A Treatise on Cosmic Fire

by Alice A Bailey

  Position or the place of the system within its greater whole, and the corporate nature of all manifestation. This involves the concept of:

  A cosmic system, involving lesser systems and holding them together by the power of a unified life. (144)

  A solar system, a portion of that greater system of manifestation, [409] equally involving lesser forms of objectivity, and holding them likewise unified by the power of its own life.

  A planetary scheme, or subdivision of that solar system. This likewise persists as a unit by itself, yet has no existence apart from other units.

  Groups or unified bodies within the scheme. These are again individualised, yet at the same time are a part of the greater whole.

  Congeries or aggregations of cells, the subdivisions of groups. These must be similarly interpreted.

  The cells, or the individualised units, within the groups. Each of these is a conscious entity, yet each has no existence apart from its groups.

  Each of these divisions is characterised by:

  An ensouling life, which—as far as we are concerned, emanates from the ONE ABOUT WHOM NAUGHT MAY BE SAID, Who ensouls the seven solar systems, down through the Lord of a solar system, through the cosmic Entities we call the Heavenly Men, and the solar Entities ensouling groups and through that peculiar central manifestation we call a human being to the little cell within the body of that human being, and the atom which is the basic material whereof all forms in all the kingdoms of nature are made.

  Intelligent activity, or the display of purpose or manas, the fifth principle in every type of manifestation. This, as earlier pointed out, is the intelligent plan of the Entity concerned working out in time and space.

  Power to evolve or progress. This is literally the distinctive ability of the ensouling life within the form to progress intelligently from lower to higher forms of manifestation. This is above all the peculiar and perfected attribute of the fifth principle.

  Capacity to cohere. This is the ability of all intelligent, active Lives during evolution to conform to the Law of Attraction and Repulsion, and thus form a conscious, intelligent part of a greater life. It is literally [410] the transmutation of manas into wisdom. Though all that IS exists in form yet little is as yet brought under the intelligent control of the entity within the form. Only the Heavenly Men and Their superior embracing lives are consciously and intelligently working through and dominating the form, for only They, as yet, are perfected manas. Beneath them come many grades of consciousness. Man is gradually achieving that conscious control over matter in the three worlds which his divine Prototypes, the Heavenly Men, have already achieved. They are attaining a similar control on higher levels. Below man come many lives who are blind and unconscious of the congery or subdivision of which they form part. Thus can be seen, in general outline, the place of manas at the present stage.

  Relation. Another outstanding feature that is the result of our studies is that of relation. The realisation of this in future years will lead to the study of the different polarities of the different spheres (from a planetary scheme to an atom) within the solar ring-pass-not, and of the relation existing between:

  a. A scheme and the totality of schemes.

  b. Scheme and scheme.

  c. Chain and chain.

  d. Globe and globe.

  e. Group and group.

  f. Subdivision and subdivision.

  g. Unit and unit. (145)

  h. Cell and cell.

  The interrelation of all these factors and their profound interdependence is one of the most important points for us to grasp; though this whole relation is governed by the law of Attraction and Repulsion, and [411] therefore comes more under what we call the second aspect, yet self consciousness itself is the result of the manasic principle, and the close co-operation between these two factors of mind and love-wisdom, or the two laws of Attraction and Synthesis, must ever be carefully remembered.

  Limitation. This is a prima factor to be borne in mind in considering a cosmos, a system, a scheme, a chain, or any form of limiting sphere down through them all to the physical atom of the scientist. It presupposes:

  a. Capacity beyond that manifested.

  b. Duality, or that which is limited and the limiting substance.

  c. Purpose, for in an ordered scheme of existence, the limitation persists just as long as it is required in order to attain certain ends. It is succeeded by “abstraction” occultly understood, and in its literal sense.

  When these three factors:

  Position,

  Relation,

  Limitation,

  are studied within the system, the close connection of all the groups within the whole will be evidenced, and the need of each part for all other parts will be brought out.

  As regards cosmic position, relation and limitation, little can be said, as e’en to the Heavenly Men Themselves the matter is obscure. That this is necessarily so must be apparent when Their place in the scheme of things is realised and Their relative unimportance is considered. Therefore, we can do no more than accept the fact of the inconceivable magnitude of that EXISTENCE which is manifesting through seven solar systems, and the extension of this concept of Being to [412] embrace the entire vault of the Heavens. It is interesting to bear in mind in this connection that all that is seen, being objective forms or Beings in manifestation through certain spheres of light, may not be all that IS, but that there may lie back of everything visible a vast realm or realms of Existences. The very brain of man reels in contemplation of such a concept. Yet just as there are tens of millions of human beings out of objective manifestation, or discarnate, on the subtler planes of the solar system, so there may be cosmic entities, in rank equal to the ONE ABOUT WHOM NAUGHT MAY BE SAID, Who are in a similar sense discarnate, and found in realms subtler than that of the manifestation of light.

  3. On the Earth.

  a. The five Kumaras. We might now consider briefly the subject of the five Kumaras, Who are the sum total of manas on the Earth. I have stated that the Lord of the World, the first Kumara, is the planetary Logos of our scheme in physical incarnation, but nowhere has the impression been conveyed that the three Kumaras, associated with Him, are three other planetary Logoi. This is in no way the case. These three, called the “Buddhas of Activity,” are but the vicegerents upon our planet of those three planetary Logoi, Who, with our planetary Logos, make the sum total of the logoic Quaternary. Associated with them are the three esoteric Kumaras, mentioned in the Secret Doctrine, (I, 493) Who represent the three other Logoi, and so make focal points for all the logoic forces within our chain. In each chain such representatives are found, six focal points embraced by the seventh, the planetary Logos of the scheme, Who holds them all within His aura.

  [413] Their work is threefold:

  First. They are the centres in the body of the planetary Logos. Each chain corresponds to one centre, and the globes are but the lesser wheels within any particular centre. The life of the Logos in this incarnation on the Earth is flowing through three centres and beginning to stimulate a fourth, hence four globes are involved and the three Kumaras (so called for lack of a better term) are vitally intelligently active; three are in abeyance and one is beginning to function. The globes correspond to the chains. This fourth Kumara is as yet practically unrealised, but as hinted at earlier His day is about to dawn.

  Second. They act as transmitters of a particular type of force to those units who go to the content of any particular centre. They are, in fact, the agents for the Lords of the Rays to the Monads of any ray in incarnation in any particular chain and on any particular globe.

  Third. They are the agents for:

  a. The Lord of a Ray as stated above.

  b. The four Maharajahs.

  c. The planetary Logos of Their own scheme.

  d. The great Deva of the Earth planet.

  They work with the law; They are the cognizers of the intelligent purpose of the planetary Logos, and know His plans; The
y are the vital activity of the planet, and in a subtle sense they are not only the Ray representatives but likewise the link between the chain and the scheme.

  It might here be stated that the relative failure that was the fate of the Moon chain in our scheme has greatly handicapped Their work, and made it imperative for Them to employ drastic measures in order to offset that failure. Herein lies another clue to the world turmoil.

  [414] b. The Moon chain. It might be of interest here, if, before passing on to other matters, we took up the very difficult subject of the moon chain and answer certain pertinent questions that may have arisen in the minds of students.

  The enumeration of the chains and of the schemes as given in the two charts is entirely for the present, and covers a period comparatively recent, carrying forward the history of evolution to the middle of the next round in our chain. Had we been given the charts embracing pre-Lemurian days, and extending back a distance into the (humanly speaking) unfathomable past, we would have seen the moon chain portrayed with the Neptune chain omitted. In the chart as given two chains are apparently lacking, the moon chain and the Uranus chain. The reasons are abstruse, but something may be hinted at as follows:

  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. (S.D., I, Section IX, 176-200)

  In due course of time another merging in the scheme will eventuate and then Uranus (the chain of that name in our scheme) will flash into objectivity. Forget not that the schemes manifest as seven, as ten, as three from the angle of the Eternal Now, or—from the point of view of a Heavenly Man—the manifestation may be written as (3|7) In time and space the order might be stated to be 7-3-10, and at certain stages 10-7-3. As [415] the opposites merge the ten become the seven and the three, and it is during this process that entire chains and globes, and eventually schemes, will apparently vanish from objectivity, and drop out of sight. They will be simply absorbed. During the twofold process of evolution, it might be numerically expressed as:

  During involution the sequence is seen as three, then seven and finally ten.

  During evolution the sequence is ten, then seven and finally three.

  The involutionary process is over practically and the evolutionary is approximately midway through. This will be marked by the disappearance or absorption of certain chains as they find their polar opposites, and a simultaneous appearance of the more subtle chains or globes as the manasic principle enables man to see them. The moon chain is in process of disappearance, and only a decaying body is left; the life of the second and the first Logos has been withdrawn from it, and only the latent life of matter itself remains. Simultaneously Neptune arose over the horizon, and took its place as one of the seven manifesting chains of the planetary Logos. We are here dealing with the Neptune chain of the earth scheme.

  The Moon chain has in itself a curious occult history, not yet to be disclosed. This differentiates it from the other chains in the scheme and even from any other chain in any scheme. An analogous situation or correspondence will be found in another planetary scheme within the solar system. All this is hidden in the history of one of the solar systems which is united to ours within a cosmic ring-pass-not. Hence the impossibility of yet enlarging upon it. Each Heavenly Man of a scheme is a focal point for the force and power and vibratory life of seven stupendous ENTITIES in exactly the same sense [416] as the seven centres in a human being are the focal points for the influence of a corresponding heavenly Prototype. Our Heavenly Man, therefore, is esoterically allied to one of the seven solar systems, and in this mysterious alliance is hidden the mystery of the moon chain.

  Certain brief hints may be given for the due consideration of students:

  The Moon chain was a chain wherein a systemic failure was to be seen.

  It is connected with the lower principles, which H.P.B. has stated are now superseded.

  The sexual misery of this planet finds its origin in the moon failure.

  The progress of evolution on the moon was abruptly disturbed and arrested by the timely interference of the solar Logos. The secret of the suffering in the Earth chain, which makes it merit the name of the Sphere of Suffering, and the mystery of the long and painful watch kept by the SILENT WATCHER, (148) has its origin in the events which brought the moon chain to a terrific culmination. Conditions of agony and of distress such as are found on our planet are found in no such degree in any other scheme. [417]

  The misuse of the vibratory power of a certain centre, and the perversion, or distortion of force to certain erroneous ends, not along the line of evolution, account for much of the moon mystery.

  Certain results, such as the finding of its polar opposite, were hastened unduly on the moon chain, and the consequence was an uneven development and a retardation of the evolution of a certain number of deva and human groups.

  The origin of the feud between the Lords of the Dark Face and the Brotherhood of Light, which found scope for activity in Atlantean days, and during the present root race, can be traced back to the moon chain.

  We have here all that it is possible to give out at this time, and much that has hitherto not been permitted publication. It is necessary again to emphasise the need of attaching no importance to the names of the chains and globes, and the necessity of a numerical enumeration; at the same time should the student decide to number the chains, and globes, he must carefully bear in mind that the sequence of numbers has no reference or relation to place or time, nor to sequence of appearance, or order of manifestation.

  IV. THE FUTURE OF MANAS

  It is only intended to handle this immense subject primarily in its relation to MAN, leaving the student to work out for himself much of what might be said, and to expand the concept from the unit to the group, and from the group to the totality of groups within the solar system. We will only touch upon the development of the mind in man and hint at some probable developments; we shall endeavour to show that manas, as it evolves, leads to certain distinct characteristics, which [418] distinguish it from other developments which may be seen. The subject therefore will be discussed under the following subheadings:

  1. The characteristics of manas.

  2. Probable developments of the human mind.

  3. Manas in the final rounds.

  In studying all these points the emphasis is, of course, to be laid upon the future, and I enlarge not upon that which is already developed.

  1. Characteristics of manas.

  The main characteristics of manas might be summed up under three heads:

  a. Discrimination.

  b. Ordered activity.

  c. Adaptability.

  Let us study these a little and note wherein in days and cycles to come they will be seen working out.

  a. Discrimination. This is necessarily almost the statement of a platitude. All students recognise the discriminative quality of manas and its selective capacity; all recognise the faculty in man which enables him to distinguish intelligently between the Self and the Not-Self. What we are apt to forget is that this faculty persists on all planes, and is threefold in manifestation:

  First. Discrimination between the I-consciousness, and that which is cognised in the external world. This is the ability to distinguish between oneself and all other forms extant. It is universally developed and has reached a fairly high stage of evolution.

  Second. Discrimination between the Ego and the Personality. This narrows the concept down to the sphere of a man’s own consciousness, and enables him to differentiate between his subjective self or soul, and the bodies which hold that soul enshrined. This is not [419] b
y any means so universally developed. Most men do not as yet distinguish with accuracy between themselves as the THINKER, persistent in time and space, and the vehicle through which they think, which is ephemeral and transient. The real recognition of this essential duality, and the scientific appreciation of it is to be seen in the mystics, the advanced thinkers of the race, the conscious aspirants, and those nearing the Portal of Initiation.

  Third. Discrimination between soul and Spirit, or the realisation by the man that not only can he say, “I am”; not only can he realise that “I am That”; but that he can advance to a still further realisation, and say, “I am That I am.”

  In all these expansions and appreciations the discriminative faculty of manas is utilised.

  Therefore, we can see for ourselves the future development, and whereto it will lead mankind. Man now knows himself as a separated unit of consciousness; he NOW distinguishes between himself and all other materialised selves; he now realises himself as distinct from every other functioning sphere of matter from the materialised Logos to the cell in his own physical body, and the cell in all bodies on the physical plane. This separative instinct, this distinguishing self-centredness has been the nursery wherein the infant, man, has segregated himself until he is of full strength, and able to take his share in the work of his group. Only the voluntary merging of interest and of aim is of value, and only that is seen in man as he nears the final part of the path of evolution. It is incident upon an earlier stage of intense self-assertion and intense self-realisation. This stage is with us now; it marks all manifestation, and is the basis of the preservation of identity. It distinguishes: [420]