Fellowship of Cosmic Fire

(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.

4. Manas and the Earth Chain

We have brought our consideration of our first point, the origin of cosmic and systemic manas, down to certain facts concerning our chain, and have (with the utmost brevity) passed in review the larger aspect of the question.

1. Master DK naturally speaks from His own vast perspective. He tells us that in considering the subject of the origin or cosmic and systemic manas, He has presented has approached the subject “with the utmost brevity”. We can only imagine what, from His perspective, would be the nature of an elaboration of the presented points.

2. Manas is, in many respects, the creative factor in the trinity of Will, Love and Mind. We are closely examining that which has been created through planetary manifestation and our focus has been on the Planetary Logoi and the divine aspects They represent.

3. Human beings who tread the Path of the Planetary Logoi are largely on a manasic line. Interestingly, the Path upon which such training is offered is the third.

We touched first of all upon the subject of cosmic manas, as it concerned our Logos and the Heavenly Men.

4. We note that Planetary Logoi are, indeed, cosmic Beings. Their periodical vehicles are found upon cosmic planes higher than the cosmic physical plane.

5. This parallels the fact that the periodical vehicles (Personality, Ego and Monad) of the human being are found on systemic planes higher than the systemic etheric-physical.

Then we considered it more specifically in its relation to the individual Heavenly Men, and finally brought it down to that which more nearly concerns ourselves— [Page 379] manas and the Heavenly Man of our scheme.

6. The progression of our studies has been as follows:

a. Manas and the Solar Logos

b. Manas and the Heavenly Men

c. Manas and the Heavenly Man of our scheme, the Earth-scheme.

d. Manas and the chains of our Heavenly Man

e. Manas and the Earth-chain

f. Manas and the Earth

Having proceeded thus far, we considered the stimulation of manas in our own chain, and saw that, in connection with our Earth, it came:

7. What is the meaning of “our Earth”? About this we must always be careful. Sometimes the term, “the Earth” simply means our particular globe in the Earth-scheme, the fourth globe. Sometimes when “Earth” is referenced, it can mean the entire planetary scheme.

Via the Venus chain of our scheme.

As the result of a stimulation, originating in the Venus scheme.

Because logoic kundalini had vitalised one of the systemic triangles of force, of which (temporarily) Venus and the Earth formed two points of the triangle.

This produced the individualisation of those, particularly in the human Hierarchy, who form a particular centre in the body of the planetary Logos.

8. We are dealing with the stimulation of manas in the Earth-chain.

a. This stimulation originated in the Venus scheme. It is hard to believe that the original impetus was not solar logoic in nature. The fact that logoic kundalini was involved in the stimulation seems to confirm the involvement of the Solar Logos.

b. As earlier suggested, a certain chain in the Venus scheme was involved in this stimulation and exchange—the fourth chain at least. There is reason to believe that the sixth chain of the Venus-scheme was also involved (at least in a receptive role).

c. The Venus chain in the Earth-scheme was the first recipient of the stimulation from the Venus-scheme. Globe six (or two—depending upon the method of enumeration) in that chain was also involved. Globe five, it seems, also played a part.

d. The Earth-chain next received the stimulation. Three globes of the Earth-chain were stimulated—the Venus-globe, the Mercury-globe and the fourth or Earth-globe

9. Logoic kundalini stimulated both Venus and the Earth. The other planet involved in the stimulation was Saturn. Uranus also seems presently to be receiving attention from logoic kundalini.

Venus, Earth and Saturn form one triangle of great interest. It is a triangle that is at this time undergoing vivification through the action of kundalini; it is consequently increasing the vibratory capacity of the centres, which are becoming slowly fourth-dimensional. (TCF 181-182)

For some time the Logos has turned His attention to the Earth Scheme and to Saturn, whilst Uranus is receiving stimulation. (TCF 357-358)

10. When the process of individualization came to the Earth-chain, which were the units within the group of animal men who were individualized. One of the sentences above hints at a certain specificity in this regard. Animal men of a certain kind (a kind going to the composition of a certain center in the body of the Planetary Logos) were the ones to be individualized.

11. We note that the animal men of the period were, nonetheless (so it appears) members of the “human Hierarchy”, the fourth creative Hierarchy. Either that, or certain animal men who would form a certain center in the “human Hierarchy” were the ones individualized.

12. One wonders: when the current members of the fourth Creative Hierarchy were passing through the stages of the animal kingdom, or the vegetable kingdom, is it correct to say that they were, nonetheless, members of the Fourth Creative Hierarchy? In other words, is it possible to be a member of the Fourth Creative Hierarchy and not be human? If it is not possible, then to which Hierarchy did such evolving Monads belong? During the periods of ‘in-zoonation’, ‘in-vegetalization’ and ‘in-metalization’ of the now human Monad, to which Creative Hierarchy did that Monad belong? This is an intricate matter not easy to disentangle.

13. We can also see from examining the section under discussion that some member of the animal man group who were not members of this particular center were also individualized, otherwise the word “particularly” would not have been used.

a. The Earth Chain and the Incarnating Monads.

We have reached, therefore, a point wherein (having cursorily dealt above with the origin of cosmic, systemic, and planetary manas), it is now possible for us to come definitely down to the consideration of our Earth chain within the Earth scheme, and see something of the origin of the manasic principle in the present group of incarnating egos, units of the fourth Creative Hierarchy.

14. DK ever uses the occult method, of working from the general to the specific, and from principle to practicality.

15. Presumably, we who read His words are among “the present group of incarnating egos”.

It is necessary here for students to remember that only one group in the fourth Hierarchy was affected by the coming in of manas in the third root-race,

16. Those who were not affected are, nevertheless, presently members of the Fourth Creative Hierarchy. This would include Moon-chain humanity.

17. There were also those who are presently human beings within whom the spark of mind was not implanted; instead the mental unit was “fanned” into greater activity.

and that therefore in incarnation on the planet at this time are component parts of the two groups:

18. The implication is that not all members of these two groups are presenting in incarnation on the planet at this time, otherwise the term “component parts” would not have been used.

one group, which received the manasic stimulation during this world period,

19. Here the definition of “world period” has the meaning of “round”.

and another group which received the stimulation during the previous chain.

20. The third chain (as all chains) had its own rounds. Were any rounds occurring on the fourth chain when rounds were occurring on the third? Different perspectives offer contrasting answers to this question. We have seen evidence, however of simultaneous activity in different chains.

The last named group can be seen incarnating in all those who tread the Probationary Path, who are counted as the advanced units of the race, and considered as the notables among men.

21. Here we have a good description of the advanced members of the present members of the human race; it would seem that the majority of those who are presently advanced came from the Moon-chain.

22. We know that there are today members of Hierarchy who were individualized on the Earth-chain, but such individuals must necessarily be small in number.

With the Ancient of Days came a group of other highly evolved Entities, who represent His own individual karmic group and those Beings who are the outcome of the triple nature of the Planetary Logos. If one might so express it They embody the forces emanating from the head, heart, and throat centres, and They came in with Sanat Kumara to form focal points of planetary force for the helping of the great plan for the self-conscious unfoldment of all life. Their places have gradually been filled by the sons of men as they qualify, though this includes very few, until lately, from our immediate earth humanity. Those who are now the inner group around the Lord of the World have been primarily recruited from the ranks of those who were initiates on the moon chain (the cycle of evolution [Page 30] preceding ours) or who have come in on certain streams of solar energy, astrologically determined, from other planetary schemes, yet those who have triumphed in our own humanity are rapidly increasing in number, and hold all the minor offices beneath the central esoteric group of Six, who, with the Lord of the World, form the heart of hierarchial effort. (IHS 29-30)

23. Note that the words “triumphed in our own humanity” represent both Earth-chain humanity and Moon-chain humanity—the two groups presently expressing upon our planet.

24. It can probably be safely said that the majority of those who today tread the Probationary Path individualized on the Moon-chain, but not all. This is clear because some members of Earth-chain humanity are, even now, members of the Spiritual Hierarchy (as indicated above).

25. For the sake of clear visual impression, let us tabulate the qualities of those who individualized on the Moon-chain:

a. Among them are those who presently are on the Probationary Path

b. They are the advanced units of the race

c. They are the notables among men

26. To be a “notable” one must have passed through a Leo phase (for Leo represents that which stands out or shows forth—i.e., is “notable”). There are a number of Leo phases. Two of them refer to the stage of advanced man and first degree initiate. Those who are truly on the Probationary Path are first degree initiates.

Owing to the difference between the two groups may be traced much of the world unrest.

27. Their values are markedly different, and where different values exist, the desire bodies are differently oriented. Under such circumstances we will have, minimally, a collision upon the astral plane. Not so many of the bulk of Earth humanity work on the mental plane.

This difference lies in the following [Page 380] factors, which, for purposes of clarity, it might be well to enumerate:

28. We are now going to list the major differences between Moon-chain humanity and Earth-chain humanity.

29. [First Difference]: The fact that each group forms a different centre in the body of a Heavenly Man.

30. This is an important piece of information. Of which centers might we be speaking?

31. The following section tells us something of the groups that represent the different chakras of Sanat Kumara, but (at the same time) makes it more difficult for us to assign Earth-chain humanity and Moon-chain humanity to different chakras.

The Lord of the World…His vehicle of manifestation is the planet with its seven centres, of which only three are yet recognised by the occult student: Shamballa, His head centre, the Hierarchy, His heart centre, and Humanity, His throat centre. The other four centres are concerned with evolutions which are reached, controlled and related from one or other of these three major centres. The solar plexus is dominated by the Hierarchy, the heart centre of Sanat Kumara, and has a close relation to the deva evolution, hinted at by me in A Treatise on Cosmic Fire. (R&I 367)

32. Moon-chain humanity cannot yet be considered the heart center of Sanat Kumara, as the Hierarchy represents that center. It is still involved very much with the throat center. Yet, Earth-chain humanity cannot be considered one of the four lower centers which, according to the section above, “are reached, controlled and related from one or other of these three major centres”.

33. May it be that the throat center, itself, it divided into different sub-centers, of which Moon-chain humanity represents one and Earth-chain humanity another?

34. We might ask, however, why DK speaks of “a” Heavenly Man instead of “the” Heavenly Man. Is He not speaking of our Heavenly Man?

35. The Lords of the planetary chains are Heavenly Men, just as Planetary Logos is. Is Moon-chain humanity a chakra within the third Chain Lord (who still does exist, as the charts show us)? Or should we consider Moon-chain humanity as a center within our particular Chain Lord, the Lord of the fourth chain?

36. We can see why we have to proceed carefully here.

37. If we look to number the Earth-chain group as a major chakra of the Planetary Logos, our normal choice would be the solar plexus center, but that is taken by the Jews as the following reference indicates:

The fourth type of force, which is responsible for the state of world affairs at this time, is that of the Jews; they, as a whole, constitute the solar plexus of the planetary Logos; (EXH 87)

38. It is difficult to know what DK means by “as a whole”, and who may or may not be included.

39. It may be possible that the former Lord of the Moon-chain is presently cooperating with the Lord of the Earth-chain (both of Them now working through the Earth-chain). The Lord of the Moon-chain once worked through the third chain of the Earth-scheme but now this ‘position’ is filled by the Lord of the Saturn-chain.

40. We are confronting the mystery of the Moon-chain and, naturally, cannot entirely solve it.

41. It would seem that two types of evolution are currently developing on the Earth-chain. One type consists of groups which pertain more to the structure of the Moon-chain than to the Earth-chain. The other type consists of groups which are directly related to the structure of the Earth-chain.

42. To solve the problem of which center “in a Heavenly Man” each of these groups represents, we must know which Heavenly Man is meant. Because the present ‘location’ or field of expression of the former Lord of the Moon-chain is not ascertained, the problem of placing Earth-chain humanity and Moon-chain humanity becomes difficult.

43. In general, humanity, considered in its entirety, must be related to the throat center of the Planetary Logos.

[Second Difference]: The difference in the method of individualisation.

44. We have taken this matter up at various points. The bulk of those who became human beings on the Earth-chain were individualized by a kind of divine intervention (of the Solar Angels.)

45. Those who individualized on the Moon-chain individualized by a slower more natural process; nascent mentality strove ‘upwards’ into the light of mind, thus undergoing the development of self-consciousness.

[Third Difference]: The different rate of vibration of the two centres.

46. This is evident to all who ponder the nature of the two groups. DK talks about the division between “Capital” and “Labour”, stating that the first represents Moon-chain humanity and the second, the humanity of the Earth-chain.

[Fourth Difference]: The fact, therefore, that in each chain the planetary Logos takes a different initiation, affecting different centres; and so bringing into manifestation different lesser entities.

47. The matter of the initiations of the Planetary Logos is complex as there are a number of different kinds of initiations possible to this great Being. Suffice it to say that in each chain, a Planetary Logos takes a different initiation.

48. With respect to Planetary Logoi, we may assume such initiations to be correlated to the series of seven initiations listed on TCF 384.

49. The section above seems to hint that Moon-chain humanity belongs to Moon-chain chakras and Earth-chain humanity to Earth-chain chakras.

50. If so, in what way do the members of former Moon-chain chakras influence the chakric development now occurring on the Earth-chain?

51. Are the Jews to be associated with the Moon-chain? They are certainly associated with the previous solar system, but did those from that system also develop on the Moon-chain? There is some support for this possibility.

52. If the Jews are to be associated with the Moon-chain, and the Jews represent the solar plexus center of our Planetary Logos, then certain members of the Moon-chain group are also to be associated with the solar plexus center of the Planetary Logos as well as with the more normal association—the planetary logoic throat center.

3. Humanity Throat Centre ………Kingdom of man 4th Ray Harmony through

Quality of Acquisitiveness Conflict

4. The Jews Solar Plexus Centre Kingdom of man ....... 3rd Ray Active

Quality of Separativeness Intelligence (EXH 92)

53. The important thing to realize is that these two groups (Moon-chain humanity and Earth-chain humanity) are very different.

Students, when considering these things, need to view the matter from the following angles—some quite possible lines of approach for us, others which we are only capable as yet of dimly anticipating.

54. The cosmic and systemic angles are among those which we can only, as yet, dimly anticipate.

The occult fact, as stated by the English poet Pope, "The proper study of mankind, is man," is embodied in the investigation of all these vast cycles.

55. DK is telling us how we may begin to study man. The study of man involves more than present psychology reveals. We remember that A Treatise on Cosmic Fire is essentially a psychological treatise.

56. It may seem surprising that the cycles discussed below should relate to the “study of man”.

57. “Man”, however, is a generic term. We will discover that, as we successfully study the microcosm, the macrocosm will be revealed to us.

The cosmic angle. This involves the study of the place of the solar Logos within His greater sphere,

58. Our Solar Logos is one of a group of seven principal Logoi within the expression of a Cosmic Logos.

the study of extra-systemic psychology and astronomy,

59. This has to do with the qualities (shall we call them ‘astrological qualities’) expressed by great cosmic Beings Whose sphere of manifestation is outside our solar system.

and the consideration of the relation existing between our system and other constellations,

60. Is DK calling our solar system a “constellation”? On occasion, He does this. Much occult blinding goes on through the utilization of the terms “solar system” and “constellation”.

61. The following illustrates the caution required in interpreting the Tibetan’s nomenclature:

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)

and of our path in the vast arc of the heavens.

62. It may be that DK is speaking or an orbital path. In occultism, we are told of one such orbital path—that of our solar system around the central star Alcyone in the Pleiades.

63. One wonder whether there can be any kind of path in cosmos which is not part of spherical movement and, hence, orbital.

64. The “vast arc of the heavens” may suggest the arc created by the revolution of the entire cosmos. More locally, our galaxy creates such an arc.

It bears on the relation of the various suns with their circulating attendants,

65. Planets are “attendants”. Like attendants, They serve the will of a Solar Logos.

A solar system consists of a sun as the central focal point, with its series of attendant planets, which are held in magnetic rapport in their orbits around that sun. (EP I 152)

and of the planets with each other;

66. Such relations are ‘intra-systemic’ relations.

it concerns the study of their individual polarisation, and their interaction with their polar opposites.

67. This, we may presume, is an amazing subject. Just as planets are to be found in masculine or feminine incarnations, the same may be said of Solar Logos and other Solar Logoi.

68. I am not aware of whether DK has designated the present incarnation of our Solar Logos as masculine or feminine. He has stated that our Planetary Logos is in a masculine incarnation and Venus in a feminine one.

69. As our Solar Logos has (on a higher turn of the spiral) a number of qualities similar to Venus, and as He is primarily astral-buddhic in nature and passing through a second major incarnation, perhaps it would not be incorrect to think of Him as expressing through a feminine incarnation.

70. Interestingly, although Earth is positive to Venus, and the Seven Heavenly Men are (strangely) positive to the Pleiades, our Solar Logos is negative (or feminine) to the Logos of Sirius.

It will lead the student into regions of logical speculation,

71. Study from the cosmic angle will lead us into “regions of logical speculation”.

72. If we study the manner in which the interpretation of this book is being pursued in these Commentaries, we may judge that the logical method suggested is being followed.

into the study of cosmic electricity,

73. We can speak of it, but do we know what we are talking about, except in the most vague and general terms? We are speaking of the cosmic Lord of Electricity—Fohat.

and the universal Law of attraction,

74. This Law is, putatively, the most powerful Law operative within our solar system of Love and Wisdom.

75. The term “universal” (as here used”) pertains to the Solar Logos and His solar system.

and is as yet much beyond the comprehension of even the most advanced students at this time,

76. We are assured that what we are attempting to discuss is much beyond our comprehension. By the attempt to stretch towards comprehension, much good may arise.

77. It would seem that DK numbers initiates among advanced students. From a relative perspective, does He consider Himself an advanced student?

and will only become a science (reduced to form and text-book if I might so express it) during the final part of the next round.

The door between the human and animal kingdoms will again be opened during the next great cycle, or "round" as it is called in some books, but as this is several million years away from us at this time, we are not concerned with it. (IHS 34)

78. This is one of those amazing statements which put our present studies of A Treatise on Cosmic Fire into proportion. Much of what we are here studying, will only become a text-book science) millions upon millions of years from now.

79. The period when the next round begins must be ascertained. If the sixth root race of our present fourth round is not to terminate until approximately ten million years into the future, we must adjust our conception of what is meant by “several million years away”, otherwise, we must infer that the fifth round begins even before the sixth root race of the present round is completed. This seems highly unlikely regardless of what system of overlapping we might conceive.

80. The interests of one and all at that time (which will post "Judgment Day") will be upon these higher matters. For now, we are planting seeds and making a necessary beginning. We may infer that the "Judgment Day" does not occur in the final part of the next round but at an earlier period of that round.

81. We are continuing the description of that which the “proper study of mankind” may entail.

The systemic angle. This deals with the place of the Heavenly Men within the body logoic,

82. The solar system is our confining context and we are interested in the kinds of relations which occur within it.

Their mutual [Page 381] interplay, and Their rational interdependence, and with the cycles wherein each in turn, or in dual formation, is the recipient of logoic force.

83. When considering the relations between the Planetary Logoi, here are the factors involved:

a. The interplay of the Planetary Logoi.

b. The “rational interdependence” of the Planetary Logoi. The implication is that all planetary logoic relations are subject to reason (or, rather, pure reason).

c. The cycles of reception by the Planetary Logoi of solar logoic force.

84. Something quite fascinating is said here: the Planetary Logoi may receive logoic force “in dual formation”. The Planetary Logoi do not necessarily receive such force one by one in sequence, but sometimes, apparently, two at a time.

85. In this respect we might begin looking for planetary pairs as recipients. Could we consider Venus and the Earth such a pair?

It necessitates the study of the solar system as a unit, of the astronomical and orbital relation of the Sun to the planets.

86. This is straightforward. Humanity, at present, is in a position to study the solar system as a unit only from the physical perspective. Such study, from a psychological and spiritual perspective, remains intuition he realm of occultism.

87. While we can understand studying the astronomical relation of the Sun to the planets, it is more usually to consider the orbital relations of the planets to the Sun.

The systemic triangles will eventually become a subject of popular speculation, then of investigation, of scientific demonstration, and finally be known to be proved and authenticated fact,—but the time is not yet.

88. This is a wonderful prophecy. There are many systemic triangles formed among the planets, each with its own function and mutations.

89. The order of procedure to be followed is interesting:

a. Popular speculation, leading to…

b. Investigation, leading to…

c. Scientific demonstration

d. Proof and authentication

90. We cannot yet say that there is “popular” speculation on these matters. It may be a very long time before that is the case. I would say there is ‘occasional and rather isolated speculation by certain students of esotericism’.

The different polarities of the schemes will be studied, and information, that is now imparted only to initiates of the third Initiation, will eventually become exoteric.

91. Is DK suggesting that information on the different polarities of the schemes is imparted particularly at the third initiation? This is the initiation at which the nature of the balancing aspect of electricity should become a meaningful realization.

92. In this book (written, DK tells us for initiates), some small amount of information on the polarities of the schemes has been released.

In due course of time systemic information along the lines of:

a. The vitalisation of the schemes

93. This is a function of logoic kundalini. Thus far, we have been told of several planetary schemes participating in this vitalization: Earth, Venus, Saturn and Uranus.

b. Interaction between two schemes

94. We have learned much about the interaction between the Venus and Earth schemes. A little has been offered in relation to Saturn, Mars and Earth. Quite a bit more has been hinted but not developed.

95. While the relation of some schemes to the Earth-scheme has been discussed, very little has been mentioned of their interplay between themselves.

96. Whenever DK speaks of a planetary triangle and the nature of that triangle, He is speaking of scheme interaction—among three, not only two.

c. The periods of incarnation of a planetary Logos on the physical plane

97. Hints have been given concerning the incarnations of the Planetary Logos of the Earth. We have studied them quite recently.

98. The span in Earth years from the coming of Sanat Kumara and His ‘Assistants’ to Earth (the Earth-globe), and the period of the "Judgment Day" may represent the period of one such physical incarnation.

99. If this period represents a physical incarnation of Sanat Kumara, its duration will have spanned two rounds, though not two world periods (i.e., rounds) in their entirety.

100. As we have noted, ‘pervasive sustainment’ of the Planetary Logos in relation to His different chains and globes is different from that ‘act of focussed and sustained attention’ (that act of ‘focussed presence’) which we call an incarnation.

d. The initiation of the planetary Logos,

101. This is a tremendous subject and involves various kinds of initiations. Initiations can be taken through both planetary chains and planetary globes (and through specific life expressions on those globes—such as root races and subraces

102. The following reference offers some important hints, but, really, only points us to the extreme complexity of the matter.

Thirdly, initiations in which a Heavenly Man may take either a minor or a major initiation, thereby involving His entire nature. For instance, when individualisation took place during the Lemurian, or the third root race, and the human family in this cycle definitely came into manifestation, it signified a major initiation for our Heavenly Man. The present stimulation in hierarchical effort is leading up to a lesser initiation. Each great cycle sees a major initiation of a Heavenly Man taken on one or other of the globes, and herein again complication lies, and much food for thought. (IHS 181)

103. There are so many different things said about the major and minor initiations of a Planetary Logos, that a compilation should be carefully made to sort this matter our.

104. We read of major initiations being taken on globes, perhaps more than once on the same globe and in the same round.

105. On the other hand, we read of those planetary logoic initiations which are taken on successive chains.

106. What really is major and what is minor? It is a matter for very careful analysis.

will be reduced to law and order.

107. That time will come, but it cannot be any time soon.

108. DK continues His prophecies.

As yet but dim speculations and hints that appeal only to the spiritual and the intuitive are in any way possible.

109. We may number ourselves, perhaps, among the “spiritual” and “intuitive”. We offer the “dim speculations”, and DK and other Masters offer the “hints”.

The early part of the next round will see more widespread knowledge and interest in this matter.

110. The real study begins at the beginning of the next round—the fifth, when there will be a very strong focus on luminous manas.

111. We recall that text book formulation of the cosmic angle will not emerge until the latter part of the fifth round. The more widespread knowledge and interest mentioned here refers to intra-systemic relations; the developments at the end of the fifth round refer to a scientific approach to cosmic relations.

The planetary angle. This point of view concerns itself with the history of the individual scheme, and with the consciousness, and evolution of some particular Heavenly Man.

112. Even this focus (of much reduced scope compared to the cosmic and systemic angles) is beyond our capacity to cognize.

The student in studying along these lines must endeavour to get some grasp of the scheme as a unit, as a body corporate with its seven centres and forty-nine globes, and with the triangle formed between them.

113. We are give three different ways to study the planetary scheme:

a. The scheme as a unit

b. The scheme as a body corporate with seven centers and forty-nine globes

c. The triangles formed between globes (and presumably between chains).

Separate chains are either

114. We are now focussing at the chain level and from the planetary angle.

[Separate chains are—] The object of planetary stimulation,

115. A Planetary Logos may stimulate the chains which comprise His body of manifestation.

116. Our Planetary Logos may also stimulate the chains (and globes) comprising other Planetary Logoi, and this other Planetary Logoi may stimulate the chains (and their globes) of our Planetary Logos.

[Separate chains are—] The sphere of the incarnation of a planetary Logos,

117. A chain may clearly be the sphere of incarnation of a Planetary Logos, and so may a globe. Even expressions on a globe may be incarnational foci for a Planetary Logos.

[Separate chains are—] Emerging into objectivity,

118. Just like planets, some chains are emerging into objectivity from much more subjective levels.

[Separate chains are—] Manifesting,

119. The second state for a chain in development is the stage in which it is expressing fully in objectivity. It is manifesting.

[Separate chains are—] Gradually entering into obscurity.

120. The third stage is the gradual disappearance of the chain as it moves through obscuration, synthesis, absorption, etc.

This point of view is as yet impossible for the average thinker, for it involves an expansion of consciousness unattainable by man.

121. Modern man cannot observe these processes. The Masters can do so through the investigation of the “Record”.

Nevertheless the endeavour to comprehend serves a useful purpose, for it sets a goal for man and enables him to enlarge his present concept.

122. This is where we are: we cannot observe but we can endeavour to comprehend. We are in need of a higher more distant goal and an enlarged concept. If these are achieved, much of humanity’s presently ignorant behavior will be altered for the better.

123. Let us ponder on the value of an “enlarged concept”.

The chain angle. This brings the whole idea more within the range of possibility, and has already been indicated to students in Volume II, of the Secret Doctrine.

124. We have descended into the fourth phase—that of the chain angle.

125. DK suggests that much of the approach within the Secret Doctrine emphasized this angle. If so, we can see how much DK’s approach has widened the consideration.

The student is narrowed down to the contemplation of the seven globes of the chain of which he is a component, though microscopic, part.

126. Even in relation to the globes of a chain, the human being is microscopic.

He has for investigation the globes as seen in time, with their mutual interplay;

127. Presumably, it is also possible to see the seven globes from the angle of simultaneity.

128. Just as Solar Logoi interplay, so do planetary schemes, planetary chains and the globes of planetary chains.

he has for study the part each one may be playing in the great cycle of a Heavenly Man.

129. This study has not been greatly expanded even in the present text. Only certain globes of our planetary chain are described in terms of their function and interplay with other such globes. The interplay of chains is occasionally discussed. The interplay of schemes is more fully discussed than the interplay of chains as it relates to astrology as well as cosmology.

For instance, in the present Earth chain which concerns us the most nearly, the fourth globe is of paramount interest, inasmuch as it is the physical plane vehicle for a Heavenly Man in dense objective incarnation.

130. A point which needs much scrutiny. Is the Earth-globe strictly the “physical plane vehicle” for a Heavenly Man, or does the Earth-globe have many ‘vibrational strata’. The latter point can, I think, be substantiated. It would be, I think, a mistake to regard the each globe as homogeneous in nature and as embodying but one vehicle of a Chain-Lord.

131. Therefore, we must understand exactly what is meant by “physical plane vehicle”. It might be wise to consider the fourth globe as the only globe in the Earth-scheme which possesses a physical plane vehicle. Yet there appears to be much more to the fourth globe than its physicality!

Yet it must not be forgotten that, though manifesting thus objectively, He embodies in totality the chain and the scheme.

132. Is there a contrast between objective manifestation and embodiment? Is the term “incarnation” to be contrasted with “embodiment”? The chains and the scheme are considered embodiments of our Planetary Logos. Objective manifestation is more concrete and, it seems, rare within the planetary scheme, occurring in only through one globe.

The idea may be clarified for the student if it is stated that:

A scheme, in its totality, corresponds to the Monad, or to the monadic auric egg, in connection with a human being and his forty-nine cycles.

133. A planetary scheme is the enduring factor in the expression of a Planetary Logos.

134. In all the cyclic computations regarding the number of expressions of a human being, the number forty-nine should be remembered.

135. If, for a human being, there are seven major soul cycles and three minor ones, can we think that each chain will have seven major soul cycles? Perhaps there is one such soul-cycle correlated with each chain in a planetary scheme.

136. Of course, what is a soul? It is not only that which came to birth through individualization.

A chain,³⁷ in its totality corresponds to the body egoic of a human being, to the causal body with its seven great [Page 383] cycles mentioned elsewhere in these pages, and hinted at in certain occult books. (cf. TCF 304)

137. The chain is subsidiary to the scheme. The Monad expresses through cycles of ones and threes, and the soul (or causal body) through sevens and threes.

138. We have to determine the rigor of the analogy here offered; is it close or loose?

³⁷: Chain—a series of seven globes or worlds which form the field of evolution during the planetary cycle or manvantara.

139. A “planetary cycle” or “manvantara” is a round.

The first three of these globes—generally known as A., B. and C. form a descending arc, the densest physical matter of the descent being reached in the fourth globe, D, of which our earth is an instance.

140. Note that in this description it is not stated that the fourth globe is compose of only the densest physical matter.

The fifth globe, E, on the ascending arc (correspondence to C on the descending arc) usually belongs to the astral plane, and the sixth and seventh F and G (correspondence to B and A on the descending arc) to the Rupa and Arupa levels of the mental plane; these therefore are invisible to ordinary sight.

141. This is one way of representing the globes and we cannot know whether it is fully accurate. From the description, it would seem that globe “E” is composed only of astral matter and globe “F” and “G” only of matter of the lower mental plane and higher mental plane respectively. This is, I believe, an overly simplistic way of understanding the constitution of these globes.

142. For one thing, Sanat Kumara could not have come to the Venus globe of the Earth chain if it were composed only of lower mental matter, nor to the Earth-globe if it were composed only of physical plane matter.

143. Shamballa is ‘located’ on our globe as are the Buddhas of Activity Who dwell within Shamballa. The globe focus of these three Buddhas is clearly stated (cf. TCF 873); needless to say, this would be impossible if our fourth globe were strictly a dense physical globe.

A globe, with its seven races corresponds to a particular series of incarnations in connection with a man, incarnate or discarnate, for all globes are not on physical levels.

144. It seems that DK is saying that the seven root races on a globe correspond to embodiments or incarnations of a Planetary Logos. If this is so, the embodiments/incarnations are relatively tiny in scope, compared with an entire globe embodiment/incarnation, or a chain embodiment/incarnation.

145. Or, on the other hand, reading this section from a slightly different angle, DK could be saying that the seven globes correspond to a “particular series of incarnations”. DK’s wording, as always, must be watched closely.

146. It also seems that a man can take different kinds of non-physical incarnations (or expressions) on different kinds of globes. Globes which are not on physical levels are home to man in a type of expression which is not physical.

147. Does man have a “series of incarnations”, only some of which are physical? It begins to seem so. Below is a reference in which DK speaks of “astral incarnations”.

As yet, owing to the small point of development of the average man, the astral incarnations or cycles count for little, but they are by no means to be discounted, and are oft relatively of more importance than the physical. (TCF 304)

148. Could such incarnations occur on globes other than our own? This must be investigated. It would seem that our globe certainly has an astral plane, and as a result, could be ‘home’ to astral incarnations of a human being.

149. If it were not the case that our globe has many subtler strata, including the astral, then every time a human being died, he would depart from this globe for another. Such a conception seems unwarranted.

A physical globe, in a chain corresponds to a particular physical incarnation of a man.

150. We remember that while a man is having a physical incarnation, he is also possessed of all his other vehicles, as far as we can see, on this globe.

151. If we do not wish to say this, we would have to say that whenever a man dies, he leaves this globe and only comes back to it when he incarnates. That would mean ‘a lot of coming and going’ and would be, I think, against the Law of Economy.

152. Further, It does not make sense to call two globes the astral body of the Chain Lord, two others the lower mental plane, and two others still, the higher mental body.

153. If this were the case Sanat Kumara would not have come from Globe 2 (of the Earth-chain) to Globe 4 (of the Earth-chain), but would, simultaneously, have to be incarnated on both of them (in fact, on all of them), for we cannot say that He is incarnated on the etheric-physical level without being incarnated on the astral, mental and higher mental levels. There would be a strange discontinuity.

154. It seems correct to say that He is incarnated presently on the fourth globe, but not only on the lower or physical levels of the fourth globe, but has established Himself upon its higher ethers—the realm of the spiritual triad and the Monad. Yet, on our chain, the Earth-chain, theosophy does not propose atmic, monadic or logoic globes. In fact, in the theosophical footnote above, the globes seem to go no higher than the higher mental plane (Globe “G.”).

155. If the fourth globe were physical only, then Sanat Kumara could not be completely incarnated upon it, or else His higher principles would have to be expressing through other globes—not alone the Earth-globe. Yet He is not said to be incarnated on other globes (focally) at this time.

156. The matter is intricate, full of many blinds and pitfalls. It is clear that the elucidation of the true nature of schemes, chains and globes belongs to the secrets of initiation, and probably of more than one initiation.

The planetary Logos takes physical form in His planet and is its life and works out His purposes.

157. So much depends on what we mean by “physical form”. If ethereality is, essentially, physicality, then that physical form (the real physical form) could even exist on the cosmic ethers—on our globe.

A root-race, simply is analogous to the "seven parts" (as Shakespeare phrases it) as played by the midget, man.

158. HPB calls us “pygmies” and DK uses the term “midget”. Our sense of proportion is heightened.

159. The seven root races are as the “ages of man”.

In a root-race a Heavenly Man is simply living out His life, working through some experience in the great work of developing buddhi or corporate action, (for buddhi is the unifying principle of groups)

160. An excellent and practical definition of buddhi.

161. It is significant that a Heavenly Man is in the process of developing “buddhi or corporate action”. He is already a Divine Manasaputra; this relates to his achieved development of manas. His aim is to become fully a Dragon of Wisdom which requires the development of buddhi.

162. The Heavenly Man is for us the prototype of group relations and group action.

and, in the process of experiencing and developing, He sweeps into His vibratory capacity all the cells in His body.

163. Root races are methods by which the Planetary Logos animates the cells of His body, heightening their vibration.

164. It is significant that through the process of root race development, man is being subjected to the influence of buddhi.

In the case of a human being the cells in his body (the material cells) are involutionary lives, animated by the third Logos, co-operating with the second Logos. In the case of a planetary Logos, the cells in His body are evolutionary lives (deva and human units) animated by the life of the second Logos, co-operating with the first Logos, and utilising the activities of the third Logos for purposes of manifesting.

165. Here we have an illuminating contrast between the cellular nature of a human being and of a Planetary Logos.

166. If a Planetary Logos, through seven root races, sweeps the cells of His body into greater vibratory capacity, then we could say of a human being, that during the phases of life through which he lives, he sweeps the involutionary lives, which are his cells, into greater vibratory capacity.

167. The major difference between these two types of cells is the particular Logos which animates them. The cells of a human being are involutionary lives and are animated by the Third Logos. The cells of a Heavenly Man are evolutionary lives, self-conscious, and are animated by the Second Logos.

168. This is another way of saying that the soul of matter is correlated with the Third Logos and the soul of humanity and of the advanced members of the deva kingdom is correlated with the Second Logos.

Having pointed out these things, the place the Earth chain and globe play in the evolution of the planetary Logos of the Earth scheme should be clearer to the student.

169. All chains and globes play a part in the evolution of that Planetary Logos within whom they are constituent parts.

The wheel turns, and in its turning sweeps into objectivity one of its seven globes, or brings into manifestation on the physical plane that great Entity Whose life animates the whole scheme.

170. The meaning of “the wheel turns” is, effectively, ‘cycles progress’.

171. DK speaks of the incarnational cycle of a Chain Lord (through its constituent globes) and of a Planetary Logos.

172. Globes are wheels; chains are wheels; the entire scheme is a wheel. Wheels turn cyclically according to a specific measure.

173. It is clear from what is said here, that the Planetary Logos will be brought into manifestation on the physical plane by the turning of the wheel.

174. It also seems that as a chain-wheel turns, one of its seven globes is swept into objectivity. Much depends on what is meant by objectivity. Does it mean only physical-etheric expression? If so, then only the Earth-chain could have a globe “swept into objectivity”, and only the fourth globe of the Earth-chain will ever become objective.

175. If the concept of “objectivity” includes the etheric plane, then more globes than the fourth globe of the fourth chain will become objective (or have become so, or are so).

176. When one considers the other schemes, it appears that only in the third, fourth or fifth chains, is globe-objectivity a possibility (if we define objectivity as of an etheric-physical nature).

It must be borne in mind that just as man is handicapped by his physical body, [Page 384] and finds himself unable to express through it the entire content of his egoic consciousness, so a Heavenly Man, when taking to Himself a dense physical vehicle in any particular chain, is also handicapped, and is unable to express in perfection on the globe the full beauty of His Life or the splendour of His manifesting Consciousness.

177. The analogy is clear: ethero-physicality hampers soul expression.

178. To develop the line of thought which follows, we must be sure that there are such Beings as Chain-Lords and Globe-Lords.

1. The seven Lords of the globes in every chain. (TCF 533)

4. The Lord of a chain.

5. The Lord of a globe. (TCF 648)

179. When thinking of the seven globes of the Earth-chain, and hypothesizing that each of these globes is multi-layered with planar strata, it could be that the sum of all astral strata (or vehicles) existent within the seven globes provide together the astral body of the Chain Lord. The same could then be said of the sum of the mental strata, higher mental strata, and so forth.

180. The method of fusing the various planar strata of the globes of all seven chains in a planetary scheme so as to produce one inclusive etheric body, one inclusive astral body, one inclusive mental body, one inclusive higher mental body, one inclusive buddhic vehicle, etc. for a Planetary Logos (considered in His entirety), must be a most complicated and intricate process.

181. The mental body, for instance, of any particular globe must be considered a ‘loka’ within the entirety of the mental body of the Planetary Logos. And thus it would be with the etheric body, the astral body, the higher mental body, etc. There would be many ‘vibrationally distinct lokas’ within a particular vehicle of the Planetary Logos.

182. Thus globes are as ‘lokas’, and chains are as ‘greater lokas’ within the major vehicles of a Heavenly Man.

183. The distinction of the lokas would be determined—

184. Many lokas would be found in one greater planetary logoic sphere of a particular type of matter. For instance, there would be many distinct lokas within the entirety of the planetary logoic astral body, and so forth.

185. In thinking about the Chain-Lords and Regents of Globes, we cannot imagine that a Chain Lord does not have a Monad, a spiritual triad, a causal body and lower vehicles. It is as if all Chain Lords (in a given planetary scheme, for instance) originate on a similar monadic level (on whatever cosmic plane), but descend to different depths of immersion. They are differentiated more by the lower plane vehicles they possess or do not possess than by their higher vehicles which, it would seem of necessity, they must all possess! This is potentially a very important point and requires pondering.

186. As there are Globe Lords (Regents of Globes), too, and as these Lords are high Beings (presumably on the Path of the Planetary Logoi—Path Three), there is no way They could be confined to a globe made of only one type of vibrational substance (for instance physical or astral) and They must, of necessity, have higher vehicles and principles.

187. If Chain Lords and Globe Lords have all the higher principles and spheres of expression for these principles, this tells us that such principles and spheres are expression are found within each globe—even the relatively dense ones.

188. What this all leads to is the hypothesis that a globe is named for its lowest vibrational sphere and not for its highest vibrational spheres, as all Globe Lords and all Chain Lords share high vibrational spheres leading up to Their Monads (wherever those Monads may be placed).

189. The following section has been much quoted throughout these Commentaries and is of immense interpretive value.

It might here be stated in connection with the planetary Logos of our scheme that:

a. He is in physical incarnation.

190. This means that our Planetary Logos is focussed attentively through His fourth globe.

b. He is midway through His career upon the cosmic Path of Initiation, and consequently is to take the fourth Initiation in this chain.

191. We note that the Planetary Logos is taking the fourth initiation “in this chain”. There may be a particular locale in this chain, through which the Planetary Logos takes the initiation.

192. The fourth initiation (or fourth planetary logoic initiation through a chain) is the midway point of the “cosmic Path of Initiation” for the Planetary Logos.

193. As shown above, a Planetary Logos takes one major initiation (though not necessarily a cosmic initiation) on every one of His seven objective chains.

The fact, therefore, that in each chain the planetary Logos takes a different initiation, affecting different centres; and so bringing into manifestation different lesser entities. (TCF 380)

194. The imminent initiation to be taken on this chain is not a cosmic initiation, though He may later take a cosmic initiation through this chain (in its fifth round).

195. Again, the subject referring to initiatic planetary lore is greatly blinded.

Well may this globe, therefore, be considered the globe of sorrow and of pain, for through it our planetary Logos is undergoing that which the mystic calls "the Crucifixion."

196. It is evident that the fourth globe is directly related to the fourth chain, and that whatever transpires within the fourth chain is felt particularly within the fourth globe. They are resonantly related.

197. Suffering (and its overcoming) necessitates an astral body, as well as a mental and buddhic vehicle.

198. If our fourth globe were physical-etheric only, it could not be called the “globe of sorrow and of pain”, for sorrow and pain necessitate the presence of inner vehicles. This must be obvious.

199. The fourth initiation seems to be taken through the fourth globe; the chain is the general location of the fourth initiation, and the fourth globe the chain ‘locale’ through which that initiation occurs most focally and is most intensely felt.

200. I do not think we can argue that the Crucifixion is an initiation the major focus of which is physical, otherwise the heart center (related to the buddhic plane) would not be the chakra assigned to that initiation.

c. The cells in His body—those cells through which He feels, and senses, and experiences,—are, in this world period, rent by pain and suffering,

201. As we have just studied, those cells are on the evolutionary path. Particularly meant are the human cells, which are members of the fourth Creative Hierarchy and the fourth kingdom—both resonant to the fourth globe and the fourth chain.

for His is the consciousness at the centre of the Body, and theirs is the capacity to suffer,

202. In one respect we can see that the Planetary Logos is detached from suffering even though He is passing through a kind of fourth initiation.

203. His passage through this initiation implicates His cells in the process of suffering; they are as if compelled to suffer; the process compels it.

so that by means of them He may learn the meaning of systemic dispassion,

204. They suffer; He participates in some mysterious way in their suffering and through this participation becomes dispassionate in a systemic manner. At the moment we have been told that our Planetary Logos is more full of passion than some of His more developed Brothers.

Our planetary Logos is one of the Lords spoken of as being a lesser lord, and more "full of passion" than the higher three. Not even yet is His work completed, and deva substance in its various living orders is not yet brought fully under His control. The deva evolution has far to travel. (TCF 673-674)

205. Many mahamanvantaras ago He learned the meaning of human dispassion, but “systemic dispassion” is another matter.

be dissociated from all forms and material substance, and upon the cross of matter eventually find liberation and the freedom of the Spirit.

206. Is our Planetary Logos really “on the cross of matter” or is He on the Cardinal Cross—or on that portion of the Cardinal Cross which corresponds systemically and cosmically with the cross of matter? It may be presumed that the each member of the Trinity of Crosses may be considered threefold, just as the Three Logoi (Brahma, Vishnu and Shiva) are each threefold, and the three tiers of petals are each threefold.

207. We have been told that our Planetary Logos is not yet liberated; He is not yet, cosmically, a soul-infused personality. He is farther yet from the “freedom of the Spirit”.

208. The Path of Cosmic Initiation will lead Him into the fulfillment of these potentials.

The same equally can be predicated of a solar Logos with the following interesting sequence carefully borne in mind:

209. The Solar Logos is also midway through His career on that portion of the Path of Cosmic Initiation He is treading.

210. From what is said here, it would seem that He, too, is in process of taking a kind of Crucifixion Initiation—probably, it would seem, through His fourth scheme, the Earth-scheme.

211. The following statements are of great importance and have been referred to many times.

The solar Logos has for objective nine initiations, the third cosmic Initiation being His goal.

212. May we assume that the nine initiations will occur through nine planetary schemes? Is He presently focussed upon His fourth initiation in this series of nine, taken through our Earth-scheme? This seems likely.

213. It may be that nine initiations need not elapse before the third cosmic initiation is reached. Rather, it may be that during the course of this incarnation in His second major solar system, nine scheme-initiations will transpire which will be accompanied by the third, fourth and perhaps the fifth cosmic initiations (greater than the scheme initiations).

214. This speculative matter must be thought-through carefully. One point of view would see all nine initiations having to elapse before the third cosmic initiation could be taken, but as our Solar Logos is destined to take at least the fourth cosmic initiation in this solar system, that model would require another nine or so scheme-initiations to precede the fourth cosmic initiation. In fact, we are told that the Solar Logos may even take the fifth (presumably cosmic) initiation in this solar system. The number of interim initiations in this model, therefore, would seem far too many.

215. It would seem that the initiations that the Solar Logos takes through Planetary Logoi are minor for the Solar Logos but major for the Planetary Logos involved. The initiations of a cosmic kind, however, would influence the entirety of the solar system (including all schemes) and would have, in general, a solar logoic import.

216. We do note the difference between “objective” and “goal”. “Objective” may be greater or lesser than “goal”, depending on our point of view.

217. If we consider that nine initiations must transpire before the third cosmic initiation can transpire, then “goal” is greater than “objective”.

218. If we consider that the cosmic initiations occur during the span of nine initiations, then the term “objective” seems more long-term, and the term “goal” more immediate.

219. What is the relation between the fourth scheme-initiation through which the Solar Logos is not passing the third cosmic initiation? Although the Solar Logos is passing through the fourth scheme-initiation (almost certainly through our scheme, the Earth-scheme) it is unlikely that He would take the third cosmic initiation while focussing on our scheme. It would seem to require focus through one of the sacred schemes in order for the third cosmic initiation to be taken as it would involve the activation of a level of ‘cosmic soul’ which our Planetary Logos has not yet achieved.

220. Just as our Planetary Logos will take a “major initiation” in the fifth round of the present chain, so the Solar Logos will take a cosmic initiation while involved with one of the schemes. It does not seem that He will be abstracted from a scheme when it comes time to take this initiation, as the fourth cosmic initiation awaits Him and necessitates a physical vehicle, just as the fourth initiation of human being does.

221. The intricacy of the matter is evident and all we can do is attempt to speculate intelligently about these abstruse matters.

222. Logical speculation of a sufficient intensity leads to the evocation of the intuition. This is one method of building the antahkarana.

Our planetary Logos has for objective seven initiations, the second cosmic Initiation being His goal.

223. We have a parallel here, and we can treat the terms “objective” and “goal” in manners parallel to their treatment in relation to a Solar Logos.

224. Rather than wait for the Planetary Logos of Earth to experience seven initiations before taking the second cosmic initiation, it is also possible that the second cosmic initiation can occur while the Planetary Logos is passing through the series of seven.

225. With respect to the Solar Logos, we are told that He will experience the fourth or even fifth (presumably cosmic) initiation while in this solar system.

226. Because He is a Solar Logos, the type of cosmic initiations which He will be taking are different from the cosmic initiations of a Planetary Logos. Cosmic initiations are even discussed in relation to a human being, but again, this series of ‘human-cosmic initiations’ is different from the cosmic initiations which apply to either the Planetary Logos or the Solar Logos.

227. If the Solar Logos can experience the fourth or even fifth cosmic initiation in this solar system, must our Planetary Logos be limited to the second cosmic initiation (of the kind of cosmic initiations a Planetary Logos can take)? Perhaps ahead of the Planetary Logos is the third cosmic initiation—a kind of transfiguration, once He is able to achieve as the Logos of Venus has achieved.

228. We can assume that a Planetary Logos has a series of six, seven or more initiations ahead of Him, just as a human being does—but all of them cannot transpire in this solar system. And our Planetary Logos is not, it would seem just about to become a Solar Logos. Rather it would seem that our Planetary Logos must experience the fullness of what it means to be a Planetary Logos before going on to the Path of Solar Logoi (if that is to be His Path). The path to this fulness includes the prospect of becoming a sacred planet—probably in this solar system. The complete measure of that fulness of planetary logoic expression will probably occur in the next solar system, during which, it may be presumed, our Planetary Logos may still be associated with our Solar Logos (though engaged in taking cosmic initiations of a planetary kind—initiations higher than He—the Planetary Logos—could take in this solar system).

229. This is the reason for wondering whether our Planetary Logos will be limited to the second cosmic initiation in this solar system.

230. If the Solar Logos is to take the third, fourth and fifth cosmic initiations in this solar system (initiations hypothetically along the line of solar logoic initiations) it does not seem reasonable to think that our Planetary Logos will not take more than the cosmic second initiation (of the series of initiations along the planetary logoic line).

231. Much, however, depends on whether we believe that the series of cosmic initiations taken by a Solar Logos and those taken by a Planetary Logos are the same kinds of initiations, or differ. It seems to make sense to posit that they differ—the solar logoic series being a series exclusively related to Solar Logoi, and the planetary logoic series being a series exclusively related to Planetary Logoi.

Man has for objective five initiations, the first cosmic Initiation being his goal.

232. What really is, for man, the first cosmic initiation? Is it the fifth, relating man to the Lodge on Sirius as an “entered apprentice”?

233. At the fifth initiation, man is still very much ‘contained’ within our solar system. Or do cosmic relationships begin when the solar system is transcended at the ninth initiation?

234. The process for man does not seem to parallel exactly the process for the Planetary Logos or Solar Logos.

235. Interestingly, initiations six and seven lie before the incarnated Monad (and perhaps more), however, when a man takes the sixth initiation, he is no longer, technically speaking, “man”. Chohans are no longer men as are the Masters. So we can see why “man” (as man) has for his objective five initiations.

236. If the ninth initiation is the first truly “cosmic” initiation, then man’s “goal” lies far beyond his objective—unlike the proposed situation for the Planetary Logos and Solar Logos.

237. However, any initiation that relates man to that cosmic Source called Sirius, could be considered a “cosmic” initiation.

238. Having said these things, we will wait until more is known before coming to more definite conclusions.

239. VSK states: “We see that the Planetary Logos has the Second Cosmic Initiation as His goal, but is presently working on the Fourth Cosmic Initiation – this appears as contradictory to the statement in ‘b’ above, where it says he is to take the Fourth Initiation on his Cosmic Path.”

240. May it be suggested that the “second cosmic initiation” which the Planetary Logos has for His “goal” is not of the same order as the fourth initiation which is part of the seven which are His “objective” (and, let us note, which is not called “cosmic”). A close reading reveals the cosmic initiations as truly major and the others as lesser.

If we link this up with that earlier imparted concerning initiation and the sun Sirius, we will have a clue to the triple cosmic Path. [Page 386]

241. Although this last sentence is from TCF 386, it is being attached to what was just said on TCF 384, as it belongs in that association. Then the large chart, Chart VII, can be contemplated in its own right.

242. We have hypothesized that there are three distinct paths of cosmic initiation applying to the human being, the Planetary Logos and the Solar Logos respectively.

243. We should note that the number of initiations associated with the Solar Logos is ‘Shivic’ (ninefold); the number for the Planetary Logos is ‘Vishnic’ (i.e., sevenfold); the number for the man is Brahmic (fivefold).

244. The section above seems to confirm this idea: we know the Solar Logos is subject to the Logos of Sirius in a very different way than the human family is—yet the human family is. Although the Planetary Logoi are usually related to the Pleiades, it is reasonable to think of them as related to Sirius as well. Certainly, the three synthesizing planets are closely related to Sirius.

245. If Solar Angels, so closely related to Sirius, are the essential constituents of the group consciousness of the Planetary Logoi, then the Planetary Logoi, too, are closely related to Sirius.

The student must bear in mind that in thinking of the Pitris, he must ever think in group terms. The Pitris who formed the egoic body of a human being do not—alone and isolated—form planetary Logoi.

The forty-nine groups of solar fires concerned in the great work are those spoken of, and they become the forty-nine planetary Logoi in connexion with seven solar systems. (TCF 878-879)

246. In some manner, Sirius, the Initiator, is related to the initiation process for all three types of beings—man the human being, the Planetary Logos and the Solar Logos.

247. We will now closely consider the nature of Chart VII. The Earth-scheme, expressed as a relatively small circle in Chart VI, will now be expanded.

248. What we learn from Chart VII may help us analogize to Chart VI. The points to be discussed will be listed below the chart.

CHART VII—EARTH SCHEME No. 4

249. Below, DK gives us a kind of resume of that which the careful student of occultism has gleaned from his studies.

250. It might be interesting to compare the names given to planetary schemes and those given to the planetary chains within the Earth-scheme. We will not include the Uranus and Neptune schemes which are not really diagrammed and seem separate from the usual seven. As the schemes are named in Chart VI, the Scheme 1 is called the Vulcan Scheme. The Uranus and Neptune Schemes are not numbered, though, from one perspective, they could be considered the first and second schemes.

a. Scheme 1: Vulcan Scheme; Chain 1: Neptune Chain

b. Scheme 2: Venus Scheme; Chain 2: Venus Chain

c. Scheme 3: Mars Scheme; Chain 3: Saturn Chain

d. Scheme 4: Earth Scheme; Chain 4: Earth Chain

e. Scheme 5: Mercury Scheme; Chain 5: Mercury Chain

f. Scheme 6: Jupiter Scheme; Chain 6: Mars Chain

g. Scheme 7: Saturn Scheme; Chain 7: Jupiter Chain

251. As we can see, there are some parallels and many differences. The placements of the schemes and chains, however, may tell us something about their rays and their functions.

252. Venus, Earth and Mercury show identical placements in both the list of schemes and chains.

253. The list of chains includes sacred and non-sacred planetary names. Vulcan and Uranus and missing, as is Pluto which was not yet discovered at the time of writing. Yet, there may well be nine or even ten chains in a planetary scheme and these additional chains will have to be given names. Probably, the names already exist and may be the very names that are missing from Chart VII.

254. The Tibetan suggests simply numbering them the lists of schemes and chains. Clarity may eventually come in this way, but affixing names to them is also revelatory if we can catch the hints; it is confusing if we cannot.

255. In Chart VII, TCF 385, we are looking at an enlargement of Scheme 4, the Earth-scheme, as presented at the bottom of Chart VI, TCF 373.

256. If we look closely at the smaller version of Scheme 4 and the larger version in which Scheme 4 is represented on a full page, we will see that they are identical, but, of course much greater chain detail exists on TCF 385. The tiny circular drawings of chains in Chart VI are not articulated. Some (though not all) diagrams of chains on Chart VII are very articulated.

257. In Chart VII the chains of the Earth-scheme are named; not so in Chart VI.

258. The square, however, is identical, as are the five lines emanating from the central triangle which unite the three inner chains of the Earth-scheme. Those lines go forth to the five or six other schemes related in the brahmic diagram to the Earth-scheme. The lines go to Mars, Venus, Vulcan, Jupiter and Mercury, considering all these as schemes. The line to the Vulcan scheme passes, of course, through the Saturn scheme, which is probably very significant. We could call this the ‘Jehovah Alignment’ as Jehovah is often qualitatively conceived as Saturn-Vulcan.

259. Of the seven chains depicted in the Earth-scheme, two of them are conventionalized (the Neptune and Jupiter chains—the first and seventh, respectively). Four are well articulated and one chain, the Saturn-chain, numbered as the third (where we would expect the Moon-chain to be located) also seems to be somewhat articulated. The Moon-chain was mysterious in many ways, and we may judge that the Saturn-chain apparently replacing the Moon-chain (if it is really a replacement) will be equally mysterious and, perhaps, moreso.

260. The reason we may question the degree of articulation of the Saturn-chain has to do not so much with the six-pointed star that united six of the globes, but with the uniform size of the globes. Note that in the depiction of the Neptune and Jupiter chains (clearly unarticulated) the globes are all of the same size. The Saturn-chain shares this feature—globes all of the same size. Yet the Saturn-chain does at least present a geometrical figure and if we look very closely, we shall see that the Saturn-chain is, in a way, a tiny replica of what we called ‘greater Saturn’ in Chart VI.

261. The Saturn-chain is hexagonally shaped with one central globe; the scheme of ‘greater-Saturn’ is hexagonally shaped with the ‘central Saturn’ scheme found in the center of the hexagon, just as there is a central globe found at the center point of the Saturn-chain.

262. We would gather, then, that qualitatively, there will be some similarity between the seventh scheme of ‘greater Saturn’ and the third chain (the Saturn-chain) of the Earth-scheme.

263. In studying Chart VI we have already remarked that the Earth-scheme was divided (apparently, by dotted lines) into four triangular sections and exhibited an interior kite-like formation similar to the Jupiter-scheme. Those four triangular sections are very evident in the enlargement of the Earth-scheme (i.e., Chart VII). The lines which form the kites all appear to be dotted (so they appear in Chart VII). Dotted lines can portray relationships which are intended and which exist to some measure, but are not yet complete.

264. If we begin with the Venus-chain, we will note it is in the form of a five-pointed star which makes a great deal of sense given the hypothesized fifth ray soul of Venus and is association with the process of initiation and with the Hierophant (Sanat Kumara, the Lord of Venusian Love). Sanat Kumara becomes the Hierophant at the third initiation which closely associated with the fifth ray and the number five.

265. There are only three chains in which the globes are numbered: the Venus, Earth and Mercury chains. These are also the three chains which are numbered in the same way as three schemes: the Venus, Earth and Mercury schemes.

266. The numbering of the Venus-chain proceeds from the top globe, and then to the left, in counterclockwise order, very much as the schemes are numbered in Chart VI.

267. The smaller globes of the Venus-chain (which we can correlate with the lower quaternary of any septenate) are globes one, two, four and six. The larger globes are globes three, five and seven.

268. We do not know the nature of these globes (as the interior constitution of the Venus-chain is not revealed to us), but it is interesting that the larger globes are all on the hard-line rays—all of them rays of intelligence from a certain perspective.

269. We should immediately note that the larger globes in the Earth-chain are also globes three, five and seven, which are central to the bounding square. They are, however, organized in a different configuration.

270. If, however, we examine the fifth chain, the Mercury-chain, we will notice that the larger globes are numbered five, four and seven. This is a difference and a deviation from the condition of the Venus-chain and the Earth-chain, because one of the globes correlated with the soft-line number is large. The Mercury-scheme is, of course, associated with the number four—presumably, its soul ray—and with the fourth or buddhic plane, and so it should not be a surprise to see the number four represented prominently in the Mercury-chain.

271. From the center, or seventh globe of the Venus-chain, there is a line which is unmarked. It apparently has no destination. The other five lines leaving the bounding circle of the Earth-scheme all have marked destinations.

272. It would not be too great a presumption, however, to judge that the line would destined for the Venus-scheme which would be a source of resonant inspiration to the Venus-chain of the Earth-scheme—except for one fact: a line from the very center of the Earth-scheme is directed towards the Venus-scheme! We note that from this central point of the Earth-scheme, lines are directed to the Mars, Venus, Vulcan, Jupiter and Mercury schemes, but, strangely, not to the Saturn-scheme.

273. What may be the destination of the unnamed line arising, it would seem from the seventh globe of the Venus-chain? Is the destination also the Venus-scheme, indicating a reinforcement by the Venus-scheme of not only the Earth-scheme as a whole, but of that particular part of the Earth-scheme called the Venus-chain? Or could the destination be the Sun? We simply record the fact of the unnamed line and wait for further evidence.

274. In the following statement we may learning something about the Venus-chain of the Earth-scheme:

The coming in of the Venusian influence to our chain, and to our planet, with the subsequent stimulation of certain groups in the fourth Creative Hierarchy, the human, caused a paralleling event of even greater magnitude in the Venus scheme. This affected the sixth Hierarchy, one of the deva Hierarchies, dwelling in the Venus scheme. This stimulation emanated via our sixth chain (or the second according to the angle of vision) and affected a corresponding chain in the Venus scheme. The magnitude of the difference may be seen in the fact that in our case one globe alone was affected, whereas the influence of our scheme on the Venusian was such that an entire chain was stimulated. This was brought about through the positive polarity of the Heavenly Man of the Earth scheme. (TCF 378)

275. Although the Venus-chain is numbered on Chart VII as the second in the Earth-scheme, it can also be numbered as the sixth. It was the second or sixth chain of the Earth-scheme which was involved in the exchange between the Earth-scheme and the Venus-scheme at the time of the individualization of animal man.

276. We should not forget the involvement of the fourth chain of the Venus-scheme.

The connection between Venus and the Earth lies hid in number, and it took a moment of mysterious alignment between a globe, its corresponding chain and the scheme of allied number to effect the momentous occurrence known as the coming of the Lords of Flame. It occurred in the third rootrace in the fourth round. Here we have an analogy between the quaternary and the Triad, carrying the interpretation up to a Heavenly Man. The chain was the fourth chain and the globe, the fourth. The fourth [Page 300] chain in the Venus scheme and the fourth globe in that chain were closely involved in the transaction. (TCF 299-300)

277. We have already noticed that the number six is very important in relation to Venus and the subsidiary monadic ray of Venus is very likely the sixth ray. (cf. TCF 595)

278. It would seem logical that that which is depicted as the Venus-chain of the Earth-scheme (however we choose to number that chain) is precisely the chain which was involved in affecting the sixth deva Hierarchy on the Venus-scheme.

279. We have not yet settled what should be considered the occult or mystical ways of counting the schemes or chains. As the Venus-chain is here numbered, it seems to be an occult enumeration, as the major monadic ray of the Venus-scheme is hypothesized as the second; to occultly number the Venus-chain of the Earth-scheme as the second chain would reflect this very high ray placement.

280. Interestingly (according to Chart VII) it is the sixth globe of the Venus-chain which forms a focal point in within the Venus-chain—not the second globe. Since, however, we know that the sixth and second globes are, in a way, interchangeable, we may choose to denominate the sixth globe of the Venus-chain as the Venus-globe. This would involve, however, counting the globes in a manner reversed from the manner used to count the chains.

b. That this advent was brought about by a definite systemic alignment which involved:

The Venus scheme of the system.

The Venus chain of the Earth scheme.

The Venus globe of the Earth chain.

281. The action impulsed from the Venus-chain would certainly seem to be coming through the Venus-globe.

282. So for the moment, let us call globe six the Venus-globe, and note the lines of influence which are related.

a. A line of influence extends from the Venus-globe of the Venus-chain to the second or Venus-globe or the Earth-chain.

b. A line of influence extends from the Venus-globe of the Venus-chain to the fifth or Mercury-globe of the Earth-chain. That line actually has two parts—one from the Venus globe of the Venus-chain to the Mercury-globe of the Venus-chain, and the other from the Mercury-globe of the Venus-chain to the Mercury-globe of the Earth-chain.

c. A line of influence extends from the Venus-globe of the Venus-chain to the Earth-globe, the fourth globe, of the Earth-chain. This is the final point of stimulation and the object of the exchange between the Venus-chain and Earth-chain of the Earth-scheme.

283. We know how closely allied to mind are the planets Venus and Mercury, and so, it should not surprise us to see the participation of the Mercury-globe with the Venus-globe (both of the Earth-chain) in the attempt to bring solar fire or manas in a new way to the Earth-globe.

284. Our little problem is that the position of what is very likely the Venus-globe of the Venus-chain of the Earth-scheme is in the sixth position, whereas the Venus-chain is in the second position when compared to the seven chains of the Earth-scheme, and the Venus-scheme is also in the second position (when compared to the other schemes in ‘greater Saturn’).

285. The schemes and chains, therefore, seem to operate on a counterclockwise basis and the globes (at least in the Venus-chain of the Earth-scheme) on a clockwise basis. Unless, we are simply to allow ourselves to consider the Venus-globe of the Venus-chain as the sixth globe rather than the second.

286. There is a little analogy here: the rotation of the Earth and the revolution of the Earth around the Sun both occur in a counterclockwise manner, but the gyration of the Earth on its axis occurs in a clockwise manner.

287. In both cases there is not complete consistency.

288. The only other alternative in naming the sixth globe of the Venus-chain is to call it the Jupiter-globe, which does not seem very reasonable at this point. The alignment we are dealing with is an alignment of ‘Venus factors’—the Venus-scheme, the Venus-chain of the Earth-scheme, the Venus-globe of the Venus-chain of the Earth-scheme and lastly, the Venus-globe of the Earth-chain of the Earth-scheme.

289. Three of the factors just listed are in the second position and one in the sixth. We will simply have to accept the anomaly and ponder it until we know more.

290. In any case, we can see the importance of the number five in relation to the Venus-chain of the Earth-scheme. Just as the Venus-scheme is associated with the number five (relating to the Fifth Kingdom, the Kingdom of Souls) and is bringing that fifth energy to the Earth-scheme, so is the Venus-chain bringing the number five to the Earth-chain of the Earth-scheme (a chain associated very much with the square and the number four).

291. The five of the soul must be fused with the four of the personality.

292. The Venus-chain, we also see, is one of the three major chains of the Earth-scheme (the Neptune, Jupiter and Venus chains). Neptune is the higher octave of Venus (planetarily) so we can see why the two of them belong together. Jupiter, planetarily, is a great second ray factor.

293. Very interestingly, the initiation which is the goal of the Planetary Logos of the Earth-scheme is the second cosmic initiation. If we compare the second cosmic initiation, planetarily, to the microcosmic second initiation, we shall find that three planets influence the second initiation for the human being. These three are Venus, Jupiter and Neptune. This is an interesting coincidence considering the point in cosmic evolution at which our Planetary Logos presently finds Himself.

294. Some may also wish to point to the close alliance of the first, second and seventh rays at this time of human development. Perhaps this alliance is shown in the centrality of the these three chains (the first, the second and the seventh) at the center of the Earth-scheme.

295. Even while the Earth-chain was in intensive process of development, during individualization, the second chain, the Venus-chain was also intensely active through its sixth (or second) globe. This shows that chains can be simultaneously active and are not necessarily sequential in appearance or activity (though they may be, at least at times, sequential in emphasis).

296. We know that the period of full activation of the Mercury-chain has not yet appeared. Complete round development has not even occurred for the Earth-chain, so the Mercury-chain, the fifth, cannot be in full expression.

297. Yet, the Mercury-chain is clearly implicated in the process which originated on the Venus-chain’s sixth (or second) globe. We can infer this because the Mercury-globe received direct simulation from that Venus-globe of the Venus-chain, apparently via the Mercury-globe of the Venus-chain.

298. In the coming Aquarian Age, the middle decanate period, some eight hundred years from now, will be ruled by Mercury. The influence of the Mercury globe of the Earth-chain will probably be very strong at that time, and energizing it, the Mercury-chain of the Earth-scheme and also, the planet Mercury, itself.

299. DK does not name the globes of the Earth-chain, other than Venus, Earth and Mercury—again the all important triangle when it comes to manasic development.

300. In some theosophical books names are given for these globes. The one that stands out as often repeated is the name “Mars” for the third globe. This correlates with the denomination at the scheme level, for the third scheme within ‘greater Saturn’ is the Mars scheme.

301. Those wish to may search the theosophical literature to find other names. They are not given here.

302. There is a section in TCF where it mentions major chains (as well as major rays, principles, planes, manvantaras root races, etc.).

303. If DK is speaking of the Earth-scheme, and if He is using the term “chains” in a literal way and not as a blind for “schemes”, then His assessment of what are the major chains does not accord with Chart VII. He says

7 Chains Major 1-4-7 (TCF 600)

304. We can see that the Earth-chain (the fourth) is substituted for the Venus-chain (the second).

305. All these are intricate matters and, we remember, will evoke much more widespread interest in the beginning of the fifth round!

306. When we look at the Earth-chain we can see that it is quite closely a reflection of the Earth-scheme, except that the inner three globes of the Earth-chain are arranged in inverted order when compared with the inner three chains of the Earth-scheme.

307. In the Earth-scheme the seventh chain is elevated and thus, closer, to ‘central Saturn’. In the Earth-chain, the seventh globe rests below globes three and five.

308. The numbers associated with the central factors are also different; the central three chains within the Earth-scheme are the first, second and the seventh. The central three globes within the Earth-chain are the third, the fifth and the seventh. Only the seventh is repeated.

309. Yet, we can see that the Earth-chain is the only chain in the Earth-scheme which exhibits a square (just as the Earth-scheme, as a whole, does).

310. This square identifies the Earth-chain as a material chain, or, at least, as the most material chain in the Earth-scheme.

311. The Earth-chain is the focus of planetary logoic activity and also of present solar logoic emphasis. Both of these Logoi are undergoing initiatory experiences in which the fourth chain is involved. The Earth-scheme is to the Solar Logos as the Earth-chain is the Planetary Logos of the Earth-scheme.

312. The fourth globe of the Earth-chain is darkened more completely than any of the other forty-eight globes. This fourth globe is our home and the particular globe of the Earth-scheme which is most resonant to the Crucifixion process through which the Planetary Logos is passing.

313. Interestingly, this fourth globe is simply called “Earth”. When the term “Earth” is used in the Teaching, we will have to be alert to see whether the Earth-globe is meant.

314. The Saturn-chain and the Venus-chain are both arranged (hexagonally and quasi-hexagonally, respectively) so as to provide a reasonable reflection of the scheme arrangement in ‘greater Saturn’ (TCF 373). The globes in the Earth-chain are not arranged in this way, nor are those of the Mercury-chain or the Mars-chain. We cannot tell what the arrangement would be for the Neptune or Jupiter chains as their portrayal is conventionalized.

315. The Mercury-chain, home of future development within the Earth-scheme, is complex. The smaller globes are one, two, three and six. One, two and three form a triangle, which when six is added, make a diamond. This diamond is composed of two small triangles.

316. A slightly larger triangle is composed of the three larger globes—globes four, five and seven.

317. Obviously, the arrangement of these globes must be very significant but meaningful interpretation lies beyond our capacity.

318. We do see, however, when comparing the Venus and Mercury chains, that the largest three globes form a kind of anchoring triangle at the bottom of the figure representing the chains.

319. We might say that within the figure of Mercury, there are four major triangles, from one perspective: The following numbers represent globes and the triangular relations between them.

320. Only one triangle is composed entirely of large globes (4—5—7). One triangle has two large globes and one small globe. The other two triangles have three small globes each, two of which they share along a base line.

321. From another perspective, the appearance of the Mercury-chain is of a diamond hovering over and interpenetrating a triangle. The triangle seems foundational. The diamond, however, suggests the dorje and also numerous energy ‘flows’ depicted in the latter part of Esoteric Astrology.

322. One very significant placement is of the fifth globe, which is a large globe.

323. The subsidiary monadic ray of Mercury is hypothesized as the fifth, and the fifth ray, in general, is intimately linked to the significance of Mercury. To find the fifth globe in a central position, is, thus, meaningful.

324. As previously stated, to find the fourth globe as one of the large globes is also meaningful as the fourth ray is almost certainly the soul ray of the Logos of the Mercury-scheme.

325. The fifth globe is large in all three chains—the Earth-chain, the Venus-chain and the Mercury-chain. So it is the seventh. In the Venus-chain and the Earth-chain, the third globe is also large.

326. Close examination reveals that the energy impulse from the sixth (or second) globe of the Venus-chain, went first to the Mercury globe (the fifth) of the Venus-chain, and only then into the Earth-chain, and the Mercury-globe of the Earth-chain. This would be an interesting fine point, if study of the diagram warrants this conclusion.

327. The diagram for the Mercury-chain is irregular just as was the diagram of the Mercury-scheme (Chart VI). The Mercury-chain diagram somehow lacks the symmetry found in all the other chain diagrams.

328. This may have something to do with the transformational process through which the Mercurian impulse is passing at this time.

329. The centrality of the fifth globe in the Mercury-chain is important in another respect; it is placed directly above the sixth globe which is enclosed in the center of the large, basal triangle consisting of the fourth, fifth and seventh globes.

330. It would seem that the sixth ray is ‘at the mercy’ of the globes surrounding it, and that the fifth globe (a large globe) hovering over the sixth globe, suggests the power of mind to abstract from the six of desire.

331. Perhaps the Buddha’s abilities to abstract the mind from desire had something to do with the configuration of this fifth chain, for qualitatively and symbolically, Buddha is Mercury.

332. Mind came to animal man, who before that event was very much ruled by the six of desire. The configuration of the Mercury-chain demonstrates the appropriateness of its participation in the individualization process.

333. In the Mercury-chain the one/two/three hover above the four/five/six/seven. This is not entirely so in the Venus-chain where the three is found as a foundational globe.

334. In some ways, the diagram for the Mercury-chain presents an incomplete pentagram. If the arm created by the link between the second and third globes were lengthened a pentagram could be created. But the Mercury diagram presents a more ‘arrow-like’ or ‘rocket-like’ figure which suggests direction and mobility. There is a ‘point’ to the figure and it is ‘on its way’.

335. One can somewhat imagine, that extensive contemplation upon these various configurations would be repaid with insight.

336. The Venus-chain, the Earth-chain and the Mercury-chain are the three most articulated and labeled chains. We consider them the three most important at this time (at least with respect to humanity which is attempting to develop solar angelic intelligence and love—in short, the number five).

337. There is much of interest in the diagram of the Mars chain, but its globes are neither numbered nor labeled.

338. However, there is something beautifully symmetrical about the Mars-chain, even more symmetrical, if we look closely, than the Venus-chain.

339. Mars, of course, is a prominent transmitter of the sixth ray (even if the sixth ray is the personality ray of the Logos of Mars), so to see the Mars-chain as the numerologically sixth chain is reasonable.

340. Three of the globes are large and four are small.

341. The Mars-chain is arranged as two triangles, one within the other, and a central point or globe. The triangle of large globes is enclosed within the triangle of small globes. This gives the large globes a degree of centrality—a trend that is found only within the Earth-chain where the three large globes are enclosed within the square. In all other chains, the three large globes are not central, though in the Venus-chain and the Mercury-chain, one large globe is central.

342. There is a commonality between the Mercury-chain and the Mars-chain in that, in both, we find a globe enclosed within a triangle. In the Mars-chain a small globe is enclosed within a triangle of large globes, and in the Mercury-chain, a large globe is enclosed within a triangle of small globes. In the Mercury-chain, there is also a small globe (globe six) enclosed within a triangle of large globes—globes four, five and seven.

343. The triangles found in the Mars-chain are equilateral: the equilateral triangle can be hypothesized as the triangle of the first ray, whereas the isosceles triangle is the triangle of the second ray; the 3—4—5 triangle may be seen as the triangle of the third ray.

344. The Mars-chain figure seems to demonstrate an upward, outward bound orientation. It appears to be an orientation of ‘escape’ from the confines of the Earth-scheme, and (if the larger map is consulted) it points directly towards ‘central Saturn’. Mars as a planet is closely related to the planet Saturn, as has often been described.

345. The figure of the ‘arrow’ seems much represented in the Mars-chain diagram. The planet Mars, we know, is the hierarchical ruler of the ‘sign of the arrow’, Sagittarius. The glyph of Mars, further, includes an arrow.

346. In the Mars-chain, the two triangles are oriented in the same direction; they are not interlocking, as in the case of the “Seal of Solomon” represented by the Saturn-chain.

347. Yet, overall, a great picture of balance is conveyed.

348. Can the Mars-chain be associated with the advent of buddhic energy, a time when the lower triangle of personality will be harmoniously embraced by the higher triangle of the spiritual triad?

349. Perhaps, it will be wise to attend to the Tibetan when He advises us to number the chains and globes and do not depend so much upon their names. If we do so, we shall see something of buddhic harmony and balance working through this sixth chain.

350. When the sixth chain if the focal point for planetary logoic attention, the square of the Earth-chain will have been transformed into the double triangle.

351. One would suppose that, just as there are sacred and non-sacred planetary schemes, there must be (relatively considered) sacred and non-sacred planetary chains.

352. Mars is considered a non-sacred scheme, but will that status be reflected in the chain named for the “God of War”? This remains to be seen.

353. Although the planet Mars is said to be less sacred than planet Earth, the appearance of the chains within the Earth-scheme, does not make it appear as if the Mars-chain is less sacred than the Earth-chain—in fact the contrary is the case.

354. Really, the Mars-chain somewhat represents the tetrahedron—the “Platonic Solid” fittingly associated with fire, for Mars is a god of war and fire (and ruler of the first fire sign, Aries).

355. When we come to the Saturn-chain, we are confronted with a mystery. Why is this chain not called the Moon-chain? Were all aspects and vehicles of the Moon-chain destroyed when the Solar Logos interrupted its progress in ages long past? Did not the Chain Lord expressing through the Moon-chain remain in place as a necessary chakra of the Planetary Logos?

356. Or was there a reformulation of a vehicle of expression for that Chain Lord, and is His reformulated vehicle called the Saturn-chain?

357. It seems necessary to think that the same Chain Lord is involved in the third chain, but that He has renewed opportunity.

358. Another perspective, however, might indicate that the Lord of the Moon-chain subjectively coalesced with the Lord of the Earth-chain, and that, consequently, the evolution proceeding on the Earth-chain at present is a dual evolution involving not only two orders of life but, perhaps, the attention of two Chain-Lords (the Lord of the Earth-chain and the Lord of the Moon-chain—attempting to see if He can ‘get it right’ this time.

359. The symmetry of the third chain is similar to the symmetry of the sixth. The numbers three and six are closely related (as DK has told us) and so are Saturn and Mars when considered planetarily.

360. There is a similarity in the appearance of these two chains, just as one can see similarities in the appearance of the Venus-chain and Mercury-chain.

361. For the Mercury-chain and Venus-chain, the number five is very important; for the Saturn-chain and Mars-chain, the numbers three and six are significant. One can easily see the six in relation to the Mars-chain through the two major triangles, one within the other; one can see the six in the Saturn-chain through the hexagonal configuration suggesting two interlocked triangles. Each of them has a central globe.

362. We remember that the number six represents form and the deva kingdom. Both Saturn and Mars are, in a way, ‘Lords of Form’. Saturn rules the systemic and cosmic physical planes and Mars is the planet most associated with the Creative Hierarchy of “Lunar Lords”.

363. Planetarily, Saturn is far more sacred than Mars, yet the Saturn-chain is the third and has already had much difficulty (in its earlier ‘incarnation’ as the Moon-chain)—unless, of course, there is a distinct Globe Lord for the Saturn-chain.

364. We have two hypotheses going:

a. Either that the Globe-Lord of the Saturn-chain is a new incarnation of the Globe-Lord of the Moon-chain.

b. OR, that the Globe-Lord of the Saturn-chain is distinct from the Globe-Lord of the Moon-chain. The Globe-Lord of the Saturn-chain has replaced the Globe-Lord of the Moon-chain, Who is now cooperating with the Globe Lord of the Earth-chain in supervising a chain (the fourth) through which both Moon-chain and Earth-chain entities are manifesting.

365. When looking at the Saturn-chain, we see none of the chaos which is suggested when one thinks of the process through which the Moon-chain passed.

366. Instead there is symmetry and completeness.

367. It is difficult to imagine what role the Saturn-chain plays now. Has it helped to reorganize the chaotic material forces remaining in the wake of the Moon-chain debacle?

368. Saturn is a kind of Saviour. He once ‘stepped in’ when a bridge was needed from the disrupted first solar system to the present system. He assisted many thereby, for there was a failure within the first solar system just as there was a failure in relation to the Moon-chain.

369. Could it be that again, the Saturn energy is providing a kind of bridge which assists with the redemption of chaotic energies remaining after the Moon-chain process was prematurely halted by the intervention of the Solar Logos? This, at least, would be a good reason for calling the third chain the Saturn-chain.

370. Chaos and lawlessness reigned on the Moon-chain; the application of law and order was needed; Saturn was needed, and not a Chain Lord responsive to the Saturn energy holds the place where chaos once prevailed.

371. Is the same Chain Lord involved? This is certainly one hypothesis—the Lord of the Saturn-chain would (were this hypothesis) a new incarnation of the Lord of the Moon-chain, emerging in a new form of expression.

372. We also know that the Saturn and the Moon are very closely related. The symbol of the Moon is even included in the glyph for the planet Saturn.

373. Further, Saturn is the major planet of the third ray and so it is fitting that the name Saturn be assigned to the third chain of the Earth-scheme.

374. YET, the other hypothesis cannot be dismissed as the following reference indicates:

The Moon chain with the Earth chain formed two units, or two polarities, negative and positive. The point of merging was reached, and the Earth chain absorbed or synthesised the moon chain in the same sense as certain of the schemes will merge until only three will apparently be left. Therefore the Earth chain is essentially dual in its nature, being the sumtotal of a male and a female chain. This is a mystery impossible to elucidate further, but it is dealt with in certain occult books, and hinted at by H. P. B.47 (TCF 414)

375. If the Earth-chain synthesized the Moon-chain, could it be that the Chain Lord of the Moon-chain was also, in some occult manner, absorbed into the Chain-Lord of the Earth-chain?

376. It would seem that the Moon-chain was the “male” chain and the Earth-chain the “female”.

377. These two alternatives bear pondering.

378. There is little to be said about the first and seventh chains. The Logos of our Earth-scheme is not ready to tread the path of higher initiations, at which time the numbers one and seven become so significant. These numbers relate to the crown center and to the base of the spine center—activated fully only at the end of the initiation process.

379. Whatever is transpiring in relation to the first and seventh chains in our Earth-scheme, it is a mystery.

380. The names however, can be found to correlate with the rays, even if not in an entirely direct manner.

381. Neptune carries a trident and so does the First Person, Shiva, of the Hindu Triumurti.

382. Jupiter rules ceremonial worship and thus the fittingness of His assignment to the seventh chain.

383. The mysteries of the schemes, chains and globes are great. Truly, we have not even scratched the surface. We have been given diagrams which tell us a little something, but we are still woefully ignorant of even that which transpires upon and within our own globe. Our scope, therefore, is still very narrow. We are not on intimate terms with the quality of the globes of our own chain, and even less with the quality of the chains in our own scheme.

384. We have a map which feeds the intellect, but first hand experience with the different globes and eventually, the chains, is required. Perhaps we shall solve these matters, when, like the Master, we are no longer confined to a single globe.

385. Much more work is needed; much group discussion, and an attempt to work rigorously with the Law of Correspondence.

386. As we go along, ideas about these charts will probably arise and further comment will be provided.

b. The Fourth Kingdom and the Hierarchy of the Planet. Certain facts have already been grasped and realised by the average occult student who has been pondering this teaching with care. He is aware that the juncture of Spirit-matter and mind, or manas, was effected during the third root-race, and that the definitely human family became present upon earth from that date.

387. There was perhaps a kind of human family preceding the juncture here referenced, but it was the family of “animal-man”, non-individualized.

388. Humanity (as a definite human family) appears only after individualization.

He knows that this was brought about by the coming, in bodily Presence, of certain great Entities, and he has learned that these Entities came from the Venusian chain, that They achieved the necessary juncture, undertook the government of the planet, founded the occult Hierarchy, and that—though some remain with the chain—the remainder have returned to Their originating source. This in many ways sums up the totality of the present knowledge.

389. The Tibetan continues with His summary.

390. Let us tabulate the summary:

a. Great Entities came in bodily Presence to the Earth-chain and to the Earth-globe.

b. These Entities came from the Venus-chain of the Earth-scheme.

c. These Entities achieved the necessary juncture

d. These Entities undertook the government of the planet

e. These Entities founded the occult Hierarchy

f. Most of these Entities have returned to Their original source while some remain

391. We are being told that Sanat Kumara and His group came from the Venus-chain of the Earth-scheme. Sanat Kumara is called the “Lord of Venusian Love”. Does this mean that He has always been of the Earth-scheme, but is influenced by a stream of Love from the Venus-scheme?

392. The phrase “in bodily Presence” is important. Does this signify only an etheric presence or one that is physical as well? It would seem that the “God-Kings” of ancient times, had to appear in such a manner that they could be seen, and that the newly form men of the period definitely had gross physical vehicles.

393. However, the perception of these early men may have been such that the etheric world was revealed to them. HPB seems to tell us this. Thus, the term “in bodily Presence” may well mean “etheric”. Some of the Solar Angels and perhaps members of the early Hierarchy, however, did take physical bodies of density greater than the etheric.

394. Of that early group of “Kumaras”, there are some, we are told, who have remained with the chain. The majority, so it appears, have returned to the Venus-chain, Their “originating source”. The places of those who have returned have been taken by the “Sons of Men” (the majority of these replacements individualizing on the Moon-chain).

395. We may have to differentiate between—

a. The juncture of Spirit, matter and mind during the third root race. This occurred more than twenty-one million years ago.

b. The arising of the “definitely human family at the time of the coming of Sanat Kumara and His fellow Kumaras. This occurred some eighteen and a half million years ago.

396. The type of humanity produced by the original coming of the Lords of the Flame may, perhaps, not be regarded as “definitely human”. It is an interesting consideration. “The tiny babe knew it not”.

"The sons of God shot forth like arrows from the bow. The forms received the impulse and lo! a God was born. The tiny babe knew not the great event." (TWM 440)

397. DK is offering us a summary of the present knowledge of the average student of occultism.

Let us briefly enlarge upon it, correct certain erroneous interpretations, and ascertain one or two new facts. We might tabulate these as follows:

398. Our knowledge of these points is about to be expanded.

First, it should be borne in mind by the occult student that:

a. This advent signalised the taking of a physical vehicle by the planetary Logos, and was literally the coming of the Avatar.

399. The coming of Sanat Kumara and the founding of the occult Hierarchy were both the taking of a physical vehicle by the Planetary Logos and an initiation.

400. Sanat Kumara is to be considered an Avatar. We must remain alert to this when we hear that an Avatar will one day toward the end of our planetary manifestation, walk the Earth.

401. The redeeming Avatar, the Saviour of our Planet came from the Venus chain within the same planetary scheme—the Earth-scheme.

402. We must realize that the physical level of the Earth-globe had been there for a long time, and that the consciousness of the Planetary Logos pervaded that physical level as it does all levels of His planetary scheme, but that the focussed attention of the Planetary Logos (via Sanat Kumara) was not present before the period under discussion.

b. That this advent was brought about by a definite systemic alignment which involved:

The Venus scheme of the system.

The Venus chain of the Earth scheme.

The Venus globe of the Earth chain.

403. This is by now a familiar idea to the majority.

404. The fourth chain within the Venus-scheme should also be listed in this tabulation. Perhaps, within Venus, there were also certain globes involved in the “advent”.

405. Usually, when we speak of “advent”, we mean the coming of Christ—initially in Palestine a recurrence of which (globally and not locally considered) is prophesied to occur in the relatively immediate future.

406. The coming of Sanat Kumara and His one hundred and four Kumaras, was a most significant advent in planetary history. The seed of the Christ-consciousness was planted by the Solar Angels and nurtured by the Spiritual Hierarchy.

c. That the planetary Logos did not come from the Venus scheme but from the Venus chain of His own scheme, the Earth scheme.

407. This is for many a clarification. No doubt, however, there was inspiration from the Venus scheme affecting the Venus-chain of the Earth-scheme.

408. What is meant by the phrase “His own scheme”? Are we speaking, again, of Sanat Kumara as if He were truly the Planetary Logos of the Earth-scheme?

409. There are so many specifications defining Sanat Kumara’s identity that it is difficult to think of Him as only the Planetary Logos of the Earth-scheme; it is easier to think of Him as some kind of Representative of the fulness of the Planetary Logos. Yet it cannot be denied that in some references Sanat Kumara is given equivalence with the Planetary Logos of the Earth-scheme.

Owing to systemic [Page 387] alignment logoic kundalini could flow through a certain triangle of which two points were Venus and the Earth.

410. As discussed on several occasions (and once in this Commentary), the other member of the systemic triangle was probably Saturn.

411. There is a very close relation between Sanat Kumara and Saturn as a study of Their names will indicate.

412. Saturn, we know, is also intimately related to the Earth-scheme, as the mental body of a great third ray Entity in relation to which Earth is as the physical body and Mars the astral body.

413. It is clear that the coming of Sanat Kumara was not only a planetary event but a solar event as well, for logoic kundalini was involved.

414. We note that in order for kundalini to flow, a certain alignment is necessary. We should remember this in relation to the flow of kundalini within the microcosmic system.

415. Is the relationship between Venus and Earth within the solar system analogous to the relationship between the manasic permanent atom and the mental unit in the microcosm? In other words, is the Solar Logos beginning to build His antahkarana using both Earth and Venus? Saturn, interestingly, is often associated with the lowest part of the antahkarana—that connecting the mental unit with the egoic lotus.

416. If Saturn, Mercury, Venus and Earth were all involved, the building of an antahkarana connecting Venus and the Earth would proceed apace.

417. Our Solar Logos is a cosmic Initiate of the second degree, and thus, the time would be appropriate to build the solar systemic rainbow bridge, which proceeds in earnest before the taking of the third initiation. This is analogized from the process as it relates to the microcosm.

This caused an acceleration of vibration, and enabled the Heavenly Man of our scheme to take a minor initiation, and to set about His preparations for a major initiation.

418. It seems suggested that through the coming of Sanat Kumara to our chain and globe, the Heavenly Man of the Earth-scheme took a “minor initiation”.

419. The status of this particular initiation has to be determined by a close examination of several references.

420. The following reference seems to contradict the section immediately above:

Thirdly, initiations in which a Heavenly Man may take either a minor or a major initiation, thereby involving His entire nature. For instance, when individualisation took place during the Lemurian, or the third root race, and the human family in this cycle definitely came into manifestation, it signified a major initiation for our Heavenly Man. The present stimulation in hierarchical effort is leading up to a lesser initiation. Each great cycle sees a major initiation of a Heavenly Man taken on one or other of the globes, and herein again complication lies, and much food for thought. (IHS 181)

421. Even the impending fourth initiation, is not really considered a major initiation for the Planetary Logos. Yet, a major initiation will transpire in the fifth round (though still focussed in the Earth-chain, and perhaps focussed on the Earth-globe).

a. An initiation which occurred with the coming of the Lords of the Flame and, later, Sanat Kumara. This was either major or minor, depending on the perspective. Because the book Initiation: Human and Solar was written for the general public, the designation “major” or “minor” may not have been as exacting as in A Treatise on Cosmic Fire.

b. An initiation through which the Planetary Logos is now passing; it is a kind of Crucifixion occurring on our chain and globe, but is considered “minor” by comparison with…

c. An initiation to be taken in the fifth round of our present chain—an initiation considered (in relation to Sanat Kumara) major.

423. There must necessarily be a fifth initiation occurring in relation to the fifth chain. Are we to consider this a still greater initiation than the major initiation which will occur in the fifth round on the fourth globe of the fourth chain?

424. It can be seen how a number of different types of initiations are involved and it is difficult to rank them if we have only the choice of the terms “major” and “minor”.

425. The initiation to be taken by the Planetary Logos in the fifth chain is still minor when compared to the potential cosmic initiations which the Planetary Logos can take in this solar system. Chain initiations are not, per se, cosmic initiations, though perhaps a chain initiation of a certain number may coincide with a cosmic initiation (most likely of a different number).

426. In short there seem to be:

a. Globe initiations

b. Chain initiations taken through a specific globe in the chain

c. Cosmic initiations which are really scheme initiations. These will be taken on a certain chain and probably implicate a certain globe, but they are still of a cosmic or scheme nature (i.e., they involve the entirety of the Planetary Logos as He manifests through a scheme).

427. No matter what the type of initiation, the Planetary Logos is behind all of them and pervades them. On a higher turn of the spiral, the Solar Logos is behind and within all initiations of the Planetary Logoi.

428. Was the coming of Sanat Kumara to our planet a kind of minor initiation concerning specifically our globe? Could we call it a chain initiation as well? It seems to too small in scope to call it any kind of scheme initiation which, by definition, should be both “major” and “cosmic”.

429. May we assume that the “major initiation” for which the Planetary Logos began to prepare with the coming of Sanat Kumara to the Earth-globe was the second cosmic initiation (to be taken in the fifth round of the fourth chain on the fourth globe)? We are not told this, but we are told that in the fifth round of the fourth globe, fourth chain, the Planetary Logos will take a “major” initiation, so it does not seem unlikely that this is the one meant when we are told that preparations began with the coming of Sanat Kumara to our globe.

430. Sanat Kumara is, it would seem, very much involved in this major initiation, for during the fifth round we shall have the "Judgment Day", which may indicate that the Self-assigned work of Sanat Kumara in relation to this globe has been completed.

Next, it should also be remembered that in considering this matter we must be careful to view it not only as it affects our own globe and its present humanity, but from the systemic and cosmic point of view, or from the angle of its importance to a planetary Logos and a solar Logos.

431. DK is anxious lest we confine our consideration to too small a sphere.

432. As previously stated, the coming of Sanat Kumara was not just an event affecting animal man, and the inauguration and cultivation of newly individualized man; it was a planetary event and, in many ways, a solar event, probably coinciding with some aspect of the minor fourth initiation (in a series of nine) presumably being taken by our Solar Logos.

Hence it is a fact that this event was not only the result of the taking of a minor initiation by our Earth Logos, but in the Venus scheme it was signalised by the taking of a major initiation by the Venusian planetary Logos on His fifth chain.

433. These are very powerful statements. The Planetary Logos of our Earth is destined to take a major initiation in the fourth round (presumably during the fifth chain round of His fourth chain).

434. Was the “major” initiation taken on Venus, major because it was a chain initiation—the initiation which coincided with expression through His fifth chain? This fifth initiation could have coincided with the fifth scheme round, and not only with a chain round. There is a difference and we should try to be clear about that difference.

435. The Venusian major initiation seems to be far ahead of any kind of “major” initiation which our Planetary Logos could take in the fifth round of our Earth-chain. The major initiation which lies ahead of our Planetary Logos is not a fifth-chain initiation, because it will be a long time before our Planetary Logos is specifically focussed through His fifth chain as the Logos of Venus is now.

436. If the second cosmic initiation is the “goal” for our Planetary Logos, what is the “goal” for the Logos of Venus? Was the cosmic second initiation taken at that the time of the great mutual interplay between the Planetary Logoi of Venus and the Earth? Or was it the cosmic third, of the kind of cosmic initiations available to Planetary Logoi? If the fifth chain and fifth chain round of the Logos of Venus was involved, the association with the third initiation is clear.

437. In any case, we are told that the coming of Sanat Kumara meant a major initiation for the Logos of the Venus-scheme. We are also told that at that time His (the Venusian Logos’) sixth chain received a tremendous stimulation. So two chains of the Venus-scheme were strongly stimulated during that general period of planetary interplay between the Venus-scheme and the Earth-scheme lasting some two and half million years. (cf. TCF 378)

In connection with a solar Logos it followed upon the stimulation of one of His centres and from the geometrical progression of the fire through the earlier mentioned Triangle.

438. We are trying to understand the meaning of the coming of Sanat Kumara from the solar logoic perspective.

439. The earlier mentioned Triangle included, we have proposed, Venus and Earth (given by the Tibetan) and Saturn (suggested in another reference—cf. TCF 181).

440. Was the stimulated center of the Solar Logos a planetary scheme? It is probable.

441. If the stimulated center was a planetary scheme, was it one of the three centers to be found in the Triangle through which the fire of kundalini made its way? We do not know.

442. The only other planetary center mentioned as stimulated by logoic kundalini is Uranus.

443. Or, the center stimulated could be the Earth-scheme. We know the Solar Logos has turned His attention especially towards the Earth at this time in solar systemic history.

444. Or, the stimulated center could have been Venus, a kind of heart center within the solar system (but more probably the solar plexus center of the Solar Logos).

445. DK simply does not let us know whether the stimulated center was inside the Triangle or outside it.

It has been stated that one hundred and four Kumaras came from Venus to the Earth; literally the figure is one hundred and five, when the synthesising Unit, the Lord of the World Himself, is counted as one.

446. Sanat Kumara is to be considered the one hundred and fifth Kumara. His number then, is, in this context, six—fittingly the number of Shamballa when twenty-four is reduced to six.

447. As stated, the one hundred and five did not literally come from Venus, but from the Venus-chain of the Earth-scheme.

There remain still with Him the three Buddhas of Activity.

448. It would seem that these three Buddhas of Activity are the only ones of the original Kumaras remaining with Sanat Kumara. Yet, what of the three “Esoteric Kumaras”, in relation to which the Buddhas of Activity are considered exoteric? Were They not among the original group, and have They not remained?

449. It would seem that the three “Esoteric Kumaras” could not have been replaced by any human being. It would be a disproportion to suggest it.

I would call attention to the dual significance of that name, "Buddha of Activity," bearing out, as it does, the reality of the fact that Entities at Their stage of evolution are active love-wisdom and embody in Themselves the two aspects.

450. Shall we say that the term “Buddha” suggests the second aspect, which can be described as the union of love and wisdom?

451. The term “Activity” suggests the third aspect.

452. When DK speaks of the “two aspects’ “which the Buddhas of Activity embody, He seems to be speaking of the second and third aspects and not only of the duality known as “love-wisdom”.

The three Buddhas of activity have a correspondence to the three persons of the Trinity.

453. The Brahma, Vishnu and Shiva of our solar system (Who together are our solar systemic Trinity) are prototypes for our three Buddhas of Activity. There are, however, other and greater Buddhas connected with our planetary scheme, and They, too, could be considered reflections of the three Great Entities Who serve as the Trinity in relation to the Solar Logos. (cf. TCF 873)

These Entities are divided into three groups of thirty-five each, and in Themselves embody the three major centres of the planetary Logos, those three groups which we know as the "three departments,"

454. DK is perhaps speaking of Sanat Kumara and the Kumaras Who came with Him.

455. Three times thirty five equals one hundred and five. We are apparently speaking of the one hundred and five Kumaras, of which Sanat Kumara is one. Really, and in total if we include the three Esoteric Kumaras, there are one hundred and eight (a mystical and magical number having great importance in Hinduism).

456. Sanat Kumara must be listed in the same ‘column’ as one of the Buddhas of Activity—probably the second Buddha as Sanat Kumara is the greatest example of the Teaching Ray on our planet.

457. The three major centers of the Planetary Logos (from the perspective of our globe) are Shamballa, Hierarchy and Humanity. These three, necessarily, must be found in relation to globes and chains other than our own. They pervade the planetary scheme.

458. Are there thirty-five Kumaras to be associated with Shamballa, thirty-five with Hierarchy and the same number with humanity? This is one interpretation.

459. Do one hundred and five Kumaras yet remain, or only eight? The Kumaras comprised the original structure of Hierarchy at the “Advent”, but today, the places of the many of the Kumaras (then the rank and file Members of the newly created Spiritual Hierarchy) may now be taken by those who are not yet Kumaras.

460. The three groups of thirty-five may no longer be three groups composed entirely of Kumaras.

461. The other interpretation which deserves some attention, is that the term “these Entities” could refer to the Buddhas of Activity, which, through emanation, are divided into three groups of thirty-five (one group associated with each of the Buddhas of Activity).

462. In this case, there would be one Buddha of Activity associated with Shamballa; one with Hierarchy and yet another with humanity. A number of subsidiary Beings would also be associated with one or other of these three major planetary centers.

463. Or we could consider that each of the three groups are associated with one of the three Departments of Hierarchy headed by the Manu, the Bodhisattva and the Mahachohan.

464. These perhaps ‘emanated’ extensions of the Buddhas of Activity would be lesser Beings than They, though still of high planetary rank. The original Kumaras also could have borne a similar relationship to the Buddhas of Activity, but now They have been replaced by the Sons of Men.

465. We have been told that only Sanat Kumara and the three Buddhas of Activity remain with our planet (or shall we say, our “globe”). The place or the “Esoteric Kumaras” was also questioned. Just how many of the original Kumaras Who came with Sanat Kumara are here on our globe at this time?

for it should be emphasised that each department forms a centre:

466. The correlations below are straightforward. Shamballa is easily correlated with the head center and the Ruling Department; Hierarchy is easily correlated with the heart center and the Teaching Department; is the Mahachohan’s Department to be considered humanity? From one perspective, this seems to be the case.

467. Repeatedly, we have been told that the three major centers within the Planetary Logos are Shamballa, Hierarchy and humanity.

a. The Head centre..............The Ruling Department

b. The Heart centre..............The Teaching Department

c. The Throat centre.............The Mahachohan's Department.

This centre synthesises the lesser four, just as the third Ray synthesises the minor four.

468. The lesser four centers are subhuman. Their assignment varies, but lower kingdoms are included as well as the deva groupings.

These Kumaras (or Their present substitutes) can also be divided into the seven groups which correspond to the seven Rays, and are in Themselves the life of the centre for which They stand.

469. We seem to be looking at different ways of dividing the Kumaras (or those who are presently substituting for them).

470. The first way of division involved the Three Great Departments of Hierarchy. The second method of division concern the seven Ashrams.

471. If we divide into seven groups we can arrive at one hundred five if the groups have fifteen each: 7 x 15 = 105.

Fifteen, therefore, of these Entities (again the ten and the five) form a centre in the body of the planetary Logos, and the three Kumaras about Whom we are told (Who in Themselves are fivefold, making the fifteen) are the entifying Lives of the particular centre which is involved in the coming Initiation of the Heavenly Man, and to which the human units at this time, and during this greater cycle, belong.

472. This paragraph is complex. Every fifteen is divided into a ten and a five.

473. There are seven principal centers in a Planetary Logos and, from one perspective, there are fifteen kumaras assigned to each.

474. The “three Kumaras about Whom we are told” seem to be the Buddhas of Activity. Each of them being fivefold comprise a particular center. This center is involved in the coming Initiation of the Heavenly Man.

475. If we view the “three Kumaras” here mentioned as fivefold, each of them is as a five-pointed star and each therefore, in his own right, is a kind of “Star of Initiation”. Each as we know is directly involved in the initiation process of the human being and takes part in advanced initiatory ceremonies where the microcosm is concerned.

476. If the three Kumaras of Whom we are told are fivefold, is this also true for the three “Esoteric Kumaras”? If so, we would have the figure thirty. If in some manner Sanat Kumara was also fivefold, yet another thirty-five appears.

477. Perhaps one fivefold Kumara presides (distantly) over each Ashram. Seventy Kumaras (or Their replacements) would then remain—one for each Ashram.

478. If we view the “coming Initiation of the Heavenly Man” as the Crucifixion through the fourth chain and fourth globe, then the center is the heart center. But is does not seem likely that all three Buddhas of Activity (if that is what is meant by “the three Kumaras about Whom we are told) are associated with the heart.

479. Rather, it would seem, that they would be associated with the ajna center, which in man, gives entrée to the spiritual triad, and is threefold—a center and two ‘wings’. The three Buddhas of Activity are clearly associated with the spiritual triad in man just as Sanat Kumara is a higher correspondence of the Monad.

480. If we are speaking of Sanat Kumara as if He were the Planetary Logos, and the centers we are discussing are centers within His body, then the Buddhas of Activity would go to the constitution of His highest center; the Esoteric Kumaras must, as well, be considered, as they are at least the equals of the Buddhas of Activity with Whom they change places on occasion—so it is hinted.

481. We are given a number—one hundred and five. There are different ways to divide this number and according to the method of division, so will be the meaning we ascribe.

482. The number one hundred and eight is also very important and can be divided in various ways offering different yet complementary perspectives. The term one hundred and eight is directly related to the head center in relation to which the number ninety-six appears (multiplied by ten to arrive at the 960 petals of the head center). Add twelve to ninety-six and we find one hundred and eight—the total number of all Kumaras Who came to the Earth-chain from the Venus-chain.

Another fact that should be noted about these great Beings [Kumaras] is, that when viewed in Their seven groups, They form:

a. Focal points for the force or influence emanating from the other solar centres or schemes.

483. The seven groups of Kumaras (or their present substitutes) are allied with seven major schemes—presumably the seven schemes through which sacred Planetary Logoi express.

484. When they are grouped in three groups of thirty-five, it may be that these three groups are allied with either the Logoi of the three synthesizing planets or with the Trinity of lesser Logoi surrounding the Solar Logos (these Three Logoi being far greater in power than the three Logoi of the synthesizing planets).

b. The seven divisions of the occult Hierarchy.

485. The seven divisions of the occult Hierarchy are the seven Ashrams. It would seem, then, that the seven groups of Kumaras (or Their present substitutes) would each be allied with a specific greater Ashram.

They exist, as does the Heavenly Man Himself, in etheric matter, and are literally great Wheels, or centres of living Fire, manasic and electric fire;

486. This type of description goes to the depersonalization of the Kumaras.

487. We are not told whether the etheric matter in which the groups of Kumaras exist (and in which the Heavenly Man exists) is matter of the systemic etheric planes, matter of the cosmic etheric planes or both. There is a likelihood that both kinds of ethers are involved.

488. The Heavenly Man and the Kumaras express as “living Fire”. The two kinds of fires mentioned are “manasic and electric fire”. By manasic fire (in the context of this book) we probably mean solar fire and not simply fire by friction which is associated with lower manas.

They vitalise the body of the Heavenly Man and hold all together as an objective whole. They make a planetary triangle within the chain, and each of Them vitalises one globe.

489. We are talking of seven groups of fifteen kumaras each.

490. They have a vitalizing and cohesive function. They contribute greatly to the coherence of the Heavenly Man in expression.

491. The seven groups, apparently, make a triangle within any particular chain; if this is so, we are perhaps speaking of two groups of fifteen and one group (the brahmic group) of seventy-five.

492. There are seven principal globes in any chain (according to the usual method of counting). Each of the seven groups is related to one of the globes. That relationship is one of vitalization, and so they contribute to the sustainment of the seven globes.

493. From this we can infer that each globe in a chain has a resonant relationship with one of the Ashrams to be found on any of the globes (presumably, if the globes are ‘multi-layered’0 there are seven Ashrams to be found on each globe).

494. The one hundred and five Kumaras are here discussed in a chain context rather then a globe context. Fifteen are mentioned in relation to each globe.

495. If the Buddhas of Activity relate to our globe, the fourth, and if they are fivefold each, then we have fifteen Kumaras relating specifically to our globe.

496. A question arises: did one hundred and five Kumaras come to our globe? It seems so, and yet, here, one hundred and five are discussed in a chain context.

497. If one hundred and five Kumaras came to our globe (Sanat Kumara and one hundred and four), are there similar numbers of Kumaras to be found in relation to the other globes or much smaller numbers?

498. There is much fusing and blending among the Kumaras, and the science of emanation must be discussed in relation to Them. They are distinct Beings, and yet as emanations, they are parts of still larger kumaric Beings.

499. One of the secrets of occultism concern the various methods of dividing a given quality. Each type of division suggests a different emphasis and allocation of power, quality and activity.

It is not permitted at this stage to state, for exoteric publication:

· Which Ray, or logoic emanation is embodied by our planetary Logos.

500. This book was written in 1925. By the middle 1930’s when the latter parts of Esoteric Astrology was being written, this information was given (cf. EA 619): a Monad on the first ray; a soul on the second ray; a personality on the third ray.

501. We are given another name for a planetary Ray—a “logoic emanation”. We are probably speaking of the Solar Logos. Each of the Planetary Logoi embodies one of the major Rays emanating from the Grand Heavenly Man. There are only seven rays and more than seven planes. Some Planetary Logos share the same ray.

502. DK speaks only of one Ray. He almost certainly does not mean personality ray. But does He mean soul ray or monadic ray? Apparently, we know what they are, unless there is some further secret here concealed.

· Which centre in the solar system is called the Earth scheme.

503. There has been much speculation on this. By the time Esoteric Astrology had been written, the Earth-scheme had clearly been associated with the base of the spine center of the Solar Logos. Other associations (upon which we have speculated in these Commentaries) are also reasonable.

a. Relation to the sacral center

b. Relation to the splenic center

c. Relation to the mental unit

d. Relation to a lower point within the solar plexus center, with Venus relating to the higher

· Which scheme is our polar opposite, or which Heavenly Man is most closely allied to ours.

504. It seems strange that DK would say this, in as much as so much attention has been given to the Venus-scheme as the polar opposite of our scheme. The Mars scheme cannot be ignored as a complementary scheme.

· Which particular centre in the body of the planetary Logos He is at present endeavouring to vitalise.

505. Here, too, information has been given: we are told that logoic kundalini has turned itself to the Earth, Venus, Saturn and Uranus. Perhaps there are references to other schemes.

506. It is interesting that some of what DK said He would not and could not reveal was revealed in later books. He sometimes explains that He has been given further permission thus to reveal.

These points are, as may be inferred, too dangerous to impart, and those students whose intuition suffices to attain the information will see for themselves the necessity for silence.

507. On some points it is necessary to keep silence. When DK, Himself, offers the revelation at a later point, we simply note the revelation and wonder if it is the full revelation of that which He previously said He could not reveal.