MaKaRa hosts the Collected Works of Michael D. Robbins
Commentary on Rule VII for Disciples and Initiates
Part III of V
(Underlining and bolding, MDR)
Focus for the Fourth Month of Study on Rule(s) VII
3. For the fourth month we will focus upon the third section of Rule VII for Disciples and Initiates (from April 25th to
May 23rd 2005).
We might choose as theme for our meditation
a. Either Rule VII for Disciples and Initiates:
“Rule VII for Disciples and Initiates: Let the group life emit the Word of invocation and thus evoke response within those distant Ashrams where move the Chohans of the race of men. They are no longer men as are the Masters, but, having passed beyond that lesser stage, have linked Themselves with the Great Council in the highest
Secret Place. Let the group sound a dual chord, reverberating in the halls where move the Masters but finding pause and prolongation within those radiant halls where move the ‘Lights which carry out the Will of God’.” (RI, p. 136)
b. Or sub-themes, DK is referring to in His commentary to the Rule, such as (RI, p. 142 middle to p. 145 top):
i. “It must ever be borne in mind that the great theme of LIGHT underlies our entire planetary purpose.” (cf. RI, p. 142)
ii. “The full expression of perfect LIGHT, occultly understood, is the engrossing life-purpose of our planetary Logos.” (cf. RI, p. 142)
iii. “Light is the great and obsessing enterprise in the three worlds of human evolution; everywhere men rate the light of the sun as essential to healthy living; some idea of the human urge to light can be grasped if you consider the brilliance of the physically engendered light in which we live when night arrives, and compare it with the mode of lighting the streets and homes of the world prior to the discovery of gas, and later of electricity. The light of knowledge, as the reward of educational processes, is the incentive behind all our great schools of learning in every country in the world and is the goal of much of our world organisation; the terminology of light controls even our computation of time. The mystery of electricity is unfolding gradually before our rapt [Page 143] eyes and the electrical nature of man is being slowly proven and will later demonstrate that, throughout the human structure and form, man is composed primarily of light atoms, and that the light in the head (so familiar to esotericists) is no fiction or figment of wishful thinking or of a hallucinated imagination, but is definitely brought about by the junction or fusion of the light inherent in substance itself and the light of the soul.” (cf. RI, p. 142-143)
iv. “It will … be shown that the soul itself is light.” (cf. RI, p. 143)
v. It will also be shown that “the entire Hierarchy is a great centre of light.” (cf. RI, p. 143)
vi. The symbology of light will increasingly govern our thinking, our approach to God, and will enable us to understand somewhat the meaning of the words of Christ ‘I am the Light of the world.’" (cf. RI, p. 143)
vii. The symbology of light carries meaning to all true disciples and presents them with an analogous goal which they define to themselves as that of “finding the light, appropriating the light, and themselves becoming light-bearers”. (cf. RI, p. 143)
viii. “The theme of light runs through all the world Scriptures; the idea of enlightenment conditions all the training given to the youth of the world (limited though the application of this idea may be), and the thought of more light governs all the inchoate yearnings of the human spirit.” (cf. RI, p. 143)
ix. “The Centre of Life where dwells the Ancient of Days, the Eternal Youth, the Lord of the World, Sanat Kumara, Melchizedek—God.” (cf. RI, p. 143)
x. From that Centre of Life “streams what has been called the Light of Life, the Light Supernal”. (cf. RI, p. 143)
xi. “Light is a symptom and an expression of Life”, and … “essentially, occultly and in a most mysterious way the terms, Light and Life, are interchangeable within the limits of the planetary ring-pass-not”. (cf. RI, p. 143)
xii. The question whether the terms of Light and Life are interchangeable beyond the limits of the planetary ring-pass-not, too, is left unanswered. DK writes: “Beyond those limits—who is able to tell?” (cf. RI, p. 143)
xiii. “Light can be regarded as a symptom, a reaction to the meeting and consequent fusion of spirit and matter.” (cf. RI, p. 143)
xiv. “Therefore, where that great point of fusion and of solar crisis (for that is what it is, even when producing a planetary crisis) appears in time and space, light also immediately appears and of such intensity that only those who know the light of the soul, and who can bear the hierarchical light can be trained to enter into and form part of the light of Shamballa and walk in those ‘radiant halls where move the Lights which carry out the Will of God’.” (cf. RI, p. 143-144)
xv. “To carry the concept a little nearer home: only when the will of the personality and the will of the soul come together—evoked by love—does the light of the soul dominate the material light of the personality. This is a statement of importance.” (cf. RI, p. 144)
xvi. “Only when the will of the Monad and the will of the Hierarchy of souls meet and blend in the ‘upper brackets’ … can the radiant light of Life dominate the blended lights of Humanity and of the Hierarchy. Faintly this group fusion and junction can be seen to be taking place.” (cf. RI, p. 144)
xvii. “It is also the first touch of the radiance of Shamballa which is bringing the universal revelation of evil, a radiance which is now producing the world unrest and which has brought about the lining up of good and evil; this touch of radiance is the conditioning factor behind what is called post-war planning and the ideas of reconstruction and of world rebuilding which are dominating the best human thinking at this time.” (cf. RI, p. 144)
xviii. “Evil (cosmic evil or the source of planetary evil) is much closer to Shamballa than it is to Humanity.” (cf. RI, p. 144)
xix. The Great Lives at the council in Shamballa “move entirely free from glamour; Their vision is one of extreme simplicity; They are concerned only with the great and simple duality of spirit and matter, and not with the many forms which the fusion of these two brings into being.” (cf. RI, p. 144)
xx. “The domination of spirit (and its reflection, soul) by matter is what constitutes evil and this is true whether the statement is applied to the development of the individual or of the group.” (cf. RI, p. 144)
xxi. The ‘Lights which carry out the will of God’ move free from the spell of evil. The Light in which They move safeguards Them, and Their Own innate and inherent radiance repels evil. But They ‘move alongside the evil to which all lesser forms are prone’; They are part of a great observing Group which ‘moves forward in time and space’; its members watch the great war and conflict proceed on Earth between the Forces of Light and the Forces of Evil. They have let loose upon Earth the Forces of Light, whilst the Forces of Evil are inherent in substance itself—of which all the many forms of life are constructed.” (cf. RI, p. 144-145)
It must ever be borne in mind that the great theme of LIGHT underlies our entire planetary purpose.
1. Our Earth, when once a sacred planet, will become a “station of light” within the solar system and wider local cosmos.
The full expression of perfect LIGHT, occultly understood, is the engrossing life-purpose of our planetary Logos.
2. This may say something about the stage of evolution at which our Planetary Logos finds Himself. He is a candidate for a cosmic second initiation, and we remember that for the human second degree initiate, the goal is “an illumined mind and spiritual intelligence”. (DINA II 267)
3. The soul ray of our Planetary Logos is the second. We remember the connection which the second ray bears to light. “The vivid light of the second ray soul (the most vivid in this second ray solar system) dominates the light of form and radiates out to the triadal light.“ (R&I 516)
4. The words “engrossing life purpose” do not occur without reason, for through these words a concentration upon the illumination of that which is dense and gross is suggested. In this process, the influence of the planet Vulcan will necessarily play its part as Vulcan causes the light within matter to shine forth.
Light is the great and obsessing enterprise in the three worlds of human evolution;
5. Is it not interesting that words like “engrossing” and “obsessing” are used to describe this quest for light?
6. Are we, as members of the human evolution, obsessed in our quest for light? The implication is that this enterprise is to be urgently pursued!
everywhere men rate the light of the sun as essential to healthy living;
7. Something to be vividly remembered during the Aquarian Age—in many ways a solar Age in which correct access to solar prana will be promoted.
some idea of the human urge to light can be grasped if you consider the brilliance of the physically engendered light in which we live when night arrives, and compare it with the mode of lighting the streets and homes of the world prior to the discovery of gas, and later of electricity.
8. The outer illumination of the planet in the modern era is a symbol of the intensification of inner illumination being achieved by the Planetary Logos and by the human kingdom as an aspect of His Life.
The light of knowledge, as the reward of educational processes, is the incentive behind all our great schools of learning in every country in the world and is the goal of much of our world organisation;
9. Simply understood, the light of knowledge is the revelation of new items within the field of consciousness and of the nature of the relationship between those items and each other, and between those items and items already within the field of consciousness.
10. A word that can be substituted for “items” is ‘perceivables’.
the terminology of light controls even our computation of time.
11. The “day” and “night”, for instance. The hours of light and the hours of darkness.
Sunrise is ‘light-rise’, and sunset is the setting of the light. The sun, itself, is our “greater luminary”, and by its relative position to any location on the earth, we determine the time of day for that location.
The mystery of electricity is unfolding gradually before our rapt [Page 143] eyes and the electrical nature of man is being slowly proven and will later demonstrate that, throughout the human structure and form, man is composed primarily of light atoms, and that the light in the head (so familiar to esotericists) is no fiction or figment of wishful thinking or of a hallucinated imagination, but is definitely brought about by the junction or fusion of the light inherent in substance itself and the light of the soul.
12. The Tibetan here speaks of the close relation between electricity and light.
13. The ancient Kabala tells us that matter is essentially light. Thus atoms of matter are “light atoms”.
14. The “light inherent in substance itself” can be called “dark light”
“Cancer.—The Light within the form. This is the diffused light of substance itself, the "dark light" of matter, referred to in The Secret Doctrine. It is the light awaiting the stimulation coming from the soul light.” (EA 329)
15. DK seems to be pointing out a relationship between electricity, light, matter and the “light in the head”. We know that that light arises through correct interplay between the poles—considering the soul as the positive pole and the etheric substance of the brain as the negative.
16. It will be seen that different varieties of light have their distinct polarity with respect to other varieties. The same variety of light can assume an opposite polarity depending upon the variety of light to which it is relating.
17. The soul, for instance, is the positive pole with respect to the personality but the negative pole with respect to the monad.
It will be found that this will be capable of scientific proof.
18. Science will prove the reality and presence of the light in the head and will verify its cause as the union of soul light with the light inherent in substance.
19. In this union we have the fusion of the second and third aspects of divinity.
It will also be shown that the soul itself is light,
20. All forms to be found upon the cosmic physical plane are demonstrations of light.
21. The terminology of light must also apply (in ways we cannot understand) to planes higher than the cosmic physical.
22. Let us say, the soul is a ‘light demonstration’ of a higher order that the light demonstrations common to the three lower worlds.
23. The soul is also love and power, but it may be possible to translate these two higher manifestations into the ‘terms of light’.
and that the entire Hierarchy is a great centre of light,
24. The “Society of organized and illumined minds”.
causing the symbology of light to govern our thinking, our approach to God, and enabling us to understand somewhat the meaning of the words of Christ "I am the Light of the world."
25. The Christ is, for humanity, the foremost Representative of the light of the soul which must infuse the matter of the systemic third aspect. There are also varieties of matter/light to be found in vibratory dimensions where the second and first aspects of divinity hold sway. Yet, all our present development is focussed on the cosmic physical plane and is thus material development—cosmically considered.
26. This great statement of the Christ is susceptible of a number of different interpretations. For one thing, it reveals that He is entirely identified with the Planetary Soul—a second ray soul. For another, it suggests identification with those higher forms of matter/light which are to be found within the cosmic ethers (the higher four systemic planes), and not with those forms of matter/light found within the dense physical body of the Solar Logos (gaseous, liquidic and earthily dense). It also suggests that His presence evokes the demonstration of radiance in lower forms of matter—i.e., that in His presence the soul of matter shines forth. Thus, He evokes the radiance of the Anima Mundi.
27. The fact that we can only “somewhat understand” Christ’s statement shows how occult it really is. It reveals a very deep state of identification on the part of the Christ. The Buddha had achieved a similar state of identification and could have said the same.
28. Let us think of our “approach to God”. Is it governed primarily by the “symbology of light”, or do the symbologies of love and will also govern that approach?
29. Somehow, light is the common denominator. We are familiar with the terms “the light of love” and the “light of will”.
These words carry meaning to all true disciples and present them with an analogous goal which they define to themselves as that of finding the light, appropriating the light, and themselves becoming light-bearers.
30. When considering the statement, “I am the Light of the world”, the true disciple has three tasks:
a. Finding the light (through aspiration, study and vision)
b. Appropriating the light (through the practices of occult meditation)
c. Bearing or giving the light (in service).
31. Each stage necessarily precedes the one that follows. Many of us have found the light and are in process of appropriating it. Of course, it does not have to be completely appropriated before it is borne or given. And in the bearing and giving of the light through service, new light is found and greater appropriation occurs.
The theme of light runs through all the world Scriptures;
32. This we can easily confirm if we will only reflect. Probably, of the religions with which we are familiar, Buddhism carries the greatest relationship to the Light and to enlightenment.
33. The founder of Buddhism was a Taurean individual, and Taurus is possessed of the “light-giving force” (R&I 233)
the idea of enlightenment conditions all the training given to the youth of the world (limited though the application of this idea may be), and the thought of more light governs all the inchoate yearnings of the human spirit.
34. This thought is evident in the great Masonic Quest for Light.
35. The very first of the powerful mantric statements which begin, “Lead us from…” is “Lead us from darkness to light”.
36. Enlightenment is a change in the vibratory condition of the matter of which our consciousness is normally most aware. This change allows expanded awarenesses to enter that consciousness.
We have not yet carried the concept up to the Centre of Life where dwells the Ancient of Days, the Eternal Youth, the Lord of the World, Sanat Kumara, Melchizedek—God.
37. We are speaking of the concept of Light in relation to the “Centre of Life” or Shamballa.
38. The Names of Sanat Kumara are many and, apparently, widely contrasting, emphasizing different aspects of His divine nature. They contain a number of polarities such as “Youth” and “Ancient”.
39. Who or what is God? When we refer to God, we are most often not referring to the UNCREATED ABSOLUTE DEITY. For our limited purposes on planet Earth, the Lord of the World is our God; at least the opportunity is held before us that we may relate to Him directly and, one day, expect focussed response.
40. Of course (in a way that cannot be denied by the spiritual knower) He (the Great Kumara) is within every one of us. Every spiritual response evoked is, in some manner, His response.
Yet from that Centre streams what has been called the Light of Life, the Light Supernal.
41. These are a number of important classifications of the Light.
42. The “Light of Life” is also associated with the sign Taurus, the great sign/constellation of illumination. At every Wesak Festival (which occurs during the Full Moon of Taurus) access to Shamballa is (in a much attenuated form) granted to humanity via the Buddha acting as intermediary between Shamballa and Hierarchy and the Christ and Hierarchy acting as intermediaries between the ‘descending’ Buddha and humanity.
43. The “Light of Life” is contacted for the first time at the third initiation.
44. It is at that initiation that the “Light Supernal” is also first contacted. “Lost am I in Light Supernal, yet on that Light I turn my back.” This tells us that Shamballa/Monad is initially active at this initiation.
45. It may be that the “Light Supernal” is also to be associated with the systemic logoic plane, being the highest light to be found on all our seven planes. “When the light of the seven Rays is blended with the seventh Ray, then Light Supernal can be known.” (DINA II 439) We would then be speaking of the Cosmic Seventh Ray synthesizing all the seven rays of our normal systemic planes, and expressing most powerfully upon the seventh systemic plane (seventh when counting from below upwards—the logoic plane).
These are empty words as yet until we know, as trained initiates,
46. We have not only to be “initiates” but “trained initiates”. This term suggests initiates of some experience.
that light is a symptom and an expression of Life, and that essentially, occultly and in a most mysterious way the terms, Light and Life, are interchangeable within the limits of the planetary ring-pass-not.
47. When we study the three aspects of divinity, we notice that there is always a close relation between the first and third aspects. Because the one and the three are both on the odd or hard line, energy flows naturally between them.
48. If we study the atmic plane, we see that this plane of divine law is also a plane of divine intelligence. It represents both the one and the three, just as does its ruling planet Saturn (expression of the third and first rays particularly).
49. Through an intensification of the Light we are alerted to the intensification of the Life behind the Light. The more Life, the more Light manifests.
50. Light is, in a way, the veil through which the Life is seen. Life, per se, abides in what we perceive as darkness. In one respect, Shamballa, the ‘Place of Life’ is the ‘Place of Darkness’ to perceivers too undeveloped in capacity to ‘see’ the “unfettered enlightenment” of Shamballa.
Beyond those limits—who knows?
51. The Tibetan speaks to us as a humble Knower. The degree of humility of the Masters is much greater than ours. They know enough to be humble!
Light can be regarded as a symptom, a reaction to the meeting and consequent fusion of spirit and matter.
52. This is one of the common formulations—so common that we may miss its import. Have we ever thought, in technical terms, about how the union of spirit and matter occurs? And when we envision “spirit”, how do we ‘see’ it?
53. In a way, in this formulation, are we not envisioning the union of two ‘darknesses’ (or ‘imperceivables’) which results in light?
54. I like to think of this union as the union of Identity with its own Self-Perception (which I conceive matter to be—i.e., the ‘Self-perception of That which Is’).
55. Another way of saying this is that when Spirit ‘sees’ itself, the Light breaks forth.
56. The simple phrase, “the union of spirit and matter” would repay long pondering.
Therefore, where that great point of fusion and of solar crisis (for that is what it is, even when producing a planetary crisis) appears in time and space,
57. Shamballa is considered a “great point of fusion” and also of “solar crisis”.
58. The Will of the Solar Logos is, in fact, worked our through Shamballa—as far as our planet is concerned. Thus, in many ways, Shamballa is a solar center.
59. Shamballa, apparently, did not always exist, as there comes a point when it appears in time and space. And yet, it is impossible to think that there was a time when the head centre of our planet did not exist, for all chakras must be present at all times (even if in a very latent state).
light also immediately [Page 144] appears and of such intensity that only those who know the light of the soul, and who can bear the hierarchical light can be trained to enter into and form part of the light of Shamballa and walk in those "radiant halls where move the Lights which carry out the Will of God."
60. The intensity of the Light of Shamballa is exceedingly great.
61. In the Teaching, it is called “unfettered enlightenment”. The Tibetan speaks of the “energising life from Shamballa or what is called ‘unfettered enlightenment’.” (R&I 379)
62. When speaking of the spiritual aptitude of any being, an appropriate question to determine the extent of that aptitude is “How much light can it withstand or bear?”
63. In this section we have another version Christ’s statement, “No man commeth to the Father except through me”. The Christ is the Light of the Soul and the Father is Shamballa and its still greater Light (“I See the Greatest Light”). Only through the Light of the Soul can one enter that Greater Light of Shamballa. This is yet another way of understanding the statement, “In that light we shall see Light”. It is a statement always true as one ascends in perception through ever greater intensities of light.
64. Our first task, therefore, is to “bear” and to “bear” the “hierarchical light”. First we must be able to withstand the hierarchical light and then to carry it—two meanings of the word “bear”.
65. Those who enter Shamballa form part of its Light.
66. We can only think of Shamballa in terms of metaphor—“radiant halls”. As for the moving Lights within Shamballa, there may be something literal in that description.
67. When thinking of Shamballa, its crystalline structure is also a useful conception. Its “halls” are created through perfectly constituted energies related in the most ideally crystalline manner.
To carry the concept a little nearer home:
68. A constantly valuable teaching technique. Thus are things abstract rendered approachable!
only when the will of the personality and the will of the soul come together—evoked by love—does the light of the soul dominate the material light of the personality. This is a statement of importance.
69. Here we are given the first stage in the process of spiritual union. Lower but still essential processes of union strictly within the realm of personality have preceded it.
70. The relationship (within this process) of the three divine aspects is presented. If the light of the soul is to dominate the material light of the personality (the Sun thus dominating the Moon, and Leo dominating Cancer), then, through love, the will of the soul is to be evoked and merge with the will of the personality.
71. The important point to grasp is love as the invocative agent, evoking the will of the soul.
72. Another and simpler way of saying this is that if we love enough, we will know what is the will of the soul and be willing to express that will within the personality—i.e., surrender the personality will to that higher will.
73. We see the Tibetan presenting the process of soul/personality union in a new way.
74. When we think of the evocation of soul will, do we think of love as the agent of invocation? Those who love enough shall know the higher will.
Only when the will of the Monad and the will of the Hierarchy of souls meet and blend in the "upper brackets" (if I may use such a modern business phrase) can the radiant light of Life dominate the blended lights of Humanity and of the Hierarchy. Faintly this group fusion and junction can be seen to be taking place.
75. The Tibetan then describes the higher process involving spirit and soul, with its reflex action upon the soul-infused personality.
76. We note that He is not speaking in strictly individual terms, but, far more, in group terms.
77. The “upper brackets”, as here used, indicates vibratory levels which begin with the higher mental plane and include the realms of the spiritual triad and monad.
78. DK is speaking of the fusion of Shamballa, Hierarchy and Humanity. There is of course a microcosmic reflection of this higher fusion in the fusion of monad, soul and personality.
79. The will of the Monad and the will of the Hierarchy of souls will meet and blend within the spiritual triad. The use of the capitalized word, “Hierarchy” suggests that we are speaking of the Spiritual Hierarchy of our planet, focussed upon the spiritual triad (and especially upon the buddhic plane).
80. The planet Jupiter in relation to the sign Gemini oversees an aspect of this union.
81. Our first task is to see to the blending of the lights of Humanity and Hierarchy. We are still far from this blending. Individual man (in large numbers) must bring about the blending of soul and personality before the merging of Hierarchy and Humanity will be a fact.
82. Later, in distant days of planetary consummation, the greater blending here envisioned will occur. Then “the radiant light of Life” will dominate the “blended lights of Humanity and of the Hierarchy”.
83. But, first things first. We have a microcosmic task to accomplish before the great group fusion noted can possibly occur.
84. Nevertheless, faint indications of the coming fusion are already to be noted, the Tibetan informs us.
85. We are living in an era when the Will of Shamballa is becoming known to Humanity in a manner never yet experienced upon this planet.
It is also the first touch of the radiance of Shamballa which is bringing the universal revelation of evil, a radiance which is now producing the world unrest and which has brought about the lining up of good and evil;
86. The revelation of evil does not occur immediately. It takes the “Greatest Light” to reveal evil as it is.
87. There is here given a very interesting phrase, “the universal revelation of evil”. What can it mean?” Perhaps, it means the revelation of evil as it exists not only on our planet but within our solar system (as the term “universal” often is used to apply to all that which occurs within the confines of our solar system).
88. “The universal revelation of evil” may also mean a revelation which discloses evil wherever it may be found on our planet.
89. It is clear that “the first touch of the radiance of Shamballa” has had profound effects on our planet during the last century. What aspect of Shamballa touched humanity during the Shamballic interventions which ended Lemuria and Atlantis?
90. The “radiance of Shamballa” is all-clarifying and allows members of the human race to see more precisely where they stand in relation to two great opposites—good and evil.
91. “Perfection calls imperfection to the surface. Good drives evil always from the form of man in time and space.” (EH 295)
92. If, then, within our microcosmic natures, evil is revealed in greater intensity, it must mean that the microcosmic “radiance of Shamballa”, i.e., the radiance of the monad, is becoming influential.
this touch of radiance is the conditioning factor behind what is called post-war planning and the ideas of reconstruction and of world rebuilding which are dominating the best human thinking at this time.
93. Not only does the “radiance of Shamballa” evoke a destructive confrontation, but it is evocative of the constructive aspect of the will.
94. We cannot help but think that the planet Vulcan (planet not only of the will but of the processes of firm construction and forging) is involved in this radiant touch.
95. Shamballa is, in many ways, a ‘Vulcanian Domain’. The “living stones” of Earth are related to the “fiery stones” of Vulcan. One can think of ‘fiery crystals’ perfectly formed.
It should be carefully borne in mind that evil (cosmic evil or the source of planetary evil) is much closer to Shamballa than it is to Humanity.
96. Let us note carefully that “cosmic evil” is the source of “planetary evil”. The reason that the last great world war was so devastating and so important for the future of humanity is that cosmic evil was involved.
97. It is the radiance of the spirit that evokes the revelation of evil. Spirit is obviously the very nature of Shamballa, and, thus, it is clear why “evil…is much closer to Shamballa than it is to Humanity”. Shamballa and its Residents know evil as humanity never can.
98. Really, humanity has little understanding of the true depths of evil. It understands planetary evil somewhat, but the aims and purposes of cosmic evil hardly at all. This is probably a good thing.
The Great Lives there move entirely free from glamour;
99. Does this mean that the members of Hierarchy do not “move entirely free from glamour”?
100. We remember that the illusion of the cosmic physical plane is ended only at the ninth initiation when that plane is occultly repudiated.
Their vision is one of extreme simplicity;
101. Conscious registration of synthesis yields simplicity of perception. This means, in a simple way, that the whole is always perceived simultaneously along with the perception of its parts. If we are honest, we will realize that, for us, the parts often obscure the perception of the whole.
102. Another way of saying the same thing is that the Lives within Shamballa dwell within that state of consciousness known as “Isolated Unity”.
They are concerned only with the great and simple duality of spirit and matter, and not with the many forms which the fusion of these two brings into being.
103. Simplicity of perception is an earned right. One must master complexity before the right to simplicity of perception is a right.
104. We cannot fathom this state of consciousness because we really do not know the nature of spirit, no matter how many times we may use the word. “Spirit” and “life” are equivalent, and of “life” we know naught.
105. An important thought is brought forward—that, when spirit and matter fuse, there are many transitional forms which result from this fusion. The presence of these many forms creates the complexity in which we ordinarily live.
The domination of spirit (and its reflection, soul) by matter is what constitutes evil and this is true whether the statement is applied to the development of the individual or of the group.
106. This is an excellent philosophical definition of “evil”.
107. We note that soul is the reflection of spirit. Elsewhere we learn that matter is the “shadow” of spirit.
“Thus and only thus can the light of the Central Spiritual Sun begin to penetrate the dark places of the Earth; when this happens all ‘shadows disappear’—an occult reference to the all-embracing radiance of the Monad as it absorbs both its reflection, the soul, and its shadow, the personality.” (DINA II 287)
108. The whole question of evil can be understood as involving the ‘prioritization of energies’.
109. Evil is an energic obstruction to the Plan-intended energy pattern of the moment.
The "Lights which carry out the will of God" move free from the spell of evil.
110. The word “spell” is important having to do with the many magical words which emerge from the AUM. Spells involve many lesser words rather than the “Word of the Soul”.
111. We might say that the “Lights which carry out the will of God” move free from the spell-binding power of the third ray, which entraps the Word in lesser words.
The Light in which They move safeguards Them, and Their Own innate and inherent radiance repels evil.
112. Radiance is a safeguard. The acts of dispelling or dispersing are first ray acts.
113. One might wonder how such great Lives could possibly be vulnerable.
114. Such lives are monads fully in expression. It is clear that monadic radiance repels evil.
115. “The Light in which They move” is destructive of any forms of energy/force except those which reflect the Archetypes of the Divine Mind.
116. Evil is ugliness and the result of wrongly combined energies. Imperfect combinations will not stand before the “Light” of which we speak and its radiance.
But They "move alongside the evil to which all lesser forms are prone";
117. This is an amazing statement. These great Lives are not unaware of planetary conditions (subject as such conditions are to the spell of evil). They are invulnerable to evil combinations of energy/force but not unaware.
118. Through Their radiance, They could destroy evil quickly, but they would be violating the Law of Free Will if They did so.
119. There is a law that salvation is achieved through the ‘assertion of the center’. Should they choose to destroy such evil, they would be working upon conditions rather than stimulating the nucleus within each being, which being, eventually and on its own, must destroy evil through the applied power of its nucleus or center.
They are part of a great [Page 145] observing Group which "moves forward in time and space";
120. Being part of Shamballa, They are examples of “progress onward” or of “driving forward through space”.
121. Just as the Spirit is the Identity, and the Identity is the ultimate Observer, so these great Lives are Observers. They see with extraordinary clarity of perception. The forces They wield are so tremendous that they must be utterly clear in their evaluation of conditions before They apply energy/force to those condition.
its members watch the great war and conflict proceed on Earth between the Forces of Light and the Forces of Evil. They have let loose upon Earth the Forces of Light, whilst the Forces of Evil are inherent in substance itself—of which all the many forms of life are constructed.
122. The “great war” had many Observers.
123. The “Forces of Light” are not only the good people fighting evil. These Forces are particular kinds of focussed energies which, released, will draw evil from its lairs and defeat it.
124. “Let the Forces of Light bring illumination to mankind.”
125. The “great war” was really a battle between spirit and form (i.e., the forces inherent in form).
126. The approach of the Good drew to the surface the evil inherent in substance itself. The time had come.
127. When it comes to considering the difference between planetary evil and cosmic evil, it is easy to see that planetary evil is related to the evil inherent in substance.
128. We must question whether this can be said equally of cosmic evil. The mental component of cosmic evil cannot be ignored, whereas planetary evil has no such acute mental content.