three.
81.
This
section seems to be suggesting that man is identified wholly with neither of these
aspect of God—neither matter nor substance.
82.
Let
us note the excellent definition of the Brahma aspect of Deity as “an
expression of pure energy or intelligence, motivating that tenuous something
which we call substance.”
83.
Is
substance to be related to the realm of matter, or does substance only exist when God the Holy Spirit/Brahma has acted within
matter.
84.
A
distinction is needed between Matter, matter and substance:
a.
Matter
(with a capital M) is Mulaprakriti or Virgin Root Matter, undifferentiated and
infinitely dense—a reflection of Pure Being/Spirit
b.
The
second term is “matter” (with a small “m”). This is Matter upon which and
within which Fohat/Holy Spirit/Brahma has done its ‘work’, creating
differentiated particles (which are nothing but Fohat in multitudinous
divisions working in Matter—present as animated, intelligent, “holes in
Space/Matter”)
c.
The
relation of matter to substance is relative.
When a certain type of matter is ‘vibratorily higher’ than another type of
matter, it is called “substance”. When matter is lower than another type of
matter which is substantial to it, it is called “matter”.
d.
While
there is nothing absolutely definitive in these definitions, they may be a
source of useful differentiations when dealing with the confusing subjects of
matter, substance and form.
He is not wholly Spirit, the expression of the first Logos, the Mahadeva aspect,
which is an expression of pure will or necessitous desire, impelling to
manifestation.
85.
Until
man is a Chohan, a member of the sixth
or Planetary Kingdom, he is more representative of the lower two aspects of
divinity than of Spirit.
86.
We
are given an extraordinary definition of Spirit as the Mahadeva aspect—“pure
will or necessitous desire, impelling to manifestation”.
87.
We
see the inescapable link between will and desire. Will is a desire (of some
greater Entity) which is necessary.
It is an unavoidable or inevitable desire, which if followed (as it must be)
will lead towards appearance or manifestation. The old saying, “your wish is my
command” reveals an important relationship between the desire of that which is
higher and the will of that which is lower.
88.
Of
course, there is also, eventually, a necessitous desire for abstraction or
liberation—i.e., for the end of manifestation.
It is the fundamental motive itself or the
great will to be.
89.
We
are being told that the fundamental motive, presumably substanding all
entities, is the “great will to be”.
90.
The
motive of the First Logos is the “will to be”—presumably to exist in the
presence of something rather than to
continue to abide as itself in the presence of nothing. These are paradoxical thoughts, but if pondered may yield
some illumination.
91.
The
great will to be is related to continuity—incessant being without
interruption. There is no dualism in it. It can be conceived as the sustainment of Presence.
Man is a product of the union of the two; he
is the meeting place of matter or active intelligent substance, and of Spirit
or the basic will.
92.
If
man is the product of Spirit and matter (or active intelligent substance), then
man is light or solar fire, or the second aspect of divinity which can only
arise from the union of the first and third aspects.
93.
This
is a new way, perhaps, of thinking about man.
94.
We
are given a definition of Spirit as the “basic will”. And the basic will is the
“will to be”.
He is the child born of their marriage or
at-one-ment. He assumes objectivity in
order to express that which is in each of the two opposites, plus the result of
their merging in himself.
95.
We
are given to understand the composite nature of man—representing both Spirit
and Matter/matter and yet something other born of the merging of the two within
himself.
96.
Man
is, therefore, a vehicle of expression for both Spirit and Matter/matter.
97.
From
this perspective, man is the “son” (on his own level) just as the “Grand
Heavenly Man” is the “Son”.
98.
VSK
sees “Man thus as Gemini incarnate (again, both, but neither this
or that fully”).
2. Its Nature and Duality.
99.
Again,
we are referring to a solar system.
In terms of
quality what have we? Active
intelligence at one with will or power produces that "Son of
necessity" (as H.
P. B. expresses it; 98: S. D., I, 74.)
100.
A
solar system is a “Son of necessity” and man, also, is a ‘son of necessity’.
Both are born of “necessitous desire” which is the pure “will to be” or “basic
will”. Will is born of that which is understood as desire on a plane higher
than that on which will originates.
Who embodies intelligence, will or desire, and
their united latent demonstration, love-wisdom.
101.
It is
amazing that DK, in this context, is always linking will with desire.
102.
By
doing this, He creates a link to the desire which is superior to the will in
question.
103.
When
will/desire merge with intelligence, love-wisdom is created. In other words, a “son”
or “Son” is born.
In terms of
Fire how might we express an analogous thought?
104.
We
have been viewing the subject of duality in terms of the divine aspects—such as
Matter/matter (or intelligence) and will/desire.
105.
Now
we will consider the same subject in terms of Fire.
The fire latent in matter—itself a product of
an earlier manifestation of the same
cosmic Identity, or the relatively perfected quality worked out by Him
in a previous cosmic incarnation—is set
in motion again by the desire of that same Identity to circle once more the
wheel of rebirth.
106.
The
same cosmic identity is the Solar Logos. In a previous solar system He
developed a certain quality which now manifests as the “fire latent in matter”.
That solar system was largely a fohatic solar system.
107.
We
note that the “fire latent in matter” is called a “relatively perfected quality”. The mode and manner of
this fire are, therefore, distinctive of this great cosmic identity—the Solar
Logos.
108.
It is
this lowest fire (considered in relation to our solar system) that is set in
motion by the desire of the Solar Logos for another incarnation.
That "fire by
friction" produces heat and radiation and calls forth a reaction from its [Page 241] opposite "electric
fire" or spirit.
109.
It is
important to realize the sequence: the reactivation of that relatively
perfected quality, fire by friction, is that which evokes “electric fire”.
First the demonstration of fire by friction and then the response of electric
fire.
Here we have the thought of the Ray striking through matter, for the
action of electric fire is ever
forward, as earlier suggested.
The one Ray "electric fire" drops into matter.
This is the systemic marriage of the Father and the Mother.
110.
The
“systemic marriage of the Father and the Mother” is described in arresting
terms.
111.
We
are given words (in relation to the Ray of Electric Fire) like “striking
through matter”. We are reminded of the section in EP II under “The Blessed
Ones” in which we are told of the ray one Monad:
“The Blessed One flies like an arrow
into matter. He destroys (or
ruptures) the way by which he might return.
He grounds himself deeply in the depths of form”. (EP II 36)
112.
We
are reminded of the nature of ray one motion—ever forward, “progress onward”,
“driving forward through space”.
113.
What
may be the exact physics of “striking through matter” we can only imagine. It
seems to be an act of penetration which perhaps vivifies the nucleus of any
unit of matter.
The result is the blending of these two fires, and their united production of
that expression of fire which we call "solar fire." Thus is produced the Son. Active Intelligence and Will are united and
love-wisdom, when perfected through evolution, will be the outcome.
114.
This
is the long-familiar story.
115.
We
use a word like “blending” but it covers a type of interplay which should be
described (were it possible to us) as technically as any chemical reaction.
116.
VSK
suggests: “heat or radiation calls forth electric fire; the ‘female matter’ or
the receptive pole invoke the positive action”.
Electric
fire or Spirit, united to fire by friction (heat) produces solar fire or light.
117.
Two
simple definitions are given:
a.
Fire
by friction is heat
b.
Solar
fire is light
118.
The
fire of Spirit and fire within Matter manifesting as matter create the fire of
Mind.
119.
The
light here produced is really the light
of the soul.
120.
Is it
not interesting to understand solar fire as light? It also has a love component which is not here
emphasized—for, in its own right, it is a dual fire.
121.
It
becomes clear that evolution, even humanly speaking, is an emergence from heat
into light.
122.
We
have been speaking of two kinds of unions:
a.
A
union of fires
b.
A
union of distinct divine qualities
Hence, when
the cosmic Entity takes form, there is added to the active intelligence which is
the product of His earlier incarnation, a further quality, which is inherent
and potential, that of love-wisdom.
123.
It
would seem that every such Entity is endowed within its monadic nature with
intelligence, love and will. This trinity is inherent within every being.
124.
These
qualities, however, are developed during the course of manifestation or
objectification, so when we speak of the “active intelligence’ which is the
product of the Solar Logos’ earlier incarnation, we are speaking of the degree
to which this inherent quality has been developed and exercised.
125.
Within
the Solar Logos, love-wisdom is both “inherent and potential”, just as active
intelligence was before it was worked out in the previous solar system.
126.
In
all this we realize that every entity, in its evolutionary unfoldment, builds
upon past accomplishment.
This is the ability to love that which is
objective or the not-self, and ultimately to use with wisdom the form.
127.
The
form cannot be used with wisdom unless it is loved.
128.
We
might say that the love of Self is fundamental to the
Self. In the presence of the Great Self, love flows naturally. What must be
learned is the ability to “love that which is objective” or the apparent
not-Self.
129.
Even
though the not-Self is the Self,
because of the process of emanation, it appears at first foreign and other, and
so, natural love-of-Self does not immediately apply to that extension of Self
we call the not-Self.
130.
It is
interesting to contrast the usual ray two and ray six attitudes towards form.
Those on the second ray, under the influence of compassion and tolerance, often
consider the form temporarily adequate, and embrace the form within the circle
of buddhic life. Ray six individuals are often too idealistic, hating the
limitations of the form. Thus, a name for this ray is “The Hater of Forms” (EP
I 80).
131.
We
gather from the extract above that the form must be treated both lovingly and
wisely.
Pure will is as yet an abstraction, and will
only be brought into full development in another incarnation of the Logos.
132.
By an
abstraction we may mean that which exists in latency but is currently not
present within the field of manifestation.
Mind or Intelligence is not an abstraction;
it is something that IS.
133.
This
is another way of saying that the Primordial Ray has been long-established and
is the foundation of all present development.
Neither is love-wisdom an abstraction. It is in process of development or bringing
into manifestation, and is the aspect
of the Son.
134.
The
quality of love-wisdom is intermediate. It not an abstraction, but neither is
it completely established. Rather, it is emerging. Microcosmically, it is
emerging as well.
135.
Love-wisdom
is the “aspect of the Son” or the characteristic quality of the Son.
136.
VSK
states: “If we would quantify this ‘dilution’ of electric fire, it would be
necessary to realize that we can only conjecture on the basis of what we know
from a position of ‘mid solar fire’.
137.
VSK
offers some profound thoughts on color: “we have the ‘black’ of active
intelligence, the pure Saturn of the first solar system. The Blue Logos, love,
conjoined to the evolved black-midnight blue-indigo of ‘enlightened’ or solarized
matter, results in the love-wisdom blue-indigo. Black (that which IS, or Mahat)
has been synthesized into ‘blackest night’, the synthetic indigo revealed from
Earth as part of a dual system. A dual system is one which revolves and creates
day and night; duality, and love-wisdom are intrinsic.
What is
above stated is in no way new, but these thoughts on essential duality are
gathered together, in order to convey to our minds the necessity of viewing these things from the standpoint of their
place in the cosmic scheme, and not from the point of view of our own planetary
evolution and of man himself.
138.
The
term “cosmic scheme” is arresting. We are used to thinking of planetary
schemes, but only rarely do we think of our solar system as a scheme in
relation to a cosmic scheme. Yet to a Cosmic Logos, our solar system must be
but a scheme—a solar scheme.
139.
Just
as the planetary schemes are really as chains
when compared to the Solar Logos manifesting through a solar scheme, so our
solar scheme is really a chain within the cosmic scheme. Each entity, in its
own right, may be considered a scheme; when we consider the entity in relation
to the greater scheme that contains it, we call it a chain.
140.
We
are studying the essential duality of our particular Solar Logos and His
system. Wherever there is manifestation, there is duality, but in our solar
system, particularly, the factor of duality is paramount for it is a
Love-Wisdom system related to the constellation Gemini.
141.
DK is
in the process of decentralizing our thought, removing us not only from the
human-centered position but from the geo-centric position.
Humanity is that evolution through which the
Son aspect is to express itself most perfectly in this cosmic incarnation.
142.
Given
the present state of human turbulence, this is, perhaps, a surprising
statement.
143.
The
soul ray of humanity will, however, one day be the second, and its personality
ray, the fourth. Humanity is meant to be a ‘love being’ functioning through the
quality of harmony.
Man blends the pairs of opposites, and the
three fires meet in him. He is the best
expression of the manasic principle and might be considered, from one very
interesting [Page 242] standpoint, the chef-d'oeuvre
of Brahma.
144.
The
French term, chef-d'oeuvre, means, literally, “leading work”: a masterpiece
especially in art or literature
145.
Man
at his present stage of development is largely manasic. Man is meant, however,
to carry the vibration of the Heart of the Sun, or the second aspect. The focus
of the Monads of the Fourth Creative Hierarchy is the buddhic plane, promising
for Man-the-Monad this fulfilment of the buddhic principle of love-wisdom.
146.
The
present rays of humanity are the ray four soul and the
ray five personality.
147.
We
can see why man, with his fifth ray relating to Brahma’s third ray, and his
fourth ray relating to artistic perfection, could be considered Brahma’s masterpiece.
148.
A
Master of the Wisdom is one who has ascended to the
He is the
sheath for the life of God; he is the
individualised consciousness of the Logos, manifesting through the
seven divine Manasaputras, or Heavenly Men, in Whose
bodies each unit of the human family finds place.
149.
From
a higher perspective, the individualized consciousness of man is not his own entirely. It is actually
“the individualized consciousness of the Logos”. Considered in this way, man’s
consciousness is an extension of solar logoic consciousness.
He
is the Vishnu aspect in process of development through the intelligence of
Brahma, impelled by the will of Mahadeva.
150.
This
is a remarkable definition of “man”. The name “man” accords closely with
“manas”, and so it is only natural for man to have a mental identification.
151.
We
learn, however, that man is even more essentially Vishnu than Brahma. Pondered
upon, the loving destiny of humanity is clear. The human race is intended to
reflect the second ray soul of planet Earth.
152.
Mahadeva
(or Shiva) is always the aspect responsible for impulsion.
Therefore, in a peculiar sense man is very important, as he is the place of
at-one-ment for all the three aspects; nevertheless, he is very unimportant for
he is not the apex of the triangle, but simply the middle point, if we
view the triangle thus:
Spirit-Father.
The Son or man.
Matter-Mother.
153.
We
are being given an idea of the true place of man in the scheme of things.
154.
His
importance stems from the fact that three divine aspects are united in him.
155.
The
term “at-one-ment” is associated with man, which is fitting, as man is intended
to be a buddhic being, and the buddhic plane is also called the plane of
at-one-ment.
156.
DK
offers the decentralizing comment, however, that “man is not the apex of the
triangle, but simply the middle point”.
157.
Man
is, interestingly, the “Son”, and the Son is less important, in this
delineation, than the Father (or even the Mother, it would seem).
158.
When
we are considering man in this light, we are considering him as a soul, just as
the “Son” is considered as the soul of the Solar Logos.
159.
Let
us remember the five-pointed star from the diagram of the Divine Pleroma. The
middle figure is associated with the five! The number five, so associated with man, gives him a middle position in the
range of integers, or whole numbers.
160.
Thus,
man’s fourness gives him a middle
position in the septenate, and his fiveness
gives him a middle position in the usual series of integers.
The
evolution of the Son, or the cosmic incarnation of the Christ, is of immense
importance in the plans of the Being greater than the solar Logos, HE ABOUT
WHOM NAUGHT MAY BE SAID.
161.
There
are many Beings greater than our Logos. The Cosmic Logos is the Being immediately greater than our Logos and
He, too, can be called “HE ABOUT WHOM NAUGHT MAY BE SAID”.
162.
The
Being greater than “HE ABOUT WHOM NAUGHT MAY BE SAID” is, however, the One we usually refer to as the One About Whom Naught May Be Said, and is a ‘Super-Cosmic
Logos’.
163.
In
whose plans is the cosmic incarnation of the Christ of such immense importance?
164.
Since
our Solar Logos is the embodiment particularly of the second aspect of
divinity, the aspect associated with the “Son”, one would be tempted to say
that the Being here discussed is the Cosmic Logos
informing the Seven Solar Systems of Which Ours is One.
165.
What
is said here points to the importance of our solar system of love in the plans
of a certain great and inclusive Being.
166.
This
relative importance of our Solar Logos parallels the importance of our
apparently unimportant little planet, Earth, and also the importance of man.
All of them, in this solar system at least, are to be expressions of the second
Ray of Love-Wisdom.
The animating
principles of allied constellations and systems watch the progress of
the evolution of the Son with keenest attention.
167.
We
are being given a vast picture. There are allied constellations within the sphere of the One About Whom Naught May
Be Said and allied solar systems
within the sphere of the One Who has just been called “Him of Whom Naught May
Be Said”—the local Cosmic Logos.
168.
The
“animating principles” are sentient Beings of vast power and scope, each
responsible for the manifestation of a system or constellation.
169.
It
may be that within constellations other than our own (our own constellation
being the Seven Solar Systems of Which Ours is One)
there are animating principles of systems who are especially watchful of the
progress within our solar system.
170.
We
are here dealing with what we might call ‘macrocosmic group consciousness’.
171.
Among
the watchful animating principles of systems intimately allied to our own might
be included the Logoi of Sirius, Alpha Centauri, Procyon and others whose names
are more debatable.
172.
Among
the watchful animating principles of allied constellations might be included
the Constellational Logoi of the Seven Solar Systems of Which Ours is One, of
Draco, the Great Bear, the Little Bear, the Pleiades, the Centaur, the Southern
Cross, etc. Their main attention, it would seem would be directed to the
progress of that Entity who is the Principle of Animation for the Seven Solar
Systems of Which Ours is One.
173.
Our
Solar Logos, expressing presently as the “Son”, is in the process of that type
of evolution which is intended to bring the Cosmic Christ into fuller
manifestation. In His local cosmic environment, He is closely observed.
174.
We do
see that all, on their own level, and according to their own scale, struggle to
become what they are intended to be.
Just as the
planet called the earth is regarded as the turning point or the battle-ground
between Spirit and matter, and is therefore, from that very consideration, of
great importance, so our solar system
holds an analogous place in the cosmic scheme.
175.
We
are given an understanding of the critical position in which our Solar Logos
‘stands’—just as critical, on His own level, as the position of our Planetary
Logos or the position of the human kingdom.
176.
The
issue is not decided regarding the success of any of these three (Grand
Heavenly Man, Heavenly Man, Man) and the struggle is on.
177.
We
often speak of planetary schemes. In the teaching there is at least one
reference to the “solar scheme” (TCF 259). In this section the term “cosmic
scheme” is used more than once.
178.
It is
as if our solar system is but a solar
chain in a greater cosmic scheme. It is as if the greater cosmic scheme
(that of the Seven Solar Systems of Which Ours is One)
is but a cosmic chain in a still
greater and super-cosmic scheme.
179.
Cosmically
considered, our solar system is to be considered a turning point in the battle
between Spirit and matter.
180.
When,
in relation to humanity, this turning point was reached in the Atlantean
civilization, we had the great Atlantean War of which the Battle of Kurukshetra
is a reminder—both literal and symbolic.
181.
The
planet Earth is going through its own Kurukshetra, and now we learn that this
is true of our Solar Logos as well.
182.
All
of these type of “men” (human, planetary, systemic) must necessarily be
characterized by the number four.
Humanity is the fourth kingdom. Planet Earth is the fourth from the Sun and its symbol is the fourfold cross within the
circle; and our Solar Logos is a heart center within the Logos of the Seven
Solar Systems of Which Ours is One. The heart center is the fourth chakra. The
Atlantean War took place, naturally, during the fourth or Atlantean rootrace, and, it is reasonably conjectured by
the occult historian Phillip Lindsay, in the fourth subrace of that rootrace.
183.
We
see the close analogy between all these types of entities and why, using the
fourth ray or ‘Ray of Analogy’ it is natural for Master DK to draw comparisons
between them.
184.
In
the midst of all this struggle, we can see that the human kingdom has a
responsibility—not only for the outcome of the struggle through which our
Planetary Logos is passing—but, in some small measure, for the outcome of the
Solar Logos’ struggle.
The cosmic
man, the solar Arjuna, is wrestling for His individualised perfected self-consciousness, and for freedom
and liberation from the form, and from the not-self.
185.
This
is another way of defining the great solar struggle.
186.
Our
Solar Logos is called “the solar Arjuna”. One wonders what the analogy to
rootraces might be on the planetary and solar levels. If there are such
structures, it would seem that our Solar Logos is in the fourth such division. Are there, as it were,
‘rootraces’ of Heavenly Men?
187.
Several
terms are equivalent: Grand Heavenly Man, Cosmic Man, the
Solar Arjuna.
188.
Really,
the Solar Arjuna refers to our Solar Logos considered as a disciple. In His soul nature He probably does not wrestle, just as
man, as a soul, is above the fray. But as a soul-in-incarnation (a disciple),
He indeed wrestles.
189.
Another
name for this Solar Arjuna could be Agni—for Agni is, in a way, the personality
of the Solar Logos and is focussed on the eighteen cosmic subplanes.
190.
It is
as if our Solar Logos is but a kind of aspirant or probationary disciple in the
cosmic scheme of things. We also know He is a member of a cosmic quaternary and
it not yet found within the corresponding cosmic triad.
191.
Following
the process of analogy we might ask, “is our Solar Logos yet an accepted
disciple, and if so, of Whom?”
192.
Would
“individualised perfected self-consciousness” signify the third initiation. We are told (TCF 384) that the third cosmic
initiation is the goal of the Solar Logos.
So
man on this planet battles for similar ideals on his tiny scale;
193.
We
have the inference, then, that the Solar Logos is battling for certain cosmic
ideals.
so battle
in heaven Michael and His Angels, or the divine Heavenly Men, Whose
problem is the same on the higher scale.
194.
Here
the Tibetan’s terminology turns Biblical. It is clear however that “Michael and
His Angels” are, from this perspective, the Planetary Logoi of our solar
system.
195.
If
Michael and His Angels hold place within a solar system in which struggle is
the rule, They, too, must be struggling, even though
among them, few struggle as does the Logos of Planet Earth.
196.
We
are assuming the term “divine Heavenly Men” means Planetary Logoi.
197.
The term
“Michael” in this context could be open to expansion. “Michael and His Angels”
could be the Solar Logos and His Planetary Logoi (His Angels). And the battle
in the heavens would be for soul consciousness in our solar system.
198.
If we
expand the concept to include a ‘Cosmic St. Michael’, we could conceive of the
four cosmic Archangels as the four members of the cosmic quaternary of which
our Solar Logos is one member. We are told that He holds place within such a
quaternary.
199.
Going
with this idea, we would see our Solar Logos fighting with the Dragon—who is
His personality. Michael fights His own unspiritualized nature, and St. George
fights the Dragon. Michael and St. George are similar.
200.
The
conquest will be achieved in this Solar System. Why? Because the Solar Logos
will achieve the fourth or fifth initiation in this Solar System. Thus far, our
Logos has not yet achieved the third.
Duality,
and the interplay between the two produces:
201.
“The
two” are Spirit and Matter.
[Page 243]
a. Objectivity, or the manifested Son
or Sun.
202.
Here
the “Son” and “Sun” are given equivalence.
b. Evolution itself.
203.
Here
evolution means the tendency toward merging, fusion and union.
c. The development of quality.
204.
Quality
is associated with the second aspect of divinity.
d. Time and space.
205.
Without
the appearance of the Son or “Form-Builder”, time and space would not appear.
Time and space are related to form. They are not related to the abstractions,
Spirit and Matter.
206.
If
and when Spirit wins the struggle then time and space consciousness disappear.
207.
VSK
queries: “Have we had development of quality referred to explicitly before?
What is quality, especially in a co-measured context of ‘objectivity’,
‘evolution’, and time and space?”
208.
May
we suggest that quality always
relates to the nature of the energy which patterns form?
The
questions we are now engaged in answering embody certain fundamental aspects of
manifestation, viewed principally from the subjective or psychic angle.
209.
VSK
queries: “What must we change in our thinking or perspective to ensure now that
we view the following questions from the subjective or psychic angle? How are
these qualitatively, different than those questions which have gone before?”
210.
May
we suggest that soul and psyche are equivalent? We are examining all these
questions from the perspective of the middle principle, and in relation to the
Fire of Mind (solar fire, the second fire).
211.
Our
concern is no longer strictly concerned with the matter aspect as it was during
the beginning of the book.
IV. WHAT IS CONSCIOUSNESS? WHAT IS ITS PLACE IN THE SCHEME OF THINGS?
Consciousness
might be defined as the faculty of
apprehension, and concerns primarily the relation of the Self to the
not-self, of the Knower to the Known, and of the Thinker to that which is
thought about.
212.
Consciousness
is a term difficult to define.
213.
Of
what is consciousness a “faculty”. I think we should say that it is a faculty
of the essential Identity—really a faculty which is an extension of being.
214.
When
we use a term like “apprehension”, it suggests a ‘reaching forth’ and a ‘taking
in’, a ‘grasping’.
215.
Does
consciousness exist when the realization arises that there is no not-Self? In
such cases, thinkers speak of “consciousness without at object”.
216.
Is
there an interface in which that which we normally call consciousness merges into that which we understand as being? I think so. I think that a
maximally intensified consciousness
becomes the experience of being.
217.
The
factor of consciousness is always dependent upon the factor of relation. The existence of relation,
however, depends upon the existence of a ‘this’ and a ‘that’. When this
distinction is overcome, then consciousness (at least as we know it) evaporates
and becomes something else—identification, perhaps.
All these definitions involve the acceptance
of the idea of duality, of that which is objective and of that which lies back
of objectivity.99
218.
VSK
suggests: “in other words, the faculty of apprehension is the acceptance of the
‘idea’ of duality, specifically regarding:
a.
Self
to not-self
b.
Knower
to the Known
c.
Thinker
to that which is thought about.”
219.
The
meaning of the term “objectivity” is certainly variable and flexible. To denote
something as “objective” depends upon the position
of the viewer.
Footnote 99:
"Consciousness
is the kosmic seed of superkosmic omniscience.
It has the potentiality of budding into divine consciousness."—S.
D., III, 555.
220.
For
students of esotericism, this is almost an article of faith.
221.
What
really is “omniscience”? Can a human being ever possess it? It is unlikely, as
even a Solar Logos is as a crystal when compared to some far greater Beings,
who, themselves, must be as tiny units to still greater beings.
222.
The
term “omniscience” is relative and depends upon what we consider to be the whole.
The
universe is an aggregate of states of consciousness.—S. D., II, 633.
223.
This
seems a reasonable statement. States of consciousness are relative. Can we say
that ‘states of being’ are relative,
or is the raw fact of existence, ‘isness’ or “being” shared in the same measure by anything that exists?
Consciousness
may be roughly divided into:
1. Absolute or God Consciousness Unmanifested Logos.
"I am That I am."
2. Universal/Group Consciousness Manifested Logos. Consciousness of planetary Logos.
"I am That."
3. Individual or Self-Consciousness Human consciousness.
"I am."
4. Atomic Consciousness Sub-human consciousness.
224.
In
this tabulation we are still dealing with relativity. It is likely that the
kind of consciousness here referenced goes no further than our Solar Logos.
225.
Yet,
this tabulation could have a universal extension; in other words, it could (with some adaptation) refer the
to the entirety of the Universe
226.
VSK
queries: “Is point one above referring to the Solar Logos, in this sequence; if
not, where is He?”
227.
Indeed,
it seems that in this tabulation, point one does refer to the Solar Logos.
The goal of
consciousness for:
1. A planetary Logos Absolute
consciousness.
228.
We
see that “absolute consciousness” in this context means the consciousness of
the Solar Logos. We see that the term “absolute”, therefore, is very relative.
2. Man Group
consciousness.
229.
Group
consciousness is the consciousness of the Planetary Logos.
3. Atom Self-consciousness.
230.
Does
the tiny unit of matter become self-conscious, or do aggregations of units of
matter become, together,
self-conscious? The latter would seem, more reasonably, to be the case.
The Logos
is the Macrocosm for
231.
It is
generally understood that the Solar Logos is the “Macrocosm for Man”. The
Planetary Logos, while a great being, is not usually given this distinction.
Man is the
Macrocosm for the Atom.
232.
Is
the scale accurate? In other words, is an atom to a man, as a man is to a Solar
Logos? I think man is a structure greater in relation to the SL than an atom is
in relation man. This is because man is a “cell” to a Planetary Logos. The
difference between a Planetary Logos and a Solar Logos is great but not that
great. The difference between a cell and an atom is huge.
Summation: The Life and the Lives.—S. D., I, 281, 282.
Consciousness
expresses that which might be regarded as the middle point in
manifestation. It does not involve
entirely the pole of Spirit.
233.
Yet
consciousness may be aware of the
pole of Spirit, just as of the pole of Matter/matter.
It is produced by the union of the two poles,
and the process of interplay and of adaptation that necessarily ensues.
234.
We
are reading word symbols which describe a most intricate process entirely
beyond the possibility of human apprehension. For the time being, however, this
is the best we can do.
It might be tabulated as follows, in an
effort to clarify by visualisation:
[Page 244]
First Pole The Point of Union
Second Pole
First Logos Second Logos Third
Logos.
Mahadeva Vishnu Brahma.
Will Wisdom-Love Active
Intelligence.
Spirit Consciousness Matter.
Father Son Mother.
Monad Ego Personality.
The Self The relation
between The Not-Self.
The Knower Knowledge The Known.
Life Realisation Form.
235.
These
are some of the foremost triplicities involving the basic ‘Trinity of Life’.
Students should be familiar with them.
236.
Some
unusual entries are found. Between Will and Active Intelligence a term called
“Wisdom-Love” is to be found. This suggests that Wisdom is closer to Will and
Love closer to Active Intelligence.
237.
We
also note that “Realisation” is placed between “Life” and “Form”. The term
“Realization” suggests accurate seeing and is akin to “Consciousness” though it
is a more specialized term.
238.
Missing
from the list is a trinity much developed in the beginning of EP I: “Life,
Quality, Appearance”.
One could
go on piling up terms, but the above suffices to demonstrate the relationship between the threefold
Logos, during manifestation.
239.
We
note that all the trinities are expressive of relationships existing between
the three aspects of the “threefold Logos”. Although the trinities could be
applied to far higher levels of cosmos, we are confining ourselves to that
which occurs within the ring-pass-not of our Solar Logos.
240.
VSK
would have us note the twoness, the duality implicate in creating the
threefold; i.e., the “second pole”.
Emphasis
must be laid upon the above fact: The
solar system embodies the above logoic relationship during evolutionary
objectivity, and the whole aim of
progressive development is to bring the Son of the Father and the Mother, to a
point of full realisation, of complete self-consciousness, and to full and
active knowledge.
241.
If
one thinks of the spiritual mantram for Virgo—“I am the Mother and the Child, I
God, I Matter, am”—one grasps something of the equality of the three aspects
within the One Life which contains them all.
242.
The
entire evolutionary process is one of, metaphorically, ‘raising the Son and
bringing Him to a point of maturity’. Of course, in human families, the father
and the mother also change during the process. Does the analogy hold good for
beings far greater than the human being? After all, fathers and mothers are
also sons and daughters—from the human standpoint at least.
243.
It would
seem that the monadic awareness of the Solar Logos will constantly evolve, and
that His potential for material demonstration will also evolve.
244.
A
great question in relation to the theme of evolution is: “Does perfection
already and forever exist, or must it be achieved?”
245.
I
would answer this (according to my present understanding) by saying that
relative perfection must always be achieved and that ABSOLUTE PERFECTION exists
forever and always has.
This Son is objectively the solar system, inherently will or power, and subjectively He is
love-wisdom. This latter quality is in process of development through the
utilisation of active intelligence.
246.
When
the subjective Son expresses Himself in objectivity, He is the solar system.
247.
We
come to a contrast of two significant terms: “inherently” and “subjectively”.
We see (and this is significant) that that which is inherent applies to the Spirit/Monad, and that which is subjective applies to the soul.
248.
The
Father inheres in the Son. The Son is
subjective to objective manifestation.
249.
Though
will is within the Son, love-wisdom is His own truest energy.
250.
We
also realize that without the expedient of active intelligence, the Son could
not develop. In order to develop, love-wisdom requires active intelligence.
Active intelligence allows for the creation of those arrangements in form which are reflective of pure reason (the
quality of love-wisdom).
251.
This
is all very clear.
252.
VSK
States: “The Son, the objective solar system, is inherently will or power. Thus,
we are now concentrating, when developing solar fire, upon his ‘subjective’
reality, that of the merging of the poles, love-wisdom. Taking into
consideration the fact that the Son is ‘inherently will or power’, we see the
threefoldness contained within the one Son—love, wisdom and inherent
will/power”.
253.
VSK
states: “We see the numerical rationale here for the five being necessary to a TWO system, as the three is utilized by the two,
necessarily resulting in the fifth
plane”.
The three
manifested Persons of the logoic Triad seek
full development by means of each other.
254.
When
considering the Science of Triangles, we must realize that all members of the
triangle are completely interdependent.
255.
This
fact touches on the relative significance of the three major rays; none is
greater or more important than any other. They are all indispensable to each
other and are, in fact, the same thing.
256.
Some
Biblical phrases which suggest this interdependence (at least between the first
and second aspects) are as follows:
a.
“He
who hath seen me hath seen the Father”
b.
“No
man commeth unto the Father except through me”
257.
Certain
thoughts and questions arise:
a.
Does
Love-Wisdom represent a higher stage of development of the Son than does
Wisdom-Love?
b.
Wisdom
is older. The Buddha is older than the Christ. In Wisdom, there is more of the
third ray and the past. And yet, Wisdom is also closely related to the first
ray.
c.
Love
and Wisdom represent one kind of duality within our solar system so related to
the dualistic, second ray sign, Gemini.
The will to be, of the Mahadeva aspect,
seeks, with the aid of the intelligence of Brahma, to develop love-wisdom, or
the Son aspect, the Vishnu aspect.
258.
One
would wonder why these fundamental facts must be so oft repeated—except for the
fact that they are fundamental and indispensable
for deeper understanding.
In the microcosmic system, the reflection of
the threefold Logos, the man is endeavoring through the three vehicles to
attain the same development on his own plane.
259.
What
is “his own plane”? May we say with reason that it is
the buddhic plane—the true and intended area of expression for the members of
the Fourth Creative Hierarchy?
260.
VSK
suggests: “So would this be the case, similarly, within the three-level worlds?
Would we have the personal will, via mind, working through the intelligent
activity taken by the body in action, seeking to develop compassion in the
astral body?”
On higher
planes the Heavenly Men (through atma-buddhi-manas) aim at a similar
progression.
261.
We
are reminded how closely the Heavenly Men are related to atma-buddhi-manas.
262.
We
must remember that atma-buddhi-manas represents, in this instance, the middle
position, and so for the Heavenly Men we have a fivefold division:
Spirit-Atma-Buddhi-Manas-Matter
263.
We
also remember that even a high master does not achieve mastery upon the five systemic planes of the cosmic
physical plane, but only upon three. One must be a Heavenly Man to achieve
mastery upon the buddhic and atmic planes, as strange (and limiting—to us) as that may seem.
These two, the Heavenly Men plus the units in
Their bodies, which are composed of deva and human
monads form, in their totality, the Grand Heavenly
264.
Are
the bodies of Heavenly Men composed only
of deva and human Monads? This seems to be the inference.
When man achieves, then the Heavenly Men
likewise achieve; when They reach Their full growth and knowledge, [Page 245]
and are self-conscious on all planes, then the Son achieves, and the solar
system (His body of manifestation and experience) has served its purpose.
265.
We
always understand that the lesser is dependent upon the greater, but this excerpt
reveals how very dependent is the greater upon the lesser.
266.
As
human beings, our progress contributes to the liberation of the Heavenly Man.
We are responsible, in a way, for the success of our superiors.
267.
We
must remember, however, that a Planetary Logos is a composite being, and that, one day, many of us, together, may be a particular Planetary Logos. The
thought is unusual and subtle, and for the latter reason is probably not much
developed, as it would escape comprehension by most.
The Son is liberated. Extend the idea of this threefold development
of consciousness to the Logos in a still larger cycle (to that of the three
solar systems of which this is the middle one) and we have repeated on cosmic
levels in connection with the Logos, the process of the development of man in
the three worlds.
268.
It
seems to require at least two solar systems to develop Love-Wisdom. The solar
systems are, it would seem, sequential
and not simultaneous. Within each of the solar systems, the three aspects are
demonstrating in varying proportions.
269.
VSK
suggests that we think of how atma-buddhi-manas are the Heavenly Man’s vehicles
for this process by which the relationship between the one and the three yield
the two. Does this atma-buddhi-manas relationship implicate the third, fourth,
and fifth Creative Hierarchies--those in relation to which the human soul/buddhi
is as the heart.
270.
VSK
suggests that these thoughts are “likely a systemic correspondence to Mars,
Earth, Mercury – in terms of the numbering of the
solar septenate schemes. Earth thus correlating with the four of buddhi, the true home of man, the solar angel”.
THE
MACROCOSM
·
The
first solar system...embodied......the "I am" principle.
·
The
second solar system...is embodying...the "I am that" principle.
·
The
third solar system...will embody...the "I am that I am" principle.
271.
It is
amazing to think that a vast process such as a solar system would have as its
predominating theme a significance expressed in a
simple mantram.
272.
It is
obvious that the principle of relationship was not much developed in the first
solar system, yet if there is to be any interaction, relationship is
inescapable.
273.
In
the second solar system, the principle of relationship and unity is developed,
and in the third solar system, the principle of identification.
THE
MICROCOSM
·
The
first manifestation, the Personality, embodies the "I am" principle.
·
The
second manifestation, the Ego, is embodying the "I am that"
principle.
·
The
third manifestation, the Monad, will embody the "I am that I am"
principle.
274.
The
777 symbolic incarnations are not enough to develop fully these three phases of
consciousness, for the 777 are correlated to the three tiers of petals of the
egoic lotus (an energy structure which must be destroyed and transcended before
the “I am That I am” realization can be established).
275.
VSK
would have us remember the following: “Correlating this to the footnote on 243,
we see that the
a.
“I
am” is correlated to the individual or self, human consciousness;
b.
“I
am That” is correlated to the Planetary Logos ,
‘consciousness of planetary logos”.
c.
“I
am That I am” is correlated to the Absolute or God,
the unmanifested Logos.
This
emphasizes that the second manifestation, “b.”, the Ego is equated to the
consciousness of the Planetary Logos; and, that “a.”, the Personality, has a
human connotation. Distinctions between Ego and personality are directly correlated
to the planetary and human consciousnesses. Ego or Soul consciousness, thus, is
correlated to group or Planetary Consciousness. How does this profundity work
out, in the lives of great personages?”
Thus the
different factors play their part in the general scheme of things, and all are
interrelated, and all are interested parts and members
one of the other.
276.
VSK
suggests: “This would be a good quote to have handy in the back pocket for use
in almost all occasions. Nods all around … from physicists to teachers and
politicians and futurists”.
277.
We
close this section with a vision of interdependence. Such a vision, we realize,
is sadly lacking in today’s world, though it is being forced upon humanity by world conditions. “No man liveth unto
himself alone”. Our elevations raise many; our falls take others down. Do we
realize this in practical fact when, for instance, our vibration is lower than
it should be?
278.
The
sense of interdependence is the antidote to selfishness.