Commentary on Rule III for Disciples and Initiates
Rule III: Second Sentence
“Let the cry of invocation issue forth from the deep centre of the group's clear cold light.” (R&I 73-79)
The Sentence
A. Let the cry of invocation issue forth from the deep centre of the group's clear cold light.
1. Rule III began with the idea of a dual moving forward. As we have previously discussed, this dual moving forward can be interpreted in at least two ways: a) the moving forward of both the man and the Solar Angel (as the man makes spiritual progress); and b) as the moving forward and interplay of two of the aspects the individual—the personality consciousness and vibratory condition, and his soul consciousness and vibratory condition. Both personality and the human being’s soul consciousness are fed by the beneficent influences of the Solar Angel.
2. When we think of these two modes of forward moment (a and b), the latter is the one with which we are more concerned, for of the Solar Angel’s progress relative to its own development we have virtually no knowledge. Yet it must be said that every being in cosmos continues to advance in consciousness and vibratory condition especially when that being has chosen the path of sacrifice—as have the Solar Angels.
3. The individual human being can be understood as a reflection of Gemini—being in his nature both a higher Self and a lower self. As evolution upon the Paths of Discipleship and Initiation proceeds, the higher Self waxes and the lower self wanes, but the lower self is not thereby reduced in quality. Its consciousness and its vibratory condition are enhanced, even though it is no longer the guiding force, and, in fact, becomes increasingly instrumental to the guidance of the soul or higher Self.
4. The “Door of Initiation” towards which the individual or group strove is left behind. This means that the individual or the group has fulfilled the requirements by measuring up to the vibratory level on the further side of the door, and is now no longer concerned with the tests formerly applied to see whether the vibratory level of the individual or group was sufficient to pass through the door.
5. The “Door” is left behind in another way. The individual and the group have achieved a non-dualistic consciousness. Having transcended subject-object consciousness, the symbol of the “Door” is no longer especially apt to describe the new non-dual realizations which have dawned.
6. In Rule II (studied previously), the group has been “accepted as a group” by Shamballa. When considering these advanced 14 Rules, one wonders whether to consider them sequentially or whether some of the earlier Rules may, in fact, pertain to levels of accomplishment in advance of later Rules.
7. For instance, when considering Rule III in relation to Rule II, which one of them describes the earlier state and which the later? If, as in Rule II, a “Word” of acceptance has gone forth from the “great point of tension”, invocation of the kind discussed in Rule II must already have risen to Shamballa—as is described in Rule III.
8. Close examination of both Rules reveals that they cannot easily be considered sequential—whether one places II before III or III before II. Indeed, the end of Rule III describes a great sweep of movement towards the atmic plane where God is known as “fire”, in contradistinction to the earlier part of Rule III which addresses the act of invoking Shamballa and awaiting response.
9. In some of the deepest texts of the Ageless Wisdom, strict linearity is elusive. Each of these 14 Rules describes different phases of a general process of a group-advance into Hierarchy, and it will be found that there are parts of the same Rule which can reasonably be thought of as applying to early or later phases of the process of advance.
10. As for Rules III and II, they seem to refer to a stage preceding the fourth initiation, whereas, for instance, Rule XI, definitely refers to the fourth degree, but Rule IX to a stage beyond it—when the One Initiator is seen “face to face”.
11. The sentence in Rule III which we are now addressing speaks of the cry of invocation which must issue forth from the deep center of the group’s clear cold light.
12. The “cry” is a sustained appeal, but not at all a selfish appeal. The group is composed of those who are proven in service and are motivated by the need to manifest the Divine Plan for the sake of all the good which this manifestation will bring to all planetary beings.
13. In general, a cry is sounded by one in need. One cries because something desirable is missing—whether it is the baby’s cry for comforting or the group’s cry for the descent of an energy or presence which will bring fulfillment to the group purpose. The one sounding the cry realizes that he, alone, is not capable of fulfilling that which is desired. The cry signals an invocation ‘from below’ to which only a higher agency can answer satisfactorily.
14. Not only is the cry sustained, but it is on a particular note—a note characteristic of the quality of the group.
15. The group is integrated, unanimous in purpose and deeply engaged in group service—hoping that its service may come to fruition. That hope is the basis of the cry. While doing all it can on its own, the group, nevertheless, holds out an appeal for an augmentation of power, love and light ‘from above’.
16. Further, the group cry is both well-founded and illumined. It is not a cry sent forth in ignorance. The clear, cold light is by now deeply established in the group consciousness. The revelations of buddhi-manas are long familiar to the personnel of the group, and intuitive, illumined thinking characterizes the group mentality.
17. The group, therefore, is deeply centered in the clear, cold light. We are not speaking here of initial contacts with the manasic and buddhic levels of the spiritual triad, but of a group long habituated to the use of the antahkarana as it accesses both the abstract mind and the intuition.
18. Group consciousness is stable and it is triadally inspired. Hence, the group in a way ‘owns’ a deep center of clear, cold light.
19. In the clear, cold light the group has, together, seen what is desirable. It knows at least some possibilities of fulfillment. But, as yet, it is incompletely empowered. That empowerment requires the access to atmic energy, and further, to the energy of Shamballa.
20. The power of Shamballic inspiration is needed if the group is to be sufficiently empowered to fulfill the entirety of its potential in service.
21. Again we are led to consider what achievements (individual and group) are required for such a group to exist. Such a group is filled with individuals who have overcome their own internal conflicts; they are soul-infused; the antahkarana is, in good measure, built and, as a result, they are increasingly triadally inspired; the group knows itself, its purpose, and how that purpose may be fulfilled through a well-organized plan congruent with the Divine Plan; having overcome its own developmental insecurities, the group is offering itself, selflessly, to be empowered so that its already proven effectiveness may be increased by an infusion of Divine Will.
22. When I think of the huge “spiritual propaganda” effort impulsed by Hierarchy, largely under the auspices of the second ray Ashram, it is my hope that, gradually, our group, now coalescing and being tested by the “test of time”, may form a useful part of this effort.
23. A great battle in the world today is being fought out on the plane of mind. Systems of thought are contending for supremacy. Some of them lead forward into the magnificent possibilities of the Aquarian Age; others lead backwards condemning humanity to a repetition of its past folly. These backward-tending systems of thought are not weak—though they are doomed as the sixth ray energy is withdrawn in favor of the seventh.
24. This moment in history, however, is critical, as before its withdrawal, a last flourish of the retrogressive systems may be expected. If that flourish is allowed to triumph, much delay and suffering will ensue.
25. Therefore, we who are in some small measure custodians of the Ageless Wisdom, must affirm illumined thought in the face of various forms of traditional ignorance which would drag us all backwards.
26. The force of Shamballa moves things forward. It is associated with the energy called “progress onward”. Out of the deep center of the group’s clear cold light, we invoke the Shamballa Force. Imbued by it (to a greater or lesser extent), we become agents of real progress—urging humanity forward into divinely inspired possibilities.
27. If our invocation proves successful, we will surely have our confrontations—certainly on the plane of mind, and perhaps in the astral and physical realms as well.
28. When thinking of Shamballa, one must always ask himself/herself—am I really moving forward? Am I really making progress? And, of course, the group must ask as well.
29. In Agni Yoga we learn that the potential of each moment is always better than that of the moment elapsed, and that, in effect, the future is always potentially better than the past. At least this is the way to think.
30. At last in the history of humanity, the potentials for real progress are dynamically present. We are facing a change of kingdom—from the fourth to the fifth.
31. Our cries, our invocations, are sent forth to aid this change, to further this progressive movement. Can we see the picture large enough to understand what is at stake? Shamballa cannot be deliberately touched by humanity—at least, never in full measure, but moreso than at any other time.
32. We are very close to a time when the Will of God will be more completely manifested on Earth than ever before.
33. Our seemingly innocuous studies and our attempt to apply what we learn, are helping us to become a part of the manifestation of this Will.
34. May we, as a group, succeed in playing our part. May our motive be sufficiently selfless; may our collective light be sufficiently clear and cold; may our center be sufficiently deep and may we succeed in actually touching the energy of the “bright and living center” so that our service may be enhanced.
35. Precisely what this service will become we do not know, though clarity will surely emerge as the years pass. For now we serve through an approach to mental clarity on these abstruse matters, and through intensifying the presence of the higher energies in the group field. Later, once, as a group, we are thoroughly pledged and tested, our service will expand. Perhaps, we shall reach the stage of “acceptance”, which will surely be an empowerment to the service we can offer.
The Themes Included Under the Sentence 2
B. Both, the light in the head and the soul light are left behind, and the initiate is aware of the light of the Ashram and the all-including light of the Hierarchy. (cf. RI, p. 73)
That soul light which the initiate has been aware of from the first moment of soul contact is created by the fusion of the light of the soul with the light of substance itself. (cf. RI, p. 73)
"In that light shall we see Light" (cf. RI, p. 73)
"In that light shall we see Light": That other Light is itself composed of the light of buddhi and the light of atma. (cf. RI, p. 73)
The light of buddhi is the light of pure reason. It is the sublimation of the intellect and is focused in the Ashram. (cf. RI, p. 73-74)
The light of atma is the light of the spiritual will. It is the revelation of the enfolding purpose and is focused in the Hierarchy as a whole. (cf. RI, p. 73-74)
2. Let the cry of invocation issue forth from the deep centre of the group's clear cold light.
We are not here dealing with the light in the head or with soul light as it is perceived by the attuned and aligned personality. That too is left behind, and the initiate is aware of the light of the Ashram and the all-including light of the Hierarchy. These are two aspects of soul light which the individual light in the head has revealed. That soul light which the initiate has been aware of from the first moment of soul contact, and at rapidly decreasing intervals, is created by the fusion of the light of the soul with the light of substance itself, and is the inevitable and automatic consequence of the purification of the three vehicles and of creative meditation. We are told in the world Scriptures that "in that light shall we see Light"; and it is to this other Light that I now refer—a light which is only to be perceived when the door is shut behind the initiate. That light is itself composed of the light of buddhi and the light of atma, and these are (to interpret these Sanskrit terms esoterically) the light of the pure reason, which is the sublimation of the intellect, and the light of the spiritual will, which is the revelation of the enfolding purpose. The first [Page 74] is focussed in the Ashram, and the second in the Hierarchy as a whole, and both of them are the expression of the activity of the Spiritual Triad.
1. In the paragraph above, several different kinds of light are discussed. We always must remember that light is vibration, which registered, results in the phenomenon of luminosity. In a way, all vibration is light, but when that vibration is not registered by a mechanism of consciousness, we do not call it light.
2. The student may or may not be familiar with the light in the head, and is increasingly familiar with the light of the soul. Two more advanced types of light are here mentioned—the light of the Ashram and the light of the Hierarchy.
3. Contact with these types of light brings knowledge of these two spheres of activity. Thus, when one has a convincing impression of what may be transpiring within the Ashram, one may be contacting the light of the Ashram. The same is true for the greater light of the Hierarchy.
4. The “clear cold light” is even more than the light of the higher mental plane. Most frequently, it is the light of the intuition. Most Ashrams are found upon buddhic plane, as is the Hierarchy (composed of many Ashrams) to a large, but not exclusive, extent. Thus the two higher lights here mentioned transcend the light in the head and the light of the soul.
5. Interestingly, the light of the Ashram and the light of the Hierarchy are called “two aspects of soul light”. The term “soul” then must be understood in a large and inclusive sense. What is being said that one level of consciousness (when thoroughly experienced) opens ‘up’ and ‘out’ into greater levels of consciousness. While we are in the process of perceiving the light of the soul, we begin to notice the appearance of a yet higher level of vibration. “In that light we shall see Light”.
6. From a practical point of view, this statement calls for the complete development of what is usually called “the light of the soul”; when the development is quite complete, further revelation dawns. While repeatedly perceiving the usual, the unusual begins to make its presence felt. Thus consciousness moves forward into increasingly subtle registrations.
7. The cause of customary soul light is given; it is blend of the light of the soul and the light of substance, itself. It arises naturally through increasing soul contact and increasing purification. The two watchwords, then, would be purification and creative meditation.
8. We should bear in mind that the emergence of the combined light of the soul and light of substance is an inevitability—provided that the work is actually done and steadily done.
9. Fulfilling the law brings inevitable positive consequences; the reverse is also true.
10. One begins to gain a deep respect for Divine Law—it is as immutable as the Will of God which holds it in existence. If we work with the Law we cannot fail. How completely do we trust this thought?
11. The Tibetan extends the meaning of the “clear cold light”. Most often this type of light refers to buddhi (the “sublimation of the intellect”). He, includes, however, the light of atma which reveals the true spiritual will (which is more than the will of the soul or Solar Angel).
12. Notice, the Tibetan mentions the “enfolding” will rather than the unfolding will(though surely the will unfolds in time and space). We come to realize that spiritual will is all-embracing, containing and including all planar processes ‘beneath’ itself—namely, the processes of the four planes ‘below’ the plane of atma.
13. It is perhaps a new idea to consider the light of Hierarchy as mainly atmic. The Ashrams within the Hierarchy are largely buddhic, but the Hierarchy as a whole seeks to represent the Will of Sanat Kumara (related to the logoic plane—Sanat Kumara’s highest focus on the cosmic physical plane). The atmic plane, in a way, reflects the logoic plane—both being characterized by the number one. The logoic plane is the first or the seven systemic planes; the atmic plane is the first of the seven Brahmic planes.
14. The Hierarchy, as Custodian of the Plan, is inherently purposeful—seeking to reflect as accurately as possible the Divine Purpose which (if we confine ourselves to a consideration of the cosmic physical plane—which we must) is most fully and clearly sensed on the logoic plane.
15. Does the “group’s clear cold light” include the light of atma? Probably, minimally, only to a very limited extent. But some sense of Divine Purpose is surely present, otherwise the “cry of invocation” could not evoke response from the “bright center lying far ahead”—Shamballa.
16. From a practical perspective, the Tibetan is telling us that the “cry of invocation” here referenced can only issue forth from a triadally responsive group. Should I say, a triadally focussed group? Perhaps, but only a Master is truly polarized in buddhi or atma—which would mean a permanent focus on those levels.
C. There are three great lights, and all of them are focused upon the mental plane, for beyond that plane the symbolism of light is not used. (cf. RI, p. 74)
The first great light is the blended light of soul and personality. (cf. RI, p. 74)
The second great light is the light of the egoic group which, when forming a recognized group in the consciousness of the illumined initiate, is called an Ashram, embodying the light of buddhi or pure reason. (cf. RI, p. 74)
The second great light is the light of the egoic group which, when forming a recognized group in the consciousness of the illumined initiate, is called an Ashram, embodying the light of buddhi or pure reason. (cf. RI, p. 74)
The three great lights can be described as: (1) The light which is thrown upward. This is the lesser light, from the angle of the Monad. (2) The light which the Spiritual Triad reflects upon the mental plane. (3) The focused light which is produced by the meeting of the two lights, the higher and the lower. (cf. RI, p. 74)
The three great lights are the higher correspondence of the blazing forth of the light in the head, when the light of the personality and the light of the soul make contact. (cf. RI, p. 74)
Let me make myself clearly understood, if possible. You have, therefore, three great lights, all of them focussed upon the mental plane, for beyond that plane the symbolism of light is not used; divinity is known as life, where the Monad and its expression, the Spiritual Triad, are concerned. All the lights are finally focussed upon the mental plane:
1. The blended light of soul and personality.
2. The light of the egoic group which, when forming a recognised group in the consciousness of the illumined initiate, is called an Ashram, embodying the light of buddhi or pure reason.
3. The light of the Hierarchy as a centre of radiance in the planetary body and embodying the light which understanding of the plan and cooperation with that plan produce, and which comes from identification—upon mental levels—with the spiritual will.
All these three aspects of light can be described as:
1. The light which is thrown upward. This is the lesser light, from the angle of the Monad.
2. The light which the Spiritual Triad reflects upon the mental plane.
3. The focussed light which is produced by the meeting of the two lights, the higher and the lower.
These are the higher correspondence of the blazing forth of the light in the head, when the light of the personality and the light of the soul make contact.
1. From the mental plane all the lights here discussed can be accessed. The systemic mental plane is a great meeting ground or clearing house.
2. The mental plane is that domain upon which all self-conscious entities can meet.
3. The Tibetan distinguishes between the symbolism of light and life, telling us that the symbolism of light is not used beyond the mental plane. This is true, but depends upon context, as the term “light” is sometimes used in relation to entities far greater than Man—and thus focussed on planes far beyond our mental plane—for instance the “light of the solar Logos” (DINA II 400).
4. Life, itself, is a kind of light, and we read of the “light of life”. Both are demonstrations of vibration. The term “life” suggests a higher vibratory frequency, and “light”, a lower.
5. The distinction which D.K. points out is, however, a very important one. We are so used to thinking in terms of consciousness, and He wants us to think in terms of a ‘something’ far more synthetic, unitive, homogeneous—a; something in which all apparently distinct things are the same.
6. Really, we find Master D.K. steadily leading us from a focus upon consciousness to a focus on life and will.
7. This paragraph is excellent for its description of the three types of light with which the disciple/initiate has to deal. Students of A Treatise on White Magic will also find this paragraph extremely useful, as some terms used there—“the lower light is thrown upwards” (Rule II for Magic)—are identical. Cross-referencing should bring illumination.
8. The “light which is thrown upward” (in this case) is the blended light of the personality and the soul—considered, from the monadic perspective, a “lesser light” (though such a light when fully formed, would indicate the achievement of the third initiation).
9. With the concept of the “blended light of the soul and personality”, we are familiar.
10. A new definition of the Ashram is here given which is most interesting. It is called the “light of the egoic group”. An Ashram is, thus, a collection of egos (and here, “ego” means much more than the lower personal ego {the personality} and even more than consciousness within the egoic lotus. An egoic group is more a collection of triads on a given ray.
11. Such an egoic group does not comprise all triads on a particular ray—unless we are speaking of the Ashram of a Chohan, which includes seven subsidiary Ashrams.
12. The first Ashram we contact will usually be that of a Master. After sufficient experience with the methods and work of such an Ashram, we may become aware of the larger Ashram—that of the Chohan which includes ‘our’ Master’s Ashram and the Ashrams of a number of other Masters.
13. We remember that the ray of the causal body/egoic lotus is the same as the ray of the triad. The triadal ray is causal to the causal body—and predates it.
14. Only an “illuminated initiate” can perceive the light of the Ashram—which is the light of pure reason. Probably there are vaguer sensings of the Ashram before there is a clear impression. Registration of the real affairs of an Ashram, however, require an illuminated consciousness. The impression from the Ashram further illuminates the consciousness.
15. D.K. then develops the idea that Hierarchy is related to the Divine Plan. The Plan, we long have realized, is related to atma. Thus we see that when we are preoccupied with the Plan, and truly understand it, we are dealing with the impression of atma.
16. If we seek to understand the Plan and to cooperate with the Plan (and actually come to understand it and actually cooperate with it), then we will be, as it were, receiving and transmitting the light of atma.
17. Some wonder how atma may be accessed. Work with the Plan seems to be the answer.
18. Identification with spiritual will—as that will is appreciated from higher mental levels—is the other and related method. We cannot yet be polarized in spiritual will, but we can focus our mind so that it is responsive to spiritual will, and serves as an instrument for the implementation of spiritual will.
19. Work with the Divine Plan requires prioritisation, impersonality and selflessness—to name three factors. Many things of a worthy (though lower nature) must be sacrificed. Such work is neither personal, nor even individual.
20. The individual who focussed with selflessness upon the Plan, will soon find the real spiritual will taking over in his life. He will see things from an increasingly large perspective, and his sense of priorities will alter greatly. Co-measurement will develop—a wise and encompassing sense of proportion.
21. An important comparison is given. We are offered the higher correspondence to the meeting of the light of the soul and the light of the personality—namely, the meeting of the light of the spiritual triad and the light of the soul-infused personality, and the production of the “clear cold light” when these two meet. The clear, cold light is, thus, from one perspective, the higher correspondence of the light in the head.
22. While many of us are still working on the meeting of the light of the soul and the light of personality, it will be profitable to conceive of the higher meeting here proposed. The light which results from this higher meeting will mostly focus as the light of buddhi within the Ashram. From this perspective, buddhic intuition shines forth when the hierarchical light of atma and the soul-developed light of higher manas meet. It would seem that if higher will and higher mind relate properly, intuitive, straight-knowledge is the result.
23. It is clear how rich is the paragraph under consideration.
24. Do we see how Master D.K. is steadily raising us from a consideration of soul culture to a consideration of the culture of the spiritual triad?
D. Beyond the mental plane, the initiatory impulse or emphasis is upon the life aspect, upon dynamic energy, and upon the cause of manifestation, and this incentive to progress is not based on revelation, which is ever incident to or related to the significance of light. (cf. RI, p. 74)
Light and revelation are cause and effect. (cf. RI. P. 74)
The coming revelation for which all men wait, and which will come when world adjustment has reached an already determined point, is concerned with the impartation to the human consciousness of the meaning and purpose of life; this will take place in a gradually unfolding series of spiritual events. (cf. RI, p. 74-75)
There will come to humanity at some moment still a long way ahead a period of realization that will summarize, in effective conditioning consciousness, all that the quality of sensitivity has conveyed to mankind throughout the ages. It is the consummation of the activity of the Christ-consciousness, and is the state referred to when it is said of the Christ: "He shall see of the travail of his soul and be satisfied." (cf. RI, p. 75)
At the crisis of that revelation, at its highest point of tension, humanity as with one voice will say: "Behold! All things are become new." (cf. RI, p. 75)
"Behold! All things are become new." (cf. RI, p. 75)
The immediate revelation ahead will be only the first step towards this distant related point. It will be gradually appreciated as the new world religion with its emphasis upon the invocation of energies and the evocation of "life more abundantly". (cf. RI, p. 75)
Beyond the mental plane, the initiatory impulse or emphasis is upon the life aspect, upon dynamic energy, and upon the cause of manifestation, and this incentive to progress is not based on revelation, which is ever incident to or related to the significance of light. Light and revelation are cause and effect. The coming revelation for which all men wait, and which will come when world adjustment has [Page 75] reached an already determined point, is concerned with the impartation to the human consciousness of the meaning and purpose of life; this will take place in a gradually unfolding series of spiritual events. I cannot and must not put these truths more clearly, even if the necessary words were available to express what is not as yet even dimly sensed by disciples of the first and second degrees of initiation. What will come through that series of spiritual happenings and their inevitable reaction upon the whole body of humanity is in no way related to consciousness, to revelation or to light. There will come to humanity at some moment still a long way ahead a period of realisation, constituting both a point of crisis and a point of tension. That realisation will summarise, in effective conditioning consciousness, all that the quality of sensitivity has conveyed to mankind throughout the ages. It is the consummation of the activity of the Christ-consciousness, and is the state referred to when it is said of the Christ: "He shall see of the travail of his soul and be satisfied." At the crisis of that revelation, at its highest point of tension, humanity as with one voice will say: "Behold! All things are become new." This is the apotheosis of vision and the prelude to an unfoldment in the general massed human consciousness (from that point in time slowly brought about) of certain powers and capacities of which the race is today totally unaware. The immediate revelation ahead will be only the first step towards this distant related point, and its significance will not be apparent to the present generation, or even to the next; it will, however, be steadily though gradually appreciated as the new world religion with its emphasis upon the invocation of energies and the evocation of "life more abundantly" is developed and has its inevitable effect. Students would do well to bear in mind that the impact of energies upon forms produces results which are dependent upon the quality of the forms receiving the impression. This is a statement of occult law..
1. In this paragraph, the Tibetan affirms that beyond the mental plane, “the initiatory impulse or emphasis is upon the life aspect”. The incentive to progress is not so much based on “revelation” as on something greater—though every progressive change in the registrations of an advancing initiate could be considered a kind of revelation. Contact with each succeeding vibratory domain confronts the advancing initiate with the new. Whenever the new comes into the life, a kind of revelation occurs—a kind of unveiling. Perhaps we should have a more accurate term for what occurs on these higher planes. Could we call such occurrences, ‘life-intensifications’? Or ‘life-augmentations’? Really, we have not words in ordinary language to describe such changes in the energy system of the initiate who has penetrated into these new domains.
2. In D.K.’s paragraph given above, we learn that light and revelation are cause and effect. From a certain perspective, in all of cosmos, there is nothing but light. All matter is light and the quality/quantity of light is graded by vibratory frequency.
3. Exposure to heightening degrees of vibratory frequency results in an events-in-consciousness known as revelations. But the mechanism of consciousness must be sufficiently tuned if revelation is to result.
4. In a way, we are constantly exposed to frequencies entirely too rapid for our mechanism of consciousness to process. Thus, the response bringing revelation can only occur in relation to a certain range of frequencies. If the frequency is too high, revelation does not result. The determination of this range depends upon the condition of the sheaths of the one to whom revelation is to come.
5. Although in the higher realms of the triad, revelation (as usually considered) is transcended, there is, nevertheless, a “coming revelation” for which all humanity is waiting. That revelation concerns the “meaning and purpose of life”—a phrase which may seem rather vague to us, but which means something most specific to the Masters and the Hierarchy—and is a progressively revealed secret of the higher initiations
6. We are largely unconscious of the greater issues underlying the functioning of the solar logoic system in which we “live and more and have our being”. Our sphere of knowledge and understanding is clearly limited. We are somewhat in the position of ‘those who do not know what they do not know’. Thus, we are always surprised when the unsuspected comes into view—although it has “even been”.
7. In speaking of the “meaning and purpose of life”, Master D.K. tells us that it is not even sensed by initiates of the first and second degree. Do we know why this should be so? Is it not because, the third degree signifies that moment at the edge of time and space when the advancing initiate enters into an appreciation of spirit. There can be no speaking of the meaning and purpose of life without experiencing the impact of spirit/monad.
8. Note that the Tibetan not only cannot put the matter more clearly, but that He must not. Is it forbidden to speak of the things of the spirit? It is all a matter of timing, and the premature discussion of certain higher states (with those for whom they are not yet relevant) may prove destructive of the very preparatory states which lead to those higher states.
9. The Tibetan speaks of a consummating realization which lies still far ahead for humanity. This consummation is related to the flowering of the Christ consciousness, with its fulness of sensitivity. Surely, this development within the human race is much dependent upon what the Christ will initiate and inaugurate during the Age of Aquarius, during which time He will closely (though probably rather subtly) officiate over human affairs.
10. The emergence of this new state of being/consciousness in humanity is related not only the Reappearance of the Christ, but to the gradual emergence of the second ray soul of the planet Earth.
11. We note that the future development within humanity relates to the full unfoldment of sensitivity. As the star Sirius is called “the brilliant star of sensitivity”, we can see how important to this development is the Sirian culture of initiation. Hierarchy is under Sirian guidance; the ultimate unfoldment of human sensitivity is ultimately a Sirianly inspired process.
12. The Tibetan enters into the role of a prophet, predicting the moment when the Christ, Himself, shall be satisfied with the result of thousands of years of travail. We may question whether this moment will come at the close of the Aquarian Age. There are some references which suggest that the Christ will be “with us” for the duration of that age. After that, we do not know where His destiny will take Him, but it is suggested that He will move on—onto the Ray Path and eventually onto the Path to Sirius.
13. At the highest point of tension associated with this coming revelation, humanity will say, “Behold, All things are become new!”. How fitting this is in relation to the energy of Aquarius, which (with Aries, inaugurating the New Age) ever introduces new possibilities. It is Aquarius which presides over the creation of a “new heaven and new Earth”.
14. The massed human consciousness will then be expressive of powers which today belong only to the trusted few.
15. We cannot know for certain whether such developments will occur at the end of another two thousand years, but it is reasonable to hypothesize the affirmative. Venus, as decanate ruler of the last decanate of Aquarius, will then be in full power. Thus the powers of the Solar Angel as they express through group consciousness will be in full force.
16. The Tibetan brings us back to the present historical situation speaking of the revelations immediately ahead—to be experienced not so much in relation to the generation alive when He was writing, or even in relation to the one following it, but, rather, in relation to the generations succeeding those two. The present generation is beginning to feel the effects of the initial stages of the imminent revelation which must inevitably lead to the greater consummating revelation of which He speaks.
17. Importantly, D.K. links an appreciation of the imminent revelation to the new world religion—to the invocation of certain energies and to the “evocation of life more abundantly”. A great value of the new world religion is thus suggested. The understanding and practice of this coming spiritual approach will bring an increasing spiritual abundance to Earth. ‘Heaven’ is full of that which can transform human and planetary life; but this ‘Heaven’ must be invoked, or the supply of transformative power will not descend.
18. D.K. closes the paragraph with this thought:
“Students would do well to bear in mind that the impact of energies upon forms produces results which are dependent upon the quality of the forms receiving the impression. This is a statement of occult law”
The idea here is that if humanity is to properly receive the coming abundance, it must tune up its instrument. The energies of transformation may be waiting to descend, and they may be invoked, but what is the nature and quality of the forms they will impact? Hence, we are reminded of our responsibility to see to the improvement of our vibratory quality so that our reception of the descending energies may be constructive.
E. The problem confronting the Custodians of the Will, working through the Custodians of the Plan, is to bring good out of the evil which man has wrought, and thus gear events to the larger issues. (cf. RI, p. 76)
The Science of Invocation and Evocation is a reciprocal effort. Humanity could not be invocative were it not that the Spiritual Hierarchy (including both, Shamballa and the planetary Hierarchy) is evoking the spirit of man. (cf. RI, p. 76)
One of the purposes lying behind the present holocaust (World War II) has been the necessity for the [Page 76] destruction of inadequate forms. This destruction could have been brought about by an act of God, such as a great natural catastrophe or a universal epidemic, and such had been the original intention. Humanity was, however, swept by forces that carried in themselves the seeds of destruction, and there was that in humanity which responded to those forces. Therefore the Law of destruction was permitted to work through humanity itself, and men are now destroying the forms through which many masses of men are functioning. This is both a good and a bad thing, viewed from the evolutionary angle. It is nevertheless a fact which cannot be gainsaid, and the problem, therefore, confronting the Custodians of the Will, working through the Custodians of the Plan, is to bring good out of the evil which man has wrought, and thus gear events to the larger issues.
1. Some rather “hard sayings” are found in this paragraph.
2. Note that the Tibetan calls the entire World War II a “holocaust”. The term does not refer to the fate of any one persecuted group. Almost all of humanity was cast into the fiery furnace.
3. The “powers that be” in Shamballa are responsible for the creation and destruction of the racial form. It is a hard thought that there come times when certain forms have to be swept away so that the race as a whole may express through forms more fit to impending human developments.
4. Just which forms the Tibetan is referencing, we cannot know. The outer forms of so many millions were destroyed. One wonders if the intelligence of the Lords of Karma is so acute that it can single out those whose outer forms are meant for destruction.
5. What is suggested is such an impersonal point of view. It has been said that “God is no respecter of persons”. The Tibetan suggest that this is indeed true.
6. Had not the seeds of destruction flourished within humanity, a great natural catastrophe or universal epidemic would have taken place. Again we can wonder, if the same forms which were destroyed by war would have been selectively destroyed by a natural catastrophe or universal epidemic. What sort of intelligence would be required to ensure that this occurred?
7. What we can see was that a great destruction was needed to clear the way for the advance of life. In this second ray solar system and on this basically second ray planet, we may react with horror to such periods of destruction, but later when the “smoke clears” we will be in a position to see how much was gained by the apparent loss.
8. The difficulty is to realize this while it is happening—whether in our individual lives or in the life of our nation or the world.
9. The Tibetan, however, takes a balanced view of destruction. According to Him, the kind of destruction which occurred was both good and bad. We have discussed why is was good; it made an increasing liberation of life possible. But why might it have been “bad”? Perhaps because of the traumas and psychological complications it produced—laying up seeds for future trouble and need for much therapy and regeneration. The scars carried by victims of such traumatic events do not go away immediately, and may warp the development of the individual (or nation) concerned.
10. The great Lives Who supervise people’s frequent mismanagement both of their own possibilities and of the planet, have the task of bringing good out of evil. They seem to do this by always keeping the “larger issues” in mind, gearing events to those issues. We are reminded that the “good” has always to do with the “greatest good of the greatest number”. The true “Good” is seen only from a high and wide perspective—which humanity does not possess but Hierarchy does.
11. These Lives cannot interfere with human free will, but they can exert a subtle patterning influence which redirects the trend of resultant conditions.
12. One is reminded of Master Morya’s constant statement that “obstacles are possibilities”. These supervisory Lives must always be asking, “What is the best that can be brought out of existing conditions?”—just as we would do in relation to an erring child under our supervision. However, whereas we might be tempted to take control of the child’s life in order to ensure correct behavior, the Hierarchy, wiser than we, will not and cannot interfere with our childishness. They cannot and will not violate our free will, though they can surround the conditions which this will generates with an envelope of positivity which strengthens all good patterns and dampens others. They, thus, provide a positive atmosphere in which the best we have generated is enhanced, and the worst is at least not stimulated.
F. In April 1943 one of the objectives before the Hierarchy has been to organize the forces and to distribute the energies in such a way that the full measure of good could be evoked from humanity by the invocation sounded forth by Shamballa? (cf. RI, p. 76)
That is one of the objectives before the Hierarchy at this time (written April, 1943) as it prepares for participation in the May and June Full Moons. Can the forces be so organised and the energies so distributed that the full measure of good may be evoked from humanity by the invocation sounded forth by Shamballa? Can this evocation of a new cycle of spiritual contact and of liberation be brought about by the invocation of the men and women of good-will? Can the will-to-good of the spiritual Forces and the goodwill of humanity be brought together and produce those conditions in which the new world order may function? These are the important questions which the Hierarchy is attempting to solve.1. The period of time referenced here is early 1943. By that time, the Hierarchy had realized that the War had been won (internally, at least) by the Forces of Light. The darkest hours of late 1942 had been passed; the Sun had “moved northward”, and the planned withdrawal of Hierarchy, due to humanity’s apparent failure, had not occurred. The Lords of Liberation had intervened (we are not told how), and disaster for humanity had been averted.
2. Shamballa was sounding an invocation, evoking humanity. How, then, could the maximum good be evoked? Would the men and women of goodwill respond sufficiently to Shamballa’s invocation to bring about a new cycle of spiritual contact and of liberation?
3. The problem, as Hierarchy faced it, is here discussed—and it was largely a problem of integration—the integration of the will-to-good and of goodwill—really the blending of the first and second rays, on the one hand, with the second and third rays on the other.
4. With questions such as these, the Tibetan was looking ahead to post-war reconstruction, as by 1943 He knew the inevitable outcome of the War.
5. These questions are still relevant today, as it seems we have forgotten many of the bitter lessons of the War. The “Door where evil dwells” was not sealed as intended, and evil has crept through and again been strengthened. No one country owns a monopoly on this evil. Its pervasiveness is a complication.
6. The “New World Order” here discussed is still a dream, though its potential for manifestation is, perhaps, greater now than at any other time. Since, however, we are (according to the Tibetan’s calculations) passing through approximately the last 100 years of the Age of Pisces, there is still much that has to be dissolved, sacrificed and relinquished. The “shrine of man’s living” is being rebuilt, but there are still many destructive forces which threaten its emergence. Those forces, however, will gradually disappear as the sixth ray, with its blind and wilful fanaticism, wanes in power. The Hierarchy thinks in terms of centuries, while the majority of us, at best, think in terms of decades.
G. The invocative cry of humanity is evoked by the invocation or Sound of the spiritual hierarchies. Man's responsibility, however, is to invoke at this time the Lords of Liberation and the Spirit of Peace. (cf. RI, p. 76)
It must be remembered that the Science of Invocation and Evocation is a reciprocal effort. Humanity could not be invocative were it not that the Spiritual Hierarchy (and by that term I include both Shamballa and the planetary Hierarchy) is evoking the spirit of man. The invocative cry of humanity is evoked by the invocation or Sound of the spiritual hierarchies. Man's responsibility, however, is to invoke at this time the Lords of Liberation and the Spirit of Peace. These are the Beings which have the power to raise humanity, once the race of men has assumed the right [Page 77] attitude. They correspond to the group, in the third degree of Masonry, who raise the Master. Their response to the cry of mankind is largely, but not wholly, dependent upon the quality of that cry.
1. The complex reciprocity of invocation and evocation is here addressed.
2. What is important to realize is that we, humanity, could not invoke, unless we were being evoked by Hierarchy’s/Shamballa’s invocation of us.
3. Note that this invocation emanating form high sources is evoking the spirit of man. It is, to some important degree, the monad of the human being which is being invoked and which answers—evocatively.
4. We are told that we must think in terms of reaching some very high beings—namely the Lords of Liberation and the Spirit of Peace. In order to reach these high beings, the “right attitude” must be assumed by humanity—presumably an attitude which supports the ideals of peace and freedom.
5. It would seem that the Lords of Liberation have continued their effort with respect to humanity far beyond the ending of WWII. Many peoples have been liberated since that time (for instance, the de-colonization of European empires). Many, however, are still enslaved by dictators and repressive regimes. Certainly, the work of the Lords of Liberation is far from over.
6. Next on humanity’s agenda comes an understanding of real global peace. This understanding still eludes us, and is crucial if the destruction of humanity is to be avoided.
7. What is important for humanity to realize is that powerful assistance is available when liberation and peace are pursued (with right motive). Great Beings are ready to lend their power to the process. That this is so should be shared with as many as can constructively respond to the idea.
8. A Masonic reference is here given—for in Masonry, just as in Christianity, the concept of resurrection (or “raising”) is central.
9. D.K. closes with an important statement which we should well bear in mind. Speaking of the group who would raise humanity, He says:
“Their response to the cry of mankind is largely, but not wholly, dependent upon the quality of that cry.”
We are indeed fortunate that this is the case. The Lords of Liberation and the Spirit of Peace are somewhat limited by the quality and intensity of our will-to-liberation and will-to-peace, but not entirely so.10. It must be remembered that there is more to this planetary process than humanity. The planetary process must go forward to success even though humanity should show within itself signs of failure. One cannot relinquish the whole because of the failure of the part. Though humanity may not know better, certain orders of Lives do, and can, to a degree intervene in human affairs beyond the warrant of humanity’s conscious invocation of these Lives. This margin of difference is all important, lest the fate of the entire planet hinge upon the degree of humanity’s ignorance or enlightenment.
11. Thus, we come to understand that the quality of humanity’s invocation of the Great Lords is important but not all-important. In this realization comes some relief but no justification for the relaxation of humanity’s point of tension.
H. The words, "issue forth from the deep centre of the group's clear cold light," have a meaning both for the individual initiate and for all groups of disciples and all Ashrams. (cf. RI, p. 77
The clarity of that light indicates the function of the soul, as its great light enables the initiate to see light. (cf. RI, p. 77)
The coldness of that light refers to the light of substance, which cannot be warmed into a glow by desire or by the heat of passion, but is now and at last only responsive to the light of the soul. (cf. RI, p. 77)
At the very centre of man's being the clear light of the soul and the cold light of the personality are united in the deepest conscious point of the disciple's nature, at the extreme point of withdrawal. (cf. RI, p. 77)
Then, when the cold light of the personality and the clear light of the soul are, through the produced tension, the invocative cry can go forth with power and effectiveness. (cf. RI, p. 77)
The invocative cry of the group will ever be concerned with the selfless service. (cf. RI, p. 77)I wonder if I could make the problem of invocation clearer to you if I were to suggest that the words, "issue forth from the deep centre of the group's clear cold light," have a meaning both for the individual initiate and for all groups of disciples and all Ashrams? The use of the words, "clear cold light," is deeply symbolical. The clarity of that light indicates the function of the soul, as its great light enables the initiate to see light. The coldness of that light refers to the light of substance, which cannot be warmed into a glow by desire or by the heat of passion, but is now and at last only responsive to the light of the soul. It is therefore cold to all that limits and hinders, and this state of personality consciousness has to be realised at the very centre of man's being; there the clear light of the soul and the cold light of the personality are united in the deepest conscious point of the disciple's nature, at the extreme point of withdrawal (for which all concentration exercises and meditation processes have been a scientific preparation). Then, through the produced tension, the invocative cry can go forth with power and effectiveness. The same is true of the disciple's group or of any group of true and selfless aspirants. There can come a moment in the life of the group when the blended cold light of the contributing personalities and the clear light of their souls can so function that united invocative cry will evoke a response. That cry will ever be concerned with the selfless service of the group—a service which, under the Plan, they are seeking to render to humanity.1. The Tibetan now directly addresses the use of the words “clear cold light”, which He tells us is “deeply symbolical”. This, perhaps, we have already gathered, as we noted in how many different ways these words are used. At times it seems to refer to the light of buddhi-manas, at other times to the light of buddhi, and at still others to the light of buddhi-atma. Certainly, we see that the clear cold light involves the light of the spiritual triad.
2. As we have proceeded with our interpretation, we have attempted to understand both individual and group applications of the Rule under consideration. The individual, at a certain point of development, can work from within his/her own clear-cold light. It is, however, specifically the group’s clear cold light which is the subject of this Rule.
3. In this analysis, it is not the “coldness” of the heights which is referenced, but the coldness of the depths—the coldness of matter itself (once properly conditioned) to the call of desire, and to all that limits and hinders. This coldness is part of the Law of Repulse, which rejects all that inhibits the expression of the soul.
4. D.K. calls for the realization of the “clear cold light” at the very center of man’s being—perhaps, at the “secret place” of consciousness. It is the personality as a whole that is considered to be “cold”, and the soul, “clear”. The achievement of this realization would necessitate a great transformation of the Fire by Friction which usually characterizes the personality.
5. To achieve the awareness of the “clear cold light” as here described, “Pratyahara” or withdrawal is necessitated. A deep disidentification from personality forces renders them cold to lower incitements. Concentration and meditation exercises, long pursued, make this disidentification possible.
6. Notice that D.K. refers to an “extreme point of withdrawal”, giving us some idea of the extent to which Pratyahara must be pursued for successful realization to be achieved.
7. D.K. is setting up the conditions under which the “cry of invocation” can issue forth. It is no casual appeal, nor is it sounded from within the normal personality consciousness of the individual or group. Only the group or individual in an especially abstracted and intensified state of consciousness can sound forth this cry. We see, then, that the group must reach the clear cold light in consciousness before the invocation can be sounded. This surely requires on the part of all group members a sufficient degree of meditative/abstractive skill.
8. We may ask ourselves: “When we invoke, from what state of our consciousness does the invocation sound forth?” Would we recognize when we were centered in the “clear cold light”? Would we recognize the kind of invocation which could sound forth from such a centering? So we have a little research to do, have we not?
9. From the group perspective, will we recognize the
“moment in the life of the group when the blended cold light of the contributing personalities and the clear light of their souls can so function that united invocative cry will evoke a response.” ?
To this moment we must remain alert, realizing that it will eventuate only when the motive is the selfless service of humanity.10. We recognize that the paragraph just studied has offered us the conditions under which the cry of invocation can actually go forth and be successful. These requirements must be fulfilled if there is to be hope for success: withdrawal, abstraction, intensity, the blending of two lights, selflessness and the deep motive of service—all these are required.
11. Lest we think that invocation is a casual matter easily accomplished, these thoughts should correct our mistaken notion.
12. Of course, invocation can, in a sense, occur spontaneously and naturally, when the group is constantly living at the requisite point of tension. That which seems so deliberately cultivated, at last becomes stable and persistent, and then the invocation will ever ring forth from the group as a matter of course.
13. Is not Hierarchy, itself, a group in which such invocative stability and persistence has been established? Ever is Hierarchy invoking Shamballa, but, no doubt, there are times of deeper, more intensely focussed invocation—as at certain of the Full Moon opportunities.
I. No specific excised points to discuss.
As we continue our study of Rule III, I am myself struck with the appositeness of its words in connection with this particular historical cycle and in relation to the truths which are slowly taking form in the consciousness of humanity. New truths (and by that I mean truths which are new to the most advanced thinkers and which are only [Page 78] dimly sensed by the most advanced esotericist) are hovering on the horizon of the human mind. The ground is being prepared for the sowing of this new seed and the stage set for the emergence of new Actors in the great drama of the unfolding revelation of Deity.
1. The spiritual potentials of our historical period are here brought to our attention.
2. The new is looming on the horizon, and we are both consciously and unconsciously invoking this new.
3. Notice that “new Actors” are prepared to emerge in the great drama. These Actors are great Beings—not only members of the Hierarchy, but Beings even greater than They—such as the Lords of Liberation and the Spirit of Peace (though They will necessary remain behind the scenes as the Sponsors of the more emergent servers and saviors).
4. We must never lose sight of the historical importance of our present era—important not just in the history of Man but in the history of our planet.
5. Through metaphor the Tibetan tries to convey something of this importance—new seed for new growth, and new Actors for a new scene in the “great drama”.
6. If our expectations of the great possibilities are aroused, they should be. If the immediate foreground of life seems full of distress (which it may for yet a number of years), the larger issues should be held in mind. The new is really on its way.
J. Humanity has become—for the first time in its history—spiritually invocative. (cf. RI, p. 78)
Certain great concepts are firmly grasped by man. Certain great hopes are taking form and will become the pattern of man's living. Certain great speculations will become experimental theories and later prove demonstrated facts. Behind all this, two things are happening: Men are being stimulated and brought to that point of necessary tension which (as a result of a crisis) must precede a great moving forward upon the Path of Evolution. Secondly, a process of reorientation is going on which will eventually enable the mass of men to present a united front upon views hitherto regarded as the vague visions of intelligent and optimistic dreamers. A great stirring and moving is going on. The world of men is seething in response to the inflow of spiritual energy. This energy has been evoked by the unrealised and inaudible cry of humanity itself. Humanity has become—for the first time in its history—spiritually invocative.
1. One of the most important statements in the Teaching is given in this paragraph: “Humanity has become—for the first time in its history—spiritually invocative”. The thought is momentous and promises an entirely new evolutionary step.
2. From a parallel point of view, a triangle of circulation is now being more thoroughly completed between humanity, Hierarchy and Shamballa; whereas there has always been some degree of interplay between humanity and Hierarchy, interplay now is beginning to be possible between humanity and Shamballa. This has been the result of several recent Shamballa Impacts and will very likely increase as the centuries pass.
3. The Tibetan speaks of the elevation of humanity’s point of tension—thus, a keying up of humanity. This is responsible for what may be seen, historically, as a ‘creative ferment’ among nations. Increased globalization and internationalism is, additionally, a most important result.
4. As well, the possibility of the presentation of a “united front” on views hitherto considered visionary is also suggested. Today we are witnessing the emergence of global public opinion, promoted by the emergence of the internet and the general sophistication of our telecommunications systems. Increasingly, more and more nations and individuals will enter the ‘multilogue’, and the voices of the many will be known and registered. Information and point of view travel now with lightning speed. Although there is great division in what is being said, the time will come when a global perspective upon human events and processes will emerge—especially as global developments begin to be viewed from a less nationalistic perspective. It is only a matter of time before the fate and direction of humanity as a whole becomes a foremost topic of discussion.
K. There is no higher or lower and no greater or lesser in our universe of reality. There is only the interpenetration of substances which are all basically expressions of matter, and their vitalization and organization into forms of expression of the unknown Real. This essential Reality, we call spirit or life. (cf. RI, p. 78)Let us now consider briefly the nature of that which is being evoked, and thus gain an insight into the interrelation which exists between the three great planetary centres: The human centre, the hierarchical centre, and Shamballa. Each of these is evocative to the one functioning at a slower or lesser speed (if I might use such inappropriate terms) and invocative to the one above it—again using a form of words which is misleading in the extreme; there is no higher or lower and no greater or lesser in our universe of reality. There is only the interpenetration of substances which are all basically expressions of matter, and their vitalisation and organisation into forms of expression of the unknown Real. This essential Reality, we call spirit or life.1. An important clarification of invocation/evocation is found in this paragraph. The relationship of a lesser to a greater is principally invocative; the relationship of a greater to a lesser is principally evocative. The Tibetan, however, cautions us concerning the misleading nature of the words used.
2. He offers us, for a moment, a non-hierarchical perspective based upon a consideration of “the unknown Real”—the “essential Reality, we call spirit or life”. This might be called an horizontal rather than a vertical—i.e., hierarchical view of Reality.
3. Matter-substance may be stratified according to its vibratory frequency, but it is all an expression of one and the same thing—spirit/life/being/Reality.
4. Therefore, if one looks deeply enough within any expression of the Divine one finds only the Divine—the very Essence.
5. At a certain point in our evolutionary development, we overcome the perspective of relativity. While we can utilize that perspective (and both should and must), our minds are no longer captivated by it. We look in all directions and, as it were, see only the “same thing”. This perspective on reality is the gift of the synthesized consciousness, and is characteristic of the higher initiate.
6. The subject of the “interpenetration of substances” is a great one. Our present schematic representations of matter-substance are not literally accurate and are meant to be only suggestive. Substances are, in a sense, ‘prakritic-frequencies’, and many such frequencies can ‘occupy’ the same ‘space’ simultaneously. In a sense, all frequencies are ‘here’, and can be accessed by the proper attunement and sensitivity. This interpenetration is difficult to represent in conventional diagrams.
7. What is being suggested is that the one living reality can be sensed in any object—gross or subtle. There comes a time when that homogeneous something which lies ‘behind’ and ‘within’ the object becomes (to the perceiver) of greater significance (and presence) than the nature and form of the object itself.
L. Humanity is the result of all sub-human forms of expression and experience and of the activity of Superhuman Beings. (cf. RI, p. 78)
Superhuman Beings: They LIVE. They are energy itself, and in Their totality They form the "bright centre lying far ahead."As a result of the interplay of these two, humanity eventually appears in time and space. Humanity is the result of all sub-human forms of expression and experience and of the activity of superhuman Beings. These superhuman [Page 79] Beings are the product of past evolutionary systems and are in Themselves the sum total of the great Divine Sacrifice as it focusses itself in our planetary life. Having passed through all previous phases of existence and perfected the consciousness aspect in Themselves through human experiences, They have transcended all that men can know and all states of consciousness with which he is or may be in the future familiar, and are now expressing a phase of divinity of which he can know naught. They LIVE. They are energy itself, and in Their totality They form the "bright centre lying far ahead."
1. This paragraph is profound. A broad perspective is given on the composite nature of humanity—a kingdom which arises from the interplay of spirit and matter (or, more specifically—the superhuman and the subhuman lives).
2. The reality of superhuman Beings is emphasized, and their sacrificial role. In their aggregate these superhuman Beings are to be considered “the great Divine Sacrifice”. We learn that the proper relationship of the greater to the lesser is always sacrificial. Of course, the lesser is, per force, related sacrificially to the greater. The great interplay of all beings in cosmos is, at least archetypally, sacrificial—mutually beneficial.
3. An important idea is brought forward—that the Shamballic Lives are energy itself. They live unfettered and unencumbered—as least from the human perspective. Limitation is to be encountered at every stage of cosmic unfoldment, and the Shamballic lives are, indeed, limited, but totally free in relation to humanity’s evident limitations.
4. The Tibetan emphasizes the historical development and present grandeur of the great superhuman Beings, and thereby offers us a vision towards which we may strive.
5. Of these Beings we know very little, except that They exist. Occasionally the Tibetan will mention Them—“the Seven Spirits before the Throne”, the “Lords of Liberation”, the “Buddhas of Activity”, the “Seven Kumaras”, the “Great Kumara”, etc., but to us, these are but names. We can but imagine Their true nature and functions.
6. What is important is to realize that these great Lives are both real and influential in the life of humanity—and benevolently and sacrificially intended. Some further hint of the great Purpose which lies behind all phenomena may emerge in our consciousness, and an even greater love and respect for the wonder of the Grand Design.