A Treatise on Cosmic Fire Read online

  First Pole The Point of Union Second Pole

  First Logos Second Logos Third Logos.

  Mahadeva Vishnu Brahma.

  Will Wisdom-Love Active Intelligence.

  Spirit Consciousness Matter.

  Father Son Mother.

  Monad Ego Personality.

  The Self The relation between The Not-Self.

  The Knower Knowledge The Known.

  Life Realisation Form.

  One could go on piling up terms, but the above suffices to demonstrate the relationship between the threefold Logos, during manifestation. Emphasis must be laid upon the above fact: The solar system embodies the above logoic relationship during evolutionary objectivity, and the whole aim of progressive development is to bring the Son of the Father and the Mother, to a point of full realisation, of complete self-consciousness, and to full and active knowledge. This Son is objectively the solar system, inherently will or power, and subjectively He is love-wisdom. This latter quality is in process of development through the utilisation of active intelligence.

  The three manifested Persons of the logoic Triad seek full development by means of each other. The will to be, of the Mahadeva aspect, seeks, with the aid of the intelligence of Brahma, to develop love-wisdom, or the Son aspect, the Vishnu aspect. In the microcosmic system, the reflection of the threefold Logos, the man is endeavoring through the three vehicles to attain the same development on his own plane. On higher planes the Heavenly Men (through atma-buddhi-manas) aim at a similar progression. These two, the Heavenly Men plus the units in Their bodies, which are composed of deva and human monads form, in their totality, the Grand Heavenly Man. When man achieves, then the Heavenly Men likewise achieve; when They reach Their full growth and knowledge, [245] and are self-conscious on all planes, then the Son achieves, and the solar system (His body of manifestation and experience) has served its purpose. The Son is liberated. Extend the idea of this threefold development of consciousness to the Logos in a still larger cycle (to that of the three solar systems of which this is the middle one) and we have repeated on cosmic levels in connection with the Logos, the process of the development of man in the three worlds.

  THE MACROCOSM

  The first solar system embodied the “I am” principle.

  The second solar system is embodying the “I am that” principle.

  The third solar system will embody the “I am that I am” principle.

  THE MICROCOSM

  The first manifestation, the Personality, embodies the “I am” principle.

  The second manifestation, the Ego, is embodying the “I am that” principle.

  The third manifestation, the Monad, will embody the “I am that I am” principle.

  Thus the different factors play their part in the general scheme of things, and all are interrelated, and all are interested parts and members one of the other.

  V. IS THERE A DIRECT ANALOGY BETWEEN THE DEVELOPMENT OF A SYSTEM, A PLANET, A MAN AND AN ATOM?

  If by this question the desire exists to demonstrate exact similarity, the answer must be: No, the analogy is never exact in detail but only in certain broad basic correspondences. In all the four factors, there will be found unchangeable points of resemblance, but in development the stages of growth may not appear the same in detailed evolution, viewed from the standpoint of a man in the [246] three worlds, handicapped as he is by limited apprehension. The points of resemblance between the four might be summed up as follows, taking the atom on the physical plane as our starting point, and developing the concept from stage to stage:

  An Atom. (101)

  a. An atom consists of a spheroidal form containing within itself a nucleus of life.

  b. An atom contains within itself differentiated molecules, which in their totality form the atom itself. For instance, we are told that the physical atom contains within its periphery fourteen thousand millions of the archetypal atoms, yet these myriads demonstrate as one.

  c. An atom is distinguished by activity, and shows forth the qualities of:

  a. Rotary motion.

  b. Discriminative power.

  c. Ability to develop.

  d. An atom, we are told, contains within itself three major spirals and seven lesser (102). which ten are in process [247] of vitalisation, but have not yet attained full activity. Only four are functioning at this stage, and the fifth is in process of development.

  e. An atom is governed by the Law of Economy, is coming slowly under the Law of Attraction, and will eventually come under the Law of Synthesis.

  f. An atom finds its place within all forms; it is the aggregation of atoms that produces form.

  g. Its responsiveness to outer stimulation:

  Electrical stimulation, affecting its objective form.

  Magnetic stimulation, acting upon its subjective life.

  The united effect of the two stimulations, producing consequent internal growth and development.

  An atom therefore is distinguished by:

  1. Its spheroidal shape. Its ring-pass-not is definite and seen.

  2. Its internal arrangement, which comprises the sphere of influence of any particular atom.

  3. Its life-activity, or the extent to which the life at the centre animates the atom, a relative thing at this stage.

  4. Its sevenfold inner economy in process of evolution.

  5. Its eventual synthesis internally from the seven into the three.

  6. Its group relation.

  7. Its development of consciousness, or responsiveness.

  Having predicated the above facts of the atom, we can extend the idea now to man, following the same general outline:

  A Man.

  a. A man is spheroidal in form, he can be seen as a circular ring-pass-not, a sphere of matter with a nucleus [248] of life at the centre. In predicating this we are considering the true man in his fundamental position as the Ego, with his sphere of manifestation, the causal body,—that body which forms the middle point between Spirit and matter.

  b. A man contains within himself differentiated atoms, which in their totality make up the objective form of the man on the planes of his manifestation. All are animated by his life, by his persistent will-to-be; all vibrate according to the point reached by the man in evolution. As seen from the higher planes man demonstrates as a sphere (or spheres) of differentiated matter, vibrating to a certain measure, tinctured by a certain color, and rotating to a fixed key—the key of his life cycle.

  c. A man is distinguished by activity on one or more planes in the three worlds, and shows forth the qualities of:

  1. Rotary motion, or his particular cycling on the wheel of life, around his egoic pole.

  2. Discriminative capacity, or the power to choose and gain experience.

  3. Ability to evolve, to increase vibration and to make contact.

  d. A man contains within himself three major principles,—will, love-wisdom, active intelligence or adaptability—and their differentiation into the seven principles. These, making the eventual ten of perfected manifestation, are in process of vitalisation, but have not yet attained full expression. Only four principles in man are active, and he is in process of developing the fifth, or manasic principle. Note how perfect is the analogy between man, viewed as the lower quaternary developing the principle of mind, and the atom with its four spirillae active; and the fifth in process of stimulation.

  e. A man is governed by the Law of Attraction, is [249] evolved through the Law of Economy, and is coming under the Law of Synthesis. Economy governs the material process with which he is not so much consciously concerned; attraction governs his connection with other units or groups, and synthesis is the law of his inner Self, of the life within the form.

  f. Man finds his place within the group form. Egoic groups and the Heavenly Men are formed by the aggregate of human and of deva units.

  g. His responsiveness to outer stimulation:

  a. Electrical stimulation, affecting the outer form, or pranic resp
onse.

  b. Magnetic stimulation, acting upon his subjective life. This emanates from his egoic group, and later from the Heavenly Man, in Whose body he is a cell.

  c The united effect of these two stimulations, inducing steady growth and development.

  A man is distinguished therefore by:

  1. His spheroidal shape. His ring-pass-not is definite and seen.

  2. His internal arrangement; his entire sphere of influence is in process of development. At present that sphere is limited and his range of activity is small. As the body egoic is developed, the nucleus of life at the centre increases its radius of control until the whole is brought under rule and government.

  3. His life activity or the extent to which at any given time he demonstrates self-consciousness, or controls his threefold lower nature.

  4. His sevenfold inner economy; the development of his seven principles. [250]

  5. His eventual internal synthesis under the working of the three laws from the seven into the three and later into the one.

  6. His group relation.

  7. His development of consciousness, of responsiveness to contact, involving therefore the growth of awareness.

  A Heavenly Man. (103)

  a. Each Heavenly Man is likewise to be seen as spheroidal in shape. He has His ring-pass-not as has the atom and the man. This ring-pass-not comprises the entire planetary scheme; the dense physical globe of any one chain being analogous in His case to the physical body of any man, and to the atom on the physical plane. Each scheme of seven chains is the expression of the life of an Entity, Who occupies it, as does a man his body, for purposes of manifestation and in order to gain experience.

  [251] b. A Heavenly Man contains within Himself that which corresponds to the cells within the vehicles of expression of a human being. The atoms or cells in His body are made up of the aggregate of the deva and human units who vibrate to His key note, and who respond to the measure of His life. All are held together and animated by His will to be, and all vibrate according to the point achieved by Him in evolution. From the cosmic standpoint a Heavenly Man can be seen as a sphere of wondrous life, which includes within its radius of influence the vibratory capacity of an entire planetary scheme. He vibrates to a certain measure, which can be estimated by the activity of the life pulsating at the centre of the sphere; the entire planetary scheme is tinctured by a certain color, is rotating to a fixed key which is the key of His life cycle within the still greater mahamanvantara or logoic cycle.

  c. A Heavenly Man is distinguished by His activity on one or other of the planes which we call the Triadal, or Atma-Buddhi-Manas, in the same way as a man is distinguished by his activity on one of the planes in the three worlds, mental-astral-physical. Eventually a man is self-conscious on all three. Eventually a Heavenly Man is fully self-conscious on the higher three. Every forward movement or increased vitality in the aggregate of men in the three worlds, is paralleled by an analogous activity on the three higher planes. The action and the interaction between the life animating the groups or the Heavenly Men, and the life animating the atoms or men who form the units in groups is both mysterious and wonderful. A Heavenly Man on His own planes likewise shows forth the qualities of:

  Rotary motion, or His particular cycling activity around His life wheel, a planetary scheme, and thus around His egoic pole. [252]

  Discriminating capacity, or the power to choose and thereby gain experience. They are the embodiments of manas or the intelligent faculty (hence Their title of Divine Manasaputras) which comprehends, chooses and discards, thus attaining knowledge and self-consciousness. This manasic faculty They developed in earlier kalpas or solar systems. Their purpose is now to utilise that which is developed to bring about certain specific effects and to attain certain specific goals.

  Ability to evolve, to increase vibration, to gain knowledge, and to make contact. This increased vibration is of a gradual and evolutionary order and proceeds from centre to centre as it does in man, and as it does in the case of the atomic spirillae. Their aim is to achieve uniformity of contact with each other, and to merge eventually Their separated identities in the One Identity, retaining simultaneously full self-consciousness or individualised self-apprehension.

  d. A Heavenly Man contains within Himself three major principles—will, love-wisdom, intelligence, and their manifestation through the seven principles so often discussed in our occult literature. These make the ten of His ultimate perfection, for the seven are resolved into the three, and the three into the one.

  Each Heavenly Man has, of course, His primary coloring or principle as has man and the atom. Man has for his primary coloring or principle that of the Heavenly Man in Whose body he is a unit. He has also the other two major principles (as has the Heavenly Man), and their differentiation into the seven as earlier said. The atom has for primary coloring or principle, that of the egoic ray of the human being for instance in whose body it finds place. This, of course, is in connection with the [253] physical atom in a man’s body. This coloring manifests as the vibration setting the measure of the major three spirillae and the minor seven.

  Only four principles in the Heavenly Men are as yet manifesting to any extent, though One of Them is rather in advance of the others, and has the fifth principle vibrating adequately, while certain others are in process of perfecting the fourth. The Heavenly Man of our chain is vibrating somewhat to the fifth principle, or rather is in process of awakening it to life. His fourth vibration or principle in this fourth round or cycle, and on this fourth globe, is awakened, though not functioning as it will in the fifth round. Much of the trouble present in the planet at this time arises from the coming into activity of the higher or fifth vibration, which will be completed and transcended in the next or fifth cycle. The analogy, as in man and the atom, again holds good but not in exact detail.

  e. A Heavenly Man is governed by the Law of Attraction, has transcended the Law of Economy, and is rapidly coming under the Law of Synthesis. Note therefore the gradual stepping-up of the control and the fact that:

  First. The Law of Economy is the primary law of the atom. The Law of Attraction is coming into control of the atom. The Law of Synthesis is but slightly felt by the life of the atom. It is the law of life.

  Second. The Law of Attraction is the primary law of man. The Law of Economy is a secondary law for man. It governs the matter of his vehicles. The Law of Synthesis is steadily beginning to be felt.

  Third. The Law of Synthesis is the primary law of a Heavenly Man. The Law of Attraction has full sway. The Law of Economy is transcended.

  The dense physical body is not a principle for a Heavenly Man, hence the Law of Economy is transcended. [254] The Law of Attraction governs the material process of form building. The Law of Synthesis is the law of His Being.

  f. A Heavenly Man is finding His place within the logoic groups, and is seeking to realise His position among the seven and by realisation to approximate unity.

  g. His responsiveness to outer stimulation. This viewed from the limited human standpoint touches on realms unattainable by man’s intellect as yet. It deals with:

  Electrical stimulation, and concerns the response to solar radiation, and to paralleling planetary radiation.

  Magnetic stimulation, acting upon His subjective life. This radiation emanates from sources outside the system altogether. We might note the following facts:

  Magnetic stimulation of the physical atom emanates from man on astral levels, and later from buddhic levels.

  Magnetic stimulation of man emanates from the Heavenly Men on buddhic, and later on monadic levels.

  Magnetic stimulation of a Heavenly Man emanates extra-systemically, from the cosmic astral, the united effect of these stimulations inducing steady internal development.

  A Heavenly Man is distinguished therefore by:

  1. His spheroidal shape. His ring-pass-not, during objectivity, is definite and seen.

  2. His internal arrangement and His spher
e of influence, or that activity animating the planetary chain.

  3. His spiritual life control at any given period. It is the power whereby He animates His sevenfold [255] nature. Note the increase of influence as compared to man’s threefold radius.

  4. His eventual ultimate synthesis from the seven into the three and from thence into one. This covers the obscuration of the globes, and the blending into unity of the seven principles which each globe is evolving.

  5. His evolution under Law and consequent development.

  6. His group relation.

  7. His development of consciousness and of awareness.

  Finally, we must extend these ideas to a solar Logos, and see how completely the analogy persists. The paragraphs dealing with stimulation, magnetic and electric, inevitably brings us back to the contemplation of fire, the basis and source of all life.

  A Solar Logos.

  a. A solar Logos, the Grand Man of the Heavens, is equally spheroidal in shape. His ring-pass-not comprises the entire circumference of the solar system, and all that is included within the sphere of influence of the Sun. The Sun holds a position analogous to the nucleus of life at the centre of the atom. This sphere comprises within its periphery the seven planetary chains with the synthesising three, making the ten of logoic manifestation. The Sun is the physical body of the solar Logos, His body of manifestation, and His life sweeps cycling through the seven schemes in the same sense as the life of a planetary Logos sweeps seven times around His scheme of seven chains. Each chain holds a position analogous to a globe in a planetary chain. Note the beauty of the correspondence, yet withal the lack of detailed analogy. (S.D., I, 136)

  b. A solar Logos contains within Himself, as the atoms in His body of manifestation, all groups of every kind, [256] from the involutionary group-soul to the egoic groups on the mental plane. He has (for the animating centres of His body) the seven major groups or the seven Heavenly Men, who ray forth Their influence to all parts of the logoic sphere, and who embody within Themselves all lesser lives, the lesser groups, human and deva units, cells, atoms and molecules.