Fellowship of Cosmic Fire
Commentary Semester V Section XI
TCF 550-563: S5S11
28 August 12 September 2007
(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.
1. We now begin Division D of Section Two, the Fire of Mind, Solar Fire.
2. Semester 5; Section 10 was a review section.
3. It seems of importance to bear in mind the function of something we create and use every day—thoughtforms.
1. Their function.
a. To respond to vibration.
b. To provide the vehicle for an idea.
4. This is a thought of critical importance.
c. To carry out specific purpose.

2. The Laws of Thought.
a. Three cosmic laws.
b. Seven systemic laws.
1. The Ruler of Fire . . . Agni.

5. We will have under discussion a Being to Whom many meanings have been assigned. We shall have to understand Him in relation to occultism and not so much in relation to popular Hindu Mythology.

6. The varied meanings are somewhat intricate. Agni seems to appear in many guises.

a. Agni and the solar Logos.
b. Agni and the mental plane.
c. Agni and the three Fires.
2. The Fire Devas . . . the Greater Builders.
a. Introductory statements.
b. The functions of the devas.
c. The devas and the planes.
3. The Solar Angels . . . the Agnishvattas.
7. It is clear that we are discriminating the Greater Builders from the Agnishvattas (presumably the Solar Angels), though the Fifth Creative Hierarchy is a dual Hierarchy and this problem must be solved.

8. Yet, as will be seen, there are contexts in which the Solar Angels are precisely called “Greater Builders”, which they are when compared with the unconscious devas and elemental lives.

        Introductory remarks.
a. On the fifth Principle.
b. On Individualisation.
c. On Incarnation.
d. On the Building of the Causal Body.
4. The Fire Elementals . . . the Lesser Builders.
a. Introductory.
b. Physical plane elementals.
c. Elementals of the ethers.
d. Elementals and the Microcosm.    [Page 551]
1. The creation of thought forms.
2. The process of thought form building.
1. The Will aspect and creation.
a. The condition of the magician.
b. Construction of thought forms.
c. The occult significance of speech.
2. The nature of Magic.
9. Here we will have the root material on which A Treatise on White Magic was formulated. Both presentations are necessary and supplementary. The Tibetan did not repeat Himself when writing TWM.
a. Black magicians and white.
b. The source of black magic.
c. Conditions for white magic.
3. Fifteen rules for Magic.
10. These are always worth memorizing and pondering. They cannot yet be fully lived because the ancient formulas have not been restored to the consciousness of the average student (and far less so to the average human consciousness).
a. Six rules for the mental plane.
b. Five rules for the astral plane.
c. Four rules for the physical plane.
Under this division we shall briefly give an outline of the study which we will undertake upon this vast and stupendous subject, for, as it definitely concerns the evolution of man and his power eventually to create, it will be wise for us to take up the matter in some detail.
11. Man, coming largely under the fourth ray, is, essentially a Creator animated by the fourth Rule for Inducing Soul Control—the “urge to creative life through the divine faculty of imagination”
This section is not intended to give interesting bits of information anent the devas;
12. DK knows too well the tendency of the untrained and irresponsible human mind.

I only seek to deal with the matter in its practical application to man, and to give as much of the necessary knowledge as will enable a man to control and build his own system, to understand the method of creation and to comprehend somewhat the lesser lives and the paralleling deva evolution with which he may be concerned.

13. In these many pages, DK intends to do the following.
a. Give man knowledge so that he can control his system
b. Give man knowledge so that he can build his system
c. Give man knowledge so that he can understand the method of creation
d. Give man knowledge so that he can comprehend somewhat the lesser lives and paralleling deva evolution
14. Obviously, the process will be a long one and many details will not be presented. For all the voluminosity of His writings, DK has presented only the ABC’s of scientific occultism.
1. Their Function.
It will be noted that in studying this matter we have not started with that which is most apparent, the exoteric form in mental matter, but with the inner life or Idea within the form and with the Laws that govern the creative [Page 552] aspect.  
15. DK is calling our attention to the fact that His initial approach is not concrete and strictly exoteric
16. We begin with:
b.      The inner life or idea within the thoughtform
c.      The Laws that govern the creative aspect
17. Increasingly, it will be necessary for us to discriminate between thoughtforms and their impelling, living idea.
 This function of every thought form is threefold:
To respond to vibration
18. This will render the thoughtform a medium of reception.
19. The human being, itself, is a thoughtform and responds to a wide range of vibrations.
To provide a body for an idea 
20. This will make of the thoughtform a medium for the implementation of the creative process and an instrument for communication between the higher and lower planes.
21. The Divine Purpose is to be embodied; this occurs via thoughtforms.
To carry out specific purpose.
22. This will render the thoughtform an agent of its creator. Presumably, we are speaking of thoughtforms which have beneficent intent.
Let us first study the logoic thought form and then turn our attention to the thought forms fabricated by the Thinker from the systemic mental planes and in mental matter.
23. Our method is the occult one, beginning from a large and encompassing perspective and moving to a more confined and specific point of view.
24. The “logoic thoughtform” is fabricated by a Thinker on the cosmic mental plane.
 We have to note that, in the case of the Logos, all upon which we have to base our conclusions are His physical manifestation, and His quality, psychic nature, aroma, emanation or magnetism, as we see it working out through the form.  Hence we are very much handicapped.
18. We do not come into contact with very much of our Logos’ true nature. We only contact that which is confined to the cosmic physical plane.
19. Even His quality is not contacted directly, but only through its physical expression.
20. This is even true for those great souls who are known as Chohans.
21. DK lists that which we can contact, albeit through the physical-etheric form:
a.      The quality of the Logos
b.      The psychic nature of the Logos
c.      The aroma of the Logos
d.      The emanation of the Logos
e.      The magnetism of the Logos
22. Contact, we realize, is made through the five senses and their numerous extensions, which we studied earlier in TCF.
23. Do we have some idea concerning all of these logoic expressions or only some? Or any?
24. At least we gather that our Logos is an unfathomably (to us) stupendous Life.
a. Response to Vibration.  It is always recognised in occult circles that the whole object of human evolution is to enable the Thinker to respond to every contact fully and consciously, and thus to utilise his material sheath, or sheaths, as adequate transmitter of such contact. 
25. There is no occultism without sensitive and accurate response to vibration.
26. The condition of our sheaths, however, veils many possible contacts. This is all part of the “veiling” process as it is discussed in esoteric astrology.
27. Contact received is to be appropriately transmitted; this, too, depends upon the condition and conditioning of the sheaths.
The most easily studied human thought-form is the one the Ego creates through which to function.  He builds his sheaths by the power of thought, and the dense physical body is the best sheath that—at any particular stage of evolution—he can at the time manufacture.
28. We are speaking of the creative process as it concerns the creation of man’s vehicles of expression. The Ego creates them all through the agency of the permanent atoms.
29. We may be saying that any creator does as well as he can at any particular point in the evolutionary process to manufacture a physical body which is as responsive as possible.
30. Obviously, the physical bodies of human beings will show increasing refinement as the soul grows in experience and maturity. The creating Ego is limited in His creation by the vibratory potential that is stored in the permanent atoms and also by the karma which previous personalities have incurred.
 The same can be predicated of the solar Logos.  He builds by the power of thought a body which can respond to that group of vibrations which are concerned with the cosmic physical plane (the only one we can study).  It is not yet adequate, and does not fully express the logoic Thinker.
25. Just as the logoic physical body (including the etheric, presumably) is not yet adequate to fully “express the logoic Thinker”, the same can be said of the physical-etheric body manufactured by the human Ego, who is as the Logos to his own microcosmic system.
26. We might say (for both the macrocosm and microcosm) that the physical-etheric body built is inadequate in both response and expression.
27. If the physical-etheric is, thus far, the best sheath that the Thinker can create, and it is inadequate to express the intention of the Thinker, this must be even more the case for the astral and lower mental vehicles.
The vibrations to which the systemic thought-form must respond are many in number, but for our purposes might be enumerated as mainly seven:
31. Master DK knows much more than He has time to express, nor would a complete compendium of all He knows serve His limited educational objectives. A Master, though above time/space in his consciousness, is still subject to time and space when attempting to do His part in manifesting the Divine Plan.
1. The vibrations of the cosmic physical plane, viewing it as all the matter of that plane which exists [Page 553] outside the logoic ring-pass-not.  It concerns the pranic and akashic fluids and currents.
28. The physical-etheric ring-pass-not of the Solar Logos exists within the vast cosmic etheric-physical plane. These influences (pranic and akashic) flow throughout the cosmic etheric-physical plane (i.e., simply, the cosmic physical plane) and encounter that portion of the cosmic physical plane which has been appropriated by the Solar Logos as His etheric-physical vehicle.
29. Obviously our relatively tiny Logos does not respond to all vibrations transmitted through the universal cosmic etheric planes. Limitations apply.
30. This type of vibration is strictly cosmic etheric? As well as a type of vibration is it also an order or vibration?
2. The vibrations of the cosmic astral plane as they affect the physical form of divine manifestationThis involves cosmically the action upon our solar Logos of the emotional quality of other cosmic entities, and concerns the magnetic effect upon Him of their psychic emanation.  This, in view of the fact that His dense physical body is not a principle, is of a more potent nature than the first set of vibrations, as is the case also in man's evolution.
31. Here we are discussing cosmic astral vibrations. Not only does the Logos respond to the energies and forces of His own astral body, but to the “emotional quality of other cosmic entities”. He is magnetically and psychically affected by other great Beings, just as man is affected by the emotional quality, magnetism and psychic emanation of others of his kind—i.e., other human individuals.
32. We live in an astral-buddhic solar system. Our Solar Logos is largely astrally polarized (we are told) hence the importance of this kind of cosmic influence.
33. Man, too, is largely astrally polarized (even though he represents the throat center of Sanat Kumara), and so the emotional impacts from other human beings are more important than the strictly physical impacts.
34. Some of the cosmic entities which most affect our Solar Logos (whether etherically or emotionally) are the six other major members of the Seven Solar Systems of Which Ours is One, and also the quality of the twelve zodiacal constellations. All these interchanges are occurring within the energy system of the Great Being known as the One About Whom Naught May Be Said.
35. This second type of vibration to which the Solar Logos responds has its origin on the cosmic astral plane? Is this second type also a second order of vibration, indicating that the orders of vibration to which the Solar Logos responds relate to a pattern of ascent from one cosmic plane to the next?
3. Vibrations from that which, within the logoic conscious­ness, is recognised as the logoic Higher Self, or His emanating source.  This brings the solar system within the vibratory radius of certain constellations which have a position of profound importance in the general evolution of the system.
36. Here we speak of the “logoic Higher Self”, focussed, presumably, on the first level of the cosmic higher mental plane. This would be the Egoic Lotus or causal body of the Solar Logos.
37. This vibration may also involve Solar Angels of a cosmic order just as the vibrations of the Higher Self of man involves the influence of the Solar Angel Who is training that man.
38. Interestingly, in this tabulations of influences to which a Solar Logos must respond, the influence of the lower sub-planes of the cosmic mental plane is not mentioned.
39. DK speaks of the influence of “certain constellations” which are profoundly important to the general evolution of the system (presumably our system). This influence may be mentioned in a section discussing the solar logoic causal body because the influences are mediated via that causal body.
40. There are three great constellations about which we read in Esoteric Astrology. Certainly the Great Bear, the Pleiades, Sirius, Capricorn, Draco, etc., have a profound influence on the evolution of our Solar Logos and His solar system.
41. We have read in Esoteric Astrology that the soul nature of man is very receptive to the twelve zodiacal constellations as is his monadic nature. No doubt there are parallels when dealing with the causal body of the Solar Logos.
42. There are certain systemic influences which influence the causal body of man (affecting primarily the man’s soul nature) and are meditated to his physical body through the general causal influence.
43. This third type of vibration to which the Solar Logos responds relates to the cosmic mental plane, for that is where the logoic Higher Self is located.
44. So far, in discussing types of vibrations to which the Solar Logos responds in His etheric body, we have been ascending through the cosmic planes.
4. Vibrations from Sirius via the cosmic mental plane.
45. The Sirian vibration is largely cosmic mental. The causal body of the Solar Logos is focussed on the cosmic mental plane.
46. DK seems to be saying that the Sirian influence reaches our solar system (the etheric-physical body of our Solar Logos) via the Egoic Lotus of the Solar Logos on the cosmic mental plane.
47. The cosmic astral of the Sirian Logos cannot be overlooked.
48. This is the fourth type of vibration to which our Logos responds, but our ascent through the cosmic planes has stopped. The third type of vibration also related to the cosmic mental plane. If this fourth type of vibration is the same as a fourth order of vibration, then the third type/order and the fourth/type order both relate to the same cosmic plane.
5. Vibrations from the seven Rishis of the Great Bear, and primarily from those two Who are the Prototypes of the Lords of the seventh and fifth Rays.  This is a most important point, and finds its microcosmic correspon­dence in the place which the seventh Ray has in the building of a thoughtform, and the use of the fifth Ray in the work of concretion.
32. It would seem that all the energies of the Seven Rishis reach our Solar Logos, but the ones which have the most important influence on His etheric-physical vehicle are the energies of the fifth and seventh rays because these rays are most in line with the ethero-physicality of our Solar Logos.
33. The seventh ray is the most etheric and physical of the seven and is also the “builder”—in this case the builder of the logoic thoughtform we call the solar system. The fifth ray deals with that factor of organization which produces the relationship we call “concretion”.
34. We have been alerted to the fact that the fifth and seventh rays often work closely with each other as do the representatives of these rays.
35. When we speak of the fifth and seventh rays we immediately think of the planet Uranus and its influence. We also think of Masters R. and H. and Their etheric-physical skill and effectiveness.
36. All the extra-systemic influences tabulated above, whether specifically etheric or originating on higher planes, eventually reach the etheric level on which our Solar Logos functions.
37. This fifth type of vibration may relate to the cosmic buddhic plane. In Chart V we notice that the Seven Rishis are portrayed upon the cosmic buddhic plane. However, there is reason to believe that they really belong on the cosmic atmic plane, in which case the fifth type of vibration would correspond to a fifth order or vibration.
38. We are looking to see whether there is a correspondence between: the seven types of vibrations here listed; seven orders of vibration; and seven cosmic planes. We shall not find such an easy fit.
All magicians who work with matter and who are occupied with form-building (either consciously or unconsciously) call in these two types of force or energy.
49. DK is telling us something important about energies which, in the future, will be necessary to engage in magical processes and produce magical results.
50. Magicians call in the energies and forces of the fifth and seventh rays.
6. Certain very remote vibrations, as yet no more ap­pre­ciable in the logoic Body than is monadic influence in that of average man, from the ONE ABOUT WHOM NAUGHT MAY BE SAID, that cosmic [Page 554] Existence Who is expressing Himself through seven centres of force, of which our solar system is one.
51. We are given some scale for greater understanding. The One About Whom Naught May Be Said is as remote from the consciousness of the Solar Logos as the Monad is from the consciousness of man. This, at least, gives a sense of proportion.
52. We gather from this that no human being (no matter how exalted his consciousness relatively) will be registering impressions from this Super-Constellational Logos.
53. We have to question, however, what type of One About Whom Naught May Be Said is meant? There is a kind of One About Whom Naught May Be Said Who has solar systems for chakras. There is another and greater kind of One About Whom Naught May Be Said (the One, I think, most often referenced) Who has constellations for chakras.
54. We may remember that the term “solar system” can be a generic blind. It can refer simply to a normal solar system (which has one or two suns at its center—for most systems are actually binaries), OR it can refer to a system of stars—i.e., to a constellation. If the latter reference is meant, the “our solar system” is really the system of a Cosmic Logos (a great Being for Whom suns are chakras).
55. Whichever One About Whom Naught May Be Said is meant, we can understand that it is remote from the consciousness of our Solar Logos and incredibly remote from the consciousness of man.
56. Continuing our search for the possible correlation between types of vibration, orders of vibration and cosmic planes correlated to the number of these types and orders, it is interesting to note that (one Chart V, TCF 344) that which we call a One About Whom Naught May Be Said, is hypothetically ‘located’ on the sixth cosmic plane—the cosmic monadic plane—so this category of vibration does, indeed, correlate with ascent through the cosmic planes.
57. After this, however, the correlation breaks down when considering the seventh type of vibration to which the Solar Logos responds in His etheric body.
7. A series of vibrations which will become more potent as our Logos nears that period which is occultly called "Divine Maturity," which emanate from that constellation in the Heavens which embodies His polar opposite.  This is a deep mystery and concerns the cosmic marriage of the Logos.
58. We are considering the solar system as a logoic thoughtform and we are considering the receptive capacity of that thoughtform.
59. The term “constellation” can also be blinded. It may not mean a group of stars, but is sometimes used to indicate only that which we call a solar system.
60. We can imagine that the polar opposite of our Logos is also a Solar Logos. Is it the Logos of Sirius? Is the Logos of a star still closer than Sirius—namely Alpha Centauri?
61. It is that the there a “constellation in the Heavens which embodies His polar opposite”. Does this mean that that constellation contains the Solar Logos Who is His polar opposite, or that the entire constellation is the embodiment of the Logos Who is the polar opposite of our Logos? Perhaps the latter. But it is not reasonably conceivable that an entire constellation should be the polar opposite of a single star. So we have an issue of proportion. If we wish to evade the difficulty, we must imagine that the word “constellation” is used in a blinded manner and indicates a solar system rather than a constellation of stars.
62. Sometime the star Sirius (because it has a companion star and also, probably, a dark star called Sirius “C”) may be called a constellation. But influences from Sirius have already been mentioned in this listing, so why mention them again?
63. If our solar system is as a heart center, what is the polar opposite of a heart center? Is it a solar plexus center, in which case we might have to consider a star such as Fomalhaut (which some have assigned to the solar plexus center of the Seven Solar Systems of Which Ours is One).
64. Or is the opposite of the heart center the head center, in which case Sirius might be suitable.
65. Or if Sirius is not the head center of the seven systems, might the star Vega be? We are told that our solar system is moving in the direction of Vega.
66. It would seem that a star which was a solar plexus center or a head center would be most suitable for a “marriage” with out Solar Logos, but there can be no certainty about how to assign relatively local stars to the chakric system of the Logos of the Seven Solar Systems.
67. We can see why the Tibetan said this is a very deep mystery.
It will be apparent, therefore, how little can as yet be predi­cated anent the future of the solar system until the vibrations of the sixth and seventh order become more powerful, and their effects can consequently be studied more easily.
68. We are told that vibrations of the sixth and seventh order have to become more powerful, but more powerful for whom? For man? So that he can fathom these great mysteries?
69. Vibrations of the sixth and seventh order may refer to solar logoic spirillae and, thus, indicate the vibrations of the monadic and logoic planes—the sixth and seventh systemic planes, respectively.
70. If the fourth or fifth cosmic initiations are taken by our Solar Logos in this our major second (or fifth) solar system, then the next solar system will concern the solar logoic Monad and will naturally involve the sixth and seventh planes—the plane which is presently the plane of the Monad and the plane which may be home to the ‘disembodied Monad’—the ‘liberated’ Monad.
71. If we wish to expand the vision, we could say that vibrations of the sixth and seventh order pertain to the cosmic monadic plane and the cosmic logoic, and would be reflected in the physical vehicle of the Solar Logos through the sixth and seventh systemic planes.
72. Our Solar Logos is a Logos of the “fourth order”, so could the Tibetan be speaking of the reception of vibrations from stars of the sixth and seventh order which are related to our Logos?
73. However, the term “order” seems to be used differently in this context than when describing the status of our Logos.
74. In this context, types of vibrations seem to be orders of vibrations.
 It is not possible here to do more than indicate the seven types of vibrations to which our solar Logos (functioning in a material body) will in due course of time consciously, and fully, respond.  He responds to vibrations of the first, second, third and fourth order quite fully at this time,
75. This response pattern probably indicates the development of His spirillae. That He is an astral-buddhic Logos probably has something to do with the fact that he responds to four orders of vibration.
76. From a larger perspective, responses of the first, second, third and fourth orders would include cosmic buddhic responses.
77. Is it then possible that the seven types of vibrations to which our Solar Logos is either now responding or to which He will respond are, in fact, orders of vibrations. A close study of the seven sources indicates that something of this nature may be operative, but there is an unevenness in the tabulation which seems to cause problems with this interpretation. For instance, the sixth type of vibration to which He responds is the incredibly elevated vibration of the One About Whom Naught May Be Said. The seventh type, however, is merely the vibration of His polar opposite.
 but as yet (though responding) cannot fully, and consciously, utilise these types of energy.
78. Response is not the same as utilization. If the orders simply related to the first four systemic planes, a very limited range of energies would be indicated and there would be no reason why the Solar Logos could not “utilise these types of energy”.
79. So perhaps, it is best to think of the term “orders” as related to the vibrations of the various cosmic planes.
80. There might be other ways to count cosmic “orders” other than one order per cosmic plane. Perhaps the orders relate to cosmic principles, and therefore the first four orders might only concern the personality levels of Beings who express upon the cosmic planes.
81. We have explored the matter from several perspectives.
 The vibration of the fifth order is recognised by Him, particularly in three of His centres, but is not as yet fully under His control. 
82. It may be that the Logos of Sirius is of the fifth order, counting from below, because Sirius, we are often told, is focussed on the cosmic mental plane. Also Sirius is involved with the wielding of the cosmic fifth principle.
83. We might question which three of His “centres” or planetary schemes respond to vibrations of the fifth order. Would it be the three synthesizing schemes? Or would a planet such as Venus which has so much of the fifth principle involve in its expression, be a likely candidate? If so, perhaps, Mercury would also be involved.
84. We may infer but we cannot yet know.
85. In any case “the vibration of the fifth order” seems to correlate well with a Sirian vibration.
86. However, Sirius is definitely not located on the fifth cosmic plane counting from below, so if we decide to correlate Sirius with vibrations of the fifth order, we will have to abandon the idea of ascent through the cosmic planes as indicating “orders” of vibration.
87. On the other hand, it might be well to consider the vibrations relating to the Great Bear, and especially to two of the stars, as being of the fifth order. We have already discussed the possible relationship of the Great Bear to the fifth cosmic plane, the cosmic atmic plane.
88. Further Sirius is already mentioned in relation to the cosmic mental plane.
89. Interestingly, the Pleiades as transmitters of cosmic buddhi, are not mentioned.
The other two are sensed, and felt, but so remotely as to be almost outside the range of His consciousness.
90. We human beings are beginning to come in touch with influences of the lower fifth order through the Solar Angels and through the fifth kingdom. When it comes to finding rapport with members of the sixth and seventh kingdoms, it can be said of us that such vibrations are “almost outside the range of [our] consciousness”.
91. Just as there are systemic kingdoms so there are cosmic kingdoms. Perhaps the orders we are here discussing represent a kind of ascent through cosmic kingdoms.
92. The term “order” is definitely used in different ways. In the present context, vibrations of the second order are lower than vibrations of the fourth or fifth. But elsewhere in the book, Betelgeuse is said to be a Logos the “second order”, and Sol (our Logos) a Logos of the fourth order. Betelgeuse is, obviously, a much greater Logos than Sol! So the lower the number or the order (in this way of using the term) the higher the Being.
93. In the present context, the higher the order the higher the vibration.
In carrying out these ideas in connection with man and the thought forms which he fabricates (such as his material sheaths),
94. Man as a soul or Ego fabricates his sheaths. In this context, sheaths are called thoughtforms.
the correspondence can be worked out within the system, and from the point of view of the planetary schemes in which man has his place.  The work of man as he builds in mental thought matter and constructs forms extraneous to himself, we shall deal with later.
95. Thus far we are dealing with the fundamental forms of Creation—the vehicles of the Solar Logos, the Planetary Logos and man. We are not yet focussed on the construction of extraneous thoughtforms—the thoughtforms which are not vehicles for the principles of these B/beings.
The methods whereby vibratory response is brought about might be enumerated as follows:  [Page 555]
Through the factor of time in evolution.
96. Over time during the evolutionary process, responsiveness increases. Vehicles are refined over time.
Through extra-systemic stimulation and intensive training, whether for a Logos or a man.
97. The impacts of vibrations from without any system, and training in the manner of reception, will bring about increasing response to vibration.
Through the process of Initiation, and the application of the Rods of Initiation.
98. The application of the rod is intended to increase sensitivity and response capacity. Heightened vibration leads to heightened response-ability. The Rod of Initiation definitely heightens vibration.
99. We have listed four means of enhancing vibratory response:
a.      The factor of time
b.      Extra-systemic stimulation, including:
                                                              i.      Group stimulation (listed below)
                                                            ii.      Stimulation from a more advanced “Kingdom in Nature” (listed below)
c.      Intensive training
d.      The process of initiation and, with it, the application of the Rod of Initiation.
The factor of evolution is recognised and studied by many schools of thought, esoteric or exoteric.
100. The key thought is that the processes of evolution promote sensitization and, thus, response to vibration.
  The extra-systemic stimulation involves a large number of factors, but the main two to be remembered are that this stimulation will be applied:
Through the group to the unit.
Through a more evolved "Kingdom of Nature" to a less evolved. 
101. The group in which a unit finds itself can be considered a source of stimulation. The Ashram is an example of such a group. It stimulates those who form part of it. The group of Solar Logoi to which our Solar Logos belongs will also be such a group—though on a cosmic level.
102. The influence of a superior “Kingdom of Nature” will, of course, promote sensitization and increasing responsiveness.
As regards the third factor of Initiation, it must be borne in mind that we are here considering only the great initiations, and not the numerous expansions of consciousness which can be traced through all kingdoms and all manifestations.
103. Expansion of consciousness occurs continuously, but DK is speaking (as regards humanity) of the “great manasic initiations” administered by the Hierophant with Members of the Hierarchy in attendance.
In connection with what we have considered above, anent the primary function of a thought-form (the power to respond to vibration)
104. We note that DK has given a few functions of a thoughtform but considers as primary the thoughtform’s ability to respond to vibration.
 I would emphasise the necessity of remember­ing that, and that it will then through a complex reflex action, bring about response from the material sheath which veils it.
105. From one perspective a thoughtform is veiled by a material sheath and the response of that material sheath is brought about by means of the responsiveness of the thoughtform which the material sheath veils.
106. But another question arises: Is it the thoughtform, per se, which responds or the “inner embodied idea” which responds?
107. DK indicates that it is the “inner embodied idea that must respond”. Man, himself, or any being is an “inner embodied idea”.
108. The definition of an idea (and let us see to what extent it applied to man) is as follows:
"An idea is a being incorporeal, which has no subsistence by itself, but gives figure and form unto shapeless matter, and becomes the cause of the manifestation." (COA 55)
109. We are dealing with the interplay between three factors:
a.      An inner embodied idea
b.      A thoughtform which represents that inner embodied idea
c.      A material sheath that veils the thoughtform
110. Perhaps we can say that man is an idea in the Mind of the Universal Logos.
111. Ultimately, it is the being that responds, and ideas are really beings.
  Vibration is the result of subjective impulse, and makes its appeal to the subjective consciousness through impact upon whatever may be understood as substance;
112. The subjective consciousness becomes aware of the impact on substance, and through that impact comes en rapport with the original “subjective impulse” and the vibration resulting from it.
113. In this respect, vibration is mediatory. Response to vibration in substance makes a subjective consciousness aware of another subjective consciousness which sent the vibration forth.
114. What form does “subjective impulse” take? Is it a vibratory form or not? Are all things that are, characterized by vibration or are some things that are, not derived from vibration?
 this impact is transmitted direct to the inner life, and in due turn is retransmitted to substance in the form of recognition or realisation. 
115. The sequence under discussion seems to be as follows:
a.      Subjective impulse
b.      Vibration
c.      Impact upon substance
d.      Direct transmission from impacted substance to the recipient inner life
e.      Re-transmission from the recipient inner life to substance. This re-transmission appears in the form of recognition of realization.
116. We are speaking of the modus operandi of transmission from subjective life to subjective life. One might wonder if there were a direct means of transmission between subjective consciousnesses—one that did not involve vibration and substance.
An analogous process may be studied in the nerve reactions of the physical frame, and their alliance with the brain consciousness.
117. In general we are dealing with the process of invocation and evocation.
118. There are centers of consciousness and agents of those centers which allow the centers to communicate with other centers.
As will be seen in the three worlds of man's emprise, man will work as a Creator and will follow a similar procedure. [Page 556] His thought forms will be constructed of mental matter, chosen specifically because it vibrates to the same type of vibration as the Idea seeking embodiment, and these forms will persist—as does the logoic thought form, the solar system—for just as long as the factor of Will, or dynamic vitality, continues to hold it together.
119. A created thoughtform is sustained by will.
120. It seems that another definition of will is being offered—will as “dynamic vitality”.
121. We are introduced to an important idea. Thought forms must be constructed of that type of mental matter which “vibrates to the same type of vibration as the Idea seeking embodiment”.
122. If a high Idea is embodied in substance that is too low, the idea will not be fully or properly expressed.
123. Is it also possible to embody a ‘low’ idea in mental matter which is vibratorily higher than necessary? In polite discourse and diplomacy this seems to happen all the time.
124. Thus far we have considered thoughtforms as sheaths which are instruments by means of which an entity can respond to vibration (and transmit vibration).
This brings us to our next point:
b. To Provide a Body for an Idea.  In this statement we have latent the basic principle of incarnation, and of activity, even of existence itself.
125. In other words, incarnation is the provision of a body for an idea.
126. The entirety of Creation is naught but a hierarchy of embodied ideas within a great Embodied Idea. The Universal Logos (the God of the entire Universe) is an Idea borne of the FOUNT OF ALL IDEATION.
127. The One Universal Existence, which we are calling the Universal Logos, is the Ultimate Universal Idea seeking embodiment
128. DK is saying that the statement that ‘the purpose of incarnation is to provide a body for an idea’ is, itself, an idea.
 It involves the expansion of our idea to include the cosmic mental plane as we consider the Logos, and as the creative faculty of man is studied we are taken to the mental plane of the solar system.
129. On the mental plane (whether cosmic or systemic) we find the first embodiments of ideas.
 One fundamental thought must here be given and. pondered upon:  This creative impulse, this tendency towards the concretion of the abstract, this inherent ability to "take form" has its fullest expression as yet in physical matter.  The "raison d'être" is that—for man—all substances with which he creates, all forms which he builds, and all processes of concretion which he carries on, are created, built and carried on within the physical body of the Logos.
130. We have a fundamental statement. Eventually, in other types of matter, there will be a full expression of the tendency towards the concretion of the abstract. Thus far, and at this time, the fullest expression of this tendency occurs within physical matter. For the Solar Logos, physical matter is found on the cosmic physical plane—our seven systemic planes within which proceeds all spiritual evolution possible for man at this time
131. DK continually emphasizes the fact that all the creating, building and concretizing which man performs takes place upon the cosmic physical plane. This ever preserves for us a sense of proportion.
 Herein can be found the reason for the emphasis laid in nature on the sex aspect, and on that of physical reproduction; it can be seen in all the kingdoms of nature, with the exception of the first and fifth.  This is a most significant point and the exceptions should be studied in their widest connotation, for they contain the basic mystery of sex on the involutionary path, and on the evolutionary.  In them we have the two extremes.
132. By the first kingdom, DK means presumably, the mineral kingdom.
133. When He speaks of the “kingdoms in nature”, does He include the sixth and seventh? It would hard to conceive that sex and physical reproduction do not occur in the fifth kingdom, but do occur in kingdoms above that kingdom. Perhaps, when discussing man, DK considers the Fifth Kingdom—the Kingdom of Souls—to be the limit of that which can concern man as man.
134. As man enters the fifth kingdom, the Kingdom of Souls, there is a tendency towards a spiritual hermaphroditism which eventually transforms the six-pointed star into the five-pointed star, thus eliminating the factor of physical plane sex.
135. We are told in the Secret Doctrine that Narada, the great Exponent of the fifth kingdom, counseled human beings against reproduction of their own kind and, instead, sought to make of them continent yogis.
 It will have been noted that as the idea that the solar system is the physical vehicle of the Logos and His body of manifestation is grasped, many problems become elucidated, and two points especially will gradually be apprehended by the student, if he meditates and studies:
136. Again, it is necessary to emphasize that, when speaking of the physical body of the Logos, we are speaking of the etheric-physical vehicle of the Logos—both the ethers and the dense aspects are included.


First.  That in due course of time, as the Logos [Page 557] achieves liberation from the trammels of physical matter, the whole objective system will come to be regarded as an idea or concept, clothed in a veil or sheath of subtler matter than the physical, and the logoic body will be viewed as the product of will and desire, and physical matter in any of its grades will not enter into its composition; it will simply be a desire body.  This will bring about a condition of affairs inconceivable to us, and only to be somewhat apprehended by the man who can function upon the systemic buddhic plane the fourth cosmic ether.
137. DK prophesies.
138. Our Solar Logos intends (or is intended) to take at least the fourth cosmic initiation in this particular solar system and perhaps the fifth. A mode of living far more etheric than the one He pursues at present will supervene. Even that which is etheric will appear as dense and unnecessary.
139. When we look at a physical form and see, instead of a form, an embodied idea, we shall have some idea of the concept DK is trying to convey.
140. It is easy to see how the logoic body can come to be viewed as a “product of will and desire”, but what do we mean by “physical matter in any of its grades will not enter into its composition”? Do we mean physical matter as the Solar Logos conceives it—i.e., matter of the lowest twenty one systemic sub-planes? Or do we mean dense physical matter (solid, liquid and gas) systemically considered? Or, when speaking of solid, liquid and gas, will we also add systemic etheric matter to those vibratory dimensions which will not enter into the composition of the logoic body.
141. We can easily see how any type of physical vehicle (whether dense of etheric) can be considered a ‘desire-form’—i.e., that which has been created as a result of the magnetic power of desire.
142. If such a state of affairs can only be somewhat apprehended by a man who can function on the buddhic plane (i.e., an Arhat or Master or still higher Initiate), then it may be that no matter of the lower twenty-one systemic sub-planes will go to the composition of the logoic body, because the buddhic plane is within the cosmic etheric vehicle of the Solar Logos and ‘above’ His dense physical vehicle, cosmically considered.
143. A fourth degree initiate does not need physical or etheric matter for expression. He need no longer take physical incarnation. When his principles are enumerated, the etheric body and prana are dropped from the enumeration and the desire body is the lowest vehicle enumerated.
144. Will this be so for the Solar Logos when He takes His fourth cosmic initiation? Will the entire cosmic physical plane no longer be a necessity, because it is no longer necessary for him to take cosmic physical incarnation?
145. Let us tabulate the various possibilities:
a.      Our Solar Logos takes His fourth cosmic initiation and drops all connection with the lower three systemic planes (from His perspective the truly dense physical levels), but does retain His cosmic etheric expression.
b.      Our Solar Logos takes His fourth cosmic initiation and drops even His cosmic etheric body—his cosmic astral body now being His lowest sheath.
c.      One could be tempted analogically to say that once the cosmic fourth initiation was taken, there would be no need for the Logos to have even a cosmic astral body or a cosmic lower mental body, but when plans for the next solar system are discussed (and in that system our Logos will already be a cosmic Initiate of the fourth degree) the systemic mental and monadic planes are definitely involved, hence we must question which vehicles the Solar Logos sheds at His fourth cosmic initiation.
d.      That which the Solar Logos drops in one solar system as He passes through increasing phases of obscuration, He may again generate in a future system. The question is, “Will the next solar system be in the nature of a cosmic Mayavirupa”, or, given the capability of the Solar Logos to create “Mind-born Sons”, are all His solar systems “Mind-born” and not at all the result of ‘cosmic generation’ (involving the ‘sexual union’) of the kind through which humanity passes?
  Bear in mind here that our astral plane is but the sixth subplane of the cosmic physical plane and that this provides us with no real grounds from which to reason concerning the cosmic astral plane.
146. The vibratory ‘distance’ is too great and conditions on our systemic reflection of the cosmic astral plane too different.
 Only when the astral plane is a calm receiver of buddhic impulse, or a liquid reflector of that plane (which will not be till the close of the mahamanvantara) shall we be able to formulate any ideas anent the cosmic astral plane.
147. We can gather that the cosmic astral plane is far more ‘buddhic’ in its nature than anything we usually call “astral”.
148. We also need to know what DK means by “the mahamanvantara”. He could mean an occult century, one hundred years of Brahma, or he could mean a shorter period. These terms are flexible and are frequently applied to longer or shorter cycles.
149. Can we say that an initiate of the second degree is capable of rendering His astral vehicle “a calm receiver of buddhic impulse, or a liquid reflector of that plane”? Perhaps not, because our Solar Logos has already taken His second cosmic initiation and apparently systemic astral conditions in our solar system are not such that we can “formulate any ideas anent the cosmic astral plane”.
150. Out Solar Logos is to take either the fourth or fifth cosmic initiation in this solar system (depending upon which reference one consults). We might say that at the fourth initiation the astral body (to the extent that it or any of the lower vehicles exist once the fourth initiation has been taken) can, indeed, become a calm receiver and reflector of buddhic energy. As for the astral body of a Master, what is it? It may exist if the fourth and fifth initiations are taken in the same ‘incarnation’ (as is sometimes the case) but it may, as well, be a will-created astral body (part of a Mayavirupa). In such a case, it certainly could be considered a calm receiver and reflector.
151. DK seems to be pointing ahead to a time (perhaps at the close of this occult century) when the Solar Logos has taken the fourth and/or fifth cosmic initiation and when (as a result) the astral plane of our solar system will be entirely reconditioned.
Second.  That the entire sex aspect of manifestation, as we understand it in the different kingdoms of nature, is an expression of the energy of the Logos, as it flows through and stimulates that centre in His body which corresponds to the generative organs.
152. This will naturally be His sacral center. It has been speculated that the planetary scheme of Mars is strongly correlated with the solar logoic sacral center.
153. We come to understand that that which we call the sex aspect does not originate with those life-forms through which it demonstrates. Rather it originates within the all-pervading Logos of the solar system Who is the Life of all such forms.
154. Will there come a time when the planet Mars is absorbed into the planet Earth (prior to Earth’s absorption into Saturn)? Will this (if it happens in this way) signal an end to sexual generation within our solar system?
 All the creative functions of the vegetable, animal, and human family, viewing them as a whole, are as yet purely physical, and based on lower desire.
155. DK appears to be speaking of lower logoic desire.
 The desire of the Logos for physical incarnation is as yet the dominant note.
156. Just as a man will repeatedly seek physical incarnation until the time approaches for his fourth initiation, so it is with the Logos, Who is only a cosmic initiate of the second degree.
157. If within the energy system of the Solar Logos, Mars is the planet of physical generation, it must at this time still be very powerful.
158. If analogy holds good, however, an initiate of the second degree has completed, by far, the vast majority of his incarnations in the human kingdom. Is it also true, then, that the Logos has completed (in terms of time elapsed) the greater proportion of His developmental cycle scheduled for this solar system? Perhaps yes, perhaps no—we will have to proceed carefully.
159. By analogy, it could seem to be necessary, and yet we are told that our Solar Logos is only about half way through His solar systemic process:
By a close scrutiny of chart V, it will be apparent wherein lies the problem of the Logos, and wherein lies the accuracy of the correspondence between Him and His reflection Man.
First.  Both are in objective manifestation on the physical plane.
SecondBoth are at their point of deepest involution. (TCF 282)
Fourth.  Man has to bring down into conscious full control, the God within.  Through that control he must dominate circumstance, make his environment his instrument and manipulate matter.  On cosmic levels the Logos does likewise.  Both are far from achievement. (TCF 282)
160. Of our Planetary Logos we are told the following and then the progress of the/a Solar Logos is likened to the progress of the Planetary Logos:
b. He is midway through His career upon the cosmic Path of Initiation, and consequently is to take the fourth Initiation in this chain.  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."
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, for His is the consciousness at the centre of the Body, and theirs is the capacity to suffer, so that by means of them He may learn the meaning of systemic dispassion, be dissociated from all forms and material substance, and upon the cross of matter eventually find liberation and the freedom of the Spirit.
The same equally can be predicated of a solar Logos (TCF 384)
161. Did our Solar Logos enter this solar system as a cosmic Initiate of the second degree? Perhaps not, as it does not seem that the previous solar system (so mentally and personally based) would have given Him the opportunity to take this initiation. The contact with the solar logoic causal body may not have been sufficient. The contact with the cosmic Solar Angel (working on the cosmic mental plane) may also not have been sufficient.
162. Probably, the second initiation was to be taken in this solar system—and the third, fourth and perhaps the fifth. If we look at man’s initiations, we shall find that the span from the first to second can be contrasted with a much shorter span between the second and fifth. This solar system seems to be given to the enactment of those initiations found in this second span.
163. Perhaps we are coming closer to the answer to our question: “according to His initiatory schedule for this solar system, should our Solar Logos have already completed the great majority of Brahmic “Years” allotted to Him in a occult century?
164. I think we can come up with an answer that confirms that He is (for this mahamanvantara) at His deepest point of immersion and is only about  halfway through His process.
165. DK tells us that the second, third and fourth initiations of the human being can be taken in one incarnation. In various references, He tells us that the second and third initiation can be taken in one life; that the third and fourth initiations can be taken in one life; that the fourth and fifth initiations can be taken in one life.
166. We have (it would seem) a very short span, therefore, between these initiations—two at the least, with three or four probable or perhaps a few more.
167. In any case, if our Solar Logos came in about to take the second cosmic initiation (or just having taken it) and has not taken the third cosmic initiation (His “goal”), then, we can see how (if He is to take the fourth cosmic initiation and if the fourth and fifth can easily be taken in one life) He would be about halfway through the initiatory process slated for this particular mahamanvantara.
168. We know that each succeeding solar system takes a shorter time than the preceding one. They all take an “occult century”, but the actual duration of these occult centuries seems somewhat elastic (depending upon cosmic requirements).
169. For the moment, our Solar Logos keenly desires physical incarnation through a solar system, and hence the sex impulse is strong throughout our solar system.
Later His desire for that will be less and will become transmuted into desire for creation on mental levels only.
170. Whether or not there is perpetuated a dense physical vehicle for the Logos depends much on His desire nature.
171. For now, that desire nature may work strongly in alliance with such a sixth ray planet as Mars. Later, there may be a change of emphasis from Mars to another partially sixth ray planet, Neptune. Neptune has an influence which elevates desire towards the transcendental.
172. There are analogies in human living to the process here described. In the early days of their long evolutionary cycle, human beings tend to be ‘procreative’, producing large families. Later, as they achieve mental polarization, they incline to be more creative than procreative; if they are married, the size of their families lessens. Their sex impulse may also lessen because much of their sexual energy will be transferred into acts of mental creativity. They may seek to avoid the marriage relation altogether.
173. Another planetary relationship may describe this process both for the Logos and man. Just as Mars and Neptune could be compared through the sixth ray they share, so Mars and Uranus can be compared because (in man at least) they both have rulership over the sacral center. When Mars rules the sacral center the tendency is to be procreative. But Uranus is the ‘alchemical planet’ and, perhaps, the major planet of transmutation. When, later in evolution, Uranus influences the sacral center more strongly, the creative urge supersedes the procreative urge and the life of man changes. These planets may also be involved in the Logos’ ‘change of life’.
 This is what brings the Destroyer aspect into activity, leading to eventual obscuration, and the physical "death" of the solar system
174. So, a change in the type of creativity (transferring it from ‘procreative’ to mentally creative) corresponds with the obscuration of the solar system. This makes sense as it is procreation which creates the physical body of the Logos and it is this physical body which is obscured through the processes of obscuration.
175. With this change of creativity, an aspect of the “Destroyer aspect” comes into play. This is true also in the life of man, for when this higher form of creativity supervenes, it may mean that man is approaching his third and then fourth initiations (and after this latter initiation, physical incarnation is no longer necessary). The “Destroyer aspect” emerges and either prevents future physical incarnation or sets the stage for a change in the manner in which such incarnation occurs.
Indication that this aspect is coming into power will be seen when two great events transpire:
176. We are still speaking of the developmental progress of our Solar Logos.
177. We are looking for evidence that the “Destroyer aspect” is coming into power.
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a. The ability of man consciously to create on mental levels, and the consequent transmutation of his lower sex impulses into higher. 
178. We must question whether we are considering the entire solar system and, thus, man on a number of planets. If we are speaking of the Solar Logos, then this broader consideration would be necessary.
179. We may well know what man in our Earth-scheme is doing, but if we are speaking of the “death” of a Solar Logos, we will also have to find evidence of this type of creative development in relation to the humanity which exists in other planetary schemes.
b. The mental vitalisation of another large section of the animal kingdom.
180. Again, are we speaking of a system-wide phenomenon, or only of our particular planetary scheme? If we are not speaking of the entire solar system it is difficult to imagine how we could say that the “Destroyer aspect” is coming into expression in relation to the Solar Logos and not just in relation to one of His chakras.
When these two things can be seen working out in any round, it will be indicative of a decided mental polarisation of the Logos;
181. For what types of Beings do “rounds” exist? We know with certainty that there are chain rounds. We have inferred based on a number of quite explicit references that there are scheme rounds.
182. Now, it seems evident, from this reference (and a few others) that there are systemic rounds.
183. A systemic round would be a progression of logoic attention from planetary scheme to planetary scheme until the progression has passed through all the planetary schemes.
184. It does not seem probable that the transmutation of the sex impulse into a higher form of creativity (if occurring on one planet only) and the mental vitalization of another large section of the animal kingdom (if occurring on one planet only) would be a sufficient indicator of “a decided mental polarisation of the Logos”.
185. Such things have already occurred on some planets and have yet to occur on others. And yet there is no mental polarization for the Logos now, even though planetarily (on Venus and perhaps on Mercury) the requirements have been met. Such requirements also are more likely to be met on Earth before they are met on Mars or some of the larger planets which are further behind in their unfoldment.
186. If, however, we are speaking of a solar systemic round in which the general requirements are met, then the process seems more reasonable.
187. These are speculations, but it is important to realize that one cannot simply look at a word like “round” and imagine that it must be applied to a chain or scheme merely because the word has previously been used mostly in connection with a chain or scheme.
188. In general, it would seem that we are still relatively far from the time that our Solar Logos will achieve polarization on the cosmic mental plane—especially upon the higher levels of the cosmic mental plane.
189. Overall, it seems wise not to take our planet as the touchstone for solar logoic development.
190. We judge that when there is a “decided mental polarization” for our Logos, the process of obscuration will be progressing.
we can only become cognisant of this by studying His body of manifestation in its component parts.
191. We are seeking to learn how we may become cognizant of an achieved cosmic mental polarization of our Logos. We are advised to study “His body of manifestation and its component parts”. This means that we shall have to know a lot more about His planetary schemes and their interrelation than we now know.
192. When studying TCF, many levels are involved. DK seems to change His level focus quite frequently and so one must remain alert to these changes.
What is here predicated anent the logoic thought form can be equally well stated about that of a Heavenly Man, and a planetary scheme.
193. From this it is clear that He has been speaking of the Solar Logos, called, simply, “the Logos”.
 As His cosmic polarisation becomes more mental, and as His cosmic desire nature becomes transmuted, the force that plays through His centres will correspondingly be seen to vary in direction;
194. Lower forces will be elevated. Higher chakras will attract the energy one expressed through lower chakras.
195. Thus it is within the energy system of any type of ‘M/man’.
 He will withdraw force from certain of His lower centres and globes;
196. The planetary chains are the centers. The globes are lesser centers.
197. If this statement had been made of a Solar Logos, it would have read, “He will withdraw force from certain of His lower centers (i.e., planetary schemes) and chains.
He will cease to be interested in physical incarnation, and He will eventually withdraw within Himself.
198. And, thus it is for a man as well.
199. Interest is determining in the process of incarnation and the process of release from incarnation.
  His thought-form will show a gradual diminution of vitality;
200. As the Planetary Logos shifts His attention onto cosmic mental levels, His outer form becomes devitalized.
201. This is often the case for a human being unless he takes remedial action to keep his physical form (i.e., the thoughtform created by the soul) in vital condition.
202. Mind is an extension of the will; mental polarization indicates that one has begun to abstract along the will line.
 the dense physical globe will die and pass out of objectivity, and other globes will temporarily hold His life, though not for long.
203. For the Planetary Logos, it would seem that the Earth-globe will die and pass out of objectivity (and life will be transferred, perhaps, to other etheric globes or perhaps to the etheric levels of the Earth-globe).
204. The life of the Planetary Logos will pass from lesser globes to greater—from globes which have etheric vehicles to those whose lowest sheath is astral, then mental, etc. A study of Chart VII will reveal, due to the size of the globes depicted, that there are lesser globes and greater.
205. We can ask, “if the dense physical globe, our globe, dies, what of the subtle aspects of our globe (for we have well established that our globe does have subtle aspects)? Can it be said that these subtle aspects of our globe will only progressively die as the life of the Planetary Logos is withdrawn to even higher dimensions?
206. As the life of the Planetary Logos is abstracted, will globes die all at once or will only those portions of globes ‘die’ which correspond to the dimension from which abstraction is occurring?
207. For instance, if within the planetary scheme there is a general abstraction from the astral level, will that abstraction occur in all globe which have an astral dimension, leaving such globes with only dimensions higher than the astral? OR, will those globes for which the astral level is the lowest sheath simply disappear—relatively quickly?
208. There is something more logically appealing about the first possibility.
 In due course of time the entire scheme will be obscured, and He will function only in His cosmic astral body.
209. We learn here that all the vehicles of all chains within a planetary scheme rise no higher than the cosmic physical plane. None of them (i.e., the chains and globes with which have gained some academic familiarity) are manifesting on the cosmic astral plane.
210. We could wonder, however, whether there are corresponding chakras on the cosmic astral plane, as such chakras would be the higher correspondence to the astral chakras of man. A Planetary Logos necessarily has an astral vehicle made of cosmic astral substance, and every vehicle is directed by a permanent atom and is vitalized by seven chakric whorls. So, in a way, it is impossible for a Planetary Logos to have an astral body (or a mental body) without correspondences to the astral or mental chakras of man.
Such is the case too with a chain and its informing Life, viewing a chain as simply a centre in the body of the planetary Logos, yet having its own central factor.
211. Chains die as well (through, we hypothesize, gradually, just as globes die gradually—at least this is the hypothesis we are entertaining)..
212. We have attempted to establish in these commentaries that there are no strictly homogenous globes—i.e., globes made of matter of only one kind without other substantial sheaths.
213. The “central factor” of a chain is a Chain-Lord. The central factor of a globe is a Globe-Lord.
  This can be seen in the Moon in a most interesting way.  The desire of its Occupant was no longer for physical manifestation; He therefore withdrew His life.
214. The “Occupant” of the Moon was, we hypothesize, a Chain-Lord—the “Lord of the Moon-chain”
  All that is left is the devitalised shell; the two other aspects have gone
215. Gone where? We have been told that the life of the Moon-chain eventually merged with the life of the Earth-chain. This is surely a deep mystery.
216. Surely, these two higher aspects must remain inherent in the life of the Planetary Logos. They are simply emanations of that Life.
and only the third aspect, the inherent life of matter itself, remains gradually to dissipate also as the centuries elapse.
217. The higher principles have been withdrawn. The dissipation has been going on for millions of years and will be completed, we are told, by the seventh round (whether of our planetary chain or our planetary scheme—it is not stated).
  In connection with man, a similar condition [Page 559] is seen in the gradual disintegration of the physical body after death; the two other aspects are removed, and the form decays.
218. However, just as the two removed aspects (soul and Spirit) in the case of a man still survive and are not disintegrated, we must imagine that the higher two aspects of the Lord of the Moon-chain have also survived and are still to be considered as part of the Planetary Logos.
As these fundamental facts are grasped, and man begins to appreciate his position as Creator, the entire aspect of the sex question will also change; and emphasis will be laid upon the laws of mental creation, on the formulation of thought-forms in a scientific manner, and the dense physical aspect of creation will be in abeyance.
219. It is required that man’s image of himself change.
220. Let us tabulate the results which will occur when man begins to appreciate his position as Creator:
a.      The entire aspect of the sex question will change
b.      Emphasis will be laid upon the laws of mental creation
c.      Emphasis will be laid upon the formulation of thoughtforms in a scientific manner
d.      The dense physical aspect of creation will be in abeyance.
221. The time will come, we are told, when the creation of physical forms through which the souls of men can express will involve the throat center and, thus, obviously, the mental plane.
222. Creation will then be in line with Purpose and the Law. It will be a far more planned and more rational process.
223. The magical methods of precipitating thought will be understood. Precipitation will be an automatic process. The important questions will focus on what is to be precipitated.
 When this is so, then will man be coming into his divine right, and the human kingdom be fulfilling its legitimate function.
224. That function involves mediation between the three higher and three lower kingdoms.
225. Man must also learn to function creatively upon the buddhic plane—the chosen field of expression of the Fourth Creative Hierarchy.
226. The term “legitimate” suggests ‘under the Law’ which reflects Purpose and Plan.
 The sex aspect — as at present expressing itself — and the whole process of reproduction is one which man shares with the animal kingdom, and is based upon his animal instincts, and his dense physical nature, which is not a principle. 
227. We gather that man is presently prompted by much that arose in the previous solar system. He is, in a way, urged on by the patterns of the past. He has not yet begun to live in a principled manner.
228. The whole meaning of the term “principle” takes on greater depth. When that which prompts so much of man’s activity is not (in terms of this solar system) even a principle, it cannot be expected that humanity (as a whole) will be an expression of principled living—in both senses of the term “principled”.
When he is totally emancipated from the animal kingdom, and the third and fourth kingdoms stand distinct from each other,
229. Just as the life patterns generated on the Moon-chain and those generated on the Earth-chain must stand distinct from each other…
then the sex nature, and the organs of reproduction will be viewed by the average man in a very different manner than at present.
230. Man is now swayed by these instincts. He does not yet govern them adequately.
231. This emancipation from the animal kingdom occurs at the third initiation after a tremendous battle with the energies represented by Mars and the Moon.
 Creation will eventually be the result of thought impulses and not desire impulses; the process will be then (once the initial impulse on the mental plane has been given), as normal, as safe, and as unconscious as the act of breathing is now.
232. DK speaks of a process which can only be conceived with difficulty; it is so unlike the present process so much driven by animal instinct and so unsafe for both mother and child.
233. DK is also alluding to the fact that reproduction and death are so closely related. Over the ages, millions upon millions of human beings have died in the act of giving birth. This, He implies, will be a thing of the past.
234. We have a long way to go, but the rulership of the sacral center  (and throat center!) by Uranus will take us in the right direction.
 When this is so (and the time is a long way ahead), physical reproduction will still continue, but the physical form will be spoken of in terms of concretion and of energy, and the emphasis will be laid upon that which is to be embodied.
235. We can see here a highly mental and purposeful process.
236. The attention will turn to the subjective factor rather than the objective. The consciousness of humanity will turn increasingly esoteric; it will be the ‘idea’ that counts the most, and, only secondarily, the form which is to embody the idea (though this will not be neglected).
  This stage will be entered upon when the functions of the etheric body are scientifically grasped and understood and the laws of creative thought are a matter of public knowledge and discussion; it will coincide with a period wherein the animal kingdom will again be under manasic impression, and individualisation will again be permitted.
237. We are speaking of the emergence of new methods of physical reproduction (the providing of physical vehicles for the incarnating life).
238. Let us tabulate regarding the time and requirements for the emergence of these new approaches:
a.      At that time the emotional body will be scientifically understood
b.      At that time, the laws of creative thought will be a matter of public knowledge and discussion
c.      At that time the animal kingdom will again be under manasic impression
d.      At that time individualisation will again be permitted.
239. While a few members of the animal kingdom may enter the human kingdom in the fourth round, the next wave of animal individualization is to occur in the fifth round. We seem to be speaking of developments which will materialize in the fifth round.
240. We might ask, “Will it be that long before the public speaks intelligently of things etheric?” Some speak of these matters now, but they are, over all, a tiny minority. Yet the word is spreading fast…
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It will be generally recognised at that time that Spirit-matter are two aspects of the one Unity, and the present terminol­ogy of Spirit, and material substance, will have given place to the broader concept of negative and positive energy as the two aspects of the One Energy.
241. This way of understanding is common fare for the average student of esotericism or occultism.
242. We begin to see how far ahead of public thought is the esoteric world view, yet for all that, more rapid assimilation of even this forward-looking perspective is very possible.
243. DK is advising us that we should not be thinking so much in terms of Spirit and material substance as in terms of “negative and positive energy as the two aspects of the One Energy”.
244. We can see the emergence into practical understanding of the mantram, “Two Merge With One”.
 All phenomena will then be expressed in force terms, and the sex question—or the union of the male and female, the negative and the positive, on the physical plane—will be redeemed and purified.
245. This purification will occur through the application of an illumined mentality. The whole process will be removed from passion, glamor and instinctual compulsion.
246. As this can expected some time in the fifth round, we can see that the power of Venus (a fifth ray planet) will be very much involved in such a transformation.
An embodied idea, therefore, is literally a positive impulse, emanating from mental levels, and clothing itself in a veil of negative substance.
247. Here the Tibetan speaks in terms of electricity.
248. We are given a still more advanced definition of an “embodied idea”.
249. In this type of embodiment, positive and negative come together as in the production of a human incarnational embodiment.
250. In studying this definition, we can understand something of the mental creativity of the sign Aries. Aries is called “the birthplace of ideas” and certainly it is a sign of great positivity in the electrical sense.
 These two factors in turn will be regarded as emanations from a still greater force centre, which is expressing purpose through them both.
251. In this manner the pairs of opposites will be transcended. Polarity will be seen to serve a higher unity.
A thought form, as constructed by man, is the union of a positive emanation and a negative.  These two are the emanations of a Unity, the coherent Thinker.
252. Unity almost always represents the middle principle. “The One between comes forth and knows both Time and God”.
253. The positive emanation and the negative produce a unity (i.e., the thoughtform) and are the production of a “Unity”.
254. We now consider the third purpose of thoughtforms.
c. To Carry Out Specific Purpose.  We touch here upon the most vital element in the building of thoughtforms.
255. When DK uses the term “vital” here, He may be linking it to the first aspect of divinity, to which “Purpose” is also linked.
  In our first point we touched upon the aspect of consciousness, or "response to sensation, or feeling," and thus brought into our study of the building process the second aspect logoic, that of the Ego, or the realisation of essential duality.
256. DK is reviewing the divine aspects touched upon in describing the purposes of thoughtforms.
257. The first purpose discussed is linked to the second aspect—the consciousness aspect.
258. Through sensitivity to vibration and the receptivity to vibration the building process goes forward.
 In our second point the more objective aspect was somewhat elaborated, and the tangible form dealt with, thus bringing in the third logoic aspect, that of intelligent substance, or that through which consciousness seeks expression.
259. The second point was entitled: “To provide a body for an idea”. This purpose corresponded with the third aspect of divinity—“that of intelligent substance, or that through which consciousness seeks expression”.
260. Embodiment occurs via the third aspect; response to contact, via the second.
  Now the will or purpose aspect is to be considered, bringing therefore the first aspect logoic, or the "will-to-be" to the fore.
261. This is why DK called the purpose entitled, “To Carry Forth a Specific Purpose”, the most vital element in the building of thoughtforms.
 When this third point is meditated upon with care, it will be noted (as might be expected) that it includes the other two, and synthesises them.
262. The first aspect brings in the factor of synthesis, and includes both responsiveness to vibration and embodiment. All is subsumed within the purpose.
263. To fulfill a specific purpose the thoughtform must be receptive and responsive and properly embodied.
Certain factors must be borne in mind as we consider these words "specific purpose."  By their tabulation [Page 561] we shall endeavour to make as clear as may be, this very complex matter.  The ideas involved are:
264. The matter of purpose seems simple at first. DK tells us it is complex.
265. When dealing with the issue of “specific purpose” there are three ideas or factors involved (at least in this Commentary) and one factor to be taken up in the next Commentary—“The Factor of the Lesser Builders”.
a.      The Factor of Identity
b.      The Factor of Time
c.      The Factor of Karma
The Factor of Identity.  Specific purpose is the practical application of the will, or intent, of a conscious intelligent Existence as it shows itself in:
266. The practical application of the will which is here called “purpose” shows itself in—
a. Its source
b. Its mission
c. Its method
d. Its objective.
267. When speaking of any “conscious intelligent Existence” it has a source, a mission, a method and an objective”.
268. A thoughtform going forth from such an Existence will also have a source, a mission, a method and an objective. “Mission” may seem similar to “objective” but is broader and more encompassing.
269. In this presentation, purpose is linked to practicality. There is a willed intent, and the specific purpose ensures that this willed intent is practically applied.
270. Sometimes (in other contexts) purpose is considered the envisioned intent.
All these will vary according to the nature of the emanating Identity.  All thought forms—logoic, planetary, and human—(for no other entities of lesser grade work as mental creators),
271. Man is the lowest of the “mental creators”.
emanate from a mind, are built for the purpose of carrying out some active work, demonstrate under set rules and laws, and have a definite goal, or expected consum­mation.
272. Let us tabulate the characteristics of an emanated thoughtform
a.      They emanate from a mind
b.      They are build for the purpose of carrying out some active work
c.      They demonstrate under set rules and laws
d.      They have a definite goal
e.      They have an expected consummation
The Factor of Time. 
273. This is the second of the three ideas related to the term “specific purpose”.
Specific purpose in the solar system is the gradual evolution of a definite plan originating in the Mind of the Logos, and slowly, and cyclically, achieving consum­ma­tion.
274. “Time and form agree. Being and Time do not agree”.
275. The Divine Purpose pre-exists the Divine Plan which executes in time and space (in all their different guises) the Divine Purpose.
276. The Divine Plan is strongly conditioned by time whereas the Divine Purpose is not.
 Three vast periods of time are consumed in the process:
277. There are a huge number of cycles, but within the many cycles certain great cycles stand out as most prominent.
The period of construction, wherein the form is built.
The period of utilisation, wherein the form is occupied, vitalised by a central Life, and employed.
The period of dissolution, wherein the form is devitalised, destroyed and dissipated.
278. Naturally, these three do not divide the time of total manifestation equally. The greatest amount of time is spent during the “period of utilisation”. Perhaps there is some parallel between the period of construction and the period of dissolution.
In the first stage, that which concerns the tangible, that which deals with objectivity, is the more emphasised, and of supreme importance.
279. At the outset, the third aspect of divinity is paramount. During early years the physical factors attract most the attention of consciousness.
 In the second stage, the life within the form, or the subjective consciousness, comes gradually to the fore, and the quality, or the psyche of the thought-form, becomes apparent.
280. The second aspect relates to the psyche, the subjective consciousness. This is the period in which inherent quality is expressed for the purpose of contributing to the development of the whole.
281. When dealing with that thoughtform known as a human being, the qualities inherent in the psyche emerge only slowly as the thoughtform grows from its earliest years to maturity.
 In the final stage, the thought form (having performed its mission), separates into its basic duality, and will or energy (which lies, as a unity, back of duality), ceases in intent.
282. The tern “unity” can apply to the first or second aspect. Spirit is an indivisible unity. And yet, soul creates a unification between Spirit and substance.
283. When will ceases in intent, it disengages from substance. The psyche remains vitalized by Spirit; substance loses its internal form (and, hence, its outer form) and disintegrates.
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The objective life (spiritual life where cosmic thought-forms are concerned; manasic life when solar thought-forms are constructed; and elemental life where human thought-forms are built) withdraws and the form dissipates.
284. The main idea here is that “objective life…withdraws and form dissipates”.
285. However, we must note the three categories of “objective life”
a.      Where cosmic thoughtforms are concerned, objective life is “spiritual life”.
b.      Where solar thoughtforms are concerned, objective life is “manasic life”. It is the soul which withdraws.
c.      Where human thoughtforms are concerned, objective life is “elemental life”.
286. In this classification, are we saying that man (as manas) is a “solar thought-form”, created by a Solar Angel?
In all these cases it will be apparent that only in the study of the development of the quality of the thought-form will its inherent purpose be revealed;
287. “No man commeth to the Father except through Me.” If we study the second aspect of divinity, the quality aspect, it will reveal the inherent purpose behind the demonstration of quality and form.
288. I have often thought that purpose is that factor (among will, purpose and intention) which is most related to the quality aspect and hence to the second sub-ray of the first ray.
only as its emanative processes are comprehended will the nature of its mission become recognisable.
289. A thoughtform comes forth. To what end? Why was it emanated? The answer to these questions reveals its “mission”.
290. What was/is the mission of the human Monad? May we say that on its long elliptical Pilgrimage, it sets forth to redeem lower lives, all the while gaining experience in lower worlds with which it is unfamiliar? “I leave the Father’s Home and turning back, I save”.
 This is true fundamentally of all forms.  Where the relatively unimportant forms—such as those constructed by man at this time—are concerned, this [the nature of its inherent purpose and mission] can easily be discovered,
291. Man creates thoughtforms but those thoughtforms are relatively unimportant “at this time”. The Tibetan implies that the day will come when the thoughtforms created by man will be of some importance. Before that day comes man must learn much more about the Divine Plan and the Divine Purpose.
and to the trained clairvoyant each form reveals:
By its colour,
292. This is the visual factor. The domain of life to which the thoughtform applies can be discerned.
By its vibration,
293. This is its fundamental energy. Is the vibration high or low and with what other vibrations does it accord or not accord?
By its direction,
294. This is the purposive factor. What life patterns is the thoughtform intended to influence?
By its keynote, 
295. This is the sound factor. The keynote of a thoughtform suggests the role it plays in cooperating with or disrupting the creation of harmony.
the nature of the inner life, the quality of its vibration and the nature of its goal.
296. If we are to put these thoughts together we will see that the nature of the inner life of a thoughtform, the quality of it vibration and the nature of its goal are revealed by its colour, its vibration, its direction and its keynote.
297. We can see that we have much to study if we wish to understand thoughtforms.
298. Every man (as manifesting in the three worlds) is a thoughtform; therefore every man has a colour, a vibration, a direction and a keynote.
299. Right direction places a man rightly within the pattern of his purpose.
300. When studying any thoughtform, we have been shown the criteria on which it can be evaluated.
301. We wish to know the nature of its inner life, the quality of its vibration and the nature of its goal, and, therefore, we study its color, vibration, direction and keynote.
302. We can think of all thoughtforms we may encounter in these terms.
 In the summation of all these points will the purpose reveal itself.
303. Purpose is the overarching factor. Many factors must be synthesized before purpose will be correctly revealed.
304. How many of us know or understand our purpose within a larger soul context, or within the context of our globe or chain or scheme?
305. We must fulfil the injunction “Know Thyself” before such extended knowledge will be possible.
306. The third idea to be taken in relation to “specific purpose” is “The Factor of Karma”
The Factor of Karma.  Every thought-form comes under the law of Karma through the effect it produces.
307. Thoughtforms are an effect and produce effects.
 At this stage in the history of the system—that vast transitional stage between dense physical life and existence in the logoic etheric body
308. Here is a most important statement which tells much about the developmental process of man and the Solar Logos.
309. Man is certainly working largely within the dense sub-planes of the solar logoic dense vehicle. He strives to center himself within the “logoic etheric body” (beginning with the buddhic plane).
310. The Solar Logos too, still desires to be in physical incarnation and hence His twenty-one lower systemic sub-planes will continue to manifest.
311. When this desire cease, the Solar Logos will focus His life in His cosmic etheric vehicle and the time will come when even this vehicle will be dropped and the logoic astral body will serve as the outermost body of logoic manifestation.
it is not easy for us to differentiate between those thought forms which are effects and those which are causes.
312. Such differentiation would require a keen intuition which can only develop when man is focussed buddhically. Right now, he is participating in a process of transition between physical focus and cosmic etheric focus.
 It should be remembered here that only cosmic and solar lords formulate thoughts.  The lunar Lords and all lesser intelligences do not do so. 
313. This statement reveals much about the status of man. Since man formulates thought, man must necessarily be a solar lord.
314. The Solar Logos, the Planetary Logos, and even the Chain-Lords are cosmic lords.
315. Lunar Lords and all lesser intelligences respond to thoughts which have been formulated.
316. Before man can think clearly, he is more akin to the deva kingdom than the human; he responds to thoughts which have been created—by others.
Therefore, the two above mentioned groups come under karmic law.  They only are self-conscious, and therefore responsible.  Where self-consciousness is not, there is no responsibility.
317. Beings who are not self-consciousness are not yet the authors of their destiny. They respond; they do not originate.
318. It is cosmic and solar lords, therefore, who come under karmic law.
 Hence animals are not held to be responsible, and though they [Page 563] suffer on the physical plane and in their physical vehicles, on the subtler planes they are freed from karma, for they have neither memory nor anticipation;
319. As has been pointed out, animals do have memory but no center of consciousness to which to relate the memory; they also have at least embryonic anticipation, but again no center of consciousness to which to relate the anticipation. Memory is; anticipation is; but there is no-one who remembers or who anticipates.
320. Is DK saying that when animals incarnate they do not bring into a particular incarnation any individual karma?
321. Do animals live on the subtler planes as well as the physical? Certainly they live emotionally and in an embryonic sense, mentally (at least some of them do).
322. In relation to the animal, where does karma reside? Might it reside within that greater intelligence which informs the animal kingdom as a whole, or within lesser but still great intelligences who inform different divisions of the animal kingdom?
 they lack the correlating faculty and as the spark of mind is missing, they are held free from the law of retribution, except where the physical body is concerned. 
323. It appears that that which animals inflict physically is physically inflicted upon them.
324. In general, the law of retribution is present only when there is self-consciousness and, thus, individual responsibility.
325. We may also gather that the correlating faculty is dependent upon the “spark of mind”.
326. Of course, even in our present era some human beings of lower developmental caliber have the correlating faculty but the “spark of mind” was never implanted—the mental unit was merely fanned until it became as a spark of mind—at least sufficiently stimulated to sustain a rudimentary self-consciousness.
The reason for the suffering in the animal kingdom is hidden in the mystery of the sin of the mindless,80 and in that terrible period spoken of in the Secret Doctrine, which resulted in abortions and distortions of all kinds.  Had this period not occurred, and this particular type of "miscarriage of purpose" not taken place, we should not have had the fearful karmic relationship which now exists between the third and the fourth kingdom.
327. Here is an amazing section of text.
328. There was a period in history in which:
a.      The sin of the mindless was committed
b.      Abortions and distortions of all kinds resulted
329. Two results seem to have eventuated from the commission of the sin of the mindless:
a.      Suffering in the animal kingdom
b.      A “fearful karmic relationship” between the animal and human kingdoms
330. The relationship between the animal and human kingdoms is called a “fearful karmic relationship”. May we judge, then, that this relationship is characterized by fear experienced by each of the two kingdoms with respect to the other?
331. Fear is an irrational repulsion. One could expect that animals would have fear in relation to the human kingdom, but the irrational aspect should not be present in humanity.
332. In any case a sustained irrational and debilitating repulsion existing between the two kingdoms is a definite impediment to the establishing of right relations between these kingdoms.
80: The sin of the Mindless.  See S. D., II, 195, 201.  This sin has to do with the period of the Separation of the Sexes in the early third rootrace, the Lemurian.  The same historical fact is hinted at also in the Bible in Genesis VI, 2:4.
333. How early in the third root race were the sexes separated? Some theorists consider that the separation occurred in the fifth sub-race of the third root race. Can the fifth sub-race be considered “early”?
334. And yet, it is possible that the first two sub-races of the third root race are not counted in the same way. Thus, the human process is considered to begin during the third root race of the third sub-race. In this case the fifth sub-race of the third root race could be considered to have occurred in the “early third root race”.
"They (the sexes) had already separated before the ray of divine reason had enlightened the dark region of their hitherto slumbering minds, and had sinned.
335. From this explanation, it would seem that the separation of the sexes occurred before individualization or before the fanning of the “fanning of the spark of mind” (TCF 1174) Yet, some serious scholars say that individualization occurred before the separation of the sexes, when man was still in the hermaphroditic state.
 That is to say, they had committed evil unconsciously by producing an effect which was unnatural."
See also S. D., II, 721, 728.
336. In some texts certain of the great Angels who should have either sent the spark of mind to such mindless units (or have fanned the flame) are blamed for this disaster. It is thought that if such relatively mindless animal men had had more light from ‘above’, the sin of the mindless would not have occurred.
The effect of the life and persistence of a thought-form, if maleficent and destructive, works out as "evil karma"; if beneficent it works as "good karma" in the group in which the emanator has a place.
337. One of our tasks is to discriminate between maleficent and beneficent thoughtforms and to be sure that we create the latter.
338. We note the group effect of generated thoughtforms. Beneficent thoughtforms, for instance, work out as “good karma” within the group in which the emanator has a place. We can see that we can affect our group(s) for good or for ill depending upon the nature of the thoughtforms we create.
 This is what is meant by there being no karma attached to the working out of a good and altruistic deed.
339. Beneficent thoughtforms tend towards harmony; the working out of karma tends also towards harmony.
340.z“Good karma” then is much closer to the balanced condition (which is the goal of all karmic process) than is “evil karma”.