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A Treatise on Cosmic Fire - Section Two - Division E - Motion on the Plane of Mind
The energy centers of the solar Logos are themselves [1162] in the form of vast lotuses 24 or wheels, at the center of which lies hidden that central cosmic Life, we call a planetary Logos. He is the meeting place for two types of force, spiritual or logoic, which reaches Him (via the logoic Lotus on cosmic mental planes) from the seven Rishis of the Great Bear on Their own plane, and, secondly, of buddhic force, which is transmitted via the Seven Sisters or the Pleiades from a constellation called the Dragon in some books, and from which has come the appellation "The Dragon of Wisdom." A third type of energy is added and, therefore, can be detected in these centers, that of manasic type. This reaches the logoic centers via the star Sirius, and is transmitted from that constellation which (as earlier I have [1163] hinted) must remain obscure at present. These three great streams of energy form the total manifestation of a logoic center. This is known to us as a planetary scheme. Within the planetary scheme, these streams of energy work paramountly in the following manner: Spiritual energy - three higher planes - the Monads. Buddhic force - fourth plane - the solar Angels. Manasic force - two lower planes - the four kingdoms of nature. Physical energy, the left-over of a previous solar system, demonstrates through the dense physical form and in the material which is energized during the involutionary cycle. It is not considered a principle; and is regarded as the basis of maya or illusion. The various planetary schemes are not all alike and differ as to: Type of energy, Point in evolution, Position in the general plan, Karmic opportunity, Rate of vibration. The main distinction exists in the fact, as we have so oft repeated, that three of them form the three higher etheric energy centers of the Logos, and four constitute the lower centers. Saturn is of interest to us here because the Logos of Saturn holds a position in the body logoic similar to that held by the throat center in the microcosm. Three centers towards the close of manifestation will become aligned in the same way as the center at the base of the spine, the throat center and the alta major center. Here it must be pointed out that there are three planetary schemes which [1164] hold a place analogous to that held by the pineal gland, the pituitary body, and the alta major center, but they are not the schemes referred to as centers, or known to us as informed by planetary Logoi. Certain of the planetoids have their place here, and one scheme which has passed out of activity, and is in a condition of quiescence and non-activity. This latter scheme is the correspondence in the logoic body to the atrophied third eye in the fourth kingdom of nature. When man has developed etheric vision and thus has expanded his range of vision, he will become aware of these facts, for he will see. Many planetary schemes which are found only in etheric matter will be revealed to his astonished gaze, and he will find that (as in the body microcosmic) there are seven (or ten), paramount centers but numbers of other centers for the purpose of energizing various organs. So likewise the body macrocosmic has myriads of energy focal points or feeders which have their place, their function, and their felt effects. These centers, with no dense physical globe, constitute what has sometimes been called "the inner round" and transmit their force through those greater centers which have been spoken of in occult books as having a connection with the inner round. Each of these planetary schemes can be seen as a lotus having seven major petals, of which each chain forms one petal, but having also subsidiary petals of a secondary color according to the nature and karma of the Entity concerned. It is in the enumeration of these solar lotuses that occult students go astray. It is, for instance, correct to say that the planetary scheme corresponding to the microcosmic base of the spine is a fourfold lotus and has, therefore, four petals. There are four outstanding petals of a peculiar hue, but there are three of a secondary color, and nine of a tertiary nature. (To students with intuition the hint here conveyed may reveal the name of the planet, and the nature of its evolution). [1165] Each of these solar lotuses, or planetary schemes, unfolds in three great stages of activity, in each one of which one of the three types of energy dominates. As the unfolding proceeds, the vibratory activity increases, and the appearance of the manifesting activity changes. The motion of the lotus or wheel for a long time is simply that of a slow revolution. Later, for a still vaster period, each petal revolves within the greater whole, and at an angle different to that of the whole revolution. Finally, these two activities are increased by the appearance of a form of energy which, originating from the center, pulsates so powerfully that it produces what look to be streams of energy passing backwards and forwards from the center to the periphery. When these three are working in unison, the effect is wonderful in the extreme, and impossible for the eye to follow, the mind of man to conceive, or the pen to express in words. It is this stage, macrocosmic and microcosmic, which constitutes the different grades of alignment, for it must never be forgotten by students that all that manifests is a sphere, and alignment really consists in unimpeded communication between the heart of the sphere and the periphery or the bound of the influence of the dynamic will and the center. Within each planetary scheme, are found the seven chains which are the seven planetary centers, and again within the chain are the seven globes which are the chain centers, but students would do well not to study the globes from the point of view of centers until their knowledge of the mystery underlying dense physical substance is greater, or they will be led into error. The lower down one seeks to carry the correspondence, the more the likelihood of error. The correspondence must lie in quality and in principle expressed, but not in form. [1166] 24 See Section VIII, Secret Doctrine, Volume I. The Lotus is symbolical of both the Macrocosm and of the Microcosm. The seeds of the Lotus contain in miniature the perfect plant. It is the product of fire and matter. It has its roots in the mud, it grows up through the water, it in fostered by the warmth of the sun, it blossoms in the air. Macrocosm The mud - The objective physical solar system. Water - The emotional or astral nature. Flower on water - Fruition of the spiritual. Method - Cosmic fire or intelligence. Microcosm The mud - The physical body. Water - Emotional or astral nature. Flower on water - Fruition of the buddhic or spiritual. Method - Fire of mind. "The significance of the tradition that Brahma is born from or in the lotus, is the same. The lotus symbolizes a world-system, and Brahma dwells therein representing action; he is therefore called the Kamal-asana, the Lotus-seated. The lotus, again, is said to arise from or in the navel of Vishnu, because the navel of Vishnu or all-knowledge is necessary desire, the primal form of which, as embodied in the Veda-text, is: May I be born forth (as multitudinous progeny). From such central and essential desire, the will to live, arises the whole of becoming, all the operations, all the whirls and whorls, of change and manifestation which make up life. In such becoming dwells Brahma, and from him and by him, i.e., by incessant activity, arises and manifests the organized world, the trib huvanam, the triple world. Because first manifested, therefore is Brahma named the first of the gods; by action is manifestation, and he is the actor; and because actor, therefore is he also sometimes called the preserver or protector of the world; for he who makes a thing desires also the maintenance and preservation of his handiwork, and, moreover, by the making of the thing supplies the basis and opportunity for the operation of preservation, which, in strictness, of course, belong to Vishnu." - Pranava-Vada, pp. 84, 311.
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