Fellowship of Cosmic
Fire
Commentary Semester IV
Section II
TCF 342-355 : S4S2
22 October – 6 November 2006
Version 1 VSK prep for MDR March 2006
(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)
It is suggested that this Commentary be read with
the TCF book handy, for the sake
of continuity. As analysis of the text is pursued, many paragraphs are divided,
and the compact presentation in the book, itself, will convey the overall meaning of the paragraph.
As the Chart on TCF 344 is studied, I would
recommend studying the commentary on one side and Chart V on the other. There
will be much cross-referencing and convenient access to the Chart and to
commentary is desirable.
1.
We
return to the text after a fortnight review of Solar Fire, Division A.
2.
We
now begin Division B, continuing Solar Fire as Manas.
[Page
342]
DIVISION
B - MANAS AS A COSMIC, SYSTEMIC AND HUMAN FACTOR
I. THE ORIGIN OF MANAS, OR MIND
3.
Until
this point we have considered manas to originate on the higher levels cosmic
mental plane. Its true origin, however, is to be found with the emergence of
every universe.
4.
By
“universe”, in this context, I mean the vast Entirety.
1. Cosmic Manas.
a.
The process of individualisation.
b.
The method of initiation.
2. Planetary Manas.
a. Consciousness and existence.
b. Will and ordered purpose.
3. Human Manas.
a. Man and the planetary Logos.
b. The Logos of our scheme.
c. Venus and the Earth chain.
4. Manas and the Earth
Chain.
a. The Earth chain and the incarnating monads.
b. The fourth kingdom and the Hierarchy.
c.
A Prophecy.
d.
A Summation.
II. THE POSITION OF MANAS
1. Manas and Karma.
2. Manas and karmic purpose.
III. THE PRESENT STAGE OF MANASIC
DEVELOPMENT
1. In the planets.
2. In the system.
3. On the Earth.
[Page
343]
IV. THE FUTURE OF MANAS
1. The characteristics of Manas.
a. Discrimination.
b. Ordered activity.
c. Adaptability.
2. Developments of the Human Mind.
a. Ray effects.
b. Animals, men and the rays.
c. Types of Karma.
3. Manas in the Final Rounds.
a. The transmutative process.
b. Synthesis.
5.
We
have outlined for us a study of vast scope which will unfold as we persist in
the giving of close attention to what the Tibetan has written.
6.
Simply
by studying the topic headings we can gather some small idea of the vast scope
of the Tibetan’s mind.
I. THE ORIGIN OF MANAS OR MIND
WHAT
we are dealing with here (taking these three factors in their order), is the
fire of mind in connection with a solar Logos.
7.
From
here to page 378, we review Cosmic, Planetary and Human Manas.
8.
We
begin with the subject of cosmic manas. Our initial subject is “the fire of
mind in connection with a Solar Logos”. We have confirmed for ourselves again
that a Solar Logos is to be considered a cosmic
Being.
9.
We
notice that DK does not say “the” Solar Logos, but “a” Solar Logos, meaning
that He could be speaking, for instance, about any one of the Solar Logoi in
the Seven Solar Systems of Which Ours is One or, perhaps Solar Logoi in other
systems.
It
has been earlier pointed out that mind
has already been developed in a Heavenly Man,
10. This is the chief feature of a Heavenly
Man—the objective toward which the human being is striving.
and therefore we must equally predicate anent a solar Logos that cosmic mind, or the
fifth Principle, is His prime characteristic,
11. This is so, because what a Planetary Logos
possesses must be possessed in even greater measure by a Solar Logos (a Being
inclusive of a Planetary Logos).
12. The words “prime characteristic” must be
studied. We are told that cosmic mind is the “prime characteristic” of the
Solar Logos. Yet we are also told, in relation to the progress of this great
Being—
We have been told that the
solar Logos, on the cosmic planes, works at the problem of cosmic mind; that He
functions in His physical solar system, is
polarised in His cosmic astral, or emotional body, and is developing cosmic
mind. (LOM 52-53)
13. We must reconcile in our minds how “cosmic
mind” could be the “prime characteristic” of our SL and yet be under
development. The Solar Logos, we see, is not yet polarized within cosmic mind.
14. It would seem that He has attained much
along the lines of cosmic mind but that, perhaps, it is alignment with the
higher levels of the cosmic mental plane which is His objective. He is not yet,
we are told, a cosmic initiate of the third degree at which time higher mental polarization is achieved
(analogizing from the case for man).
and was perfected by Him in an earlier system. We might now consider our first subdivision:
15. We might well ask what it was that was
perfected by the Solar Logos in the last solar system. It would have to have
been the use of the four lower sub-planes of the cosmic mental plane. This
would be a possibility according with the third ray nature of that previous
solar system (perhaps a system in which the personality ray of the Solar Logos
was the third).
16. The development of lower mind is not
necessarily the same as the development of personality (a development which
succeeds mental development). DK speaks of perfection “by Him in an earlier
system”. “An” earlier system is not necessarily the immediately previous solar
system, in which system cosmic personality may have been the emphasis.
17. In the case of man, true mental polarization involves a working rapport with the higher
mental plane. By analogy, perhaps the same is true for a Solar Logos.
1. Cosmic
Manas.
Whence
comes this fire? Where originates this vital heat, or vibratory activity,
which is predominantly a feature of all conceivable Beings?
18. A “fire” is called by the descriptors
“vital heat” and “vibratory activity”.
19. We are to realize that cosmic manas is a
“vital heat” and “vibratory activity”.
20. Each thing is what it is in itself. We must, perforce, use words
to describe things, but the words are not the things—this is obvious. We do the
best we can with inadequate words.
How far back is it possible for us to
go? Can we conceive of its origin?
21. This is a great philosophical question,
for surely if we begin to think about the universe in terms of conceivable
wholes, we have no idea of the number of dimensions to be found within
it—though the Tibetan has hinted at the number ten. (cf. TCF 1084)
22. We have, perhaps, some idea of the
ultimate universal structure (extrapolated from what we know of structures more
immediately conceivable), but we do not know but a tiny portion of the steps on
the “Ladder of Evolution” which lead thither.
23. We note that the Tibetan does not
immediately answer this question.
What is this downpouring fire that animates
the darkness of matter?
24. We are asking, ‘what is the down pouring
fire that ensouls the darkness of
matter?’
25. The implication, of course, is that it is
the soul of cosmic manas.
26. This Treatise, in essence, concerns the
higher fires of the cosmic mental plane—the plane from which the Buddha
received, it is suggested, a touch of cosmic mental enlightenment.
27. We are about to attend to perhaps the most
daunting chart in all of TCF. This
chart is a constant point of reference for those who wish to understand the
wider cosmic relations to which reference is often made. The chart is by no
means easy of interpretation.
28. You will note that there are two charts
below, one of them compliments of Keith Bailey, Chief Presiding Officer of
Ancient Universal Mysteries (AUM). The chart he has provided is color-coded to
reveal the ray significances of the various entities represented. We thank KB
and AUM (Ancient Universal Mysteries) for permission to use the very
illuminating chart he has created.
[page
344] CHART V Evolution of a Solar Logos
29. Some major points to notice in relation to
Chart V:
a.
This
chart is entitled “The Evolution of a Solar Logos”. It could refer to the
evolution of the Solar Logos of this solar system, but not necessarily. It is
probably best to consider the chart in relation to our Solar Logos, and secondarily, in relation to others (about
which we are told very little if anything).
b.
We
will also have to define the term “Solar Logos” as there are many solar and
constellational entities represented on this chart and something of
significance is suggested about a number of them.
c.
The
chart places the Solar Logos in context. There are represented (so it seems) a
number of lives above Him and certain
lives ‘below’ Him.
d.
The
chart sets forth entities and activities in relation to seven cosmic planes.
e.
It is
a certainty that there are planes higher than the seven cosmic planes. We need
super-cosmic planes if we are to trace the source of solar logoic Solar Angels
or, as well, the monadic natures of such Beings as A Cosmic Parabrahman.
f.
Working
from the top of the chart downwards, we focus on the cosmic logoic plane. There
we find a Being called a Cosmic Parabrahman.
g.
Of
this Being we may say:
i.
It is
the greatest Being represented on this chart.
ii.
Of
this Being DK apparently says nothing in all His books.
iii.
This
Being is greater than the One Who is described as the One About Whom Naught May
Be Said (Whose chakras are constellations).
iv.
In
fact, the A Cosmic Parabrahman is, in a way, seven times (or, depending upon
the method of interpretation, perhaps forty-nine times) greater than any One
About Whom Naught May Be Said.
v.
In fact,
A Cosmic Parabrahman may have for His
chakras Beings that are minimally seven times vaster than Ones About Whom
Naught May Be Said. This is a definite possibility and will be developed below.
vi.
It
may be inferred that A Cosmic Parabrahman is the principle Being in the
entirety of our ‘local cosmos’.
vii.
It
may also be inferred that A Cosmic Parabrahman is nowhere near as great in
scope as a Galactic Logos.
viii.
A
Galactic Logos would express through planes higher and greater than those
represented here.
ix.
Perhaps
the entire seven cosmic planes are merely the physical-etheric plane of such a
great Entity. Or perhaps the Entity for which the seven cosmic planes are
simply as a physical-etheric plane is much smaller in scope than a Galactic
Logos.
x.
Later
we will speculate on the scope of the universe, beginning with the hint that it
has ten dimensions. Then it may be possible (speculatively, of course) to place
some of the Entities here represented on the “Ladder of Evolution”.
h.
On
the cosmic monadic plane we have seven, sevenfold wheels represented:
i.
On
the cosmic monadic plane we read the heading: “The Seven Cosmic Logoi, Each
Containing Seven Solar Logoi”
1.
We
should be immediately alerted that something is out of scale.
2.
If we
read this title literally, then each of the little colored triangles within one
of the seven wheels would be a Solar Logos.
3.
But
we notice that from the green triangle, in the yellow large circle, not only
does our own Solar Logos hold place (let us for argument’s sake call “a Solar
Logos” ‘our Solar Logos’, but seven
still greater Logoi (the Seven Rishis of the Great Bear) also emanate
(out-pictured on the fourth cosmic plane as seven rather large triangles).
4.
So it
is certainly obvious that each of the triangles to be found within the large
circles on plane two of this chart, do not
“Solar Logoi” in the sense that we use the term.
5.
What
we are seeing is that the term “Solar Logoi” is probably being blinded, and that the term, in this
chart, refers to an Entity much greater than a Solar Logos (considering a Solar
Logos conventionally as a Being who
expressed through one Sun).
6.
If
the Being expressing through one of the little triangles is a “Solar Logos”, it
is a Solar Logos Who expresses through at least eight Suns, and probably (as I will show) many more.
ii.
Each
one of these larger circles represents an Entity which can be called A One About
Whom Naught May Be Said, and, for the
moment, we will advance such an hypothesis.
iii.
Some
of what is said in this section will temporarily assume that these seven
circles are Ones About Whom Naught May Be Said.
iv.
If it
develops that they are not, (and this
is probable) it will be because They (the Entities represented by the seven
circles) are even larger Entities,
including within each of them seven
Ones About Whom Naught May Be Said.
v.
For
the sake of convenience, we will call Option I the hypothesis that the seven
large circles each represent a One About Whom Naught May Be Said.
vi.
We
will call Option II the hypothesis (more likely) that the seven large circles
each represent a being seven times larger or more comprehensive that a One
About Whom Naught May Be Said.
vii.
So
frequently in the Teaching we hear about The
One About Whom Naught May Be Said. Here we see that in our local cosmos, there
may be seven such Beings. This is one
hypothesis at least—Option I. It may turn out that there are actually
forty-nine. And just as there are many Planetary Logoi but only seven of
them sacred, it may turn out that there are many,
many Ones About Whom Naught May Be
Said to be reckoned with, but only seven of Them sacred within any larger
system.
viii.
The
number seven is always connected with
the second or monadic plane of the cosmic physical plane. We see that the seventh Creative Hierarchy (if we count
downward from the first liberated Creative Hierarchy on the cosmic astral
plane) finds its place there, on the second sub-plane of the cosmic physical
plane.
ix.
We
may extrapolate, and justify the connection of the number seven with the cosmic monadic plane, for it seems that there are
always seven monadic rays (frequently
referred to in the Teaching), but only three major ones.
x.
We
notice that each of the circles on the cosmic monadic plane is color coded,
representing the seven cosmic monadic ray types—whether of a One About Whom
Naught May Be Said (Option I) or of a Being which uses Ones About Whom Naught
May Be Said for its chakras (Option II).
xi.
From
this perspective of Option I, that particular One About Whom Naught May Be Said
from which our Solar Logos emanates is represented in yellow as the central one of the seven.
xii.
It
would be useful if this were an accurate representation, but we have no
assurance that it is. If accurate, it would suggest that our immediate cosmo
system (under the supervision of our One About Whom Naught May Be Said)
emanates from a Being Who expresses as a fourth ray Monad. This would tell us
much about everything that is happening on our immediate cosmos.
xiii.
However,
we must realize that in order to draw the chart on paper in a symmetrical
manner, our particular One About Whom
Naught May Be Said would have to be placed in the center of the chart whether
or not He actually belongs there qualitatively.
xiv.
Some
have noticed the following sequence of fours:
1.
Man
is a member of the fourth Creative
Hierarchy.
2.
Man
(on our planet) expresses on the fourth
globe of the Earth-scheme.
3.
Man
expresses through the fourth chain of
the Earth-scheme.
4.
And
the Earth-scheme itself is the fourth
planet from the Sun counting Vulcan and discounting another possibly
intra-Mercurial planet called Adonis.
5.
Further,
our solar system is one of the fourth
order.
6.
The
Seven Solar Systems of Which Ours is One also are intimately related to the
number four as they are related to
both Taurus and Scorpio which are two of the three constellational distributors
of the fourth ray (cf. EA 50).
7.
Now,
if our One About Whom Naught May Be
Said should also be related to the number four
because of a fourth ray Monad, then a tremendous alignment according with the
number four would be indicated. We
must, however, refrain, from jumping to conclusions in regard to this last
possibility..
8.
The
rays of the One About Whom Naught May Be Said have been hinted by DK. If the
One About Whom Naught May Be Said discussed in the excerpt below is the true One About Whom Naught May Be Said
(and not the Lord of the Seven Solar Systems of Which Ours is One), then we
will see that the hint given in Chart V. pointing towards the fourth ray of the
One About Whom Naught May Be Said is incorrect.
Rather the rays three, seven and one, are the principle ray constituents of this Entity. See what
you think.
9.
So
much will depend upon what is meant by “seven solar systems”. We have already
seen from the description of the second cosmic plane on Chart V. that the term
“Solar Logoi” may not mean on the chart what it usually means to us. In other
words, on the chart, it may (and almost certainly does) indicate a much greater
Entity that a Solar Logos expressing through a star.
10.
Equally,
the term “solar system” may mean a
system with seven majors suns, but it may also mean a system with many more
suns than seven. The constituents would still be solar (i.e., Solar Logoi
expressing through suns), but in such a system the Solar Logoi could be grouped
into seven constellations, or even forty-nine). In terms of the blind, such a
system would still be a “solar
system”.
11.
Here
is an extremely important quotation related to the ray nature of a Being Who
could be called the One About Whom Naught May Be Said:
Life is the synthesis of all activity—an activity which is a
blend of many energies, for life is the sum total of the energies of the seven solar systems, of which our solar system is but
one. These, in their totality, are the
expression of the activity of that Being Who is designated in our hierarchical
archives as the "One About Whom Naught
May Be Said." This
seven-fold cosmic energy, the fused and blended energies of seven solar systems, including
ours, sweeps automatically through each of the seven, carrying the qualities of
12.
When
interpreting the paragraph above, so much depends upon the meaning we give to
the word “solar system”. It may mean a single Solar Logos expressing through a
number of Planetary Logoi; or it may
mean a system in which seven major Solar
Logoi are grouped together—i.e., what we conventionally call a “constellation”.
13.
Such
a grouping would still be a system, and the major constituents of the system
would still be ‘solar’ or ‘stellar’.
14.
We
are potentially in the midst of what could be called a ‘level blind’.
1.
Impulse towards activity. [R3]
2.
Active impulse towards organisation. [R3→R7]
3.
Active organised impulse towards a definite purpose. [R3 +
R7→R1]
I have worded these impulses as above in order to show the
emergent tendency through their mutual interplay. This triple energetic impulse, borne on the
impetus of the seven great [Page 151] breaths or rays, started the world
process of Becoming, and manifested as the urge towards evolution,—towards an
evolution which is active, organised, and which works undeviatingly and
unerringly towards a specific goal. This
goal is known in its fullest measure only to that incomprehensible Existence Who works through seven solar
systems (in their turn the expression of seven great Lives) just as our
solar Deity works through the seven planetary Logoi. All this has been hinted at and outlined in A
Treatise on Cosmic Fire, and I do not propose enlarging upon it here. (EP I
150-151)
15.
So,
in fact, the fourth ray (as the defining quality of the One About Whom Naught
May Be Said—a great Being expressing through seven “solar systems”—whatever is
meant by the word “system”) is not at all suggested. Perhaps, what is suggested
is a third ray Monad, a seventh ray Soul and a first ray Personality.
16.
This,
of course, is sheer speculation, as the Tibetan has told us that we cannot
really know anything about the One About Whom Naught May Be Said until
completing the term of evolution in our solar system.
In parentheses, it is well to note that this Existence is
termed "the One about Whom naught may be said", not because of
secrecy or mystery, but because all
formulation of ideas about His life and purpose are impossible until one has
completed the term of evolution in our solar system. (TWM 274)
17.
Further,
there remains the possibility that the Being described above in terms of the
third, seventh and first rays, is really the Lord of the Seven Solar Systems of
Which Ours is One, or the vast Sirian Logos (not the Lord of the star Sirius).
18.
The
Lord of the Seven Solar Systems of Which Ours is One is a “Cosmic Logos”. If
this Cosmic Logos is also called a One About Whom Naught May Be Said, then we
are faced with the idea that there are higher and lower order Ones About Whom Naught May Be Said, with
the Being usually known as the One About Whom Naught May Be Said containing
seven ‘sacred’ Ones About Whom Naught May Be Said (of a lower order).
19.
However,
knowing what we know of the kind of constellation or “cosmic group” to which
our Solar Logos belongs, again, the rays discussed here (three, seven and one)
do not seem correct, for in that group, it would seem there is much of the
fourth and sixth rays, as that Being is so full of what we might call ‘cosmic
Desire’.
20.
Below,
we will offer a solution to this problem (whether or not the solution is
correct).
21.
In
any case, following these hints carefully, we nevertheless find we are far
“beyond our depth”.
22.
The
purpose of this discussion is, in some respects, a warning against taking the
layout of Chart V. too literally.
xv.
For
purposes of discussion of this chart, it will be necessary to distinguish
between our “local cosmosystem”
(under the supervision of A Cosmic Parabrahman) and our “immediate cosmosystem” (under the supervision of our One About Whom Naught May Be Said).
In other Commentaries I have called our One About Whom Naught May Be Said the
supervisor of our “local cosmosystem”, but, at this point, (having to consider
the Cosmic Parabrahman) find the need to differentiate.
xvi.
If
Option II turns out to be correct, then there will be three kinds of
Supervisors:
1.
Our
local Cosmic Parabrahman
2.
Sub-Parabrahmic
Logoi
3.
Ones About Whom Naught May Be Said
xvii.
It
will be evident that within the local cosmo system (relatively vast) supervised
by a Cosmic Parabrahman, a number of subsidiary cosmo-systems will be found
(one of which is ‘ours’, and which contains many of the stars and starry
systems with which we are familiar).
xviii.
We
are now returning to a consideration of the seven wheels found on the cosmic
monadic plane.
xix.
We
note that in every one of these large wheels we find seven triangles, each of
them colored as well to represent Beings which express through one or other of
the seven rays.
xx.
At
this point, we must realize that the Seven Rays, universally considered, (i.e., in relation to the entirety of Cosmos), do not emanate from the Seven Rishis of the
Great Bear, Who are merely Their representatives on a relatively low
level—cosmically speaking.
xxi.
The
origin of the Seven Rays is the Foundational Cosmic Septenate (the Primary
Cosmic Integer-Beings) which underlies every authentic septenate in cosmos.
i.
Let
us now discuss the seven sets of seven triangles found in the seven Ones About
Whom Naught May Be Said—if that is
what the large circles on the cosmic monadic plane really are (Option I). If,
however, such circles are, indeed,
Ones About Whom Naught May Be Said (i.e., Beings having constellations for
their chakras), then we will be faced
with a problem which is not readily soluble using Option I. If, on the
other hand, the large circles represent a Being which uses Ones About Whom Naught May Be Said for its chakras, then the problems
may be solved (Option II).
i.
It
can be said with certainty that the little triangles do represent star clusters, or ‘solar systems’ (in the larger sense). Our task it to determine just how large these solar systems are.
ii.
The
first theory (Option I), and one that I have entertained as a possibility for
many years is that the large circles on the cosmic monadic plane were Ones About Whom Naught May Be Said, and
that the triangles represented constellations which were the chakras of a
particular One About Whom Naught May Be Said.
iii.
The
problems arising from Option I are the following:
1.
Why
should the large circle from which our Solar Logos and the Seven Rishis emanate
be yellow and correlated to ray four—the central ray?
2.
We
have already read the one reference (EP I 150-151) which hints at the ray
nature of the One About Whom Naught May Be Said; in fact this reference is
rather explicit, suggesting rays three, seven and one as descriptive of its
nature. Yet, we see nothing on this chart to suggest that the central One About Whom Naught May Be
Said is to be found on the third, seventh or first rays. (It may be that the
chart will not reveal such information and that the position of the large
circle from which emanations emerge is simply in a conventional place due to
graphic considerations).
3.
Further,
it can be shown that the constellational system called the Seven Solar Systems
of Which Ours is One and of which our Solar Logos is a part, has much to do
with the fourth ray and, given the
astral or kama-manasic nature of its two hypothesized leading stars—Sirius and
Sol (our Sun)—is to be connected with desire and the solar plexus center of a
Super-Cosmic Logos, and not with the chakras through which rays three, seven or
one express. Sirius, it turns out, is not only to be associated with cosmic
manas, but with cosmic kama-manas.
4.
(Admittedly,
a hypothesis underlies this assertion Sirius and Sol—namely, that the nature of
the Seven Solar Systems of Which Ours is One can be somewhat fathomed and that
both our Sun and Sirius are part of
it—which, on reflection, and in consideration of the relative closeness of
Sirius and Sol seems reasonable. Other elements of the tabulation on EA 50
contra-indicate this hypothesis, for Sirius seems to be separated from the
Seven Solar Systems of Which Ours is One)
5.
What
shall we do? If we accept that the large circles are indeed, Ones About Whom
Naught May Be Said (Option I), we have some qualitative
anomalies.
6.
But
we also have something worse! We will
notice that both Sol (our Solar
Logos) and the Seven Rishis of the Great Bear emanate from the third (green)
triangle of the fourth large circle.
7.
If
each of the triangles within the large circles simply represents a
constellation in which there are seven major
stars, which are as chakras in a One About Whom Naught May Be Said (symbolized
by a large circle), then why do both
the Seven Rishis of the Great Bear and
our Sun, Sol, emanate from the same
triangle?
8.
The
Seven Rishis of the Great Bear are to be considered the major stars in one
chakra of our One About Whom Naught May Be Said. But Sol (hypothetically with
Sirius) is to be considered only a member
of a “cosmic group” which represents yet
another chakra in our One About Whom Naught May Be Said—by no means the same chakra as the one in which the
Seven Rishis of the Great Bear are the major stellar constituents.
9.
From
what the Tibetan has said, we are assuming that Sol represents the heart center in a “cosmic group” which,
itself (i.e., the “cosmic group”), represents one of the chakras in our One
About Whom Naught May Be Said—that chakra, for the moment, hypothesized to the
be the solar plexus chakra.
10.
The
Seven Rishis of the Great Bear, being in toto of a first ray nature, are far
more likely to represent a structure relate to the head center of our One About
Whom Naught May Be Said. The following references indicate this correspondence.
It should be
remembered also that all these centres have their correspondences in the
etheric matter found in the region of the head and that it is when these seven
head centres are awakened that their counterparts are also safely
awakened. These seven head centres correspond in the microcosm to the seven
Rishis of the Great Bear, the prototypes of the seven Heavenly Men, and
the centres above enumerated relate to the energy of the seven Heavenly Men
Themselves. (LOS 82)
The Cosmos. Our solar system, with the Pleiades and one
of the stars of the Great Bear, form a cosmic triangle, or an aggregation of
three centres in the Body of HIM OF WHOM NAUGHT MAY BE SAID. The
seven stars in the constellation of the Great Bear are the correspondences to
the seven head centres in the body of that Being, greater than our Logos.
(TCF 182)
11.
The
quotations immediately above emphasize the reasonableness of this hypothesis.
12.
Certainly
our Sun, Sol, and His “cosmic group” are not
part of any structure in the head of the One About Whom Naught May Be Said, yet
if the little triangles in the large circles represent the chakras within our
One About Whom Naught May Be Said, then both our Sun, Sol, and the Seven Rishis
of the Great Bear all emanate from
the same chakra—which does not make
sense.
iv.
We
have therefore stated at least some of the problems which arise if we take the
large circles on the cosmic monadic plane as seven Ones About Whom Naught May Be Said, each containing seven
constellations, each constellation of which represents one of the chakras
within that particular One About Whom Naught May Be Said (i.e., Option I)
v.
Now,
I will offer a solution to the problem, and one which I have been seeking for
years, but which (at least hypothetically) just came upon me. (Not telling what
one might think of during a nap! J) Whether or not
this solution is right or wrong, it will at least offer us a chance to broaden
and perhaps deepen our thinking.
1.
Let
us suppose for a moment that the seven large circles do not represent Ones About
Whom Naught May Be Said, but instead, those cosmic structures for which Ones
About Whom Naught May Be Said are simply as chakras.
2.
Were
this the case, Chart V. would take us two cosmic steps beyond the Tabulation on
TCF 293:
EVOLUTION IN THE UNIVERSE
Entity Vehicle Centre Space Time
The Unknown 7 constellations. cosmic Logos 5
cosmic planes.
A cosmic
Logos 7 solar systems solar
Logos 4 cosmic planes.
A solar Logos 7 planetary schemes Heavenly Man 3
cosmic planes. Period of three
solar
systems.
A Heavenly
Man7 planetary chains Chohans and
groups 2 cosmic planes. Period of one
solar system.
A Man 7 etheric centres a Principle 1
cosmic plane Period of one
planetary
scheme.
3.
In
this tabulation, a Cosmic Logos has seven major solar systems for its chakras.
4.
That
which is called the “Unknown” would be equivalent to a One About Whom Naught
May Be Said.
5.
New Model: If we suppose that every one of the little
triangles represents not a chakra within a One About Whom Naught May Be Said,
but a One About Whom Naught May Be Said itself,
then we have a new and interesting model to work with (Option II) and one
which, potentially, can eliminate many problems.
6.
If
such were the case, every triangle would be not a Constellational Logos, but a Super-Constellational Logos—in short a One About Whom Naught May Be Said.
7.
Then
each of the large circles would be not a Super-Constellational Logos (or One
About Whom Naught May Be Said), but a Super-Super-Constellational
Logos (a Logos in which seven major Ones About Whom Naught May Be Said
would be its major seven chakras).
8.
In
this case, A Cosmic Parabrahman, would be (for our “local cosmos” a Supreme Constellational Logos, in which
Super-Super-Constellational Logoi were as chakras). Think this out.
9.
We
could ask, skeptically, if this hypothesis is merely an inflation of what is
presented in Chart V. Here is the main reason why I consider it (Option II)
more justifiable than the earlier hypothesis (Option I):
a.
It
suggests that the third triangle (green in the improved and colored chart
provided by KB), being our One About
Whom Naught May Be Said, can be the
source of both the Seven Rishis of
the Great Bear and our Solar Logos.
b.
This
is a necessity, as the Seven Rishis of the Great Bear and Sol both belong within the system of our One
About Whom Naught May Be Said, but do not
belong within the same chakra of that
Great Being.
c.
Using
this hypothesis, every one of the little triangles would contain forty-nine major Solar Logoi, as well as
numerous others that were minor (just as a solar system has only seven major Planetary Logoi and many others
that are relatively minor).
d.
Most Convincing Reason: But the most convincing reason relates to
the solution of our qualitative problem. We pointed out that the only thing
said about the ray qualities of the One About Whom Naught May Be Said (EP I
150-151) tells us of rays three, seven and one, in which ray three seems primary—as the other rays are added to
it (in the manner often used by DK when He adds quality to quality hierarchically.)
e.
We
will presume then that the third ray
is the primary ray of our One About
Whom Naught May Be Said.
f.
This
is astronomically justifiable as well (in some respects) as the cluster of the
Pleiades (containing actually hundreds of stars) has been shown to be the ‘Hub
of a Great Wheel’ around which, so the Ageless Wisdom tells us, our solar
system revolves.
g.
The
association of the Pleiades with the third aspect of divinity is proverbial.
Note: The
Pleiades as the central group of the Bull and Alcyone, one of the 7 Pleiades,
is supposed to be the star around which our universe revolves. (EA 679)
The Pleiades
are the centre around which our solar system revolves.—S. D., II, 251, 581,
582.
The orbital
path of the solar system in the heavens around its cosmic centre is now being
sensed, and the general drift also of our constellation is being taken into
consideration as a welcome hypothesis. Scientists have not yet admitted into
their calculations the fact that our solar system is revolving around a cosmic
centre along with six other constellations of even greater magnitude in the
majority of cases than ours, only one being approximately of the same magnitude
as our solar system. (TCF 1084)
h.
While
there are many problems to be deciphered in the two paragraphs given above, the
suggestion is definitely given that our solar system and probably others
revolve around that center.
i.
Again
the term “solar system” must be carefully defined, as it can mean
“constellation” and not simply a sun and its planets. The proper interpretation
must be determined from context.
j.
That
“cosmic center” can be conceived of as Alcyone, or as the seven major Pleiades,
but also as the entirety of the Pleiades (hundreds of stars) as the ‘Hub of our
Great Wheel’. Thus, there are potentially three meanings for the term “cosmic
centre”.
k.
The
Pleiades are well known throughout the Teaching as a Source of the third ray of
Intelligent Activity. With respect to our immediate cosmosystem, They also have
a first ray influence, because They
are the major influence for seven major constellations. (The deep connection of
the Pleiades with cosmic buddhi—cf. TCF 1162—must still be reckoned with.)
l.
Thus,
we correlate the Pleiades with our
One About Whom Naught May Be Said, and note its third ray and first ray
associations. That the Pleiades are expressive of cosmic buddhi correlates well
with the fourth ray (which seems to be expressed through the central large
circle on the cosmic monadic plane). This is a hint to be followed—later.
m.
Now,
we note that the little triangle from which the Seven Rishis of the Great Bear and Sol emanate (and which we
hypothesize as inclusive of the ‘Pleiadian System’ in its entirety, including
all of its chakras), is the third
little triangle in the fourth large wheel. At least, it appears to be the third
if we begin numbering with the triangle at the top of the seven, which, may
justifiably be considered the first and relate to the first ray. (This method
is the method by which DK numbers the globes in a chain or the chains in a
planetary scheme.)
n.
In
the colored chart provided by KB, he has begun the numbering with that topmost
triangle which is depicted in red, the next in blue and the triangle upon which
we are focussing in green. (We could
also begin numbering with what now is the blue triangle, but we cannot
necessarily justify that the topmost triangle should be considered
representative of the seventh ray).
o.
Now,
it must be obvious, that if we consider the emanating triangle as
representative of the third ray, it fits perfectly with the third ray stated to
be important in the nature of the One About Whom Naught May Be Said (cf. EP I
150-151).
p.
Therefore,
although not all problems are solved (i.e., the buddhic connection with the
Pleiades) we have found a third ray graphic within the chart to represent the ‘Great Pleiadian System’ and have also
found a solution to the fact that both
the Seven Rishis of the Great Bear and Sol emanate from the ‘Great Pleiadian
System’
q.
Thus,
with Option II we seem to be on solid ground and can work with this hypothesis;
namely that the third triangle in the fourth large circle represents that
particular One About Whom Naught May Be Said which expresses through the
Pleiades, through the Great Bear, and through a number of other constellations
including Draco, Orion, the Little Bear, and
Sol (itself a member of a “cosmic group” of Solar Logoi), as well as through
other constellations the names of which can be debated.
10.
I
would say we have something to work with in these suggestions.
11.
Also
the scope of Chart V. becomes greatly expanded. It becomes the chart in which
the Tibetan seems to have offered us the greatest amount of cosmic information
(although there is also systemic and planetary information included).
12.
Perhaps,
even a greater amount of cosmic information is offered on TCF 1084 in the
section from the Old Commentary, but the information is highly abstract and
non-specific.
vi.
One
more thing should be asked about the Pleiades, but it is a somewhat insoluble
question—at least presently.
1.
Are
the rays of the entirety of the
Pleiades the same as the rays of the seven
major Pleiades?
2.
This
is not an idle question. In ancient days the many Pleiades were not visible,
and astrologers only took into account the few Pleiades which could be seen and
which have been named in mythology.
3.
These
seven (or nine) depending upon whether we include the so-called “parents” of
the Pleiades (Atlas and Pleione), could have an influence all their own as a
special cluster within the larger Pleiadian cluster.
4.
The
influence of the great cluster, including hundreds of stars and incorporating
the major seven or nine, could be somewhat different.
5.
In
some way we have to account for the cosmic buddhic influence of the Pleiades,
and this despite the fact that the One About Whom Naught May Be Said is related
by the Tibetan to rays three, seven and one.
6.
Could
it be that the major seven or nine have one set of rays and that the major
cluster another—with perhaps some overlapping?
7.
As
stated, we cannot really answer this question, but somehow the buddhic
influence (as it relates to the fourth or second rays) has to be accounted for.
(cf. TCF 1162)
vii.
So
then, despite some unsolved (and, perhaps, presently insoluble) problems, let
us proceed by working with this hypothesis (Option II)—that the third triangle
in the fourth large circle represents our One About Whom Naught May Be Said and
is (in its entirely) associated with the ‘Great Pleiadian System’ in its
entirety.
viii.
It
must be obvious that the main focus in this chart is our particular Solar Logos, but we may have discovered something
hitherto unsuspected about the cosmic context in which He lives His life.
j.
The
next focus will be on the Seven Rishis of the Great Bear which emanate,
according to Chart V, from the third triangle in the fourth large circle on the
cosmic monadic plane.
i.
The
Seven Rishis are the source, for our solar system of the will aspect of the
seven rays. There are many stars in the constellation of the Great Bear, but it
would appear that the Seven Rishis are the principal
stars.
ii.
We
notice that, like our Solar Logos, Their monadic origin is (or at least appears
to be) the third triangle in the fourth large circle on the cosmic monadic plane.
iii.
It
would appear that Solar Logoi and at least some
greater constellational and super-constellational beings have their monadic
source on the cosmic monadic plane.
iv.
It is
also likely that such entities as the Sub-Parabrahmic Logoi and the Cosmic
Parabrahman, and the Ones About Whom
Naught May Be Said have their monadic origin on still higher planes—i.e., on
super-cosmic sub-planes. The analogy can be drawn from the cosmic physical
plane on which some beings there found have their monadic origin on the cosmic
physical plane, but others, especially those found on the systemic monadic
plane and on the systemic logoic plane must have a monadic origin on planes above the cosmic physical plane.
v.
Like
the Fourth Creative Hierarchy in relation to the cosmic physical plane, the
Seven Rishis of the Great Bear are depicted as having a major area of
expression on the cosmic buddhic plane.
vi.
This
may be the case but there are some discrepancies which have to be addressed. We
are told, in fact, that the Pleiades (perhaps only seven or nine of them) have
Their expression, also, on the cosmic buddhic plane (but this is not shown on
Chart V) (cf. TCF 1162)
vii.
Let
us examine the quotation which demonstrates this, and also calls attention to
an important anomaly in relation to the seven major stars of the Great Bear.
The energy
centres of the solar Logos are themselves [Page 1162] in the form of vast
lotuses24 or wheels, at the centre of which lies hidden that central
cosmic Life, we call a planetary Logos.
He [the Planetary Logos] is
the meeting place for two types of force, spiritual or logoic, which reaches Him (via the logoic Lotus on cosmic mental
planes) from the seven Rishis of the Great Bear on Their own plane, [atmic?!] and, secondly, of buddhic force, which is transmitted via the Seven Sisters or the Pleiades
from a constellation called the Dragon in some books, and from which has come
the appellation "The Dragon of Wisdom." (TCF 1161-1162)
viii.
In
the reference immediately above, we see that spiritual or logoic force reaches our
Solar Logos from the Seven Rishis of the Great Bear. Such a force is definitely
along the hard line. Further it is interesting to consider logoic force as
“spiritual”. This is a definite elevation of the manner in which the term
“spiritual” is usually used. In this case it relates very much to the Spirit, and thus, convincingly, to the
highest plane of the cosmic physical plane.
ix.
In The Light of the Soul, AAB refers to—
1. The atmic
or spiritual plane,…(LOS 329)
x.
In
TCF, DK does the same.
3.
Third ether. Super-etheric Atmic. Spiritual plane. Aether.
Third cosmic ether. (TCF 82)
5.
The spiritual, atmic, or nirvanic plane,…(TCF 164)
xi.
So,
since in the large paragraph above (from TCF 1161-1162) we are dealing with a cosmic context, the “spiritual” force
reaching the Solar Logos on the cosmic mental plane may be inferred as
emanating from the cosmic atmic plane.
xii.
Because
of numerical resonance, the cosmic logoic plane can transmit through the
spiritual force of the cosmic atmic plane and thus reach the Solar
Logos as well.
xiii.
Now
we have established that the Seven Rishis of the Great Bear should be
expressive on the cosmic atmic plane, which in Chart V is blank!
xiv.
Let
us offer an analogy. In the following reference from LOM, we are told that
there are fourteen groups entities (called “egos” in this tabulation) to be
found upon the systemic atmic plane. (This, by the way confirms that “egos” are
super-mental centers.) (cf. TCF 177)
Atmic plane Atomic subplane 14 groups, 7 x 2 (LOM 39)
xv.
These
fourteen suggest the union of the Great Bear and Little Bear.
These twelve basic energies emanate
from the seven stars of the Great Bear (transmitted through seven stars of the
Little Bear);
two of them come from Sirius and three from the Pleiades. This set-up (if I may
use such an unorthodox term) will be the condition of the major solar sphere of
influence at the end of the Great Age of Brahma, as it is esoterically called.
In the "interim or interlude of evolution" (which is the inadequate
translation of an occult phrase given to a world cycle in the Masters'
Archives) these energies are stepped down into forces and are literally sixteen
all told—from the angle of manifestation, I would remind you—and make
literally: 7+7+2=16=7. In these numbers the mystery of our evolutionary process
lies hid. (EA 85)
xvi.
In
these figures the number 14 is connected with the atmic plane (and thus, by
analogic extrapolation, to the cosmic atmic plane) and also with the Great Bear
and Little Bear (both of which are hypothetically involved in relation to the
head chakras of the One About Whom Naught May Be Said—and are thus related to will-atma (spiritual will, cosmically
considered). Ursa Major is related to the seven head centers of the One About
Whom Naught May Be Said and Ursa Minor (with its directing star Polaris) may be
inferred as related to the ajna center of the One About Whom Naught May Be
Said.
xvii.
Now
why would the Tibetan discriminate
(TCF 1161-1162) between the “buddhic force” of the Pleiades and the logoic and
spiritual force of the Great Bear—all cosmically considered?
xviii.
It is
obvious that some kind of occult blind is occurring, otherwise DK would not
refer to “the seven Rishis of the
Great Bear on Their own plane,…” and
then immediately afterwards to the “buddhic force” of the Pleiades which
obviously must relate to the cosmic buddhic plane.
xix.
What
I suggest is that the plane which corresponds to the phrase “on their own
plane” is really the cosmic atmic plane,
and not the cosmic buddhic plane at all.
xx.
The
Seven Rishis of the Great Bear may
have some cosmic buddhic expression, but it is never discussed. And, notice,
that the cosmic atmic plane is left blank on Chart V.
xxi.
This
serves to hide the cosmic buddhic influence of the Pleiades (whether the seven
or nine or the entire cluster) and, as well, to conceal the true plane on which the Seven Rishis
find their fullest expression.
xxii.
What
I am saying is that the cosmic atmic expression of the Seven Rishis is being
concealed, yet hinted on TCF 1161-1162.
xxiii.
Together,
cosmically considered, the Seven Rishis and the Pleiades (probably the seven or
nine) are cosmic atma-buddhi.
xxiv.
If we
study what is said on the fourth cosmic plane, the cosmic buddhic plane, we
read: “The Seven Rishis of the Great Bear Being the Seven Centres in a Solar
Logos”.
xxv.
Again,
it must be obvious that the term “Solar Logos” (as used here) is occultly
blinded just as the term “Solar Logoi” was in relation to the cosmic monadic
plane—the second plane depicted on TCF 344.
xxvi.
Given
a normal Solar Logos expressing through a sun, the Seven Rishis cannot possibly be chakras or centres in
such a Being.
xxvii.
However,
if the type of “Solar Logos” here indicated is really a Constellational Logos or a Cosmic
Logos (cf. TCF 293), then the Seven Rishis can be chakras.
xxviii.
Therefore,
let us carefully watch the use of such terms as “Solar Logos”, “Solar Logoi”,
“solar system”—as they can mean much larger structures than at first they seem
to indicate.
xxix.
As a
side note, the relationship between the seven stars of the Great Bear
representing the seven head centers of our
One About Whom Naught May Be Said; the planet Vulcan correlated with the seven
head centers in man; and man himself should be carefully studied. The line of
descent for “spiritual will” (at atmic quality) will be revealed. This means
that Vulcan, ruling as it does the seven head centers of man, can be reasonably
related to the atmic plane.
k.
Our
next focus in Chart V (working occultly in a descending manner) is upon the
Solar Logos Himself.
i.
His
monadic nature derives from the cosmic monadic plane.
ii.
He is
probably a fourth ray Monad, and ultimately a second ray Monad as the major
monadic ray of any entity must be the first, second or third rays.
iii.
We
note that, like man, whose Monad is upon the systemic monadic plane, and whose
causal body is upon the systemic mental plane, the Solar Logos has a causal
body upon the cosmic mental plane.
iv.
Interestingly,
we are not shown upon which level of the cosmic mental plane the causal body of
the Solar Logos is located. Elsewhere, however, we are told:
10. The
causal body of the Heavenly Men is upon the third subplane of the cosmic mental
plane, while that of the solar Logos
and those of the three Persons of the logoic Trinity are upon the first
subplane. (TCF 532)
v.
Interestingly,
the line drawn from the cosmic monadic plane to the causal body of the Solar
Logos passes through the triangle (on the cosmic buddhic plane) representing
the fourth Rishi of the Great Bear, supposedly a fourth ray Being, manifesting
through the star Megrez (the dimmest of all the seven stars).
vi.
This may
tell us something about the buddhic influence reaching of Solar Logos, Who is a
Logos of the “fourth order” and Who is responsive to cosmic buddhi emanating
from the Pleiades and, even more remotely, from the constellation of the Dragon
(which, according to this hypothesis, is one of the systems of stars contained
with the little green triangle in the large yellow circle).
vii.
Our
Solar Logos, then, has a causal body on the first level or sub-plane of the
cosmic mental plane as have the three subsidiary Logoi (let us call them the
Brahma, Vishnu and Shiva or our solar system).
viii.
From
the causal body, or more specifically from the petals of the solar logoic egoic
lotus, the twelve Creative Hierarchies are energized, influenced by a vibration
emanating therefrom.
The symbols
of the seven Creative Hierarchies now in manifestation are all enclosed in a
circle denoting limitation and the circumscribing of the Life. All
these hierarchies are Sons of Desire, and are paramountly an expression
of the desire for manifested life of the solar Logos. They
receive their primary impulse from the cosmic astral plane. They are also the expression of a vibration
emanating from the second row of petals in the logoic Lotus on the cosmic
mental plane. (TCF 1225)
ix.
Chart
V is much simplified, showing a large cosmic context, but really, focussing on
only one Logos—“a Solar Logos”,
which, it would seem, is really the Solar Logos of our solar system.
x.
DK is
being a little indefinite about specifying whether the Solar Logos in question is
merely one of seven major Solar Logoi or is our
Solar Logos.
xi.
Given
the alignment involving many fours,
the likelihood that it is our Solar
Logos increases. Besides, this would certainly be the most relevant
presentation—to us, that is.
xii.
From
the highest levels of the cosmic mental plane, our Solar Logos (and perhaps
some of the others), directs manifestation on the lower eighteen sub-planes of
the cosmic planes.
xiii.
The
subject we are studying—cosmic manas—is related to the placement of our Solar
Logos on the cosmic mental plane. Cosmic manas is particularly related to
cosmic solar fire, which emanates from the higher
levels of the cosmic mental plane.
l.
Now,
let us focus for a moment on the cosmic astral plane which, in Chart V, is
blank just as is the cosmic atmic plane.
i.
Quite
a bit is said of the cosmic astral plane throughout the Teaching
1.
The
five liberated Creative Hierarchy are focussed on the cosmic astral plane. The
fifth is yet to be fully focussed there.
2.
All
the Creative Hierarchies receive their “primary impulse” from the cosmic astral
plane. (cf. TCF 1225)
3.
The
Christ is becoming sensitive to the cosmic astral plane and is transmitting
energies therefrom.
4.
The
Hierarchy reacts or responds to energies emanating from the cosmic astral
plane.
5.
Three
of the seven defined Paths of Higher Evolution lead to the cosmic astral
plane—the Path of Earth Service, the Path of Magnetic Work and the Path to
Sirius. (cf. R&I 399)
6.
Probably
the Solar Angels are conveying energies related to the cosmic astral plane.
7.
Those
upon the second Path of Magnetic Work influence the systemic astral plane from
the cosmic astral plane.
8.
In
this second solar system, the energies from the cosmic astral plane have been a
major influence.
9.
Etc.
ii.
Yet,
in Chart V, we find the cosmic astral plane blank, even though our Solar Logos
is polarized on the cosmic astral plane! Thus, the inferred incompleteness of
Chart V.
iii.
The
cosmic astral plane is the home of the “Subjective Sun”, just as the cosmic
mental plane is the home of the “Heart of the Sun”.
iv.
Since
Chart V deals with the expression of a Solar Logos (probably ours, or the chart
would be far less relevant to readers of this book), and since our Solar Logos
is polarized on the cosmic astral plane, the cosmic astral plane has to be
important.
v.
We can
infer that the cosmic astral plane receives the energies of the Pleiades in
their buddhic aspect. The Solar Logos (as He expresses through an
“astral-buddhic” system) will attempt to render His spheres upon the cosmic
astral plane responsive to the energies of cosmic buddhi. Probably, He has not
yet succeeded in doing so as, for Him, even cosmic mental polarization has not
been achieved (meaning, I would think, polarization on the higher levels of
cosmic mind).
m.
We
will now focus upon the cosmic physical plane, which in Chart V is much
enlarged compared to the other cosmic planes, as the cosmic physical plane most
concerns the Fourth Creative Hierarchy.
i.
On
the adic level of the cosmic physical plane we find three triangles
representing “The Three Logoi”. These are Beings, we remember, Who have their
causal bodies on the first sub-plane of the cosmic mental plane just as does
the Solar Logos. These Beings are to the Solar Logos what the three Buddhas of
Activity are to Sanat Kumara.
ii.
At
first we might be tempted to think that the three triangles could represent the
three synthesizing planets, with the other seven planets below on the second
systemic plane.
iii.
But
the Three Logoi (which might be called the Brahma, Vishnu and Shiva of our
solar system) are much greater Beings than the Logoi Who inform the
synthesizing planets. They are, it would seem, pursuing the same system of
initiations that the Solar Logos is, though are probably behind Him.
iv.
The
Logoi of the synthesizing planets, it would seem, are pursuing the system of
initiations appropriate to Planetary Logoi—not to Solar Logoi.
v.
Whereas
the Solar Logos and the Three Logoi have Their causal bodies on the first
sub-plane of the cosmic mental plane, it would seem that the sacred and
synthesizing planets have Their causal bodies on the second level of the cosmic mental plane, just as the Earth (and
probably the other non-sacred planets) has its causal body on the third level of the cosmic mental plane.
vi.
It
may be that the Logoi of the synthesizing planets are working towards a
re-focussing of Their causal bodies on the first sub-plane. This is merely
inference based on Their high spiritual status
and their relatively small degree of unfoldment
thus far. (Spiritual status, we have
often stated, is to be considered distinct from degree of unfoldment.)
vii.
We
see the Three Logoi color coded to represent the first, second and third rays.
viii.
It
may be that each of these Logoi expresses through three planetary schemes. (cf.
EP II 99)
However, Saturn, Mars and our Earth constitute,
in a curious esoteric manner, the [Page 99] personality of a stupendous ray
Life, Whose energy is that of the third Ray. There are, as has been stated elsewhere,
seven sacred planets but ten planetary schemes, and in three cases, (those of
the three major rays) three planets constitute the personality of each ray
Life. Some esoteric thinkers believe
that there are twelve planets to be considered in our solar system, and there
is a basis for their conclusion. The
personality of this third ray Life functions through the following planets:
1. The mental
body expresses itself through the medium of the planet Saturn.
2. The astral
body expresses itself through the planet Mars.
3. The
physical body expresses itself through the planet Earth.
The potency
of this Life is such that He requires three complete schemes—all three closely
allied and interdependent—through which to express Himself. Uranus,
Jupiter and Venus are similarly allied in order to manifest or express a great
Life. (EP II 98-99)
ix.
These
Beings that are called by the name of a “stupendous ray Life” or “great Life”
are very reasonably the Three Logoi.
x.
Much
about these Three Logoi (solar systemically considered) can be learned from
studying the Three Outpourings.
xi.
Of
course the Three Outpourings are cosmic in nature, but every entity has its own
version of the Three Outpourings, as does our Solar Logos.
xii.
We
notice that from the causal body of the Solar Logos, three lines emanate, one
to each one of the Three Logoi. These are obviously, lines of animation,
probably relating the “triple flame” and the three main kinds of petals (in
seven tiers) in the solar logoic egoic lotus to the Three Logoi.
xiii.
The
Solar Logos is hierarchically superior to the Three Logoi, Who are as the three
major aspects of the Logos.
n.
We
will now focus on the second sub-plane of the cosmic physical plane.
i.
On
this sub-plane can be found the “Seven Planetary Logoi”.
ii.
The
seven are probably the seven sacred
planets including the three synthesizing planets.
iii.
The
non-sacred planets are not listed, but also hold their place within the seven
sacred triangles.
iv.
As we
are dealing with the systemic monadic plane, the sacred planets are probably
represented according to their monadic ray.
v.
What
may be the monadic rays of the sacred and non-sacred planets is a subject for
much debate, but the following list may be suggestive.
1.
Uranus—R1
Monad
2.
Neptune—R2
Monad
3.
Saturn—R3
Monad (cf. EP I 420 for the synthesizing planets)
4.
Vulcan—R4
Monad (transferring to R2)
5.
Mercury—R5
Monad (transferring to R3)
6.
Venus—R6
Monad (transferring to R2)
7.
Jupiter—R7
Monad (transferring to R1, perhaps)
vi.
We
note that we are not listing these planets by soul ray because the diagram
concerns their monadic expression and not their soul expression.
1.
Vulcan—R1
Soul
2.
Jupiter—R2
Soul
3.
Saturn—R3
Soul
4.
Mercury—R4
Soul
5.
Venus—R5
Soul
6.
Neptune—R6
Soul
7.
Uranus—R7
Soul
vii.
Although
the non-sacred planets are not listed, they can be presumed to be incorporated
each within one the triangles which corresponds, probably, to their monadic
ray.
1.
Earth—R1
Monad
2.
Mars—R5
Monad (transferring to R3, or perhaps R1)
3.
Pluto—R3
or R5 Monad
viii.
The
monadic assignments are, of course, hypothetical, but are based on reason.
ix.
Interestingly,
monadically, we would find the Earth incorporated into the triangle
representing Uranus. Mythologically, Uranus is closely connected with the birth
of Gaia (Earth).
x.
Pluto,
given the accuracy of the assignment, would be incorporated into the triangle
representing Mercury, and so would Mars.
xi.
Very
interestingly, Mercury, Mars and Pluto are all intimately associated with the
kundalini energy.
xii.
Within
the fourth triangle (depicted in yellow), there is a little triangle called “A
Human Monad”. We have to look at this Monad in a general sense and not as if it
were, necessarily, a Monad of the Fourth Creative Hierarchy on our planet.
xiii.
The
yellow triangle would have to represent our Planetary Logos if the Monad
referenced were to be an Earth Monad. Although, there is much of the number four to be associated with our planet,
it would be a leap to state that the fourth triangle represented the Earth.
xiv.
It
cannot be denied, however that there is a close relation between our Earth and
Vulcan (the sacred planet hypothesized to have a fourth ray Monad). The
graduates of Vulcan are called “Fiery Stones” and those of Earth “Living
Stones”.
xv.
In
any case, Vulcan has its own humanity, as do (or will have) all of the planets.
The development of manas on each planet corresponds to the development of its
humanity. Because Vulcan is more advanced in the development of manas than
Earth, it may be inferred that the humanity of Vulcan is more advanced than the
humanity of Earth.
Again, it
must be noted that Earth, Mars, Jupiter, Saturn, and Vulcan are as yet
developing manas, and the stage achieved in each varies, and is not for exoteric
publication. The Heavenly Men of these
schemes have not yet succeeded in bringing Their bodies to the stage where
transmutation on a large scale is possible.
They are approaching it, and when the necessary three fifths is reached,
then They will begin to transmute on a larger scale. The
Earth scheme has about one fifth in process of transmutation in one or other of
the globes at this time and Vulcan has very nearly two fifths. (TCF
403)
o.
We
now descend into the atmic planet and four lower systemic planes.
i.
We
notice that on each of the planes of the spiritual triad, a permanent atom is
shown on the highest or atomic level of that plane.
ii.
The
spiritual triad is depicted in Chart V differently from the manner in which it
shown on some charts. In this chart, there is a direct alignment between the
atmic permanent atom and the manasic permanent atom—which, qualitatively, makes
sense.
iii.
The
causal body of the human being is also shown as a little triangle (colored in
deep blue) just as is the large triangle representing the causal body of the
Solar Logos.
iv.
The
members of the atomic triangle (mental unit, astral permanent atom and the
physical permanent atom) are also shown in their correct locations.
v.
The
purpose of this chart is not to focus on microcosmic man—something done with
greater clarity and delineation in other charts.
p.
There
are three principle circles in this chart. They represent three worlds:
i.
The
world of solar logoic expression on the cosmic physical plane. This circle
(embracing all forty-nine sub-planes of the cosmic physical plane) is
represented in red to suggest the factor of will—for a Solar Logos is becoming
a “Lion of Cosmic Will”. This circle includes all the permanent atoms and as
well as the area of expression of the Planetary Logoi and the Three Logoi.
ii.
The
area of expression of (presumably) our
Planetary Logos is represented by a blue circle rising up to the systemic
monadic plane. Planetary Logoi are “Dragons of Wisdom”, which status correlates
to the color blue. The blue circle embraces the five brahmic planes, or the
lower thirty-five systemic planes. These thirty-five constitute the worlds of
human and superhuman evolution. The realm of the spiritual triad (the
personality of the Monad) is included, as a major area of expression for the
Planetary Logos).
iii.
The
area of expression of a human being represented in green, the color associated
with the third ray and the third aspect (the material aspect). Man is a very
material entity when compared with either the Planetary Logos or the Solar Logos.
This circle embraces the lower eighteen systemic sub-planes up to the third
sub-plane of the systemic mental plane. This circle embraces what we commonly
call the “lunar worlds”, or the realm of personality.
q.
We
have now come to the end of this preliminary analysis of Chart V.
r.
From
the perspective here presented, the chart embraces many thousands of stars and
a considerable number of constellations; forty-nine super-constellations; seven
super-super-constellations; and one Being called A Cosmic Parabrahman. (Option
II)
s.
Of
course, it may also be the case that the scope of the chart should be retracted
by one degree (Option I); this was the original
conception, but had associated with it a number of difficulties which have
been explored somewhat in the discussion.
t.
As
vast as this structure seems to us, it probably contains only thousands of
stars, whereas galaxies contain not only millions but billions. Our Milky Way
alone is said to contain about 200 billion stars.
u.
The
perspective induced by Chart V is, therefore, a cause for humility as we begin
to realize that, although we possess the concept of a seemingly endless “Ladder
of Evolution”, we have very little if any idea concerning the nature of the
entities to be found upon that ladder and their spiritual status.
30. We now return to the text for Semester
Four Section Two.
a. The Process of Individualisation. Perhaps it may help somewhat if we here
consider the question of INDIVIDUALISATION, or the process of intelligent self-realisation
[Page 345] which so strikingly differentiates men from the animals.
31. Here we have an excellent definition of
individualization as intelligent self-realization. The newly made individual
notices something distinct and central within the field of consciousness—a self. This is self-realization and
become increasingly intelligent as the evolutionary process proceeds.
At individualisation the two poles are approximated, and at their
meeting light streams forth, irradiating the cave of matter, and lighting the
pathway that must be trodden by the Pilgrim on his way back to his
source.
32. The two poles are spirit and matter
microcosmically understood.
33. What do we mean by the “approximation of
the poles”: we mean adjusted action on the part of each to promote alignment
and interplay between them.
34. The “cave of matter” is perception
confined to the three worlds. Not until the sense of self is born is it
possible to begin treading the long pathway which leads to extrication.
35. After individualization there is always a
light which indicates the way from here to there. Thus is the divine ‘other’
sensed. In pursuit of that ‘other’, the veils upon perception are slowly worn
away, lifted or destroyed.
36. We can see that individualization is the
beginning of a great integration of the higher and lower parts of man.
This
irradiation
37. We are speaking of an irradiation of
hitherto normal perception.
brings about, in connection with man,
38. As there may be other types of
individualization (of a cosmic kind) in relation to higher beings.
Self-realisation.
39. This is a dawning awareness that there is
a self.
Purpose.
40. This is the sense of a direction or path
which the newly found self should follow.
Separation
from all other individualised selves, or spheres.
41. This is a sense of distinction arising
from discrimination. Individualization is much associated with the fifth ray, Leo the fifth zodiacal sign, and the “Law of Cleavage”.
42. We might term individualization “the
separation of spheres”.
Consciousness,
above all.
43. There is always consciousness. What arises
is self-consciousness and,
thereafter, a growing awareness of all that lies around and within.
Ability
to evolve.
44. This involves the factors of purpose and
discriminative evaluation of quality.
Capacity
to "shine ever more and more unto the perfect day."
45. Each individualized unit will grow into a
likeness of the fullness of the Sun.
This
is equally true of a solar Logos, and of a Heavenly Man.
46. VSK asks: “Does this mean the Solar
Logoi and the Heavenly Men also ‘individualize’? Didn’t this happen before They became a Solar Logoi or
Heavenly Men?”
47. May it be suggested that the Law of
Analogy holds good, and that what (in individualization) is self-recognition
for a man, may become for a Planetary Logos the recognition of oneself as a
group—for a Planetary Logos is, indeed, a group entity. At what point do the
many groups coming together to create the consciousness of the Planetary Logos
recognize themselves as One Being?
48. The same idea may be extended for the
cosmic individualization of still larger entities. The point where the
converging group members recognize themselves as One Being can be called a kind
of individualization.
Individualisation is
literally the coming together (out of the darkness of abstraction), of the two
factors of Spirit and matter by means of a third factor, the intelligent will,
purpose and action of an Entity.
49. In the “darkness of abstraction” it is as if the two factors (Spirit and
matter) do not exist.
50. We can question whether the third factor
exists before individualization occurs.
51. Shall we say that the Entity had been
growing through a pre-natal, non-self-conscious stage?
52. Some modes of individualization occur
naturally without divine intervention and depend upon the growing intelligence
and directed action of the rising entity—in this case, animal man.
53. It is the growing intelligence of rising
animal man that invokes the Spirit and precipitates the coming together of
Spirit and matter.
54. That part of animal man which is rising is
matter/form plus a growing intelligence.
55. After the invocation, the evocation
results in self-consciousness.
By the approximation of these two poles light
is produced, a flame shines forth, a
sphere of radiant glory is seen
56. Let us tabulate the result of the
approximation of the poles:
a.
Light
is produces
b.
A
flame shines forth
c.
A
sphere if radiant glory is seen
57. Does what is described here occur suddenly
or over time? If suddenly, that which shines forth must abate in preparation
for a long process by means of which there will be another and final shining
forth.
which gradually increases the intensity of its
light, its heat and its radiance until capacity is reached, or that which we
call perfection.
58. Is there an initial radiance? If so, there
is surely, as well, a gradual increase in the radiance.
59. Perfection is the reaching of the full
radiatory capacity for the unit concerned.
We
should note and distinguish the words light,
heat and radiance, which are the distinctive features of all individualised
entities from Gods to men.
60. Light, heat and radiance characterize all
individualized entities.
a.
Light
is radiatory objectivity, which, in radiating, reveals.
b.
Heat
is a measure of the rapidity and intensity of interaction of the elements
constituent to any unit. Heat in one unit has the capacity to induce heat in
another unit (depending upon the properties and conditions of that other unit).
c.
Radiance
is the transference of vibratory frequency and quality ‘from here to there’.
Man is beginning to arrive partially at the secret of this
phenomenon through his ability to produce through scientific knowledge, that
which is called electric light and which is used by man for illumination,
heat and healing.
61. Humanity’s discovery and work with
electricity is the beginning of its work with light, heat and radiance in far
larger measure.
62. We note the uses of electricity listed
here by DK: illumination, heat and healing. We can see that the application of
electricity for illumination and heat has proceeded much farther than the
application for healing.
63. Electricity, involving the interplay and
fusion of positive and negative, is ‘whole-making’. This result allies it to
the purpose of the healing (or ‘wholing’) arts.
As more anent this matter is discovered by
physical plane students, the whole
question of existence and of creative activity will become clearer.
64. There are students of the physical plane
working along the fifth and (to a large degree) seventh ray lines, and students
of the inner planes working along more abstract lines—two, four, six.
65. What we call “existence” arises through
the approximation of the poles. Creative interplay, also, depends upon the
interplay of Spirit with matter/form. There is purpose and the form through
which the purpose is to be expressed. That purpose cannot be expressed without an intelligent fusion
of purpose and form.
As
regards the origin of the fire of mind something [Page 346] more may be learned
through studying the various methods of
individualisation.
66. TCF is unique in bringing these concepts
forward.
In
connection with man these methods are three in number as far as we can
tell, though the probability of there being several other methods which are
inconceivable to man's finite comprehension, is quite possible.
67. Here the Tibetan, Himself, seems to be
speculating. Is He discussing something of which He is uncertain, or is He
simply attempting to widen our appreciation of possibilities?
68. This reminds me of the discussion in which
He tells us that there are three principle types of second ray souls, but that
perhaps there are numerous exceptions.
Those upon
the second ray fall (as you know) into two groups, generally speaking; there are, naturally, numerous
exceptions. (DINA II 518)
These
methods are:
First, the
method pursued on the moon-chain (the planetary manifestation previous to ours),
when, through innate force and energy, the conjunction of the three fires was
brought about and the fire of matter contacted the fire of Spirit through the latent presence of the fiery
spark of mind.
69. In the Moon-chain method of
individualization there was a “fiery spark of mind” ‘working its way up’, as it
were, until it could gradually contact the fire of Spirit.
70. This accords with what we have just read
above about:
the
coming together (out of the darkness of abstraction), of the two factors of Spirit
and matter by means of a third factor, the intelligent will, purpose and action
of an Entity.
71. We see that the “spark of mind” evolved on
its own and did not have to be implanted by the Lords of the Flame.
This
spark of mind, working through the instinct, drove the material form or
substance, into such activity that it was enabled to reach up to heights where
its opposite pole could be contacted.
72. We see that the inherent spark of mind
worked through instinct (and thus, unconsciously
to the upward-striving unit).
73. We see, as well, that the spark of mind is
possessed of a driving force; from
another perspective, manas is a driving force.
74. What was the nature of the activity
achieved by the form or substance which enabled it to contact the pole of
Spirit? Did there arise activity in need of purpose and direction?
Animal-man aspired;
Spirit answered; the vibration of the
germ of mentality had permeated the substance like yeast.
75. IF animal-man aspired, we can see that the
aspiration was not self-conscious aspiration, because the sense of self was not
known. Thus, aspiration can be unconscious—an instinctual yearning or reaching
towards something higher.
76. The principle to be gathered is that
Spirit answers aspiration. God-as-Spirit will respond.
77. The germ of mentality impelled the
substance into new patterns of activity which were invocative of Spirit.
Thus
was consciousness awakened.
78. Consciousness was awakened through the
dawning of self-consciousness.
In the previous solar system, in connection
with the Heavenly Men, this was the method pursued by Them, and These
advanced cosmic Beings entered into consciousness and mastered the three lower
planes of the cosmic physical,—the planes which man is endeavouring to
master now. They individualised as the result of work accomplished during
incomprehensible aeons of endeavour.28
79. We seem to be told that the
individualization of the Heavenly Men occurred “in the previous solar system”.
In the previous solar system, were they only as men are now?
80. In relation to this thought we must
contrast the following:
Man is
repeating His endeavor up to the fifth Initiation which will bring him to a stage of consciousness achieved by a Heavenly
Man in a much earlier mahamanvantara. (TCF 272)
81. This inserted reference makes it seem that
a Heavenly Man reached the equivalent of human mastership in a “much earlier
mahamanvantara”. This is very different from saying that the Heavenly Man
individualized “in the previous solar system”.
82. A potential reconciliation could exist in
the possibility that individualization for a Heavenly Man (on His own level) is
a different matter than individualization for a man. After all, were not the
Heavenly Man of the present solar system also Heavenly Man in the past. The
Three Buddhas of Activity were apparently Planetary Logoi in the previous solar
system, and they are not even of the stature of many of the Heavenly Men in
this solar system.
In
the last solar system They were the planetary Logoi of three planets in which
the mind principle reached its highest stage of development;
They embody in Themselves in a most peculiar manner the wisdom aspect of the
second ray, as it expresses itself primarily through what has been called in
the Bhagavad Gita "skill in action."
Hence Their name, the Buddhas of Activity. (R&I 267-268)
83. In any case, we are gathering that
whatever individualization means for a Heavenly Man, it was the method of the
advancing spark of mind that was used and not divine intervention (which may
have been used in relation to the individualization of a Solar Logos).
84. Did man not also individualize as the
result of “incomprehensible aeons of endeavor”? Or is DK again referring to a
unique type of cosmic individualization through which a Heavenly Man passes,
necessitating many aeons longer than the process through which man has passed?
85. Since a Heavenly Man is a group Being, the many constituent
self-conscious units which comprise the Heavenly Man must also have
individualized, more or less during the same period (as time is viewed by a
Heavenly Man).
86. A Solar Logos is also a much vaster group
Being (in fact a universal Being), and its constituent units must also have
individualized more or less during the same period (as the Solar Logos views
time).
87. If we think that we alone will become
either Planetary Logoi or Solar Logoi, we will be much mistaken. We approach
such higher states of group union with
and in the company of our brothers.
88.
We
are learning that we are all parts of each other and at the same time, parts of
something greater, which together, we
are.
28: The period of the individualisation of a solar Logos goes back
further still and need not concern us here, save to remember that the Law of
Analogy holds good.
89. Again, we ask ourselves, is the Tibetan
discussing the period in which—
a.
the
presently self-conscious units within the solar logoic group individualized as
man individualized in this solar system?
or the later
period in which—
b.
the
Being called the Solar Logos individualized cosmically—a
moment when the many self-conscious units constituting Him realized that they were Him—a One. Let us ponder on this
possibility.
90. When we say that a Planetary Logos or
Solar Logos is a ‘many Who is a One’, we have to realize that this “many” is
comprised only of those of His constituent units who are capable of realizing
their oneness because they are already
self-conscious. There are many other units incorporated into the manifestation
of a Planetary Logos or Solar Logos who remain unconscious and cannot be said
to consciously be the Planetary Logos
or Solar Logos. They are part of the many attracted into the manifestation of a
Planetary Logos or Solar Logos, but they are not ‘the many who together realize themselves to be the One’.
91. There are many mysteries concerning the singular nature of a Planetary Logos or
Solar Logos, and the group nature of
these same Beings. Is the Solar Logos ever a One without being a Many? Do Solar
Logoi pre-exist their emanated parts? Were we (the Many) already a One before
we appeared to become a Many?
92. Within these mysteries is to be found the
mystery of ‘group approach to Oneness’—truly a fundamental mystery of evolution
relating to any possibility of evolutionary ascent within cosmos.
The earlier solar system
was much longer in duration than this one will be, and force in matter
was generated by the progression of the ages.
93. We are learning that the forces inherent
in matter are very old, and thus, very resistant to the new pattern which seeks
to impose itself in this solar
system.
94. The phrase “generated by the progression
of the ages” warrants close study. It suggests how the force of evolution
itself leads inexorably to development, whether or not there is divine
intervention.
95. The excerpt expresses a very important
idea and seems to contradict the idea that every solar system lasts one hundred
Years of Brahma, or an occult century.
96. Either there is a contradiction, or the phrase “One Hundred Years of
Brahma” is symbolic, and does not stand for a literal number of years. It could be an ‘elastic’ term. This is a
probability.
97. For instance, we read the following”—
a. 100 years
of Brahma An occult century. The period of a solar system. (TCF 792)
98. We notice that nothing is said of “the”
solar system, but only “a” solar system, meaning that the span of 100 years of
Brahma must be generally true of all solar systems.
As yet, it is
only to initiates that the true figures are given, the figures in the Secret
Doctrine, such as the 100 years of Brahma, strike
the general average… (TCF 793)
99. We gather that the true span (in Earth years)
of any particular solar system is one of the secrets of initiation. Of course,
on other planets, the span of the occult century would be measured differently,
more in relation to the planet in question. We always measure in relation to ourselves.
100.
An
important general principle is revealed: namely, that the duration of third
aspect structures is longer than second aspect structures to which they are
related.
101.
For
instance, there are certain lower levels of stars (in which the material aspect
is prominent) which last much longer than stars of the nature of our Sun, in
which the second aspect (the soul aspect) of divinity is prominent.
102.
Similarly,
in the development of man, the stage of development of the lunar vehicles and
its sum, the personality, usually lasts many millions of years, whereas the
period during which soul is cultivated may be only thousands of years.
It was the period of the vitalisation of
the spirillae in the physical permanent atom of the Logos.
103.
If
this is the case, then our present
solar system must have seen the vitalization and development of the astral
permanent atom of our Logos.
104.
If
our Solar Logos has a mental unit (we remember that we discussed Earth as a
possible candidate for this center) it is likely that it will achieve vitalization
is this solar system as well, as our Solar Logos is in process of becoming
mentally polarized. His next solar system will not concern the lower atomic
triangle but, rather, the higher permanent atoms.
105.
We
cannot be certain that all spirillae
of the solar logoic physical permanent atom were vitalized in the last solar
system. When man is an initiate of the first degree, are all spirillae of his physical permanent atom vitalized?
106.
In
any case, the last solar system was physical-mental, just as this solar system
is astral-buddhic. Will the next solar system by mental-atmic?
In
this method of individualisation, the
emphasis is laid on the fact that the principle of manas is a part of the
logoic character, and is part of His very nature.
107.
Here
it definitely seems that we are that we are speaking of a cosmic kind of individualization, and not the individualization of
a Solar Logos when His main and destined
self-conscious constituents were at the level of animal-man (a much earlier
phase)
108.
Just
as through the mental unit, a kind of mentality was part of animal-man on the
Moon-chain, so for the individualizing Solar Logos, manas was an inherent part
of His character when He moved from the state of ‘group man’ to ‘universal man’
and thus, individualized, from a solar
logoic perspective.
109.
We
are speaking of an inherent principle
of manas which is gradually intensified as the stage where individualization is
possible approaches.
It, therefore, has its origin in His Being
or Self; it is [Page 347] part of the content of the logoic Causal Body,
and therefore permeates all manifestation which originates with Him.
110.
We
are speaking of the origin of manas within the manifestation of a Solar Logos.
111.
If
manas was inherent in a Solar Logos as He worked His way towards individualization,
it was inherent in the logoic spiritual triad, even before it was part of the
content of His causal body.
112.
There
are many units within the Logos which must come to their own stage of
individualization. They can do this, because manas (inherent in the Logos,
Himself) is thereby inherent in all the units which comprise the Logos.
113.
In a
way, then, manas is ‘worked up from below’, but this is only possible because
it was inherently present in the higher aspects of the Logos which endowed the
lower aspects with their faculties.
Hence
the accuracy of the statement that cosmic manas originates on the cosmic mental
plane, and is a portion of the fire that animates that plane.
114.
One
even suspects that cosmic manas is inherent within the logoic Monad. The Will,
Wisdom and Activity (i.e. Intelligence) of the human Monad, must be paralleled
by the higher correspondences to these aspects on the monadic level of the
Solar Logos.
115.
We
are being told that cosmic manas is only a portion of the fire that animates
the cosmic mental plane. This means that other fires also animate that plane.
116.
Probably
we must minimally distinguish between the fires that animates the higher cosmic
mental plane and those which animate the lower.
Second, in the second solar
system, and in connection with the method employed therein, another point
merits attention.
117.
We
have discussed the method of individualization during the first solar system
and in relation to the Planetary Logoi (in that earlier system) and in relation
to man on the Moon-chain (that method being a reflection of the methods
utilized by the Solar Logos in His previous system—or in a previous system) and by the Planetary Logoi in the previous
system (or in a previous system).
118.
We
may have noted that this particular method of individualization seems related
to system in which the material or third aspect is prominent.
119.
In
the method which we have been discussing, the principle of occult continuity is preserved and there is no divine intervention
to impulse the individualization process.
This fire of mind has its source in a constellation until
recently unrecognized by exoteric science as having any relation of an intimate
nature to our solar system, owing to its tremendous distance away.
120.
DK
speaks of a “tremendous distance”. We learn that He is speaking of the sun
“Sirius”, which now seems (given our rapidly advancing knowledge of astronomy)
one of the very closest stars to our solar system.
121.
We
note that DK refers to Sirius as a “constellation”. Perhaps this is because of
His knowledge that Sirius has visible and invisible companion stars. Any
aggregation of stars can be called a constellation.
122.
Often,
however, in the method of occult blinding, the terms “constellation” and “solar
system” are used interchangeably.
123.
We
know there is a solar system through which the Logos of Sirius expresses.
124.
We
also hypothesize that there is a constellation or “cosmic group” of which the
star Sirius (and its immediate companions) is a member, probably along with our
Sun, Sol. But this “cosmic group” is unlikely to be a source of cosmic manas.
The cosmic group, per se, seems to have relation to desire or “magnetic energy”
and not to manas.
II. MAGNETIC
ENERGY...................................................... Solar Fire
4. The 7 solar | Taurus
systems................. | ......... Mars....................................... Third Creative Hierarchy
| Scorpio (the
10th) Unknown
The
Fixed Cross (EA 50)
The sun
"Sirius" is the source of logoic manas in the same sense as the Pleiades are connected
with the evolution of manas in the seven Heavenly Men, and Venus was
responsible for the coming in of mind in the Earth chain.
125.
This
is one of the foundational statements in the Teaching.
126.
From
the cosmic perspective, there seems to be a descending sequence:
a.
The
sun “Sirius”
b.
The
Pleiades
c.
Venus
127.
Sirius
is active in relation to a Solar Logos; the Pleiades in relation to Heavenly
Men; and Venus in relation to a planetary chain and the human beings who live
on that chain.
128.
Sirius,
however, is but a single star, and the Pleiades, all of them, are many times
greater in magnitude than Sirius. Further, the Pleiades, even if we count only
seven or nine of them, are a constellation and Sirius is only a star.
129.
Further
accentuating the spiritual status of the Pleiades, it is a cluster of hundreds
of stars and is considered the hub around which many stars revolve, probably
including Sirius. So, occultly, in a way, the “tail is wagging the dog”.
130.
It
seems, therefore, that we have a magnitude problem.
131.
Could
the term “Sirius” be a blind for a much greater cosmic structure?
132.
Even,
however, if we were to consider that so-called ‘Sirian System’ of seven suns
(the Seven Solar Systems of Which Ours is One) as the source of manas to our
Solar Logos (which is probably not admissible qualitatively) the Seven Solar
Systems of Which Ours is One is composed of stars of much lesser
magnitude/potency than the stars within the Pleiades.
133.
So,
we are in the midst of a mystery. Naturally, we accept the accuracy of what the
Tibetan says, but there is much further penetration required of us.
134.
It
could seem like there is an inversion. It could seem that it would be more
appropriate for the Pleiades (so strongly associated with manas and themselves
a constellation to which our solar system is closely related) to be the
bestower of manas to the Solar Logos, and Sirius to be the bestower to the
Heavenly Men. We know this cannot be correct, but in terms of scale and
magnitude it would be more satisfactory.
135.
One
wonders whether the bestowal from the Pleiades to the Heavenly Men could be
coming from a lower level of the seven bestowing Pleiadian stars, because the
Pleiades, being of such great power and centrality, cannot be manasically
active only in relation to the Heavenly Men.
136.
We will
simply have to reserve judgment and ponder the matter until further light
dawns.
Each was primary to the other, or was the
agent which produced the first
flicker of consciousness in the particular groups involved.
137.
The
excerpt immediately above again suggests that when speaking of the
individualization of man, the Planetary Logos and the Solar Logos, we are
speaking of different orders of
individualization.
138.
The
term “first flicker of consciousness” is equivalent to individualization.
139.
We
are speaking of that which produced the first flicker of consciousness in a
Solar Logos, in a Planetary Logos, in a man (as a result of the reception by
the fourth or Earth-chain of manasic energy from Venus—via the Venus-chain in
the Earth-scheme and the Venus globe of the Earth-chain).
140.
We
notice that it is groups which are
experiencing the “first flicker of consciousness”, again suggesting the
individualization of groups rather
than of individuals.
141.
We
are told:
a.
Sirius
is primary to Sol
b.
The
Pleiades are primary to the Seven Heavenly Men.
c.
Venus
is primary to the Earth and especially to the Earth-chain.
d.
We
could add to this that the Solar Angel is primary to the man, the personality.
In every case the
method was that of a slow
evolutionary growth till the consciousness suddenly blazed forth owing to the
interposition of force, apparently from an extraneous source,
142.
We
are no longer speaking of methods of individualization current in the first
solar system.
143.
The
slow evolutionary growth is there (as in the first method), but there is an
“interposition of force” or ‘divine intervention’, “apparently from an
extraneous source”. This is different.
144.
The
Solar Logos was the Solar Logos when manas came from Sirius.
145.
The
Planetary Logoi were the Planetary Logoi when manas came from the Pleiades
(from whatever aspect of the Pleiades).
146.
The
Earth-chain was the Earth-chain when manas came from Venus.
147.
So we
are definitely talking about kinds of individualization which occurred (in the
first two instances) long after the
beings destined to consciously comprise Solar Logos or Planetary Logoi were of
the stature that man is now (i.e., they were self-conscious, at least in a
lower sense)
148.
What
I have been trying to bring forward is the idea that there are different levels of individualization. Probably, there
comes a time when even a Galactic Logos can be said to be undergoing His own
type of individualization.
149.
Individualization
is always a sudden or gradually dawning awareness of an unsuspected type of self. Using this definition, we can apply
the term “individualization” to systemic and cosmic Beings as well as to man.
150.
Let
us simply call it, “the emergence into consciousness of a hitherto latent self
or level of selfhood”.
1.
The Logos Solar System Sirius
2.
Seven Heavenly Men Planetary scheme Pleiades
3.
Heavenly Man Earth chain Venus
151.
The
tabulation is useful, even though the mysteries remain.
This second method
therefore is that which is brought about by the hastening of the evolutionary
process through influences from outside;
152.
The second
method provides an external impulsion missing in the first and slower method
associated with the third aspect. The impulsion however, may only be apparently external, extraneous or “from
outside”.
153.
This
hastening seems to have been sorely needed in relation to our Earth-chain, but
its occurrence is apparently not reserved only for emergency situations but
seems to be a well-established “second method” of individualization related to
second phases of development.
these tend to awaken consciousness, and to
bring about the merging of the poles.
154.
We
have a more sudden approximation of the poles of Spirit and matter/form, and
their merging, than in the first method.
155.
This
second method of individualization is, therefore, a crisis, often with dramatic or destructive effects.
The first method touched upon was that of the
earlier solar system. The method we are
now considering is the distinctive one of this solar system and will persist till
the end of the mahamanvantara.
156.
Two
methods of individualization—two solar systems. Since our Solar Logos has
actually experienced five solar
systems or mahamanvantaras (cf. TCF 605), one wonders whether a form of
individualization occurred in the very first and physical mahamanvantara—a form
of individualization which concerned His individualization.
157.
When
man was merely a quite physical human being in Lemurian time, he was already
individualized. When the Solar Logos was relatively physical, five
mahamanvantaras ago in His analogically Lemurian phase, should He not have been
individualized?
158.
As
well, within our present solar system, the method of the first solar system is
reflected in the method if individualization utilized on the Moon-chain and the
method of the second solar system is reflected on our Earth-chain.
159.
DK is
telling us that in many places in our solar system, including our own planet,
individualization has not run its course. This is obvious. The many members of
the animal kingdom have yet to be individualized, and so it will go, for a
time, for the members of still lower kingdoms, when their time comes.
160.
The
second method will, we are told, persist throughout the mahamanvantara.
That
the earlier method was seen in the moon-chain is only evidence of the
steadfastness of the Law of Repetition by which every large cycle includes, in
its earlier [Page 348] stages, all the lesser, and repeats the earlier
procedure.
161.
By
saying this, DK is telling us that individualization on the Moon-chain was a
repetition of an earlier form of individualization. He is also telling us that
the Moon-chain process can be considered to have occurred in the “earlier
stages” of our large cycle—our present solar system.
This is a recognised fact, for instance, in
the building of man's physical body, for
the foetus reproduces all earlier stages and forms till the human is achieved;
again, as we know, the fourth round reproduces briefly the earlier three but
has its own distinctive quality.
162.
The
biological principle is “Ontogeny recapitulates Phylogeny”.
163.
The
past cycle is bound into the present cycle, though in a manner much reduced in
scope and duration.
164.
The
principle is clear: we are made to pass through all stages current in the past
by means of the process of repetition. In this manner, our growth becomes,
eventually, a seamless continuity, and no gaps appear.
b. The Method of
Initiation. In this second method the
"Rods of Initiation" are used to effect certain results.
165.
The
rites of initiation are part of the method of individualization utilized in the
second solar system.
These rods are of four kinds:
166.
Perhaps
there are four because our solar system is a system of the fourth order.
167.
On
the other hand, if we were including in our consideration super-cosmic
initiations, perhaps there would be five,
and so forth.
1. Cosmic, used by a cosmic Logos
in the initiations of a solar Logos, and of the three major planetary Logoi.
168.
We may infer that this is the kind of Rod which
could be in the possession of the Logos of the Seven Solar Systems of Which
Ours is One—sometimes called the ‘Sirian Logos’ (not the Logos of the star
Sirius).
169.
It may be, however, that under certain
circumstances, the Logos of the star Sirius is called a Cosmic Logos rather than a Solar Logos. If this were the case, then
the Logos of the Star Sirius would wield a Cosmic Rod.
170.
It is interesting to see the “three major
Planetary Logoi” linked so closely to the Solar Logos.
171.
We may assume that Master DK means by the “major
Planetary Logoi” the Logoi of the synthesizing planets—Saturn, Neptune and
Uranus.
172.
If we check the chart (TCF 344) we shall see that
three Logoi are to be found focussed on the first subplane of the cosmic
physical plane (a plane intimately associated with our Solar Logos). Of these
three, we are simply told that they are Logoi. We are not told that they are Planetary
Logoi.
173.
If these three Logoi are distinct from the three
Logoi of the synthesizing planets, then it is clear that not only does a Cosmic
Logos initiate the three major Planetary Logoi, but also the three still
greater Logoi who are still closer to the Solar Logos. This would mean seven in
all.
174.
We are reminded that, according to occultism, the
Solar Logos is the Brother of the
Planetary Logoi and not their Father.
175.
We remember (TCF 293) that a Cosmic Logos
expresses itself through a constellation of seven major Solar Logoi. This gives
us some sense of the scale involved.
2. Systemic, used by a solar Logos
in the initiations of a planetary Logos.
176.
The implication is that our Solar Logos wields
such a Rod within our solar system.
3. Planetary, used by a planetary
Logos for initiatory purposes, and for the third, the fourth, and fifth major
initiations, with the two higher.
177.
We can assume that since Sanat Kumara wields the
Planetary Rod of Initiation (the “Flaming Diamond”) and, since Sanat Kumara officiates
as the Initiator for the first time at the third initiation, that the third,
fourth and fifth major initiations, are, indeed, the usual third, fourth and fifth initiations and not the fifth, sixth and
seventh.
178.
The term “major initiations” as here used seems
to include initiations one and two—the Birth and the Baptism, both “Initiations
of the Threshold”, but the Planetary Rod of Power is not used at these first
two initiations—even if they are considered “major” from the manasic point of
view.
179.
The first two “major initiations” are planetary initiations, not solar
initiations.
180.
The term “major initiations” usually includes the
Initiations of the Threshold, but not always as is clear from the following:
“I would here call to your recollection the fact that (from
the angle of the Hierarchy) this initiation is the second major initiation, and
not the fourth, as it is regarded from the human angle; the third initiation is technically regarded as the first major
initiation. The major
initiations are really possible only after the transfiguration of the
personality. (R&I 216)
181.
It is also clear from this excerpt that at the
sixth and seventh initiations, the planetary Rod of Power is applied.
4. Hierarchical, used by an occult
Hierarchy for minor Initiations, and for the first two initiations of manas by
the Bodhisattva.29 The above information about the "Rods" is taken
out of Initiation Human and Solar, page 126.
182.
What may be these minor initiations? The Tibetan
speaks of them on one or two occasions. They are certainly not the same as the
Birth, Baptism, Transfiguration, Renunciation and Revelation—our first five
“major” initiations.
183.
The “first two initiations of manas” are the
first and second major
initiations—the Birth and the Baptism.
184.
In the following references the terms “minor
initiations” and “major initiations” are used in a manner different from that
in the extract immediately above:
a.
1. For the minor initiations administered by the
Bodhisattva, all of which are in the department of the Mahachohan, and on one
or other of the four lesser rays, the rays of attribute.
b.
2. For the major initiations on one or other of
the three major rays, the rays of aspect, which are administered by the
Bodhisattva, and are therefore the first two initiations.
c.
3. For the higher three initiations at which
Sanat Kumara wields the Rod. (IHS 107)
185.
These three sentences (taken together) are
somewhat puzzling, as the first two major initiations administered by the
Bodhisattva are given on the seventh and sixth rays respectively—both of these
being rays of attribute. Could the monadic ray (of which there are three major)
be somewhat involved in these first two initiations? The monadic ray does
affect the soul on its own plane even from the time of the first initiation.
186.
It would seem that there are minor initiations
administered by the Bodhisattva before
the first initiation, the Birth, is taken.
187.
The “minor initiations” spoken of in the extract
may relate to minor initiations taken upon the astral plane (cf. EA 362).
188.
The “initiations of manas” are thus called
because they are taken in the causal body, regardless of their impact on the
lower mental, astral and physical bodies. These “initiations of manas” are
considered major initiations.
When man individualised
in Lemurian days (about eighteen million years ago), it was the application of
the Rod of Initiation to the Logos of our Earth chain which brought about the
event and touched into activity certain centres in His body with their
corresponding groups.
189.
We
learn that it was not only the approximation of Venus to our Earth-chain which
brought about the individualization of animal-man some eighteen million years
ago, but the application of a Systemic Rod (of the Solar Logos).
190.
Our
Planetary Logos was initiated through the initiation of that aspect of Himself
known as the Logos of the Earth-chain. All this may have coincided with an
initiation being taken by the Solar Logos (Himself an Initiator).
This application, bringing about consciousness
on some plane, may be regarded as literally the awakening of the lives
concerned to participate in intelligent work on the mental plane. Animal man was conscious on the physical,
and on the astral planes. By the stimulation effected by the electric
rod this animal man awoke to consciousness on the mental. Thus
the three bodies were co-ordinated, and the Thinker enabled to function in
them.
191.
We are understanding that man’s individualization
in Lemurian days was the result of the initiation of the “Logos of our Earth
chain”.
192.
Does DK mean specifically the “Logos of our earth
chain” and not the ‘Logos of our Earth-scheme”? If so we are speaking of a chain Logos, and the initiation
occurring is definitely occurring on a chain level.
193.
Animal man awoke to mental consciousness (and
thus, gradually, to self-consciousness) because he belonged to certain centers
in the body of the “Logos of our earth chain”—centers which were stimulated by
the application of the Rod of Initiation (presumably the Rod wielded by our
Solar Logos).
194.
We have to be very careful here, because
sometimes the term “chain” is used for the term “scheme”. In Theosophical
literature schemes are regularly called chains. To a Solar Logos, a planetary
scheme is as a chain.
195.
In any case, centers in the body of the “Logos of
our Earth chain” are also lesser centers in the body of the ‘Logos of our
Earth-scheme’.
196.
We see that the coming of the Lords of the Flame
and the application of the Rod of Initiation to certain centers in the body of
the “Logos of our Earth chain” were simultaneous events. The Solar Angels came
because, in terms of initiatory events occurring in the life of the Planetary
Logos of the Earth-scheme, it was time.
197.
If the “Logos of our Earth chain” was affected by
the application of the Rod, this application was also necessarily a great
though lesser event in the body of manifestation of the Logos of our planetary
scheme.
198.
Before individualization, the Thinker could not
function in the bodies of animal man; the three bodies had not been
coordinated. The application of the Rod on a chain level effected this
coordination.
199.
Just as in this fourth chain our Planetary Logos
is presently undergoing a fourth initiation, is it possible that at the time of
the individualization of man our Planetary Logos was undergoing a kind of third
initiation through His fourth chain? The arising of mentality in animal man
would correspond to an initiation numerically expressive of the third ray.
[Page
349]
All
Rods of Initiation cause certain effects:
a.
Stimulation of the latent fires till they blaze.
200.
This stimulation results in a demonstration of
light and heat.
201.
God is Fire and the application of the Rods of
Initiation by those, who to the candidate, are as gods, produces an increased
demonstration of fire.
202.
We note that the fires are not only in the Rod, but are latent within the
man.
b.
Synthesis of the fires through an occult activity that brings them within the
radius of each other.
203.
As the chakras implicated in initiation are
stimulated and their fiery demonstration increase, they swing into each other’s
radius of activity.
204.
As fires touch other fires, the fires can be
synthesized or brought into one coordinated system.
205.
The synthesis of the fires can also be viewed
from another perspective; during the initiatory process solar fire is merged
and blended with fire by friction and eventually electric fire is merged and
blended with the lesser two.
206.
There is also an important merging of kundalini
fire with pranic fires.
207.
The high initiate is an example of synthesized
fires.
c.
Increase of the vibratory activity of some centre, whether in man, a Heavenly
Man, or a solar Logos.
208.
Every initiation has some particular center which
is the object of purposeful stimulation.
209.
Which center is stimulated depends upon the
initiation undergone.
210.
The Rod of Power is the occult instrument applied
to stimulate the various centers.
211.
It is of interest to wonder which chakra is being
stimulated within the energy bodies of the Solar Logos by means of the
extensive stimulation occurring on and within this fourth planetary scheme (the
Earth-scheme) and this fourth chain and fourth globe of the Earth-scheme.
212.
Although the Earth is to be considered related
(at least ultimately) to the base of the spine center of the Solar Logos, there
are other ways in which it could be considered related to the spleen. (cf. EA
78 for inferences).
d.
Expansion of all the bodies, but primarily of the causal,—this also in speaking
of all the three types of Entities.
213.
The bodies or vehicles of the highly developed
man are of greater scope and extent than those of a man of small experience.
214.
It is interesting to note that although the
mental, astral and vital bodies almost certainly expand by means of the
initiatory process, the greatest expansion is to be registered in the causal
body.
215.
It is said that the auras of great souls are of
vast extent. Of course, these souls have already relinquished their causal
bodies.
216.
The measurements, specific gravity and occult
‘weight’ of the causal body are technical studies beyond our present
possibilities. We can be sure, however, that the causal body of man (or of
greater Heavenly Men) has its own kind of subtle physics best described by high
souls upon the fifth ray.
All these results were
seen when the Heavenly Man of our scheme took initiation eighteen million years
ago.
217.
We seem to be speaking of a cosmic initiation of
some kind and it concerns the entire planetary scheme and not only our
planetary chain.
218.
Or can it be said that when a Chain Lord takes
initiation, the Scheme Lord does so as well?
219.
Was this initiation the first cosmic initiation
of the Heavenly Man on a scheme level (as presently He has for His goal the
second cosmic initiation—cf. TCF 384)?
220.
A certain reference in TCF suggests that when
three rounds have elapsed the Planetary Logos is ready to take the first
initiation. We infer this from comparing the stage discussed below with a
parallel stage in the human being.
a. To attain
the consciousness of the realised control of their own individual
ring-pass-not, or of their own sphere of activity. This
covers the period of evolution up to the first Initiation, or their entrance
upon the Path, and thus into the spiritual kingdom. (i.e., the taking of the first initiation). It concerns the awakening of consciousness on the three lower planes. (TCF 289)
a. To attain to full self-consciousness, or to individual
consciousness on the five planes; to vibrate with conscious activity within
Their Own ring-pass-not, a planetary scheme.
This covers a period in the scheme of involution, and of that period
during the evolutionary stage which is comprised within the first three rounds
up to the entrance upon the fourth round. (TCF 290)
221.
Or was it the third initiation in a series of
seven lesser initiations either for our Heavenly Man or for the Lord of our
planetary chain?
This initiation was brought about—as earlier
pointed out—by a peculiar juxtaposition of chains, globes and schemes, and
caused such a stimulation of all the latent
manasic units within His body that a
downflow of pure manas from the planetary manasic permanent atom was possible
along the path of the planetary antaskarana—a channel which exists in the case of the planetary Logos, and which
has not to be built as in the case of man.
222.
The alignment leading to initiation occurred not
long ago in planetary history—only eighteen and a half million years ago.
223.
The alignment took place between the Venus-scheme
and the Earth-scheme and especially involved the fourth chain within the
Earth-scheme (and the fourth chain within the Venus-scheme).
224.
The “latent manasic units within His body” are
the animal-men who were ripe for individualization.
225.
We see that the antahkarana of the Planetary
Logos is already built and can be utilized.
226.
The manasic downflow from Venus stimulated the
manasic permanent atom of the Planetary Logos of Earth, and thus manas reached
(via the Solar Angels) the animal-men who could be individualized.
227.
We are told that energy flowed from Venus, to the
Venus-chain of the Earth-scheme to the Earth-chain of the Earth-scheme, passing
also through the Venus-globe of the Venus-chain to the Venus-globe of the
Earth-chain and finally to the Earth-globe of the Earth-chain.
228.
Since we are told the path of descent, can any of
these structures stand for (for instance) the manasic permanent atom of the
Earth-scheme?
229.
If certain planets like Saturn can be the
correspondence to the physical permanent atom for the Solar Logos on the cosmic
physical plane, can a chain be a correspondence to a permanent atom within a
Heavenly Man?
230.
When one compares the size of a permanent atom
with that of a chakra, the chakra is immense and the permanent atom tiny. It is
certainly not difficult to conceive of chains and globes as chakras within a Heavenly Man, but it is
more difficult to find the correspondence to permanent atoms.
231.
Saturn is both a chakra (within the Solar Logos) and a correspondence to a permanent
atom. Can there be structures within a Heavenly Man which are both chakras and
correspondences to permanent atoms? This bears pondering.
232.
May it be that the permanent atoms for a Heavenly
Man are a collection of all the permanent atoms of the human and deva monadic
units which act as seeds for building the Heavenly Men’s vehicles?
233.
How such an aggregation of human and deva
permanent atoms would function we do not know, but by analogy we can infer that
such planetary logoic permanent atoms would go to the creation of the vehicles
of the Heavenly Man.
234.
This hypothesis would assume that there is a
binding relationship between all those human and devic permanent atoms which
are related to a specific vibratory level.
235.
Let us ponder on this.
Along
with this juxtaposition came a similar alignment with one of the Pleiades,
permitting of manasic influence from that source.30,31
236.
So we
have the juxtaposition of Venus and the Earth along with one of the Pleiades
(perhaps the Pleiad, Who being especially close to the Earth-scheme, “married a
mortal”, i.e., a non-sacred planet).
237.
There
is also a triangle—Pleiades/Cancer/Venus—which could seem to be implicated in
the emergence from mass consciousness (Cancer) which individualization
represents.
238.
Interestingly,
the Pleiades confer cosmic buddhi as well as cosmic manas, and are connected to
the Solar Angels who brought manas to animal-man.
1. “b. Force from the Pleiades, via the solar Angel or Ego.” (TCF 1157)
30: "The Secret of the Pleiades and of their relation to the
Seven Rishis of the Great Bear, and therefore to our Seven Heavenly Men, is not
yet to be revealed.
239.
Here
we have a triangle in which each point has seven points, thus making twenty-one
points in the whole (not counting the non-sacred planets).
240.
The
Pleiades bestow both cosmic manas and cosmic buddhi. We may remember that on
Chart V, TCF 344, the Seven Rishis of the Great Bear are depicted as located on
the cosmic buddhic plane. If there is merit in this localization (and it is not
just a blind for Their location on the cosmic atmic plane) then there would be
a flow of cosmic buddhi between the Pleiades and the stars of the Great Bear.
241.
The
word “therefore” in the section above is very interesting, because it is
implied that if the Pleiades are related to the Seven Rishis of the Great Bear
they must also, necessarily, be related to the Seven Heavenly Men. This may be
the case because the Seven Rishis are the prototypes of the Seven Heavenly Men.
242.
The
seven Pleiades are of a greater magnitude than the seven stars of the Great
Bear. From a certain perspective, it would seem that the Seven Rishis of the
Great Bear are the servants of the Seven Queens of the Pleiades.
243.
All
this notwithstanding, the “secret” is not to be revealed. This triangular
relationship holds the secret of cosmic evil.
It is known only in detail to the Chohans of
the Seventh Initiation, though the fact that there is such a relation is now
exoteric." H. P. B. speaks of it in
the Secret Doctrine.
31:
See S. D., II, 711, 725, 726.
244.
We
can see what a deep secret it must be. Members of the Hierarchy such as the
Christ and the Buddha know the secret (if
They can be considered full Chohans of the Seventh Initiation).
245.
We
now move on to discuss the third and future method of individualization.
Third, the third method of individualisation is the
one to be followed in the next solar system, though it will have its
faint beginnings in this one.
246.
The
next solar system will reveal the method of individualization under discussion.
It is not based on latent activity as in the
first case, nor in electrical polarity as in the second, but in a peculiar process of "occult
abstraction" (using the word "abstraction" in its
basic sense as "the drawing out" of essence). This occult abstraction is brought about by
an effort of the will at present incomprehensible.
247.
Perhaps
the first method (based on “latent activity”) applies most to third ray Monads;
the second method based on “electrical polarity” (as is initiation) applies
most to second ray Monads; and the forthcoming method based on “occult
abstraction” applies most to first ray Monads—as their number is relatively
small in the present solar system, but will be preponderant in the next.
248.
From
whence is essence drawn? The essence of every unit to be individualized is
Spirit or Spiritual Identity. Can this Spiritual Identity be drawn into
relation with consciousness entombed within the cave of matter?
249.
This
incomprehensible effort of the will—can it be the ‘will to be exactly what one is”, the ‘will to refuse all except
one’s essential nature’?
The first method of individualisation [Page 350] is that of
the third aspect, or latent activity, and follows the line of least resistance
under the Law of Economy; the second method is the purely
electrical one, and works under the Law of Attraction; whilst the
third method lies hidden in dynamic will and is as yet to us
impossible and incomprehensible.
250.
We
see how much electrical process is related to duality and the second ray.
251.
Is
the third method a kind of ‘dynamic departure’ from one kingdom to the
succeeding? Is it based on finding the essence and accentuating it to such a
degree that a new locus of identity is discovered?
252.
The
Monad or first aspect is always present in all its projections. If it, as the
underlying factor can be found, and emphasized by an act of will, a new center
of identity may be created.
253.
The
first method based on “latent activity” and which “follows the line of least
resistance” must necessarily be the slowest, and the third method the fastest.
2.
Planetary Manas.
We
sought in the foregoing, to understand somewhat the origin of manas—whether
cosmic, or otherwise—through the consideration of human individualisation and
the method thereof.
254.
We
focussed in the microcosm to understand somewhat the macrocosm. The three
methods applied in relation to the human being are similar to those applied in
relation to the greater types of Men.
We saw that individualisation is the
conscious apprehension of the Self of its relation to all that constitutes the
Not-Self, and that it is evoked in three ways, of which only two as yet are
even dimly comprehensible.
255.
Individualization
induces a relational state of mind. This state is based upon the apprehension
of duality. At first there is engagement with the not-Self but no understanding
that there is a not-Self and a Self.
Individualization, by producing a sense of center
within consciousness, also produces the recognition of that which is not the
center—namely the not-Self.
256.
Although
much mystery surrounds the third method, even the first two methods are not
understood with lucidity.
In
each case this awakening of consciousness is preceded by a period of gradual
development, is instantaneous at the moment of Self-Realisation for the first
time, and is succeeded by another period of gradual evolution.
257.
It is
quite clear that individualization is a Uranian event, though preceded by a
long Saturnian, Vulcanian period of preparation—both of these being planets of
long-process.
258.
Similarly
and analogously, initiation is a process of instantaneous realization preceded
by a long period of gradual development.
259.
That
which follows individualization (or introduction into a newly formed fourth
kingdom of nature) is a long period of gradual development of the
self-consciousness unit until it is ready for entry into the fifth kingdom.
This period of gradual evolution leads up to
another crisis which we call initiation.
260.
As
stated.
261.
Crises
are turning points after which nothing can ever be the same. After
individualization, the consciousness of the third kingdom (the animal kingdom)
becomes obsolete. After initiation, the limited consciousness of the fourth
kingdom in nature (the human) becomes obsolete.
In
one we have initiation into conscious existence,
262.
By
“conscious existence” we mean ‘self-conscious
existence’. There has always been consciousness, or un-self-conscious
awareness, but not self-conscious awareness, i.e., the awareness that there is
a self, that this self is aware of things other than itself and is distinct
from those other things.
in
the other initiation into spiritual existence or group identification.
263.
It is
never to be forgotten that initiation is a group
experience. It depends upon the presence of love as induced by the Law of
Attraction, and it promotes the transcendence of the sense of the isolated
centre.
For
a solar Logos individualisation dates
back to stages far anterior to
the triplicity of solar systems which
constitutes for Him the Eternal Now, but which from man's point of view
embody the past, the present, and the future.
264.
This
is an important statement. Perhaps, if we could realize how the stages of
personality development, soul development and Spirit development constitute for
us, the human being, the “eternal now”, we could realize something of how the
Solar Logos sees His three major solar systems. I use the word “major” as it is
strongly suggested that there have been minor
solar systems, which when taken with the major ones thus far elapsed or in
process will make five solar systems.
265.
If
the Solar Logos is deeply identified with the archetype which He is to work out
in the three systems, He may see them as one simultaneously unfolding process.
We human beings are usually far from identified with the archetype which is to
work out in our incarnational demonstrations over a process of perhaps
twenty-five million years.
266.
What
do the words “far anterior” really mean? How many mahamanvantaras are involved?
267.
The
suggestion is that the Solar Logos individualized at a time far anterior to the
present triplicity of solar systems in relation to which He is so often
discussed.
268.
We
must remember that the Solar Logos was never a single human being! Human beings
become Solar Angels (or their equivalent) and groups of Solar Angels become
Planetary Logoi, which, continuing and expanding their group consciousness,
become Solar Logoi. As suggested above in this Commentary, a process mysterious
to our human consciousness is involved.
269.
It is
also, perhaps possible that there are ways to become Solar Logoi without
passing through the stage of Planetary Logoi (this is uncertain, but possible).
The approach to becoming a Solar Logos will always, we infer with reason, be a group approach. Initiation leads into
group consciousness, and the group becomes one thing, which united to other
groups, again become another one thing, etc. We know little about group
consciousness and the ‘Identification in Oneness’ which gradually emerges from
group consciousness.
A planetary
Logos individualised in a
previous system;
270.
Here
the word “a previous system” is used instead of ‘the
previous system’, which, given the spiritual stature of a Planetary Logos
vis-à-vis man, makes more sense.
271.
Yet
it is possible that a Globe Lord individualized in the previous solar system.
272.
Knowing
the true durations of systems may help us arrive at a sense of proportion
relative to our own lives.
a man individualises in this; the planetary entities, now
involutionary, will individualise in the next.
273.
This
all seems a very orderly approach. There are gaps however, if one thinks
closely about the stature of Solar Logoi and Planetary Logoi.
274.
From
this, we may think that involutionary lives will individualize in the next solar system.
275.
What
do we think of the following?:
7. The lunar
Pitris To become men. They will in their higher grades pass
directly into the animal evolution of the next cycle and so eventually
individualise. Their three higher grades will become animal-men, and the lower
four will contribute to the quaternic forms of the men of the next creation.
(TCF 844)
276.
Do we
see how DK may be blinding the whole matter? He uses the term “the next cycle”.
It is very ambiguous, but if we put this phrase together with the information
just given about the individualization of “the planetary entities”, we may be
justified as interpreting “the next cycle” as the next mahamanvantara.
a. Consciousness and
Existence. From the wider point of
view the terms initiation and
individualisation are synonymous;
277.
Let
us pause to reflect on this. Both initiation and individualization open the
door to the stabilization of wider experience.
278.
There
are some initiations, however, which change perception entirely, and these are
the initiations which introduce the candidate into an entirely new kingdom.
279.
The
first and sixth initiations are such—the first initiation introducing the
candidate into the Kingdom of Souls (the fifth kingdom) and the sixth
initiation introducing the candidate into the Kingdom of Planetary Lives (the
sixth kingdom).
280.
It
may be debated where the Kingdom of Solar Lives begins: with the seventh
initiation? With the ninth initiation?
they both express the
idea of an expansion of consciousness,
or of entrance into a new kingdom of nature.
281.
As
stated.
282.
An
expansion of consciousness is simply awareness of more impacts, an increase in
sensitive registrations or ‘touches’. It is an expansion of the sense of touch.
The
faculty of acquiring knowledge [Page 351] must be realised as paralleling the
development of the sense of sight, or vision, as earlier pointed out.
283.
The
growth of knowledge and of sight are closely correlated.
284.
As
sight is a sense closely correlated with the fifth ray (which an examination of
the various charts will reveal), the fifth ray is rightly deemed to be closely
related to the process of initiation.
285.
Knowledge,
sight and initiation must be considered together.
The fire of mind shone forth and illuminated
animal man in Lemurian days, during that vast cycle wherein sight opened up for
him the physical plane.
286.
We
understand that early Lemurian man did not see--physically. He groped. He may, however, have seen
with a primitive third eye.
287.
We
also see that the opening up of sight was not an instantaneous happening, but
probably took millions of years before sight as we now know it, emerged.
288.
Initiation,
consciousness and sight are factors which are to be considered together.
The
relationship between sight and mind is a very close one, and must not be lost
from sight.
289.
DK
is playing on words, but makes His point. He is telling us that we must keep
the relationship between sight and mind—in
mind.
In
the first round, and in the first root-race of this round, hearing was the sense developed.
290.
Hearing,
we are told, is always the first sense to develop.
291.
Notice
how the first root race of this round recapitulates the process of the first
round, per se.
In the second round and the second root-race touch was evolved. In the third round and corresponding
root-race sight was added to the
other two, and the Self which hears, and the Not-self which is touched, or
apprehended as tangible, are related and connected by sight,—the correspondence
to the intelligence that links.
292.
We
see how the process works. It is all numerical and sequential.
293.
We
notice the synthesizing function of sight which correlates the senses of
hearing and touching.
294.
Sight
is, like knowledge, the relation between—in this case, between the Self and the
not-Self.
295.
Intelligence
is a linking function. It is for this reason that the fifth ray (which is often
considered so analytical and separative) is called “The Great Connector” (EP I
77).
296.
Notice
how the Trinity is expressed in relation to the first three senses. The hearing Self; the not-Self which is touched; and sight which is the
relation between. Of course both the Self and not-Self are, to a degree,
present in the senses of hearing and touch, for it is the not-Self that is
heard and the one who touches is the Self. Yet, sight discloses the relational
mechanism clearly.
Thus is brought about the blending of the
three fires, and illumination is present.
297.
Sight,
knowledge and initiation blend the three fires. Illumination results once again
from the fusion of the opposite poles.
298.
Hearing
represents the Father (for sound is
often related to the first ray). Touch represents the Mother (sometimes related
to the second ray). Sight is the Son, Who is the third who is the second.
299.
We
see then the electrical relations we have been discussing expressed in terms of
the first three senses.
300.
Consciousness,
sight and illumination are three factors to be considered together.
301.
Remember
that such a consideration or related induces the growth of pure reason.
But through all this evolutionary development
the ONE Who hears, touches, and sees, persists
and interprets according to
the stage of the development of the manasic principle within Him.
302.
The
emphasis remains on the One—the true Jiva.
303.
The
One persists (Vulcan, the will) and interprets (Mercury).
304.
Notice
that the art of interpretation is manasic. Mercury, the planet of
interpretation is, per se, the most manasic planet. Its rays are five, four and
three (starting with the hypothesized monadic ray). These are the rays of the three minds.
305.
If we
would interpret accurately, linking the known to the unknown such that the
unknown becomes known, let us develop the linking (Mercury) manasic principle.
This basic Interpreter
is the Entity Who is independent of an existence which ever necessitates a
form.
306.
The
true Entity needs not the form, but utilizes the form.
307.
The
true Entity has its own Self-sustaining being. Being is Self-sustaining. It needs naught else to sustain it—unless we have
recourse to BE-NESS, the very ESSENCE of ALL.
His [the Entity] is the life that causes matter to vibrate and
He is therefore "fire by friction";
308.
Vibration
and fire by friction are thus linked. Further, since Vulcan is the planet of
vibration, Vulcan, vibration and fire by friction are linked. Further, Vulcan
and nature of Fohat are thus linked.
309.
Fohat,
we realize, makes the differentiation to be found on the cosmic physical plane
possible (and perhaps further and higher differentiation, if the higher planes
are prakritic).
310.
Vulcan,
beginning with the highest vibration on the cosmic physical plane (from the
logoic atomic level) also generated differentiated vibration in the lower
forty-eight sub-planes. Thus fiery Vulcan and fiery Fohat are also related.
311.
Vulcan,
however, cannot be unrelated to solar fire and also electric fire.
His [the Entity] is the life of pure Spirit which wills to be, and
which utilises form, and is therefore electrical impulse on the cosmic physical
plane or "electric fire";
312.
What
does “pure Spirit” do? It wills-to-be;
this means, it wills to be itself,
and to persist (Vulcan) as itself.
313.
The
three fires are modes of vibration. Since Vulcan with His symbolic “Hammer” is
the one who impulses Vibration, Vulcan is inherent to the existence of the
three fires.
His [the Entity] is the life that not only animates the atoms
and electrifies them by His Own nature, but likewise knows itself to be one
with all yet apart from all,
314.
The
Entity knows itself to be “God Immanent” and
“God Transcendent”. Identified and yet apart.
315.
Electric
fire is very close to the essence of the Entity. Electric fire is the fire
closest to pure being.
316.
When
atoms are electrified they are animated and vitalized. Are they also polarized through electrification?
Electrification demands polarization. There is no electrical interplay without
the interplay of particles of contrasting polarities. What role has the first
ray in inducing the state of polarity?
317.
The
first ray can split and synthesize. The splitting or cleaving
(by the Sword—the first ray symbol) may be an act preceding the creation of
bi-polarity.
318.
We
are eventually to develop the first ray attitude of “being in the world but not of
the world”. In other words, we are to become, consciously, both
God-Immanent and God-Transcendent.
—the thinking, discriminating,
Self-realising something that we call MIND or Solar Fire.
319.
One
of our most important kinds of Self-realization is the realization of ourselves
as an Egoic Identity—the Thinker—thinking, discriminating, Self-realizing.
320.
Before
we identify as Spirit, per se, we are to identity as MIND or Solar Fire.
321.
Note
that DK considered Solar Fire and MIND equivalent. In this section of the book,
when He talks about MIND, He is talking mostly of solar fire, and not of
elemental, concrete mind.
Universal mind or manas permeates all,
and is equally that Self-knowing, individualised
Entity Whose body contains our solar Logos as well as certain other solar
Logoi;
322.
Those
“certain other solar Logoi” are in the “cosmic group” of our Solar Logos. They
are members (so we infer) of the Seven Solar Systems of Which Ours is One.
323.
Sometimes,
it seems that universal mind is solar logoic mind. Here DK expands our
conception of it so that we can consider it at the very least ‘constellational
mind’—i.e., the Mind of the Logos of the Seven Solar Systems of Which Ours is
One.
324.
Universal
Mind could even be the Mind of the One About Whom Naught May Be Said.
325.
When
I think of Universal Mind, I think of the MIND of the Universal Logos—the One
Being Who IS the entirety of cosmos, on all levels.
326.
But
the term is used in many different ways and we must be careful regarding the
context in which we find it.
327.
The
point is that all we call our immediate cosmos and local cosmos is permeated by
the Manas of a Self-consciousness Entity.
328.
For
our purposes, Manas is ubiquitous.
Whose fire,
heat and radiation embrace certain other solar systems and unify them with our own system
so that one complete vital body forms the manifestation of this mighty cosmic
Being.
329.
We
have already seen that the term “solar system” can be used to mean a solar
system per se (one with only one or perhaps two suns—binaries), OR it can mean
a constellation.
330.
It
remains ambiguous what DK means by “our own system”.
331.
This
“mighty cosmic Being”, though, is probably either the Logos of the Seven Solar
Systems of Which Ours is One or the Logos called the One About Whom Naught May
Be Said.
332.
We
note the use, again, of the trinity, “fire, heat and radiation”. The trinities
which related to physics must be related to the trinities which relate to the
psychological make-up of great Entities.
[Page
352] Vortices of force on the cosmic etheric plane form the etheric framework of seven solar systems in the
same way that the bodies of the seven Heavenly Men are the etheric centres for
a solar Logos, and as the seven centres in man (existing in etheric matter),
are the animating electrical impulse
of his life.
333.
Here
is an excellent analogy.
334.
We
remember that every planet is a vortex of force; the same can be said of a Sun
or of seven Suns.
335.
It
looks as if DK is speaking of the etheric nature of the Seven Solar Systems of
Which Ours is One, but He could be extending the picture to include the One
About Whom Naught May Be Said.
336.
Vortices
of force provide the “animating electrical impulse” of the life of any such
E/entity.
337.
We
learn here that the Logos of the Seven Solar Systems of Which Ours is One expresses
through etheric vortices on the buddhic levels of the cosmic physical plane
and, presumably on still higher cosmic ethers.
338.
DK is
speaking about chakras, and emphasizing particularly, that the suns through
which the seven Solar Logoi express are as seven chakras through which the
Logos of the Seven Solar Systems of Which Ours is One expresses.
339.
The
buddhic plane is electrical. For man the systemic fourth ether is the source of
much that he calls electricity, and provides the animating electrical impulse
which galvanizes his three denser sub-planes.
340.
The
etheric body relates to animation, and animation is soul; the soul expresses
particularly through the etheric body.
341.
Let
us always remember the systemic fourth ether and the systemic buddhic plane as
sources of animating electricity for the more material sub-planes which lie
below them.
342.
The
systemic fourth ether animates the physical gaseous level—that which is still
fire by friction, though more closely related to buddhi than the lower two
physical sub-planes. The cosmic fourth ether (the buddhic plane) animates what
man considers solar fire (the level upon which the soul is focussed—i.e., the
higher mental plane), but which, cosmically considered, is still fire by friction.
To
express the origin of manas apart from manifestation through a congery of
systems, a solar system, or a man is for us impossible.
343.
DK is
telling us that we cannot understanding manas in the abstract, but only as it
manifests though systems of chakras, no matter how great these chakras may be.
344.
Manas
is a relational function and must be understood in terms of the factors that it
relates.
345.
If
there were no variety, there would be no manas. Manas, however, is the creator
of variety and also the unifier of variety.
346.
A
“congery of systems” is, in this case, that greater system called the Seven Solar Systems of Which Ours is One.
347.
The
congeries continue all the way up the ‘Cosmic Ladder of Evolution’.
Only as one grasps the fact that each
planetary scheme, for instance, serves as the body of a Heavenly Man Who is the
directing Mind in that scheme, and the animating principle of manas or the
active discriminating faculty which every atom in that scheme evinces;
348.
Here
the Planetary Logos is seen as bother Director and Thinkers.
349.
The
Planetary Logos works through, we see, every atom gathered into His scheme. If
the atom discriminates, it is because the faculty of discrimination has been
imparted to it by the Planetary Logos.
350.
A
planetary scheme is a “body”. The Planetary Logos is the Animator of that body.
only when it is realised that a solar Logos is similarly the
manasic principle of those large atoms we call schemes in their totality;
351.
We
see the relative use of the term “atoms”. If even a planetary scheme can be
called an “atom”, there is no framing the term “atom” so that it can mean one
thing and one thing only.
352.
We
recall that the Pleiades imparted manas to the Heavenly Men, yet we are given
to understand that the Solar Logos is the manasic principle to the Planetary
Logoi. Certainly the manas of the Solar Logos pervades the manasic vehicles of
the Planetary Logoi.
353.
We
should study what we might call ‘interpenetrating manas’. For man, when he is
in his mind, the principle of interpenetrating manas, gives him the opportunity
to touch a greater manas which is pervading his own—the manas of the Solar
Angel or even of the Planetary Logos.
only when it is apprehended that a cosmic Logos is again the
instigating mind of the still vaster atoms we call systems;
354.
By
now we are use to the idea that the term “atom” is entirely protean. It must be
understood in context.
355.
Here
the term “systems” means, precisely, “solar
systems”.
only when it is admitted that man is the animating
discriminative faculty of the tiny spheres which form his body of manifestation;
and finally,
356.
The
lunar vehicles, we are told, are spherical.
357.
Yet,
the Tibetan could be referring to the atom of matter/substance when He writes
“tiny spheres”.
358.
The
soul both animates and discriminates. Do we experience ourselves as the
animator and the discriminator?
only when all this is meditated upon, and its truth
accepted, will this question of the origin
of manas assume a less abstruse character, and the difficulty of its
comprehension be less appalling.
359.
DK is
correct. He understands the reaction within our minds as we are confronted with
the material He is attempting to present.
360.
The
Law of Analogy is the key for us if we wish to understanding the nature and
origin of manas.
361.
Have
we realized how close is the Buddha (as a third ray Monad) to the principle of
cosmic manas. The Buddha’s teaching is a great manasic endowment, filled with
wisdom. The Christ’s Teaching is a great endowment of love, also filled with
wisdom. The Buddha summarizes for us the past—the Christ, embodies the future
of humanity.
Man, the Thinker, the Knower, the manasic principle
in the centre of the many spheres which form his bodies, manipulates
electrical force in three departments (the physical, astral and mental
bodies) through seven centres which are the focal points of force, and of its
intelligent dispersal throughout his little system to the myriads of lesser
atoms, which are the cells in these spheres.
362.
Man,
the Thinker, the Knower is the “manasic principle”. He is also, more
essentially, the Jiva, or the embodiment of will-being.
363.
It is
the role of man to manipulate—intelligently
and lovingly.
364.
Man
is a manasic distributing agent. Man is the embodied fifth principle working on
the lower levels of the cosmic physical plane.
A
Heavenly Man equally, and in a wider
sense, the Thinker and Knower, the manasic or mind principle plus the buddhic or Christ principle,
manipulates electrical force through three principal vehicles or globes in atmic, buddhic, and manasic matter,
dispersing it from thence [Page 353] to the myriads of cells which correspond
to the deva and human units.
365.
The
comparison is illuminating. Man manipulates electrical force through the use of
manas; the Heavenly Man manipulates electrical force by building upon an
established manas and including the principle of buddhi.
366.
The
Heavenly Man works through atma-buddhi-manas. He disperses not to the tiny
atoms of matter-substance but to those tiny cells or atoms which are called
human and deva units.
367.
We
note that when speaking of the vehicles of the spiritual triad, the term
“globes” is used. Is this a hint relating to the nature and composition of that
which we call the globes of the planetary scheme? Or are these “globes” to be
considered planetary chains? Such words are not used by accident. The word
“globes” may simply indicate the sphericity of the triadal vehicles, but it
could indicate more.
368.
On
TCF 600 is an important tabulation which sets forth the major chains, planes,
manvantaras etc. But there are listed no major “globes”.
369.
If we
see that a Planetary Logos works through the spiritual triad, we should not
presume that we, so readily, can be expressive on those levels of the cosmic
physical plane.
370.
Note
that the term “cell” usually means that which is greater than an atom, but not
in the ‘Language of Analogy’. In the foregoing, the atoms mentioned are huge
and the cells relatively tiny.
A solar
Logos in a still wider sense
is the permeating universal Mind, the manasic principle, plus the buddhic and
the will principle,
371.
Here,
again, we find the Mind of the Solar Logos called the “universal Mind”.
Earlier, DK seemed to suggest that the Universal Mind pertained to a Cosmic
Logos or a Super-Cosmic Logos for Universal Mind is called “that Self-knowing,
individualised Entity Whose body contains our solar Logos as well as certain
other solar Logoi.” (TCF 351)
372.
We
note that the Solar Logos builds upon both manas and buddhi and adds to them
the principle of will. Yet, after
all, the Solar Logos, on His own level, has not much developed the principle of
cosmic will. In fact, He has not much developed the principle of cosmic manas,
on which He is presently working.
working
in three major schemes, by means of seven centres of force, and through the
myriads of groups which are the cells in His body, in the same way as
human beings are the cells in the body of a Heavenly Man.
373.
What
are these “three major schemes”? They may not be planetary schemes at all, but
the schemes through which the Brahma, Vishnu and Shiva of our solar system
express. These would include at least three planets.
374.
On
TCF 600 major schemes are not listed just as major globes were not.
375.
If
men and devas, individually, are “cells in the body of a Heavenly Man”, then groups are as cells intuition the body
of a Solar Logos. This would mean, perhaps, that Ashrams found upon our
Earth-globe are as cells to the Solar Logos.
376.
The
planetary schemes are as “centres of force” in the Solar Logos. These centers
are composed of human and devic “cells” and of many other kinds of lives.
The
cosmic Logos of our system
377.
And
what sort of “system” is meant? The Seven Solar Systems of Which Ours is One?
378.
We
see the protean use of the term “system” and how careful one must be when
defining it in context.
works
similarly through three major systems (of which ours is not one), utilising
seven solar systems (of which ours is one),
379.
Within
the Seven Solar Systems of Which Ours is One, three systems are major and four
are minor.
380.
If
the systems correspond to the seven rays, then the three major Rays of Aspect
rule the major three systems and the Rays of Attribute, rule the subsidiary
four.
381.
Our
solar system, would then be part of the logoic quaternary, and most probably
ruled by the fourth ray, which may be the monadic ray of our Solar Logos—who
expresses as a cosmic heart or cosmic fourth
chakra.
382.
Hypotheses
have been put forward regarding the seven suns. In one hypothesis, they
include: Sirius, Procyon, Vega, Sol, Fomalhaut, Alpha Centauri and Altair.
383.
One
of these, however, is a “royal star” (Fomalhaut) and Vega, relatively, is very
large compared to Sol. The formulation still needs attention and the last word
on this has not been spoken.
for the distribution of His force and having
myriads of sevenfold groups as the cells of His body.
384.
The
Solar Logos has “groups” functioning as “cells” in His body. The Cosmic Logos
has “sevenfold groups” functioning as cells. Perhaps our entire Hierarchy is as
a cell within the body of that particular Cosmic Logos which includes Sol.
b. Will and ordered purpose. Thus all that we can really
predicate anent the origin of manas is that it is the unified will-activity, or the purposeful expression of the
realised Identity of some great Self which colours the life and swings into
intelligent co-operation all the lesser units included in its sphere of
influence.
385.
We
notice how will and intelligence are blended in the discussion of manas.
386.
Manas
is also “purposeful expression”.
387.
Manas
contributes to the realization of Identity—the gift of individualization on
whatever level it occurs.
388.
On
the third plane of the cosmic physical plane, the atmic, will and intelligence
are also blended.
389.
Manas
is the third, but also the head or first of the five—brahmically considered.
Each of us, in
illustration, is the thinking purposeful Entity who acts as the manasic
principle, and the spring of action, to all the units included in our three
bodies. Each of us sways them to
our will; we act, and by acting, force co-operation as we see fit.
390.
This
describes the manner in which the human being is purposeful, willing, manas.
391.
We
are the “thinking, purposeful Entity who acts as the manasic principle”.
392.
Our
manas and will are inseparable. When we ask others to do as we say, we tell
them to “mind” us.
393.
Each
of us is Leo, the manasic king, within our own little system. Externally, we
are of course compelled by forms of manas far greater than our own.
The
Logos does the same on a larger scale. In
this thought lies light on the question of karma, of free-will and of
responsibility.
394.
For
some activities we are responsible; for others we are not. When we are
compelled, we have no responsibility. When we compel through the exercise of
our manas-will, then there are responsibility and karmic-consequences.
395.
On
Sirius the Law of Karma (in relation to our solar system) and the Law of
Freedom are to be found. They work together and have (for us) the same Sirian
source.
Manas
is, really WILL working itself out on the physical plane, and the truth of this
will be seen when it is realised that all our planes form the cosmic physical
plane, whereon an Entity, inconceivably greater than our Logos, is working out
a set purpose through the Logos, through us, through all Spirit-substance that is included within His sphere of
radiatory activity.
396.
Here
DK is alluding to super-cosmic manas—the Manas of the One About Whom Naught May
Be Said, Who, in this context, can be conceived as and Entity “inconceivably
greater than our Logos”.
397.
The
substance of the forty-nine sub-planes of the cosmic physical plane is
“Spirit-substance”. All that we usually call matter is really “Spirit-matter”.
This must be held in mind.
398.
We
may gather that the Logos of the Seven Solar Systems of Which Ours is One is
not “inconceivably greater” than our
Solar Logos. We are told that we will know little or nothing about the One
About Whom Naught May Be Said until we have completed the evolutionary
possibilities presented within our solar system—not just within our planetary
scheme.
399.
Will
utilizes Intelligence to work out its purposes. As we do on our own tiny scale,
so does the Super-Cosmic Logos, of Whom, really, we can know and say
nothing—yet we do, as does the Tibetan (however little).
Certain
problems of real interest are prone to enter our minds, but they serve only to
develop abstract thought [Page 354] and to expand the consciousness, for they
are as yet insoluble and will remain so.
400.
Probably
this is an experience we have all had—the arising of unsuspected and also
insoluble problems.
401.
To
know that they exist is already something, and to sense the implications of a
possible solution is still more.
402.
DK
lays out ten insoluble problems. We can at least think in the direction of a
solution, perhaps understanding what would be necessary if such problems were
to be solved.
Some of them might be enumerated as follows:
1.
Who is the cosmic Entity in Whose scheme our Logos plays his
little part?
403.
Is DK
speaking of the One About Whom Naught May Be Said? If so, we can understand why
we do not know “Who” this Entity is.
404.
Even
if He were to speak of the Seven Solar Systems of Which Ours is One, we would
not know, but we might know a bit more, such as is given on EA 50 re the
constellational and planetary associations of this Logos of the Seven Systems.
2.
What is the nature of the great purpose He is working out?
405.
We do
not really know the purpose of our Planetary Logos. We know He can be
associated with certain solar logoic chakras and that eventually a great
“station of light” will be established when He becomes a sacred planet. We know
something of His rays, and that His purpose will have to align with His ray
energies. But what else to we know? Probably by working with a compilation on
our Heavenly Man or Planetary Logos, some ideas of significance could be
gathered.
406.
But
what truly do we, most of us
initiates of the threshold, know about the purpose of our Solar Logos? We know
something about His cosmic context and that Love-Wisdom is His nature, but as
to His actual destiny—what?
407.
As
for the purposes of the Logos of the Seven Solar Systems of Which Ours is One,
if He is a solar plexus chakra in the One About Whom Naught May Be Said, then
some little bit is known—something about the transmutation of cosmic desire?
But what else?
408.
As
for the One About Whom Naught May Be Said, we do not know His context, nor the
chakra He represents in a Super-Super-Constellational Logos. One knows
practically nothing unless one knows something about the larger context.
3.
Which centre in His body is represented by our solar system?
409.
Within
the Seven Solar Systems of Which Ours is One, our Solar Logos represents (it
would seem from all that has been said) a heart
center.
410.
But
what minor center (perhaps within a super-cosmic solar plexus) does our solar
system represent? Perhaps a study of esoteric healing in relation to the
chakras of man would help us extrapolate.
4.
What is the nature of the incarnation He is now undergoing?
411.
Which
“He”? If either the Logos of the Seven Solar Systems of Which Ours is One or
the Logos of the One About Whom Naught May Be Said, we simply do not know.
412.
Of
our Planetary Logos we are told that He is in a “masculine” incarnation.
413.
Of
our Solar Logos, we are told that He is passing through an astral-buddhic
incarnation.
414.
On
TCF 384 we are told something about the initiatory status of both our Planetary
Logos and our Solar Logos.
415.
We
know nothing about the evolutionary status of the Logos of the Seven Solar
Systems or of the One About Whom Naught May Be Said. Are these great Beings
paralleling in Their development the human being, the Planetary Logos or the
Solar Logos—all of which seem to be about half-way through their present
evolutionary process? There is no way, immediately, to tell. If we were
initiates of high degree we might perhaps know.
5.
What are the ten systems—the three and the seven—of which our solar system is
one?
416.
It is
often mentioned that there are ten planetary schemes. Rarely is it mentioned
that there are ten systems of which
our Solar Logos is one. But if we are to consider this possibility in relation
to our Planetary Logos and in relation to man (and also to the atom of
matter/substance) we would have to do so in relation to the Solar Logos.
417.
We
have speculated on the nature of seven
related solar systems. Which three solar systems would be added to make ten?
Must we look for the major three within the
seven, or extraneously?
418.
This is
a vexed question and different theorists propose different answers.
419.
There
is a way to derive seven from three, and perhaps ten from three.
420.
There
is also a great deal of evidence from charts and other discussions which show
the three greater systems as extraneous to the seven—though probably inclusive
of the seven.
421.
The
Kabalistic Tree of Life shows the three hovering above the seven.
422.
The
chart on TCF 1238 shows a supernal three hovering above the seven.
423.
The
planetary chart on TCF 373 shows the same.
424.
I am inclined
to believe that wherever there is a seven there is a ten.
425.
Presently
we have ten rather major planets, and three of them are synthesizing planets.
426.
If we
take only the synthesizing planets and include them among the sacred planets,
we shall find the supernal three in the three surrounding the Solar Logos.
427.
This
question will not be easily resolved. One thing—if there are a supernal three
other than the seven, they certainly are prototypical to the major three amongst the seven.
6.
What is the coloring or basic quality of this cosmic Entity?
428.
Much
will depend on whether we are talking of the Logos of the Seven Solar Systems
of Which Ours is One or about the One About Whom Naught May Be Said.
429.
If
the Logos of the Seven Systems, we can infer that this great Being has much to
do with cosmic desire; the color of
desire is often red or rose.
430.
If we
are speaking of the One About Whom Naught May Be Said, the rays suggested on EP
I 150 are rays three, seven and one. The colors accordingly are green, violet
and red—if colors familiar to us can be discussed in relation to so great and
Entity.
7.
Is the colouring of the fourth cosmic ether (the buddhic plane), blue, or is it
violet to correspond with our fourth physical ether? Why is buddhi exoterically regarded as yellow
in color?
431.
VSK
has lot to say about this subject and offered it in an earlier commentary. Let
us follow her reasoning.
VSK offers
this idea on colouring (viewing the table on page 331 helps to show this).
a.
Buddhi
is the lowest plane the Solar Logos manifests on, and is therefore equated to
Violet, as a colour of the seventh,
‘lowest’ or densest plane for that Entity, or the fourth ether. So, Buddhi is Violet FOR the Solar Logos. (And may
hint to His role with Draco.)
b.
(Do
we understand this last hint? Draco is as the cosmic base of the spine center
of the One About Whom Naught May Be Said, and therefore related to the seventh
ray, the major color of which is violet.)
c.
The
Mental is the lowest plane for the Planetary Logos. Buddhi therefore resonates to
‘blue’ of the sixth plane. So, Buddhi
is Blue FOR the Planetary Logos. This would be its esoteric colour.
(Esoterically, we live on the Blue Logos.)
d.
The
“Blue Logos” is the Solar Logos. To the extent that our Planetary Logos is
“blue” He is related to the Solar Logos. Our Planetary Logos is blue in one
respect—He has a second ray soul.
e.
The
Physical is the lowest plane for Man, and so Buddhi is his fourth. This puts yellow as our exoteric or human level of the
colour of Buddhi. (Exoterically, the sun is yellow.)
f.
Also,
compared with the other Beings under discussion, man is an exoteric being.
g.
So,
the fourth cosmic ether or Buddhi is
Yellow, Exoterically – i.e., ‘for man’. For the Planetary Logos, or ‘
esoterically’ it is Blue. And for the Solar Logos (may we call it
Hierarchically?) Buddhi is Violet.
h.
The
summation is excellent and has, I think, cracked the code here.
8.
Which are the primary three centres in the body of our solar Logos and which
the minor four?
432.
This
has to do with assigning planets to the chakra system of our Solar Logos.
433.
If DK
already told us that Venus is the correspondence to the heart center of the
Solar Logos, why does He even ask this question?
434.
I
suspect, because the whole matter is not straightforward, and that Venus is
really in the lower quaternary of the Solar Logos and therefore, cannot be one
of the major three centers (even though temporarily, it may act as the
expression of one of the super-principles) just as our Solar Logos is a member
of the super-cosmic quaternary, and not of the higher triad of this great
Being.
435.
The
eventual greater three are, I think, Uranus, Neptune and Saturn. We have then,
head (Uranus), heart (Neptune) and throat (Saturn).
436.
If we count the ajna center as more major than
the heart, Neptune still fits as the ajna is the seat of the higher creative
imagination and upholds a second ray function when comparing head, ajna and
throat (or alta major).
9.
What is the karma of the different schemes?
437.
The
veil has been wisely thrown over “planetary lore”. (cf. TCF 1051)
438.
We
are told something about Saturn forming the bridge for souls to travel from the
first to the second solar system. We also gather that the karma of the Logos of
Earth (much complicated by the Moon-chain disaster) makes it the major heir of
the tendencies of the first solar system, and also the recipient of much of the
matter-substance of that system.
439.
Mercury
is much older than Venus and is also related to the first solar system.
440.
Venus
is like the Christ of our present solar system—having, like the Christ, made
the greatest and most rapid progress.
441.
Jupiter
and Sol are rivals in a way, for Jupiter was almost a star, and is perhaps the
Planetary Logos most like Sol in this our present solar system.
442.
Earth
has the reputation of a Divine Rebel, and I would think Mars is closely related
in this ‘attitude’.
443.
As
for Neptune, its karma is probably strange, as it is said not really to belong
to our solar system at all. Perhaps, Neptune is about the business of breaking
down boundaries—a familiar approach to those human beings in whose chart
Neptune is prominent.
444.
But
as for the real karma of all of these Planetary Logoi, one would have to know
Their origin and that which they experienced in an earlier system or systems.
This is beyond our ken.
10.
What is the over-balancing karma of the Logos Himself as it affects the ten
schemes within His system?
445.
Again,
we cannot answer this. We are told that our Solar Logos is largely
astral-buddhic in nature and is in the midst of many struggles. Did He fail as
did our own Planetary Logos to Whom He (the Solar Logos) is so closely related?
We cannot know. There was a “rebellion” in the first solar system, and this
rebellion may have contributed to a kind of failure.
446.
We do
realize that our Solar Logos is becoming more and more Christ-like in the
cosmic sense. This probably relates Him to Gemini strongly. His relationship to
the constellations Leo and Taurus is also substantial.
All
these questions, and numbers of others, will arise in the mind of the
interested student, but beyond the formulation of them he may not as yet go,
447.
Even
the formulation is useful, because it suggests hints. Hints suggest the
‘direction of solution’.
though the fifth round will see the
realisation, by men, of the nature of the karma of the Logos of our chain.
448.
Why
the word “chain”? A chain is usually an intra-schemic structure?
449.
Yet
it is possible to call a planetary scheme a “chain” in relation to our Solar
Logos. It is also possible to call the entire solar system a “chain” in
relation to the manifestation of the Cosmic Logos, the Constellational Logos.
450.
Note
the word “realization” in relation to the fifth round and presumably the fifth
ray. We may remember that the siddhi called “Realization” is expressed upon the
fifth level of the fifth (or atmic) plane, numbering from
below.
451.
The
number five will confer upon us both
sight and understanding.
452.
In
the fifth round much Sirian knowledge will emerge—Sirius also is potent in
relation to the number five. Sirius
is also the repository of knowledge concerning the karma of our Solar Logos and
presumably of our Planetary Logos (to which Sirius is strangely, closely
related, we are told).
Words, as oft we have been told, blind and
stultify.
453.
One
can feel the Tibetan’s frustration in this regard, but He uses what He has.
In
summing up, this quality of manas may
be somewhat apprehended if the student regards it as the intelligent [Page 355]
will. the active purpose, and the fixed idea of some Entity which brings about
existence, utilises form, and works out effects from causes through
discrimination in matter, separation into form, and the driving of all units
within His sphere of influence to the fulfilment of that set purpose.
454.
This
is one of those great summary definitions.
455.
One
senses many hard line rays in this definition—1-3-5-7.
456.
In
terms of the rays:
a.
Intelligent
will suggests 3 and 1
b.
Active
purpose suggests 3 and 1
c.
Fixed
idea suggests 5 and 1 with some 6
d.
Simply
there is much 3 and 1, with discrimination, separation and a driving of units.
e.
Set
purpose suggests ray 1.
457.
The
“Entity” discussed may be the One About Whom Naught May Be Said.
Man is the originating
source of mind as regards the matter of his vehicles, and their latent manasic
impulse. So again with a Heavenly Man
and His larger sphere of influence, and so with the solar Logos.
458.
Each
of the three major types of atoms we are studying is the originating source of
mind in relation to the matter of his vehicles.
Each discriminated, and thus formed His
ring-pass-not;
459.
The
ring-pass-not is related to Saturn, the third ray, and to the higher prototypes
of Saturn.
each
has a purpose in view for every incarnation;
460.
Purpose
is a blend of the second and first rays: it relates to the second aspect of the
first ray—synthesis, in which the whole is conceived as One.
each is actively following and intelligently
working to effect certain ends, and thus each is the originator of manas to His
scheme; each is the animating fire of intelligence to his system; each, through
this very manasic principle individualises,
461.
In
the case of the Planetary Logos and Solar Logos, We are speaking of a higher
form of individualization or ‘coming to Selfhood’
expands gradually this self-realisation till it includes the ring-pass-not of
the Entity through Whom the fifth principle comes to him;
462.
Each
grows into a realization of the greater Being Who bestows manas upon Him. Our
consciousness expands into the consciousness of the One Who includes our
consciousness.
and each attains initiation, and eventually
escapes from form.
463.
Escapes from
His own form, but not at first from the ring-pass-not of the One Whose consciousness
and Whose manas includes his own consciousness and manas.