Service of The Plan – 1B



Within the human family are found those who respond to that inner group of Thinkers, Who,
working in mental matter, control from the subjective side of life, the emergence of the great Plan and the manifestation of divine purpose.

This group of Thinkers falls into seven main divisions and is presided over by three great Lives
or super-conscious entities. These Three are the Manu, the Christ, and the Mahachohan. These three work primarily through the method of influencing the minds of the adepts and initiates. These latter, in Their turn, influence the disciples of the world and these disciples, each in his own place and on his own responsibility, work out their concept of the Plan and seek to give expression to it as far as possible. These disciples have hitherto worked very much alone.

A Treatise on the Seven Rays, Vol. II, pp. 185-86

In connection with the Hierarchy, the central Triangle is composed of the Manu, representing
loving intelligent life, the Christ, representing loving intelligent consciousness, and the Mahachohan, representing loving intelligent activity, and therefore between Them representing every phase of group livingness, group expression and group action; these qualities focus through the Mahachohan, primarily because He is the Lord of Civilisation and the civilisations of Humanity represent progressive growth and unfoldment.

Only in the final root-race of men upon our planet will the essential central Triangle make its
appearance and function openly in the third planetary Centre, that of Humanity … One point of this future triangle will emerge out of the field of world governments, of politics and of statesmanship; another will appear out of the world religions, and a third out of the general field of world economics and finance. Today no such men of spiritual will, of spiritual love and of spiritual intelligence are to be found upon Earth; even if they did emerge in these three fields of expression they could do little good, for the sense of recognition and of responsibility is as yet inadequately developed; later, they will appear and will then openly relate the department of the Manu to that of world government, the department of the Christ to that of the world religions, and the department of the Lord of Civilisation to that of the social and financial order. That time will surely come, but it will come only after the externalisation of the Hierarchy and its open functioning upon the physical plane.

Telepathy and the Esoteric Vehicle, pp. 185-6

For the sake of clarity and in order to satisfy the craving of the concrete mind for differentiation these three departments [of the Manu, the Christ and the Mahachohan] are pictured as distinct and separated the one from the other, though having their points of contact. In reality—apart from the illusion that mind always sets up— the three are one, and the seven are but blended parts of one synthetic whole. They all interlace and intermingle. All the three departments are but necessary parts of one organisation over which the Lord of the World rules. They are but the executive offices in which the business of our planet is handled, and each office is dependent upon the other offices, and all work in the closest collaboration. The man who finds himself on one line has to remember that in time and before perfection is achieved he must realise the synthesis of the whole. He must grasp it as a fact past all questioning and not just as a mental concept, and in his mediation there will eventually come a point when this realisation of the essential unity will be his and he will know himself as a fragment of a vaster whole.

In these three departments the method of approach to the Head of the Department is mediation, and the means whereby the student puts himself en rapport with the essential Life of that department (it is all a matter of terms) differ. The life within the form manifests—as a result of meditation—in three different ways. The results of meditation as demonstrated in terms of character, if I may so express it, are really the same aspects of manifestation under different terms or conditions. Let me tabulate them for you:

Line of the Manu                           Force, Strength, Power to Rule.
Line of the Boddhisattva             Magnetism, Attraction, Healing.
Line of the Mahachohan             Electricity, Synthesis, Organisation.

I seek here to point out that the effect in the life of the student of meditation on one of these three lines will be as enumerated above, though all of course coloured and modified by his personality ray, and by the point attained in evolution. If you study the three words applied to the three lines you will find it very illuminating …

The Line of the Manu … is specially the line of government, of racial development, of working in and with the matter of all forms on all the planes of human evolution. It is, as I have said before, the line of occultism. It emphasises the hierarchical method, it embodies the divine autocracy, and it is the line whereby our Solar Logos imposes His Will on men. It is closely linked to the Lords of Karma, and it is through the Manu’s department that the Law of Cause and Effect is wielded. The four Lords of Karma work closely with the Manu, for They impose the Law, and He manipulates the forms of men, of continents, of races, and of nations so that that law may be duly worked out.

The man therefore who attempts through meditation to contact these powers, to rise to union by these means, and to attain the consciousness of the Will aspect, works under set rules, rises from point to point under due forms, and broods ever on the Law and its workings. He seeks to understand, he discriminates and studies; he is occupied with the concrete and its place in the divine plan. He admits the fact of the indwelling life but concentrates primarily on its method and form of manifestation. The basic rules of expression and of government occupy his attention, and by studying the rules and laws, and by seeking to comprehend, he necessarily contacts the Ruler. From stage to stage he rises—from the ruler of the microcosm in the three worlds, to the group egoic and its focal point, a Master; from the ruler of the group he rises to the Manu, the Ruler of the department wherein he has his place, thence to the Ruler of the World of the department wherein he has his place, thence to the Ruler of the World, and later to the Planetary Logos, and thence to the Solar Logos.

Letters on Occult Meditation, pp. 169-71

The group idea must always be remembered, for this will distinguish the New Age methods
from the past …

Political work will occupy other groups more specifically than does any other branch of work. These groups communicate the “quality of imposition” and an authority that is lacking in many other branches of this divine group activity. The work is largely first ray work. It embodies the method whereby the divine Will works out in the consciousness of races and nations. Members of this group will have much first ray in their constitution. Their work is to act as channels of communication between the department of the Manu and the race of men. It is a noble thing to be channels of the Will of God.

A Treatise on the Seven Rays, Vol. II, pp. 190-91

What is the result of these developments in the world of subjective spiritual government and in
the world of human affairs?

First of all and predominantly, the evocation of a joint Approach: one being the longing and the desire of the Hierarchy for the solution of the human problem and the adjustment of human misery, and also for a right emergence of spiritual government (the government of correct values) and the other being the determination of man to bring about right conditions and proper environing situations wherein human beings can develop, and wherein the true values also may register and be recognised. It is at this point that the Hierarchy and humanity are at-one. That many human beings are too undeveloped to record these aspirations correctly is non-essential. They are unconsciously working towards the same ends as is the Hierarchy. 

 Ibid., pp. 450-51

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